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diff --git a/31090-h/31090-h.htm b/31090-h/31090-h.htm new file mode 100644 index 0000000..36ed6fd --- /dev/null +++ b/31090-h/31090-h.htm @@ -0,0 +1,21096 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml"> + <head> + <meta http-equiv="Content-Type" content="text/html;charset=iso-8859-1" /> + <title> + The Project Gutenberg eBook of Interpretation and Inspiration, by John William Burgon. + </title> + <style type="text/css"> +<!-- + p { margin-top: .75em; + text-align: justify; + margin-bottom: .75em; + } + h1,h2,h3,h4,h5,h6 { + text-align: center; /* all headings centered */ + clear: both; + } + hr { width: 33%; + margin-top: 2em; + margin-bottom: 2em; + margin-left: auto; + margin-right: auto; + clear: both; + } + + table {margin-left: auto; margin-right: auto; width: 100%;} + + body{margin-left: 10%; + margin-right: 10%; + } + + .pagenum { /* uncomment the next line for invisible page numbers */ + /* visibility: hidden; */ + position: absolute; + left: 92%; + font-size: smaller; + text-align: right; + color: #AAA; + } /* page numbers */ + + .blockquot {margin-left: 5%; margin-right: 10%;} + + .bb {border-bottom: solid 2px;} + .bl {border-left: solid 2px;} + .bt {border-top: solid 2px;} + .br {border-right: solid 2px;} + .bbox {border: solid 2px;} + + .center p {text-align: center;} + .center {text-align: center;} + .smcap {font-variant: small-caps;} + .u {text-decoration: underline;} + + .footnotes {border: dashed 1px;} + .footnote {margin-left: 10%; margin-right: 10%; font-size: 0.9em;} + .footnote .label {position: absolute; right: 84%; text-align: right;} + .fnanchor {vertical-align: super; font-size: .8em; text-decoration: none;} + + .poem {margin-left:10%; margin-right:10%; text-align: left;} + .poem br {display: none;} + .poem .stanza {margin: 1em 0em 1em 0em;} + .poem span.i0 {display: block; margin-left: 0em; padding-left: 3em; text-indent: -3em;} + .poem span.i2 {display: block; margin-left: 2em; padding-left: 3em; text-indent: -3em;} + .poem span.i4 {display: block; margin-left: 4em; padding-left: 3em; text-indent: -3em;} + .poem span.i10 {display: block; margin-left: 10em; padding-left: 3em; text-indent: -3em;} + + .i4 {margin-left: 4em;} + .i12 {margin-left: 12em;} + .i16 {margin-left: 16em;} + + td {padding: 3px;} + .TOCcol1 {width: 10%; text-align: right; vertical-align: top;} + .TOCcol2 {width: 85%; text-indent: -2em; padding-left: 2.2em; margin-top: 0em; margin-bottom: 0em; text-align:left;} + .TOCcol3 {width: 5%; text-align: right; vertical-align: bottom;} + +.trnote {background-color: #DDE; color: #000; padding: .2em .5em; + margin: 1em 5% 1em 5%; font-family: sans-serif; font-size: 90%;} + +--> + </style> + </head> +<body> + + +<pre> + +The Project Gutenberg EBook of Inspiration and Interpretation, by John Burgon + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: Inspiration and Interpretation + Seven Sermons Preached Before the University of Oxford + +Author: John Burgon + +Release Date: January 26, 2010 [EBook #31090] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK INSPIRATION AND INTERPRETATION *** + + + + +Produced by Colin Bell, Daniel J. Mount, Dave Morgan and +the Online Distributed Proofreading Team at +https://www.pgdp.net + + + + + + +</pre> + +<h1>Inspiration and Interpretation:</h1> + +<div class ="center"> +<p>SEVEN SERMONS PREACHED BEFORE THE UNIVERSITY OF OXFORD: +WITH PRELIMINARY REMARKS:</p> + +<p style="margin-top: 2em;"><span class="smcap">BEING AN ANSWER TO A VOLUME ENTITLED</span></p> + +<p style="font-size: x-large; margin-top: 0.5em;"><b>"Essays and Reviews."</b></p> + +<p style="font-size: x-small; margin-top: 1em;"><span class="smcap">BY THE</span></p> + +<p>REV. JOHN WILLIAM BURGON, M.A.,</p> + +<p><span class="smcap">FELLOW OF ORIEL COLLEGE, AND SELECT PREACHER</span>.</p> + +<hr style='width: 45%;' /> + +<p><span class="smcap">I CANNOT HOLD MY PEACE, BECAUSE THOU HAST HEARD, O MY SOUL, +THE SOUND OF THE TRUMPET, THE ALARM OF WAR.</span></p> +<hr style='width: 45%;' /> + +<p><b>Oxford & London:</b> +<span class="smcap">J. H. and Jas. PARKER.</span> +1861.</p> + +<p><b>Printed by Messrs. Parker, Cornmarket, Oxford.</b></p> +<hr style='width: 45%;' /> + +<p><span class='pagenum'><a name="Preface_Page_v" id="Preface_Page_v">[v]</a></span></p> +<p>TO THE REVEREND</p> + +<p>WILLIAM SEWELL, D.D.,</p> + +<p><span class="smcap">FELLOW OF EXETER COLLEGE: LATE PROFESSOR OF MORAL PHILOSOPHY IN THE +UNIVERSITY OF OXFORD; AND LATE WARDEN OF ST. PETER'S COLLEGE, RADLEY.</span></p> +</div> +<hr style='width: 45%;' /> + + +<p class="smcap i4">My dear Friend,</p> + +<p>Let me have the satisfaction of inscribing this volume +to yourself. I know of no one who has more faithfully +devoted himself to the sacred cause of Christian Education: +no one to whom those blessed Truths are more +precious, which of late have been so unscrupulously assailed, +and which the ensuing pages are humbly designed +to uphold in their integrity.</p> + +<p class="i12">Affectionately yours,</p> +<p class="i16">JOHN W. BURGON.</p> + +<hr style='width: 45%;' /> +<p><span class='pagenum'><a name="Preface_Page_vi" id="Preface_Page_vi">[vi]</a></span></p> +<p class="center">ΔΕΙ ΓΑΡ ΚΑΙ ἉΙΡΕΣΕΙΣ ἘΝ ὙΜΙΝ ΕΙΝΑΙ, ἹΝΑ ΟΙ ΔΟΚΙΜΟΙ +ΦΑΝΕΡΟΙ ΓΕΝΩΝΤΑΙ ἘΝ ὙΜΙΝ.</p> + +<p>Ac si diceret: Ob hoc hæreseôn non statim divinitus eradicantur +auctores, ut probati manifesti fiant; id est, ut unusquisque quam +tenax, et fidelis, et fixus Catholicæ fidei sit amator, appareat. Et +revera cum quæque novitas ebullit, statim cernitur frumentorum +gravitas, et levitas palearum: tunc sine magno molimine excutitur +ab areâ, quod nullo pondere intra aream tenebatur.—<span class="smcap">Vincentius +Lirinensis</span>, <i>Adversus Hæreses</i>, § 20.</p> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Preface_Page_vii" id="Preface_Page_vii">[vii]</a></span></p> +<h2><a name="PREFACE" id="PREFACE"></a>PREFACE.</h2> + + +<p>I am unwilling that this volume should go forth to +the world without some account of its origin and +of its contents.</p> + +<p>I. Appointed last year, (without solicitation on his +part,) to the office of Select Preacher, the present +writer was called upon at the commencement of the +October Term to address the University. His Sermon, +(the first in the volume,) was simply intended to embody +the advice which he had already orally given +to every Undergraduate who had sought counsel at +his hands for many years past in Oxford; advice +which, to say the truth, he was almost weary of repeating. +Nothing more weighty or more apposite, at +all events, presented itself, for an introductory address: +nor has a review of the current of religious +opinion, either before or since, produced any change +of opinion as to the importance of what was on that +first occasion advocated.</p> + +<p>Another, and another, and yet another preaching +turn unexpectedly presented itself, in the course of +the same Term; and the IInd, IIIrd, and IVth of the +ensuing Sermons, (preached on alternate Sundays,) +were the result. The study of the Bible had been +advocated in the first Sermon; but it was urged from +<span class='pagenum'><a name="Preface_Page_viii" id="Preface_Page_viii">[viii]</a></span>a hundred quarters that a considerable amount of unbelief +prevailed respecting that very Book for which +it was evident that the preacher claimed entire perfection +and absolute supremacy. The singular fallacy +of these last days, that Natural Science, in some unexplained +manner, has already demolished,—or is inevitably +destined to demolish<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a>,—the Book of Divine +Revelation, appeared to be the fallacy which had +emerged into most offensive prominence; and to this, +he accordingly addressed himself.—It will not, surely, +be thought by any one who reads the IInd of these +Sermons that its author is so weak as to look with +jealousy on the progress of Physical Science. His +alarm does not arise from the cultivation of the noblest +study but one,—viz. the study of <span class="smcap">God's</span> Works; but +from the prevalent <i>neglect of the noblest study of all</i>,—viz. +<i>the study of <span class="smcap">God's</span> Word</i>. His quarrel is not +with the Professors of Natural Science, but with those +who are mere <i>Pretenders</i> to it. Moreover, he makes +no secret of his displeasure at the undue importance +which has of late been claimed for Natural Science; +and which is sufficiently implied by the prevalent +fashion of naming it without any distinguishing epithet,—as +"Science," absolutely: just as if <i>Theology</i> +were not a Science also<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a>!</p> + +<p>It is not necessary to speak particularly of the contents +of the next two Sermons; except to say that +the train of thought thus started conducted the author +inevitably over ground which was already occupied +in the public mind by a volume which had already +<span class='pagenum'><a name="Preface_Page_ix" id="Preface_Page_ix">[ix]</a></span>obtained some notoriety, and which has since become +altogether infamous. Enough of the contents of that +unhappy production I had read to be convinced that +in a literary, certainly in a <i>Theological</i> point of view, +it was a most worthless performance; and I recognized +with equal sorrow and alarm that it was but the matured +expression of opinions which had been fostering +for years in certain quarters: opinions which, occasionally, +had been ventilated from the University +pulpit; or which had been deliberately advocated in +print<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a>; and which it was now hinted were formidably +maintained, and would be found hard to answer. Astonished, +(not by any means for the first time in my +life,) at the apathy which seemed to prevail on questions +of such vital moment, I determined at all events +not to be a party to a craven silence; and denounced +from the University pulpit with hearty indignation +that whole system of unbelief, (if system it can be +called,) which has been growing up for years among +us<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a>; and which, I was and am convinced, must be +openly met,—not silently ignored until the mischief +<span class='pagenum'><a name="Preface_Page_x" id="Preface_Page_x">[x]</a></span>becomes unmanageable: met, too, by building up +men in <span class="smcap">the Truth</span>: above all, by giving Theological +instruction to those who are destined to become Professors +of Theological Science, and are about to undertake +the cure of souls.... In this spirit, I asserted +the opposite fundamental verities; and so, would have +been content to dismiss the "Essays and Reviews" +from my thoughts for ever.</p> + +<p>But in the meantime, the respectability of the authors +of that volume had attracted to their work an +increasing share of notice. An able article in the +'Westminster Review' first aroused public attention. +A still abler in the 'Quarterly' awoke the Church to +a sense of the enormity of the offence which had been +committed. It was not that <i>danger</i> was apprehended. +There could be but one opinion as to the essential impotence +of the attack. But the circumstances which +aroused public indignation were twofold. First,—Here +was a <i>conspiracy</i> against the Faith. Seven +Critics had <i>avowedly combined</i> "to illustrate the advantage +derivable to the cause of Religious and Moral +Truth from a free handling, in a becoming spirit, of" +what they were pleased to characterize as "subjects +peculiarly liable to suffer by the repetition of conventional +language, and from traditional modes of +treatment<a name="FNanchor_5_5" id="FNanchor_5_5"></a><a href="#Footnote_5_5" class="fnanchor">[5]</a>." They prefixed to their joint labours the +expression of a "hope that their volume would be received +as an attempt" to do this. That their allusion +was to the Creeds, Articles, Book of Common Prayer +and Administration of the Sacraments,—was obvious. +Equally obvious was the <i>un</i>-becoming spirit, the arrogance +<span class='pagenum'><a name="Preface_Page_xi" id="Preface_Page_xi">[xi]</a></span>and the hostility,—with which all those sacred +things were handled by those seven writers.</p> + +<p>Secondly,—"Essays and Reviews" attracted notice +because six of its authors were <i>Ministers of the Church +of England</i>. Here were six Clergymen openly making +light of their sacred profession, and apparently worse +than regardless of their Ordination vows. As an infidel +but certainly in this instance most truthful as +well as able Reviewer, remarked concerning the work +in question,—"In their ordinary, if not plain sense, +there has been discarded the Word of <span class="smcap">God</span>, the Creation, +the Fall, the Redemption, Justification, Regeneration, +and Salvation, Miracles, Inspiration, Prophecy, +Heaven and Hell, Eternal punishment and a Day of +Judgment, Creeds, Liturgies, and Articles, the truth +of Jewish History and of Gospel narrative; a sense +of doubt thrown over even the Incarnation, the Resurrection, +and Ascension, the Divinity of the Second +Person, and the personality of the Third. It may be +that this is a <i>true</i> view of Christianity; but we insist, +in the name of common sense, that it is a <i>new</i> view. +Surely it is waste of time to argue that it is agreeable +to Scripture, and not contrary to the Canons<a name="FNanchor_6_6" id="FNanchor_6_6"></a><a href="#Footnote_6_6" class="fnanchor">[6]</a>!"</p> + +<p><span class='pagenum'><a name="Preface_Page_xii" id="Preface_Page_xii">[xii]</a></span> +This twofold phenomenon, which has shocked the +public conscience and perplexed common sense, has +been <i>the sole</i> cause of the amount of attention "Essays +and Reviews" has excited. Laymen might have combined +to produce this volume, almost unheeded. An +obscure Clergyman might possibly have published +any one of these seven papers; and with a rebuke for +his immorality or his insolence, he would probably +have been unnoticed by the world. But here is a +combination of Doctors of Divinity; Professors; Fel<span class='pagenum'><a name="Preface_Page_xiii" id="Preface_Page_xiii">[xiii]</a></span>lows, +nay Heads of Colleges; Instructors of England's +Youth; Teachers of Religion; Chaplains to Royal +and noble personages!</p> + +<p>The Jesuitical notice prefixed to the book, (deprecating +the idea that its authors should be held responsible, +except severally for their several articles,) +completed the scandal. As if seven men, each armed +with his own appropriate weapon of violence, breaking +into a house, and spreading ruin around them, could +"readily be understood," (to quote their own language,) +to incur each a limited responsibility!... Charity +doubtless would have rejoiced to spread her +mantle over any one or more of the number, "who, +on seeing the extravagantly vicious manner in which +some of his associates had performed their part, had +openly declared his disgust and abhorrence of such +unfaithfulness, and had withdrawn his name<a name="FNanchor_7_7" id="FNanchor_7_7"></a><a href="#Footnote_7_7" class="fnanchor">[7]</a>,"—with +some expression of sorrow for the irreparable mischief +which he had actively helped to occasion. But long +before <i>nine</i> editions of "Essays and Reviews" had +appeared, it became apparent that each of the living +authors, (for one, alas, has already gone to his account!) +has made himself responsible for the <i>whole</i> +work<a name="FNanchor_8_8" id="FNanchor_8_8"></a><a href="#Footnote_8_8" class="fnanchor">[8]</a>. Nay, there are some of the number who +<span class='pagenum'><a name="Preface_Page_xiv" id="Preface_Page_xiv">[xiv]</a></span>make no secret of their satisfaction at what has happened; +and seem desirous only that their volume +should obtain a yet wider circulation<a name="FNanchor_9_9" id="FNanchor_9_9"></a><a href="#Footnote_9_9" class="fnanchor">[9]</a>.</p> + +<p>"Essays and Reviews," as already stated, with the +turn of the year, experienced a vast increase of notoriety. +The entire Bench of Bishops condemned the +book; and both Houses of Convocation endorsed the +Episcopal censure. A very careful perusal of the +volume became necessary; and it proved to be infinitely +weaker in point of ability, infinitely more +fatal in point of intention, than could have been suspected +from the known respectability and position of +its authors. A clamour also arose for a Reply to +these Seven Champions,—not exactly of Christendom. +<span class='pagenum'><a name="Preface_Page_xv" id="Preface_Page_xv">[xv]</a></span>"You <i>condemn</i>: but why do you not <i>reply</i>?"—became +quite a popular form of reproach.</p> + +<p>It was useless to urge, in private, such considerations +as the following:—To reply to a volume of 433 +pages, each of which contains a fallacy or a falsity,—while +some pages are packed full of both,—is a serious +undertaking.—Besides, the book <i>has been</i> replied to +already; for there is scarcely an objection urged +within its pages which was not better urged, and +effectually disposed of, in the last century. Nay, +every good Review of "Essays and Reviews" has +<i>answered</i> the book: for what signify the details, if the +fundamental lie has been detected, and unrelentingly +exposed? The man who plants his heel on the serpent's +head, and refuses to withdraw it, can afford to +disregard the tortuous writhings of the long supple +body.—Again. These attacks are seven. Must seven +men <i>with</i> "concert and comparison,"—with leisure and +inclination too,—be procured to <i>demolish</i> this flimsy +compound of dogmatism and unbelief? to disperse +these cloudy doubts, and to analyse and repel these +many ambiguous statements?—Once more. A fool +can assert, and in a moment, that 'There is no <span class="smcap">God</span>.' +But it requires a wise man to refute the lie; and his +refutation will probably demand a volume.—I say, +it was in vain to urge such considerations as these. +"Why does no one <i>reply</i> to these 'Essays and Reviews?'" +was asked,—till, I apprehend, pens enough +have been unsheathed to do the work effectually.</p> + +<p>It struck me, in the meantime, that I should be +employing myself not unprofitably at such a juncture, +if (laying aside all other work for a month or two) +<span class='pagenum'><a name="Preface_Page_xvi" id="Preface_Page_xvi">[xvi]</a></span>I were to attempt a short reply to the volume in question, +myself; and to combine it with the publication +of the Sermons I had already preached; and which +I had the comfort of learning had not only been +favourably received by some of those who heard them, +but had attracted some slight notice outside the +University also. Accordingly, with not a little reluctance, +in the month of February I began. The +<i>Destructive</i> part of the argument, I determined to address +to the younger members of my own College,—men +with whom I live in daily intimacy, and on +terms of private friendship; and whom, above all, +I desired to protect against the influence of that +"moral poison," (as the Bishop of Exeter describes +it,) of which the world has lately heard so much. +The <i>Constructive</i> part of the argument, I resolved to +complete as opportunities might offer, in my Sermons. +One such opportunity presented itself early in Lent; +of which I availed myself to establish some fundamental +truths relative to the Interpretation of Holy +Writ<a name="FNanchor_10_10" id="FNanchor_10_10"></a><a href="#Footnote_10_10" class="fnanchor">[10]</a>. By favour of the Vice Chancellor, the promise +of yet another preaching turn was obtained. It +appeared best to avail myself of the opportunity to +consider the chief objections which have been brought +against the Bible from the <i>marvellous</i> character of +some of its contents<a name="FNanchor_11_11" id="FNanchor_11_11"></a><a href="#Footnote_11_11" class="fnanchor">[11]</a>. An University Sermon preached +exactly ten years ago, (on the Doctrine of Accommodation,) +supplied an important link in the argument.... +Thus the unscientific shape in which the present +volume appears, is explained; and its want of exact +method is accounted for. Let me add, that but for +<span class='pagenum'><a name="Preface_Page_xvii" id="Preface_Page_xvii">[xvii]</a></span>the forward state of what I like to regard as the +<i>Constructive</i> part of the present volume,—(and which +I am not without a humble hope will secure for the +rest a more than ephemeral interest,)—I should have +been slow indeed to undertake the distasteful task +of answering a work of which I have long since +been heartily weary.</p> + +<p>II. And now, for a few words on the general question +which has called out these "Sermons" and "Preliminary +Remarks."</p> + +<p>At the root of the whole mischief of these last days +lies <i>disbelief in the Bible</i> as <i>the Word of <span class="smcap">God</span></i>. This +is the fundamental error. Dangerous enough is it +to the moral and intellectual nature of Man, when +the authority of the Church is doubted: or rather, +this is <i>the first</i> downward step. Not to believe that +Christ bequeathed to His Church a Divine form of +polity: not to believe that He set officers over His +Kingdom, of which He is Himself the sole invisible +Head: not to believe that He invested His Apostles +with authority to delegate to others the Commission +He had Himself conveyed to them; and that, by +virtue of such transmitted powers, the Church has +authority in the Ministration of <span class="smcap">God's</span> Word and +Sacraments: not to believe that He vouchsafed to +His Church extraordinary guidance at the first, and +that He vouchsafes to His Church effectual guidance +still:—an utter want of faith in the Church and her +Ordinances, is the first step, I repeat, in a soul's +downward progress.</p> + +<p>Next comes an impatience of Creeds. It has been +falsely asserted by an Essayist and Reviewer that +<span class='pagenum'><a name="Preface_Page_xviii" id="Preface_Page_xviii">[xviii]</a></span>"Constantine inaugurated the principle of doctrinal +limitation<a name="FNanchor_12_12" id="FNanchor_12_12"></a><a href="#Footnote_12_12" class="fnanchor">[12]</a>;" by which is meant that definitions of +Faith date from the Council of Nicæa, <span class="smcap">a.d.</span> 325: the +truth being that the famous [OE]cumenical Council +which was then held did but rule the consubstantiality +of the <span class="smcap">Son</span> with the <span class="smcap">Father</span>: whereas elaborate Creeds +exist of a far earlier date; as all are aware. Creeds +indeed are coeval with Christianity itself<a name="FNanchor_13_13" id="FNanchor_13_13"></a><a href="#Footnote_13_13" class="fnanchor">[13]</a>. What +need to add that when the decree of the first [OE]cumenical +Council concerning the true faith in the adorable +Trinity has been set at nought, all other decisions of +the Church are disregarded also?</p> + +<p>That marvellous concrete fact, the Bible,—has next +to be encountered. Unmethodical as it seems to be, +the Bible arrests a man in his impatient course with +many a significant History,—many an unmanageable +precept. Much of its contents, it is true, are of such +a nature that they may be glossed over,—explained +away,—ignored,—set aside. The reading is doubtful: +or there are two opinions, (perhaps twenty,) concerning +it: or the language may be figurative: or the +words are not to be pressed too closely: or a perverse +logic may pretend to find in it agreeable confirmation, +instead of stern reproof. Not a few places there are, +however, which defy any such handling; stubborn +rocks which refuse to yield a single trace of the +wished-for vegetation, in return for the most determined +husbandry. Nothing of the kind ever will or +can be made to germinate upon them. They are +absolutely unmanageable, and hopelessly in the way +of the man who is determined to cast off restraint,—whether +<span class='pagenum'><a name="Preface_Page_xix" id="Preface_Page_xix">[xix]</a></span>spiritual, intellectual, or moral. He is for +being lawless; or at least, without law: but <i>the Bible</i> +is unmistakably <i>an external Law</i>, and is opposed to +him. The Bible is his enemy, and the Bible claims +to be Divine.... What need to state that to deny the +Inspiration of the Bible, and to undermine its authority, +and to explain away its statements, becomes the +next object of the unbeliever? It is precisely at this +stage of his downward progress that public attention +is excited, and public indignation aroused. The +Church, (like its Divine Author,) may be outraged, +and few will be found to remonstrate. The Creeds +may be assailed, (especially "one unhappy Creed!"), +and it is hinted that these are speculative matters, on +which none should pronounce too dogmatically. But +(thank <span class="smcap">God</span>!) Englishmen yet love their Bible; and +Common Sense is able to see that an uninspired Bible +is <i>no Bible at all</i>. At the assault upon the Bible, +therefore, as I said, an indignant outcry is raised,—as +<i>now</i>.</p> + +<p>Systematically to cope with such irreverence, such +entire ignorance rather of all the questions at issue, +from the pulpit, would be clearly impracticable. Men +require to be taught "which be the first principles." +They require to be educated in Divinity. And thus +we come back to the fontal source of all the mischief +of our own Day. We, in Oxford, give no systematic +training to our Candidates for Holy Orders. We do +not even attempt it. Nay, incredible to relate, <i>we do +not give them any training at all</i>. And the fatal consequences +of this omission are to be seen on every +side. A youth no sooner gets through "the Schools," +<span class='pagenum'><a name="Preface_Page_xx" id="Preface_Page_xx">[xx]</a></span>and graduates in Arts, than he inquires for a Curacy. +During the three months, perhaps six, of interval, he +makes himself sufficiently acquainted with the Alphabet +of Divinity to enable him to satisfy the very +modest requirements of the Bishop's examination; +after which he finds himself at once actively engaged +in the Bishopric of souls and the profession of Theology. +It is probable that the realities of the Ministerial +calling, and the eminently practical nature of +such an one's daily life, will keep <i>this</i> man from error. +Not so his—more, shall I say, or less?—fortunate +fellow-student; who, by hard self-relying labour, +having obtained distinction in the Schools, finds himself +in the enjoyment of a fellowship, and straightway +engages in the work of tuition. This man, whose +fellowship is his "title" for orders, studies Divinity, +or neglects it, at pleasure: and if he studies it, he +studies it in his own way. He has read a little of +heathen Ethics with great care; or he has trained +himself to the exactness of mathematical inference. +With the purest idiom of ancient Greece he has also +made himself very familiar. He is besides a Master +of Arts. What need to add that such an one is not +therefore a Master of <i>Divinity</i>? possesses no qualification +which authorizes him to dogmatize about any +one department of <i>Theological Science</i>?</p> + +<p>The plain truth is, (and it is really better to speak +plainly,)—the plain truth is, that the offensive Sermons +one sometimes hears from the University pulpit,—the +offensive Essays and Reviews which have lately +occasioned so much public scandal,—are the work of +men who discuss that which they do not understand; +<span class='pagenum'><a name="Preface_Page_xxi" id="Preface_Page_xxi">[xxi]</a></span>profess that which they were never, at any time of +their life, taught. Their method of handling a text +is altogether unique and extraordinary. Their remarks +concerning Divine things are even puerile. +Their very citations of Scripture are incorrect. Their +cool affectation of superiority of knowledge, their claim +to intellectual power, would be laughable, were the +subject less solemn and important. Speculations so +feeble that they sound like the cries of an infant in +the dark, are insinuated to be the sublime views of +a bold and original thinker, who <i>"has by a Divine help +been enabled to plant his foot somewhere beyond the waves +of Time!"</i>—Doubts so badly expressed that they read +like the confused utterance of one in his sleep, claim +to be regarded as the legacy of one who is about to +<i>"depart hence before the natural term, worn out with +intellectual toil<a name="FNanchor_14_14" id="FNanchor_14_14"></a><a href="#Footnote_14_14" class="fnanchor">[14]</a>!"</i> ... In a word,—Men who have +never been taught and trained, but have grown up in +a miserable self-evolved system of their own,—(with +a little of Hegel, and a little of Schleiermacher, and +a little of Strauss,)—cannot <i>but</i> trouble the peace of +the Church. They deny her authority. (They are +not aware of her claims.) They cavil at her Creeds. +(They are not acquainted with their history.) They +doubt the authenticity of the very Bible. (They know +wondrous little about it.)—How did the Bible attain +its actual shape? They cannot tell. How has it +been guarded? They are careless to inquire. How +does it come to us as 'the Bible,'—<i>the</i> Book of all +books? It is best not to discuss a question which +must infallibly bring forward <i>the Church</i> as "a witness +<span class='pagenum'><a name="Preface_Page_xxii" id="Preface_Page_xxii">[xxii]</a></span>and a keeper of Holy Writ<a name="FNanchor_15_15" id="FNanchor_15_15"></a><a href="#Footnote_15_15" class="fnanchor">[15]</a>." Men are even +impatient to publish their private prejudice that it is +to be interpreted like any other book; that it is inspired +in no other sense than Sophocles and Plato. +"The principle of private judgment," (it is said,) +"puts Conscience between us and the Bible, making +Conscience <i>the supreme interpreter<a name="FNanchor_16_16" id="FNanchor_16_16"></a><a href="#Footnote_16_16" class="fnanchor">[16]</a></i>." "Hence," it is +said, "we use the Bible,—some consciously, some unconsciously,—not +to override, but to evoke the voice +of Conscience." (p. 44.) "The Book of this Law," +(as Hooker phrases it,) is dethroned; and Man usurps +the vacant seat, and becomes a Law unto himself! +<span class="smcap">God</span> Himself is dethroned, in effect; and Man becomes +his own god.</p> + +<p>To cope systematically with all this from the University +pulpit, as already remarked, is plainly impossible. +The preacher must take up the question at +some definite stage, and arrest the false teachers <i>there</i>. +"That wicked,"—or rather "<span class="smcap">the lawless one</span>," +(ὁ ἄνομος, as he is called in 2 Thess. ii. 8,)—must be +bound, hand and foot, <i>somewhere</i> in his career of lawlessness; +and in these Sermons <i>the threshold of the +Bible</i> has been chosen as the place for the conflict. +My life for his life. I will slay or be slain on the +very portal of Holy Scripture. With the young, you +begin at the beginning,—"the Creed, the <span class="smcap">Lord's</span> +Prayer, the Ten Commandments;" and they must be +further instructed in the Church Catechism. But the +foundation cannot be laid afresh with the full-grown. +It is idle to talk about the authority of <i>the Church</i> to +men who do not believe in the Bible. It is useless +<span class='pagenum'><a name="Preface_Page_xxiii" id="Preface_Page_xxiii">[xxiii]</a></span>to dispute about Creeds with men who know nothing +of the origin and history of Christianity. Reserving +the <i>true</i> method of teaching for those who alone are +capable of being taught, we are constrained to argue +with men of full age about <i>the Inspiration and Interpretation +of the Bible</i>.—If in the ensuing Sermons the +principles handled are so very elementary, it is because +the available limits were so very narrow,—while the +field over which Unbelief has spread itself, is so +very broad.</p> + +<p>III. When a few words have been added concerning +the manner in which I have executed my task, +this Preface shall be brought to a close.—If the style +of the present <span class="smcap">Sermons</span>,—considering the auditory, +and above all considering the subject,—shall be +thought by competent judges not sufficiently dignified +in parts, I will bow to their decision without remonstrance. +Everybody can divine the defence which +would be set up; but perhaps it may not be quite +a valid defence. A man feels strongly and warmly; +writes fast and freely; is determined to be clearly +understood: is weary of the dignified conventionalities +under which Scepticism loves to conceal itself when it +comes abroad. Perhaps some expressions which may +be permitted in delivery, ought to be remodelled when +a Sermon is sent to the press.</p> + +<p>But with regard to the ensuing <span class="smcap">Preliminary remarks</span>, +I shall not so easily be persuaded to think +that I am mistaken as to the style in which Essayists +and Reviewers are to be dealt with<a name="FNanchor_17_17" id="FNanchor_17_17"></a><a href="#Footnote_17_17" class="fnanchor">[17]</a>. Some respectable +<span class='pagenum'><a name="Preface_Page_xxiv" id="Preface_Page_xxiv">[xxiv]</a></span>persons, I doubt not, will think my treatment of +them harsh and uncharitable. I invite them to consider +that we do not expect blasphemy from Ministers +of the Gospel,—irreligion from the teachers of youth,—infidelity +from the Professor's chair: nor are we +called upon to tolerate it either. I have the misfortune +to concur entirely with the verdict pronounced +by the Bishop of Exeter on the subject of 'Essays +and Reviews.' Let those who feel little jealousy for +<span class="smcap">God's</span> honour measure out in grains their censure of a +volume, the confessed tendency of which is to sap the +foundation of Faith, and to introduce irreligion with +a flood-tide. Such shall not, at all events, be <i>my</i> +method. Private regard, if it is to weigh largely with +him who stands up for <span class="smcap">God's</span> Truth, should first have +weighed a little with those by whom it has been most +grievously outraged. It may suit these Authors to +wrap up their shameful meaning in a cloud of words; +but their Reviewer avails himself of that Christian +liberty to which they themselves so systematically lay +claim, mercilessly to uncover their baseness, and uncompromisingly +to denounce it. If I may declare my +mind freely, punctilious courtesy in dealing with such +opinions, becomes a species of treason against Him +after whose Name we are called, and whom we profess +to serve. Seven men may combine to handle the +things of <span class="smcap">God</span>, it seems, in the most outrageous manner; +while <i>themselves</i> are to be the objects of consideration, +tenderness, respect! I cannot see their +title to any consideration at all.</p> + +<p>It will be found, it is hoped, that when these writers +have the courage to descend to argument, <i>there</i> I have +<span class='pagenum'><a name="Preface_Page_xxv" id="Preface_Page_xxv">[xxv]</a></span>gladly met them on their own ground, and sought to +refute them: but <i>to reason</i> is no part of their plan. +Unsupported dicta on every subject on which they +treat: doubts promiscuously insinuated, but never +once openly and honestly maintained: cool assumptions +of intellectual superiority for themselves and +their infidel allies: contemptuous allusions to the +names which the respectable part of mankind agrees +to hold in honour: foul imputations against the +honesty of the Clergy:—<i>this</i> is all their method! The +favourite <i>cant</i> of these writers is, that no one should +shrink from free discussion, or fear the results of +Criticism. Why then do not they themselves criticize? +Why do not <i>they</i> reason? Charity herself +after weighing these Essays carefully has no alternative +but to assume that the Authors either have not +the courage, or that they lack the ability, to descend +to a free discussion, and risk all on a stand-up fight. +A kind of guerilla warfare: half a dozen arrows, and +a hasty retreat: <i>such</i> is their mode of attack! But +this method, though it may occasion annoyance, is +quite unworthy of an honest inquirer, and never can +be decisive of anything. It is the cowardly expedient +of men who shrink from scrutiny, and dread exposure. +Nothing so easy, for example, as to repeat the old +commonplace about "irreconcileable discrepancies" in +the "Synoptical Gospels:" but why, instead, are we +not told, <i>which these irreconcileable discrepancies are</i>? +For my own part, I freely renew in this place the +challenge I gave in my IIIrd Sermon<a name="FNanchor_18_18" id="FNanchor_18_18"></a><a href="#Footnote_18_18" class="fnanchor">[18]</a>. Let any one +of these Gentlemen publicly and definitely lay his +<span class='pagenum'><a name="Preface_Page_xxvi" id="Preface_Page_xxvi">[xxvi]</a></span>finger on one or more of these contradictory statements +in the Gospels, during term-time; and within +a week I hereby undertake publicly to refute him in +the Divinity School of this University: and our peers +shall be our judges.</p> + +<p>Gentlemen who come abroad in the fashion above +described, have no right to complain if they encounter +rough usage on the road. When Critics are clamorous +for the "free handling" of Divine Truth, they must +not be surprised to find themselves freely handled too. +If free discussion is to be the order of the day, then +let there be free discussion of "Essays and Reviews," +<i>as well as of</i> <span class="smcap">the Bible</span>. Six Clergymen of the Church +of England who enter upon a crusade against the Faith +of the Church of England must not be astonished if +they are looked upon in the light of immoral characters, +and treated as such. Accordingly, I have +handled <i>them</i> just as freely as <i>they</i> have handled the +Prophets, Apostles, and Evangelists of <span class="smcap">Christ</span>.</p> + +<p>I cannot therefore pretend to offer anything in extenuation +of the style in which I have examined the +statements of these Essayists and Reviewers. Perfectly +sensible as I am of the gracefulness of highly +courteous language in controversial writing, I will not +so far violate my own conviction of what is right as to +bandy compliments on such an occasion as <i>this</i>. This +is no literary misunderstanding, or I could have been +amicable enough: no private or personal matter, or +I could have flung it from me with unconcern. No +other than an attempt to destroy Man's dearest hopes, +is this infamous book: no other than an insult, the +<span class='pagenum'><a name="Preface_Page_xxvii" id="Preface_Page_xxvii">[xxvii]</a></span>grossest imaginable, offered to the Majesty of Heaven; +an attack, the more foul because it is so insidious, +against the Everlasting Gospel of <span class="smcap">Jesus Christ</span>. In +such a cause I will <i>not</i> so far give in to the smooth +fashion of a supple and indifferent age, as to pay these +seven writers a single compliment which they will +care to accept. The most foolish composition of the +seven is Dr. Temple's; the most mischievous is Professor +Jowett's: but the germ of the last Essay is contained +in the first; the foolishness of the first Essay is +abundantly shared by the last: while the evidence of +correspondence of sentiment between the two writers +is unmistakable. The most unphilosophical Essay, +(where <i>all</i> are unphilosophical,) is Professor Powell's: +the most insolent, Dr. Williams': the most immoral, +Mr. Wilson's: the most shallow, Mr. Goodwin's; the +most irrelevant, Mr. Pattison's. Not one of these +writers shews himself capable of recognizing the true +logical result of his own opinions: of drawing from +his own premisses their one inevitable issue. Not one +of them has had the manliness to <i>speak out</i>, and to <i>say +plainly</i> what he means. They seem to deny the +Divinity of <span class="smcap">Christ</span>, and the Personality of the <span class="smcap">Holy +Ghost</span>: but how reluctant is a reader to believe that +they really <i>mean</i> it! Quite inevitable is it that these +clerical critics must choose between two alternatives. +Either they hold opinions which make it impossible +that they should retain Orders in the Church of England, +and yet be honest men; or they have expressed +themselves with such culpable inaccuracy and ambiguity, +as shews that they are altogether incompetent +to handle the Science of Theology.—Gladly would one +<span class='pagenum'><a name="Preface_Page_xxviii" id="Preface_Page_xxviii">[xxviii]</a></span>give them the benefit of a third alternative: but I +see not that any remains.</p> + +<p>If it should be thought strange that one thinking +so meanly of 'Essays and Reviews' should have produced +a yet larger volume in reply to them, it must +suffice to point out that the refutation of a fallacy +is almost of necessity the ampler writing.—Or again, +if it be remarked that by far the largest part of what +I have written is directed against the hundred pages +of Professor Jowett, the explanation is still obvious. +For not only does that concluding Essay of his bring +to a terribly practical issue the speculative doubts and +difficulties which had been started by all his predecessors; +(namely, doubts as to (1) the relation in +which the Bible stands to Man;—(2) the nature +of Prophecy;—(3) the reality of Miracles;—(4) the +worth of Creeds and formularies;—(5) the authenticity +of Genesis;—(6) the basis on which Revelation is +by the Church of England supposed to rest;)—by +proposing that we should henceforth regard the Bible +as a book <i>no otherwise inspired than Sophocles and Plato</i>:—not +only does Professor Jowett's essay discharge +this fatal office; but his style is somewhat peculiar; +and what he says, cannot always be effectually disposed +of by a few words. Let me explain.</p> + +<p>There is a certain form of fallacy of statement in +which this Gentleman's writings abound, which calls +aloud for notice and signal reprobation. He has a +marvellous aptitude, (one would fain hope through +some intellectual infirmity,) of connecting together in +the same sentence two or three clauses; one or two +of which shall be true as Heaven, while the other +<span class='pagenum'><a name="Preface_Page_xxix" id="Preface_Page_xxix">[xxix]</a></span>is false as Hell. The reply to such a sentence is impossible, +without many words,—far more than Mr. +Jowett's sentences commonly deserve.—Sometimes he +strings together several heads of thought; of which +enumeration the kindest thing which can be said is +that it betrays an utter want of intellectual perspective. +To unravel even a part of this tangled web so as to +expose its argumentative worthlessness, soon fills a +page.... But there is another kind of fallacy which +the same gentleman wields with immense effect, and +in the use of which he is a great master; which, +because it was absolutely impossible to handle it fitly +in the proper place, shall be briefly adverted to, here. +I proceed to describe it not without indignation; for +I am profoundly struck by the intellectual perversity, +not to say the moral obliquity, which has so entirely +made this vile instrument its own.</p> + +<p>The fallacy then is of this nature. When Professor +Jowett would put forth something especially +deserving of reprehension,—some sentiment or opinion +which he either knows, or ought to know, that the +whole Church will resent with unqualified abhorrence,—he +assumes a plaintive manner, and puts himself +into an interesting attitude; sometimes even folds his +hands, as if in prayer. He then begins by (1) throwing +out a remark of real beauty, and so conciliating for +himself an indulgent hearing; or (2) he goes off on +some Moral question, and so defeats attention; or (3) he +delivers himself of some undeniable truth, and so +disarms censure; or (4) he says something of an entirely +equivocal kind, and so leaves his reader at fault. +Candour, of course, gives him the benefit of the doubt. +<span class='pagenum'><a name="Preface_Page_xxx" id="Preface_Page_xxx">[xxx]</a></span>It is not till the sentence is well advanced, or till it is +examined by the fatal light of its context, that one is +shewn what the ambiguous writer really was intending. +A cloven foot appears at last; but it is instantly +withdrawn, with a shuffle; and you experience a +scowl or a sneer, as the case may be, for your extreme +unkindness in inquiring whether it was not a cloven +foot you saw?... Meanwhile, the learned Professor +has gone off <i>in alia omnia</i>, with a look of earnestness +which challenges respect, and a vagueness of diction +which at once discourages pursuit and defeats inquiry. +The fish invariably ends by disappearing in a cloud +of his own ink.</p> + +<p>It shall suffice to have said thus much. These +pages must now be suffered to go forth; not without +a hearty aspiration that a blessing may attend them +from Him <i>sine Quo nihil est validum, nihil sanctum</i>; +and that what was intended for the strength and help +of those who want helping and strengthening, (I am +thinking particularly of what has been offered on the +subject of Inspiration,) may not prove misleading or +perplexing to any.</p> + +<p class="i4"><i>Oriel, June 24th, 1861.</i></p> + +<div class="footnotes"><h3>FOOTNOTES:</h3>a + +<div class="footnote"><p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> The reader is invited to refer to the passages cited in the present +volume, at <a href="#Page_lxxxvii">pp. lxxxvii</a>. and <a href="#Page_lxxxviii">lxxxviii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> See <a href="#Page_47">p. 47</a> to p. 50. Also <a href="#APPENDIX_B">Appendix (B.)</a></p></div> + +<div class="footnote"><p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> In illustration of what is meant, may be particularized a highly +objectionable Sermon which Dr. Temple preached before the University +some years ago, and which occasioned no small offence to +many who heard it,—as all in Oxford well remember. It was almost +as unsound as the same writer's Essay "On the Education +of the World," which, to the best of my remembrance, it strongly +resembled.—A printed Sermon by Dr. Temple may also be referred +to, "preached on Act-Sunday, July 1, 1860, before the University +of Oxford, during the Meeting of the British Association," entitled +<i>"The present Relations of Science to Religion."</i>—Professor Jowett's +handling of the Doctrine of the Atonement, needs only to be referred +to.</p></div> + +<div class="footnote"><p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> Page 80 to 82.</p></div> + +<div class="footnote"><p><a name="Footnote_5_5" id="Footnote_5_5"></a><a href="#FNanchor_5_5"><span class="label">[5]</span></a> "To the Reader," prefixed to <i>Essays and Reviews</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_6_6" id="Footnote_6_6"></a><a href="#FNanchor_6_6"><span class="label">[6]</span></a> 'Neo-Christianity' in the <i>Westminster Review</i>, No. 36.—How +true is what follows:—"The Bible is one; and it is too late now +to propose to divide it. We shall only point out that the <i>moral +value of the Gospel teaching becomes suspicious</i> when the whole +miraculous element is discarded. +</p><p> +"We certainly do think that the Gospels assert a miraculous +Incarnation, Resurrection, and Ascension; and that the Epistles +teach Original Sin, and a vicarious Sacrifice. If this be doubted +by our authors, it is sufficient for us to say that such is the impression +they have created on all ages of Christians." +</p><p> +"We desire that if the Bible, or any part of it be retained as +Holy Writ, it be defended as a miraculous gift to Man, and not +by distorting the principles of modern Science. Let the Essayists +be assured that there exists <i>no middle course</i>; that there is no +Inspiration more than is natural, yet not supernatural; <i>no Theology +which can abandon its doctrines and retain its authority</i>." +</p><p> +Lastly, with what sickening and almost Satanic power, does the +same writer invite the Essayists and Reviewers to make shipwreck +of their souls in the following terrible passage. And yet, who sees +not that <i>on their principles</i> absolute and professed unbelief is <i>inevitable</i>? +He says:—"How long shall this last? Until men have +the courage to bury their dead convictions out of sight, and the +greater courage to form new. All honour to these writers for the +boldness with which they have, at great risk, urged their opinions. +<i>But what is wanted is strength</i> not merely to face the world, but +<i>to face one's own conclusions</i>. We know the cost. It must be +endured. Let each who has thought and felt for himself, ask himself +first what he <i>does not</i> believe, and then, if wise or needful, +avow it. Next let him ask himself what he <i>does</i> believe, and +pursue it to its true and full conclusions. Neither loose accommodation +nor sonorous principles will long give them rest. It is of +as little use to surrender the more glaring contradictions of Science +as it is to evaporate discredited doctrine into a few vague precepts. +That end will not be attained by our authors by subliming Religion +into an emotion, and making an armistice with Science. It will +not be obtained by any unreal adaptation; <i>nor by this, which is, +of all recent adaptations</i>, at once the most able, the most earnest, +and <i>the most suicidal</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_7_7" id="Footnote_7_7"></a><a href="#FNanchor_7_7"><span class="label">[7]</span></a> The Bishop of Exeter to Dr. Temple.</p></div> + +<div class="footnote"><p><a name="Footnote_8_8" id="Footnote_8_8"></a><a href="#FNanchor_8_8"><span class="label">[8]</span></a> The Bishop of Manchester exactly expressed the general opinion, +when he said,—"Nor will I for a single moment, however my personal +feelings might interfere, conceal my deliberate conviction that +every partner in that work is equally guilty."—(<i>Guardian</i>, Ap. +10, 1861, p. 341.) But the most faithful language of all came +from the Bishop of Exeter in his crushing reply to an inquiry put +to him by Dr. Temple. "I avow that I hold every one of the +seven persons acting together for such an object to be alike responsible for the several acts of every individual among them in +executing their avowed common purpose."</p></div> + +<div class="footnote"><p><a name="Footnote_9_9" id="Footnote_9_9"></a><a href="#FNanchor_9_9"><span class="label">[9]</span></a> A letter from Dr. Rowland Williams, which has appeared in +the newspapers, contains the following language with reference to +the American reprint of "Essays and Reviews:"—"I confess myself +personally gratified that my own work, and that of my far +more distinguished coadjutors, with whom it is sufficient honour +for me to be included in the same volume, should have obtained +the honour of a reprint in another hemisphere. Still more would +I hail the circumstance as an auspicious token of the sympathy +which should prevail between kindred nations, as regards subjects +of the highest import, and as a sign of the prospects of Christian +freedom beyond the Atlantic.... +</p><p> +"I have not yet discovered any community or individual possessing +the right to cast the first stone at those who interpret the Bible in +freedom, and who subordinate its letter to its spirit, or its parts to +its whole. Even if Holy Scripture were, as is popularly fancied, +the foundation,—and not, as I believe, the expression and the +memorial,—of Religious Truth in man, it would be absurd to render +it honours essentially different from those which it claims +for itself, or to make it a master, where it claims only to be +a servant."</p></div> + +<div class="footnote"><p><a name="Footnote_10_10" id="Footnote_10_10"></a><a href="#FNanchor_10_10"><span class="label">[10]</span></a> <a href="#SERMON_V">Serm. V.</a></p></div> + +<div class="footnote"><p><a name="Footnote_11_11" id="Footnote_11_11"></a><a href="#FNanchor_11_11"><span class="label">[11]</span></a> <a href="#SERMON_VII">See Sermon VII.</a></p></div> + +<div class="footnote"><p><a name="Footnote_12_12" id="Footnote_12_12"></a><a href="#FNanchor_12_12"><span class="label">[12]</span></a> <i>Essays and Reviews</i>, p. 166.</p></div> + +<div class="footnote"><p><a name="Footnote_13_13" id="Footnote_13_13"></a><a href="#FNanchor_13_13"><span class="label">[13]</span></a> See <a href="#Page_clxxvii">p. clxxvii.</a> to p. clxxxiii.</p></div> + +<div class="footnote"><p><a name="Footnote_14_14" id="Footnote_14_14"></a><a href="#FNanchor_14_14"><span class="label">[14]</span></a> Mr. Jowett in <i>Essays and Reviews</i>, p. 433.</p></div> + +<div class="footnote"><p><a name="Footnote_15_15" id="Footnote_15_15"></a><a href="#FNanchor_15_15"><span class="label">[15]</span></a> Article XX.</p></div> + +<div class="footnote"><p><a name="Footnote_16_16" id="Footnote_16_16"></a><a href="#FNanchor_16_16"><span class="label">[16]</span></a> <i>Essays and Reviews</i>, p. 45.</p></div> + +<div class="footnote"><p><a name="Footnote_17_17" id="Footnote_17_17"></a><a href="#FNanchor_17_17"><span class="label">[17]</span></a> It should perhaps be stated that the edition of "Essays and +Reviews" which I have employed is <i>the Third</i> (1860.)</p></div> + +<div class="footnote"><p><a name="Footnote_18_18" id="Footnote_18_18"></a><a href="#FNanchor_18_18"><span class="label">[18]</span></a> pp. 72-3.</p></div> +</div> + + +<hr style="width: 65%;" /> +<h2><a name="CONTENTS" id="CONTENTS"></a>CONTENTS.</h2> + +<table> +<tr><td class="TOCcol1"></td><td class="TOCcol2"><span class="smcap">Dedication.</span></td><td></td></tr> +<tr><td class="TOCcol1"></td><td class="TOCcol2"><span class="smcap">Preface.</span></td><td></td></tr> +<tr><td class="TOCcol1">I.</td><td class="TOCcol2">Some account of the present volume</td><td></td></tr> +<tr><td class="TOCcol1">II.</td><td class="TOCcol2">Growth of irreligious Opinion.</td><td></td></tr> +<tr><td class="TOCcol1">III.</td><td class="TOCcol2">'Essayists and Reviewers' to be as 'freely-handled' + as the Prophets, Evangelists, and Apostles of + <span class="smcap">Christ</span>.</td></tr> +<tr><td style="padding-top: 1em;"></td></tr> +<tr><td></td><td class="TOCcol2"><span class="smcap">Table of Contents.</span></td></tr> +<tr><td></td><td class="TOCcol2"><span class="smcap">Preliminary Remarks on "Essays and Reviews."</span></td> + <td class="TOCcol3"><span class="smcap">page</span></td></tr> + +<tr><td class="TOCcol1"> I.</td><td class="TOCcol2"> Examination of the contribution of Rev. F. Temple, D.D. </td><td class="TOCcol3"><a href="#Page_ii">ii</a></td></tr> + +<tr><td class="TOCcol1"> II. </td><td class="TOCcol2"> <span style="margin-left: 15em;">Rev.</span> Rowland Williams, D.D. </td><td class="TOCcol3"><a href="#Page_xxx">xxx</a></td></tr> + +<tr><td class="TOCcol1"> III. </td><td class="TOCcol2"> <span style="margin-left: 15em;">Rev.</span> Professor Baden Powell, M.A.</td><td class="TOCcol3"><a href="#Page_xlvi">xlvi</a></td></tr> + +<tr><td class="TOCcol1"> IV. </td><td class="TOCcol2"> <span style="margin-left: 15em;">Rev.</span> H. B. Wilson, M.A.</td><td class="TOCcol3"><a href="#Page_lxiv">lxiv</a></td></tr> + +<tr><td class="TOCcol1"> V. </td><td class="TOCcol2"> <span style="margin-left: 15em;">C.</span> W. Goodwin, M.A. </td><td class="TOCcol3"><a href="#Page_lxxxvi">lxxxvi</a></td></tr> + +<tr><td class="TOCcol1"> VI. </td><td class="TOCcol2"> <span style="margin-left: 15em;">Rev.</span> Mark Pattison, B.D. </td><td class="TOCcol3"><a href="#Page_cxii">cxii</a></td></tr> + +<tr><td class="TOCcol1"> VII. </td><td class="TOCcol2"> <span style="margin-left: 15em;">Rev.</span> Professor Jowett, M.A. </td><td class="TOCcol3"><a href="#Page_cxxxix">cxxxix</a></td></tr> + +<tr><td></td><td class="TOCcol2"> In what sense Mr. Jowett's fundamental principle, (that + "Scripture is to be interpreted like any other book,") may + be cheerfully accepted </td><td class="TOCcol3"><a href="#Page_cxl">cxl</a></td></tr> + +<tr><td></td><td class="TOCcol2"> Mr. Jowett's main assertion that "Scripture has one and only + one true meaning," shewn to be founded on his assumption + that the Bible is <i>uninspired</i>,—"like any other book" </td><td class="TOCcol3"><a href="#Page_cxlii">cxlii</a></td></tr> + +<tr><td></td><td class="TOCcol2"> 1. Eight Characteristics of the Bible enumerated, which shew + that it is <i>unlike</i> "any other book" </td><td class="TOCcol3"><a href="#Page_cl">cl</a></td></tr> + +<tr><td></td><td class="TOCcol2"> But the distinctive characteristic of the Bible, is, that <i>it + professes to be the work of the <span class="smcap">Holy Ghost</span></i> </td><td class="TOCcol3"><a href="#Page_clx">clx</a></td></tr> + +<tr><td></td><td class="TOCcol2"> Mr. Jowett's syllogism corrected, in consequence </td><td class="TOCcol3"><a href="#Page_clxii">clxii</a></td></tr> + +<tr><td></td><td class="TOCcol2"> 2. Mr. Jowett's proposal accepted, that we should "Interpret + Scripture from itself." Notion of <i>Interpretation</i> obtained + from the volume of <i>Inspiration</i> </td><td class="TOCcol3"><a href="#Page_clxii">clxii</a></td></tr> + +<tr><td></td><td class="TOCcol2"> 3. In addition to the testimony of Scripture, we have to + consider the testimony of Antiquity </td><td class="TOCcol3"><a href="#Page_clxix">clxix</a></td></tr> + +<tr><td></td><td class="TOCcol2"> Remarks on primitive Patristic Interpretation </td><td class="TOCcol3"><a href="#Page_clxx">clxx</a></td></tr> + +<tr><td></td><td class="TOCcol2"> This part of the subject misunderstood by Mr. Jowett </td><td class="TOCcol3"><a href="#Page_clxxiii">clxxiii</a></td></tr> + +<tr><td></td><td class="TOCcol2"> Remarks on primitive Tradition.—The Creeds, the records of + Primitive Christianity </td><td class="TOCcol3"><a href="#Page_clxxvii">clxxvii</a></td></tr> + +<tr><td></td><td class="TOCcol2"> This part of the subject also misunderstood by Mr. Jowett </td><td class="TOCcol3"><a href="#Page_clxxix">clxxix</a></td></tr> + +<tr><td></td><td class="TOCcol2"> 4. Examination of some of Mr. Jowett's reasons for rejecting + that method of Interpretation which has been (α) + Established by our <span class="smcap">Lord</span>; (β) Employed by His Apostles; + (γ) Universally adopted by the primitive Church; and (δ) + Accepted by the most learned and judicious of modern + Commentators </td><td class="TOCcol3"><a href="#Page_clxxxvi">clxxxvi</a></td></tr> + +<tr><td></td><td class="TOCcol2"> The peroration of Mr. Jowett's Essay examined and commented on </td><td class="TOCcol3"><a href="#Page_ccvi">ccvi</a></td></tr> + +<tr><td></td><td class="TOCcol2"> Retrospect of the entire subject </td><td class="TOCcol3"><a href="#Page_ccxvi">ccxvi</a></td></tr> + +<tr><td></td><td class="TOCcol2"> Conclusion </td><td class="TOCcol3"><a href="#Page_ccxxvii">ccxxvii</a></td></tr> +</table> + +<div class="center"> +<p>SERMON I.</p> +<p><span class="smcap">St. John</span> vi. 68. <i><span class="smcap">Lord</span>, to whom shall we go? Thou hast the + words of Eternal Life.</i></p> +<p><span class="smcap">the study of the bible recommended; and a method of studying + it described.</span></p> +</div> +<table> + + + <tr><td></td><td class="TOCcol2">The Gospel, as a written message, meets with the same + reception at the hands of the World now, as in the days of + the Son of Man </td><td class="TOCcol3"><a href="#Page_1">1</a></td></tr> + + <tr><td></td><td class="TOCcol2">Some points of analogy between the Written and the Incarnate + <span class="smcap">Word</span> </td><td class="TOCcol3"><a href="#Page_2">2</a></td></tr> + + <tr><td></td><td class="TOCcol2"> Difficulties and seeming contradictions in the Gospel</td><td class="TOCcol3"><a href="#Page_3">3</a></td></tr> +<tr><td></td><td class="TOCcol2"> Unattractive aspect.—Union of the Human and Divine</td><td class="TOCcol3"><a href="#Page_4">4</a></td></tr> + +<tr><td></td><td class="TOCcol2"> The Bible is generally little read.—Its preciousness</td><td class="TOCcol3"><a href="#Page_6">6</a></td></tr> + + <tr><td></td><td class="TOCcol2">The age unlearned as well as unfaithful </td><td class="TOCcol3"><a href="#Page_7">7</a></td></tr> + + <tr><td></td><td class="TOCcol2">Want of preparation for the Ministry.—The question of + preparation narrowed to the duty of studying the Bible </td><td class="TOCcol3"><a href="#Page_8">8</a></td></tr> + + <tr><td></td><td class="TOCcol2">Conditions of successful Study:—a fixed time for reading the + Bible, and a fixed quantity to be read </td><td class="TOCcol3"><a href="#Page_9">9</a></td></tr> + + <tr><td></td><td class="TOCcol2">Vigilance, and independent inquiry </td><td class="TOCcol3"><a href="#Page_10">10</a></td></tr> + + <tr><td></td><td class="TOCcol2">Consecutive reading.—The first chapter of Genesis </td><td class="TOCcol3"><a href="#Page_11">11</a></td></tr> + + <tr><td></td><td class="TOCcol2">Nothing to be skipped.—Result of such a method </td><td class="TOCcol3"><a href="#Page_12">12</a></td></tr> + + <tr><td></td><td class="TOCcol2">The Bible is to be read, not in the same manner, but with at + least the same attention, as a merely human work </td><td class="TOCcol3"><a href="#Page_13">13</a></td></tr> + + <tr><td></td><td class="TOCcol2">A caution </td><td class="TOCcol3"><a href="#Page_14">14</a></td></tr> + + <tr><td></td><td class="TOCcol2">Men not competent to make their own Religion out of the Bible </td><td class="TOCcol3"><a href="#Page_16">16</a></td></tr> + + <tr><td></td><td class="TOCcol2">The advantages of such a study of the Bible as has been here + recommended, explained </td><td class="TOCcol3"><a href="#Page_17">17</a></td></tr> + +</table> +<div class="center"> +<p>SERMON II.</p> +<p> + <span class="smcap">Hebrews</span> xi. 3. <i>Through Faith, we understand that the worlds + were framed by the Word of <span class="smcap">God</span>.</i></p> + +<p> <span class="smcap">natural science and theological science.</span></p> +</div> +<table> + + <tr><td></td><td class="TOCcol2">Special act of Faith assigned to ourselves in Hebrews xi. </td><td class="TOCcol3"><a href="#Page_23">23</a></td></tr> + + <tr><td></td><td class="TOCcol2">The first Chapter of Genesis considered: Verse 1 </td><td class="TOCcol3"><a href="#Page_24">24</a></td></tr> + + <tr><td></td><td class="TOCcol2">Province of Geology </td><td class="TOCcol3"><a href="#Page_26">26</a></td></tr> + + <tr><td></td><td class="TOCcol2">The Work of the First Day </td><td class="TOCcol3"><a href="#Page_28">28</a></td></tr> + + <tr><td></td><td class="TOCcol2">——————— Second and the Third Day </td><td class="TOCcol3"><a href="#Page_29">29</a></td></tr> + + <tr><td></td><td class="TOCcol2">——————— Fourth and the Fifth Day </td><td class="TOCcol3"><a href="#Page_30">30</a></td></tr> + + <tr><td></td><td class="TOCcol2">——————— Sixth Day </td><td class="TOCcol3"><a href="#Page_31">31</a></td></tr> + + <tr><td></td><td class="TOCcol2">The Mosaic History of the Creation true </td><td class="TOCcol3"><a href="#Page_33">33</a></td></tr> + + <tr><td></td><td class="TOCcol2">Objections considered </td><td class="TOCcol3"><a href="#Page_34">34</a></td></tr> + + <tr><td></td><td class="TOCcol2">Speech ascribed to <span class="smcap">God</span> </td><td class="TOCcol3"><a href="#Page_35">35</a></td></tr> + + <tr><td></td><td class="TOCcol2">Adam's knowledge </td><td class="TOCcol3"><a href="#Page_36">36</a></td></tr> + + <tr><td></td><td class="TOCcol2">The first pair.—The days of Creation real days </td><td class="TOCcol3"><a href="#Page_37">37</a></td></tr> + + <tr><td></td><td class="TOCcol2">Objections of pretenders to Natural Science </td><td class="TOCcol3"><a href="#Page_39">39</a></td></tr> + + <tr><td></td><td class="TOCcol2">The plea that the Bible is not a scientific book </td><td class="TOCcol3"><a href="#Page_40">40</a></td></tr> + + <tr><td></td><td class="TOCcol2">The historical truth of the Bible insisted upon </td><td class="TOCcol3"><a href="#Page_44">44</a></td></tr> + + <tr><td></td><td class="TOCcol2">Natural Science not undervalued </td><td class="TOCcol3"><a href="#Page_46">46</a></td></tr> + + <tr><td></td><td class="TOCcol2">The term "Science" not to be opposed to "Theology" </td><td class="TOCcol3"><a href="#Page_47">47</a></td></tr> + + <tr><td></td><td class="TOCcol2">Theology the Queen of Sciences </td><td class="TOCcol3"><a href="#Page_48">48</a></td></tr> + +</table> +<div class="center"> +<p>SERMON III.</p> +<p>2 <span class="smcap">Tim.</span> iii. 16. <i>All Scripture is given by inspiration of + <span class="smcap">God</span>.</i></p> + +<p> + + <span class="smcap">inspiration of scripture.—gospel difficulties.—the word of + god infallible.—other sciences subordinate to theological + science.</span></p> +</div> +<table> + + <tr><td></td><td class="TOCcol2">The meaning of 2 Tim. iii. 16 </td><td class="TOCcol3"><a href="#Page_53">53</a></td></tr> + + <tr><td></td><td class="TOCcol2">St. Paul nowhere disclaims Inspiration </td><td class="TOCcol3"><a href="#Page_54">54</a></td></tr> + + <tr><td></td><td class="TOCcol2">Holy Scripture is attributed in Scripture to the <span class="smcap">Holy Ghost</span> </td><td class="TOCcol3"><a href="#Page_56">56</a></td></tr> + + <tr><td></td><td class="TOCcol2">Forms of unbelief concerning Inspiration </td><td class="TOCcol3"><a href="#Page_57">57</a></td></tr> + + <tr><td></td><td class="TOCcol2">Impertinence of the modern way of speaking of the Evangelists </td><td class="TOCcol3"><a href="#Page_60">60</a></td></tr> + + <tr><td></td><td class="TOCcol2">Supposed inaccuracies, slips of memory, misstatements </td><td class="TOCcol3"><a href="#Page_61">61</a></td></tr> + + <tr><td></td><td class="TOCcol2">The Gospels not <i>four</i> but <i>One</i> </td><td class="TOCcol3"><a href="#Page_62">62</a></td></tr> + + <tr><td></td><td class="TOCcol2">A principle laid down for the reconcilement of all Gospel + difficulties </td><td class="TOCcol3"><a href="#Page_63">63</a></td></tr> + + <tr><td></td><td class="TOCcol2">Illustration from a supposed case of testimony </td><td class="TOCcol3"><a href="#Page_64">64</a></td></tr> + + <tr><td></td><td class="TOCcol2">Computation of the hours in St. John's Gospel </td><td class="TOCcol3"><a href="#Page_66">66</a></td></tr> + + <tr><td></td><td class="TOCcol2">The accounts of the blind man restored to sight at Jericho, + harmonized </td><td class="TOCcol3"><a href="#Page_67">67</a></td></tr> + + <tr><td></td><td class="TOCcol2">Characteristics of an Inspired narrative </td><td class="TOCcol3"><a href="#Page_68">68</a></td></tr> + + <tr><td></td><td class="TOCcol2">The mention of "Jeremy the prophet," and of Cyrenius, + considered </td><td class="TOCcol3"><a href="#Page_70">70</a></td></tr> + + <tr><td></td><td class="TOCcol2">Faultlessness of the Gospel </td><td class="TOCcol3"><a href="#Page_72">72</a></td></tr> + + <tr><td></td><td class="TOCcol2">Absurdity of the common allegations against it </td><td class="TOCcol3"><a href="#Page_73">73</a></td></tr> + + <tr><td></td><td class="TOCcol2">The absolute Infallibility of Scripture maintained </td><td class="TOCcol3"><a href="#Page_74">74</a></td></tr> + + <tr><td></td><td class="TOCcol2">Every syllable of Holy Scripture inspired </td><td class="TOCcol3"><a href="#Page_75">75</a></td></tr> + + <tr><td></td><td class="TOCcol2">The nature of Inspiration illustrated </td><td class="TOCcol3"><a href="#Page_76">76</a></td></tr> + + <tr><td></td><td class="TOCcol2">Theology, the noblest of the Sciences </td><td class="TOCcol3"><a href="#Page_79">79</a></td></tr> + + <tr><td></td><td class="TOCcol2">Insubordination in these last days of Physical Science </td><td class="TOCcol3"><a href="#Page_80">80</a></td></tr> + + <tr><td></td><td class="TOCcol2">The infidel spirit of the Age, protested against </td><td class="TOCcol3"><a href="#Page_81">81</a></td></tr> + + <tr><td></td><td class="TOCcol2">Theological Science can never be called upon to give way + before Physical Science </td><td class="TOCcol3"><a href="#Page_83">83</a></td></tr> + + <tr><td></td><td class="TOCcol2">Relations of Morals to Theology </td><td class="TOCcol3"><a href="#Page_84">84</a></td></tr> + + <tr><td></td><td class="TOCcol2">Conscience and the Moral Sense have been informed afresh by + Revelation </td><td class="TOCcol3"><a href="#Page_87">87</a></td></tr> + +</table> +<div class="center"> +<p>SERMON IV.</p> +<p><span class="smcap">St. John</span> xvii. 17. <i>Thy Word is Truth.</i></p> + +<p> + <span class="smcap">the plenary inspiration of every part of the bible, vindicated + and explained.—nature of inspiration.—the text of + scripture.</span></p> +</div> +<table> + + + + <tr><td></td><td class="TOCcol2">Cavils against the Bible </td><td class="TOCcol3"><a href="#Page_92">92</a></td></tr> + + <tr><td></td><td class="TOCcol2">Absolute infallibility of every 'jot' and every 'tittle' of + Holy Scripture </td><td class="TOCcol3"><a href="#Page_94">94</a></td></tr> + + <tr><td></td><td class="TOCcol2">The popular view of Inspiration stated </td><td class="TOCcol3"><a href="#Page_95">95</a></td></tr> + + <tr><td></td><td class="TOCcol2">No middle state between Inspiration and non-inspiration </td><td class="TOCcol3"><a href="#Page_96">96</a></td></tr> + + <tr><td></td><td class="TOCcol2">The popular theory applied and tested </td><td class="TOCcol3"><a href="#Page_96">96</a></td></tr> + + <tr><td></td><td class="TOCcol2">A different view of the nature and office of Inspiration + stated </td><td class="TOCcol3"><a href="#Page_100">100</a></td></tr> + + <tr><td></td><td class="TOCcol2">Inspiration still the same, however diverse the subject-matter</td><td class="TOCcol3"><a href="#Page_102">102</a></td></tr> + + <tr><td></td><td class="TOCcol2">What is meant by 'a Prophet' </td><td class="TOCcol3"><a href="#Page_104">104</a></td></tr> + + <tr><td></td><td class="TOCcol2">The message still <span class="smcap">God's</span>, whatever its nature may be </td><td class="TOCcol3"><a href="#Page_106">106</a></td></tr> + + <tr><td></td><td class="TOCcol2">Note of Inspiration in the Historical Books of the Bible </td><td class="TOCcol3"><a href="#Page_108">108</a></td></tr> + + <tr><td></td><td class="TOCcol2">The Title on the Cross </td><td class="TOCcol3"><a href="#Page_109">109</a></td></tr> + + <tr><td></td><td class="TOCcol2">Remonstrance </td><td class="TOCcol3"><a href="#Page_110">110</a></td></tr> + + <tr><td></td><td class="TOCcol2">Theories of Inspiration to be rejected </td><td class="TOCcol3"><a href="#Page_115">115</a></td></tr> + + <tr><td></td><td class="TOCcol2">Remarks on the nature of Inspiration </td><td class="TOCcol3"><a href="#Page_116">116</a></td></tr> + + <tr><td></td><td class="TOCcol2">Proof that men generally hold that <i>the words</i> of Scripture + are inspired </td><td class="TOCcol3"><a href="#Page_117">117</a></td></tr> + + <tr><td></td><td class="TOCcol2">Absolute irrelevancy of objections drawn from <i>the state of + the Text</i> of Scripture </td><td class="TOCcol3"><a href="#Page_118">118</a></td></tr> + + <tr><td></td><td class="TOCcol2">The Substance of Scripture inseparable from the Form </td><td class="TOCcol3"><a href="#Page_120">120</a></td></tr> + + <tr><td></td><td class="TOCcol2">Antichristian spirit of the age </td><td class="TOCcol3"><a href="#Page_121">121</a></td></tr> + + <tr><td></td><td class="TOCcol2">The Study of Scripture in a childlike spirit recommended </td><td class="TOCcol3"><a href="#Page_122">122</a></td></tr> + +</table> +<div class="center"> +<p>SUPPLEMENT TO SERMON IV.</p> +</div> +<table> + + <tr><td></td><td class="TOCcol2">A favourite view of Inspiration stated </td><td class="TOCcol3"><a href="#Page_126">126</a></td></tr> + + <tr><td></td><td class="TOCcol2">Vagueness of this theory </td><td class="TOCcol3"><a href="#Page_127">127</a></td></tr> + + <tr><td></td><td class="TOCcol2">The theory practically tested, and found unmanageable </td><td class="TOCcol3"><a href="#Page_128">128</a></td></tr> + + <tr><td></td><td class="TOCcol2">Further examination of the theory </td><td class="TOCcol3"><a href="#Page_132">132</a></td></tr> + + <tr><td></td><td class="TOCcol2">Our <span class="smcap">Saviour's</span> reasoning as difficult as that of St. Paul </td><td class="TOCcol3"><a href="#Page_134">134</a></td></tr> + +</table> +<div class="center"> + + +<p>SERMON V.</p> +<p><span class="smcap">St. Matthew</span> iv. 4. <i>It is written, Man shall not live by bread + alone, but by every word that proceedeth out of the mouth of + <span class="smcap">God</span>.</i></p> +<p><span class="smcap">interpretation of holy scripture.—inspired + interpretation.—the bible is not to be interpreted like any + other book.—god, (not man,) the real author of the bible.</span></p> +</div> + +<table> + + <tr><td></td><td class="TOCcol2">Interpretation described </td><td class="TOCcol3"><a href="#Page_140">140</a></td></tr> + + <tr><td></td><td class="TOCcol2">Three sources of Interpretation compared </td><td class="TOCcol3"><a href="#Page_141">141</a></td></tr> + + <tr><td></td><td class="TOCcol2">Eusebius on "the Captain of the <span class="smcap">Lord's</span> Host" </td><td class="TOCcol3"><a href="#Page_143">143</a></td></tr> + + <tr><td></td><td class="TOCcol2">The principle must be ascertained, on which Inspiration is to + be conducted </td><td class="TOCcol3"><a href="#Page_144">144</a></td></tr> + + <tr><td></td><td class="TOCcol2">How this is to be done </td><td class="TOCcol3"><a href="#Page_145">145</a></td></tr> + + <tr><td></td><td class="TOCcol2">This question may not be needlessly encumbered with + difficulties </td><td class="TOCcol3"><a href="#Page_147">147</a></td></tr> + + <tr><td></td><td class="TOCcol2">The <span class="smcap">Holy Spirit's</span> method of Interpretation must be the <i>true</i> + method </td><td class="TOCcol3"><a href="#Page_148">148</a></td></tr> + + <tr><td></td><td class="TOCcol2">Specimens of Inspired Interpretation </td><td class="TOCcol3"><a href="#Page_149">149</a></td></tr> + + <tr><td></td><td class="TOCcol2">The very narrative of Scripture mysterious </td><td class="TOCcol3"><a href="#Page_152">152</a></td></tr> + + <tr><td></td><td class="TOCcol2">Divine exposition of the history of Melchizedek </td><td class="TOCcol3"><a href="#Page_152">152</a></td></tr> + + <tr><td></td><td class="TOCcol2">Further proofs of the mysterious texture of Holy Scripture </td><td class="TOCcol3"><a href="#Page_156">156</a></td></tr> + + <tr><td></td><td class="TOCcol2">Moses wrote concerning <span class="smcap">Christ</span> </td><td class="TOCcol3"><a href="#Page_157">157</a></td></tr> + + <tr><td></td><td class="TOCcol2">Two propositions established by the foregoing inquiry: (1) + That the Bible is <i>not to be interpreted like any other + book</i>: (2) That <i>the meaning of Scripture is not always only + one</i> </td><td class="TOCcol3"><a href="#Page_160">160</a></td></tr> + + <tr><td></td><td class="TOCcol2">Scripture to be interpreted literally </td><td class="TOCcol3"><a href="#Page_160">160</a></td></tr> + + <tr><td></td><td class="TOCcol2">The story of Joseph and Potiphar's wife remarked upon </td><td class="TOCcol3"><a href="#Page_162">162</a></td></tr> + + <tr><td></td><td class="TOCcol2">The Bible is the Word of <span class="smcap">God</span> </td><td class="TOCcol3"><a href="#Page_163">163</a></td></tr> + + <tr><td></td><td class="TOCcol2">Bishop Butler on Inspiration </td><td class="TOCcol3"><a href="#Page_165">165</a></td></tr> + + <tr><td></td><td class="TOCcol2">Unbelief remonstrated with from the analogy of Nature and of + Providence </td><td class="TOCcol3"><a href="#Page_168">168</a></td></tr> + + <tr><td></td><td class="TOCcol2">How the inspired writers may be supposed to have understood + what they delivered </td><td class="TOCcol3"><a href="#Page_171">171</a></td></tr> + + <tr><td></td><td class="TOCcol2">The question of Interpretation not be argued on <i>à priori</i> + grounds </td><td class="TOCcol3"><a href="#Page_173">173</a></td></tr> + + <tr><td></td><td class="TOCcol2">Interpretation would be hopeless, but that the fountain of + Inspiration is <i>one</i> </td><td class="TOCcol3"><a href="#Page_174">174</a></td></tr> + + <tr><td></td><td class="TOCcol2">An apology for these Sermons </td><td class="TOCcol3"><a href="#Page_177">177</a></td></tr> + + <tr><td></td><td class="TOCcol2">Exhortation to transmit the Faith </td><td class="TOCcol3"><a href="#Page_180">180</a></td></tr> +</table> + +<div class="center"> +<p>SERMON VI.</p> +<p><span class="smcap">Romans</span> x. 6-9. <i>But the Righteousness which is of Faith + speaketh on this wise,—'Say not in thine heart, Who shall + ascend into Heaven?' (that is, to bring <span class="smcap">Christ</span> down from + above:) or, 'Who shall descend into the deep?' (that is, to + bring up <span class="smcap">Christ</span> again from the dead.) But what saith it? + 'The word is nigh thee, even in thy mouth, and in thine + heart:' that is, the word of Faith, which we preach; that if + thou shalt confess with thy mouth the <span class="smcap">Lord Jesus</span>, and shalt + believe in thine heart that <span class="smcap">God</span> hath raised Him from the + dead, thou shalt be saved.</i></p> +<p><span class="smcap">the doctrine of arbitrary scriptural accommodation considered.</span></p> +</div> + +<table> + <tr><td></td><td class="TOCcol2">Many insidious methods of denying the Inspiration of Scripture</td><td class="TOCcol3"><a href="#Page_184">184</a></td></tr> + + <tr><td></td><td class="TOCcol2">The most subtle method of all, characterized </td><td class="TOCcol3"><a href="#Page_185">185</a></td></tr> + + <tr><td></td><td class="TOCcol2">The term "Accommodation" not in itself objectionable </td><td class="TOCcol3"><a href="#Page_187">187</a></td></tr> + + <tr><td></td><td class="TOCcol2">Arbitrary Accommodation explained </td><td class="TOCcol3"><a href="#Page_188">188</a></td></tr> + + <tr><td></td><td class="TOCcol2">Reasons for rejecting this theory </td><td class="TOCcol3"><a href="#Page_189">189</a></td></tr> + + <tr><td></td><td class="TOCcol2">Learned research proves that the theory is gratuitous </td><td class="TOCcol3"><a href="#Page_190">190</a></td></tr> + + <tr><td></td><td class="TOCcol2">St. Paul's exposition of a passage in Deuteronomy xxx, (Rom. + x. 6 to 9,) proposed for examination </td><td class="TOCcol3"><a href="#Page_191">191</a></td></tr> + + <tr><td></td><td class="TOCcol2">License of Inspired quotation </td><td class="TOCcol3"><a href="#Page_194">194</a></td></tr> + + <tr><td></td><td class="TOCcol2">How the phenomenon is to be regarded </td><td class="TOCcol3"><a href="#Page_195">195</a></td></tr> + + <tr><td></td><td class="TOCcol2">St. Paul's exposition examined by the light of unassisted + Reason </td><td class="TOCcol3"><a href="#Page_198">198</a></td></tr> + + <tr><td></td><td class="TOCcol2">Shewn not to be an instance of arbitrary Accommodation, but of + genuine Interpretation </td><td class="TOCcol3"><a href="#Page_211">211</a></td></tr> + + <tr><td></td><td class="TOCcol2">The success or failure of such inquiries, unimportant </td><td class="TOCcol3"><a href="#Page_212">212</a></td></tr> + + <tr><td></td><td class="TOCcol2">No "Accommodation" when an inspired writer quotes Scripture </td><td class="TOCcol3"><a href="#Page_213">213</a></td></tr> + + <tr><td></td><td class="TOCcol2">Remarks on Inspired Reasoning </td><td class="TOCcol3"><a href="#Page_215">215</a></td></tr> +</table> +<div class="center"> + + +<p>SERMON VII.</p> + +<p> <span class="smcap">St. Mark</span> xii. 24. <i>Do ye not therefore err, because ye know + not the Scriptures, neither the power of <span class="smcap">God</span>.</i></p> + +<p> <span class="smcap">the marvels of holy scripture,—moral and physical.—jael's + deed defended.—miracles vindicated.</span></p> +</div> + +<table> + <tr><td></td><td class="TOCcol2">Sadduceeism of the day </td><td class="TOCcol3"><a href="#Page_221">221</a></td></tr> + + <tr><td></td><td class="TOCcol2">The Moral and Physical Marvels of Scripture proposed for + consideration </td><td class="TOCcol3"><a href="#Page_222">222</a></td></tr> + + <tr><td></td><td class="TOCcol2">Moral Marvels:—Jael.—How her story is to be read </td><td class="TOCcol3"><a href="#Page_223">223</a></td></tr> + + <tr><td></td><td class="TOCcol2">History of Jael. Her conduct explained and defended </td><td class="TOCcol3"><a href="#Page_224">224</a></td></tr> + + <tr><td></td><td class="TOCcol2">Jacob,—the Canaanites,—Abraham,—David </td><td class="TOCcol3"><a href="#Page_230">230</a></td></tr> + + <tr><td></td><td class="TOCcol2">Physical Marvels:—The greatest of those in the Old Testament + are witnessed to in the New </td><td class="TOCcol3"><a href="#Page_232">232</a></td></tr> + + <tr><td></td><td class="TOCcol2">Design of the quotations in Holy Scripture </td><td class="TOCcol3"><a href="#Page_234">234</a></td></tr> + + <tr><td></td><td class="TOCcol2">Dr. Arnold and the Book of Daniel </td><td class="TOCcol3"><a href="#Page_235">235</a></td></tr> + + <tr><td></td><td class="TOCcol2">Miracles are not to be called violations, &c. of Nature </td><td class="TOCcol3"><a href="#Page_237">237</a></td></tr> + + <tr><td></td><td class="TOCcol2">Law in relation to <span class="smcap">God</span> </td><td class="TOCcol3"><a href="#Page_238">238</a></td></tr> + + <tr><td></td><td class="TOCcol2">An objectionable Theory of Miracles exposed </td><td class="TOCcol3"><a href="#Page_239">239</a></td></tr> + + <tr><td></td><td class="TOCcol2">Bishop Butler on Miracles </td><td class="TOCcol3"><a href="#Page_240">240</a></td></tr> + + <tr><td></td><td class="TOCcol2">Miracles may be pared down, but cannot be explained away </td><td class="TOCcol3"><a href="#Page_242">242</a></td></tr> + + <tr><td></td><td class="TOCcol2">"Ideology" applied to the explanation of Miracles </td><td class="TOCcol3"><a href="#Page_243">243</a></td></tr> + + <tr><td></td><td class="TOCcol2">Ideology explained and exposed </td><td class="TOCcol3"><a href="#Page_245">245</a></td></tr> + + <tr><td></td><td class="TOCcol2">The Resurrection of <span class="smcap">Christ</span> the foundation-truth of + Christianity </td><td class="TOCcol3"><a href="#Page_248">248</a></td></tr> + + <tr><td></td><td class="TOCcol2">False and true Charity </td><td class="TOCcol3"><a href="#Page_250">250</a></td></tr> + + <tr><td></td><td class="TOCcol2">A parting Exhortation </td><td class="TOCcol3"><a href="#Page_252">252</a></td></tr> +</table> +<div class="center"> +<p>APPENDIX.</p> +</div> +<table> + + + <tr><td></td><td class="TOCcol2">A <i>Bishop Horsley on the double sense of Prophecy</i> </td><td class="TOCcol3"><a href="#Page_257">257</a></td></tr> + + <tr><td></td><td class="TOCcol2">B <i>Bishop Pearson on Theological Science</i> </td><td class="TOCcol3"><a href="#Page_258">258</a></td></tr> + + <tr><td></td><td class="TOCcol2">C <i>The Bible an instrument of Man's probation</i> </td><td class="TOCcol3"><a href="#Page_260">260</a></td></tr> + + <tr><td></td><td class="TOCcol2">D <i>St. Stephen's statement in Acts vii. 15, 16, explained</i></td><td class="TOCcol3"><a href="#Page_261">261</a></td></tr> + + <tr><td></td><td class="TOCcol2">E <i>The simplest view of Inspiration the truest and the best</i></td><td class="TOCcol3"><a href="#Page_265">265</a></td></tr> + + + <tr><td></td><td class="TOCcol2">F <i>The written and the Incarnate Word</i> </td><td class="TOCcol3"><a href="#Page_267">267</a></td></tr> + + <tr><td></td><td class="TOCcol2">G <i>The volume of the Old Testament Scriptures, indivisible</i></td><td class="TOCcol3"><a href="#Page_268">268</a></td></tr> + + + <tr><td></td><td class="TOCcol2">I <i>Remarks on Theories of Inspiration.—The 'Human Element'</i> </td><td class="TOCcol3"><a href="#Page_269">269</a></td></tr> + + + <tr><td></td><td class="TOCcol2">J <i>How the Inspired Authors of the New Testament handle + the writings of the Inspired Authors of the Old</i> </td><td class="TOCcol3"><a href="#Page_271">271</a></td></tr> + + <tr><td></td><td class="TOCcol2">K <i>Bishop Bull on Deuteronomy</i> xxx </td><td class="TOCcol3"><a href="#Page_273">273</a></td></tr> + + <tr><td></td><td class="TOCcol2">L <i>Opinions of commentators concerning Accommodation</i> </td><td class="TOCcol3"><a href="#Page_277">277</a></td></tr> +</table> + + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_i" id="Page_i">[i]</a></span></p> +<div class="center"> +<h2>PRELIMINARY REMARKS</h2> +<p>ON A VOLUME ENTITLED</p> +<p style="font-size: x-large;">"ESSAYS AND REVIEWS:"</p> +<p style="font-size: x-small;"><span class="smcap">ADDRESSED TO THE</span></p> +<p>UNDERGRADUATE MEMBERS OF ORIEL COLLEGE.</p> +</div> + + +<p>My Friends,—I have determined to address to +yourselves the present remarks; their subject, +a volume which has recently obtained such a degree +of notoriety that it is almost superfluous even to +specify it by name.</p> + +<p>With unfeigned reluctance do I mix myself up in +this strife; but the course of events, when I first took +up my pen, left me almost without an alternative. +Far more reluctant should I be to seem to make yourselves +the arbiters of Theological controversy. But in +truth nothing is further from my present intention. +As a plain matter of fact, you are called upon weekly, +at St. Mary's, to listen to Sermons which indicate +plainly enough the troubled state of the religious +atmosphere; and which, of late, (too frequently alas!) +have inevitably assumed a controversial aspect. The +Sermons here published, (which form the constructive +part of the present volume,) were preached expressly +with an eye to <i>your</i> advantage, and were intended +to warn you against (what I deemed) a very serious +<span class='pagenum'><a name="Page_ii" id="Page_ii">[ii]</a></span>danger. It is only natural therefore that I should desire +to address to yourselves the present remarks likewise. +<i>You</i> are, naturally, objects of special solicitude +to myself in this place,—you, with whom I live as +among friends, and for not a few of whom I entertain +a sincere affection. And in addressing you, I am not +by any means inviting you to exercise your own theological +judgment; for <i>that</i> would indeed be an absurd +proceeding. I am simply seeking to instruct you, and +to guide you with mine.</p> + +<p>The case of "Essays and Reviews" is, in fact, +altogether exceptional,—whether the respectability of +its authors, the wickedness of its contents, or the +reception which it has met with, is considered. That +volume embodies the infidel spirit of the present day. +Turn where you will, you encounter some criticism +upon it. No advertizing column but contains repeated +mention of its name. To ignore so flagrant a scandal +to the Church, is quite impossible. I have thought +it better, therefore, to encounter the danger in this +straightforward way; and I proceed, without further +preamble, to remark briefly on each of the Seven +"Essays and Reviews," in order.</p> + +<p>I. The feeblest essay in the volume is the first. It is +not without grave concern that I transcribe the name +of its amiable, and (in every relation of private life) +truly excellent author,—"<span class="smcap">Frederick Temple, D.D.</span>, +Chaplain in Ordinary to the Queen; Head Master of +Rugby School; Chaplain to the Earl of Denbigh." +Under the imposing title of "<span class="smcap">The Education of the +World</span>," we are presented with a worthless allegory, +which has all the faults of a schoolboy's theme, (incorrect +grammar included;) and not one of the excellencies +which ought to characterize the product of +<span class='pagenum'><a name="Page_iii" id="Page_iii">[iii]</a></span>a ripened understanding,—the work of a Doctor of +Divinity in the English Church<a name="FNanchor_19_19" id="FNanchor_19_19"></a><a href="#Footnote_19_19" class="fnanchor">[19]</a>.</p> + +<p>Dr. Temple's opening speculations are at once unintelligible, +irrelevant, and untrue. But they are +immaterial; and serve only to lug in, (not to introduce,) +the assumption that the "power, whereby the +present ever gathers into itself the results of the past, +transforms the human race into a colossal man whose +life reaches from the Creation to the day of Judgment. +The successive generations of men are days +in this man's life. The discoveries and inventions +which characterize the different epochs of the world's +history are his works. The creeds and doctrines, the +opinions and principles of the successive ages, are his +thoughts." [Alas, that the Creeds and Doctrines +of the Church should be spoken of by a Professor +of Divinity as the "thoughts" of men!] "The state +of society at different times are (<i>sic</i>) his manners. +<span class='pagenum'><a name="Page_iv" id="Page_iv">[iv]</a></span>He grows in knowledge, in self-control, in visible +size, just as we do. And his education is in the same +way and for the same reason precisely similar to ours. +All this is no figure, but only a compendious statement +of a very comprehensive fact." (p. 3.) "We +may then," (he repeats,) "rightly speak of a childhood, +a youth, and a manhood of the world." (p. 4.) And the +process of this development of the colossal man, "corresponds, +stage by stage, with the process by which +the infant is trained for youth, and the youth for +manhood. This training has three stages. In childhood, +we are subject to positive rules which we cannot +understand, but are bound implicitly to obey. In +youth we are subject to the influence of example, and +soon break loose from all rules, unless illustrated and +enforced by the higher teaching which example imparts. +In manhood we are comparatively free from +external restraints, and if we are to learn, must be our +own instructors. First comes the Law, then the Son +of Man, then the Gift of the Spirit. The world was +once a child under tutors and governors until the time +appointed by the Father. Then, when the fit season +had arrived, the Example to which all ages should +turn was sent to teach men what they ought to be. +Then the human race was left to itself, to be guided +by the teaching of the Spirit within." (p. 5.)—So very +weak an analogy, (where everything is assumed, and +nothing proved,) singular to relate, is drawn out into +distressing tenuity through no less than 49 pages.</p> + +<p>The <span class="smcap">Answer</span> to all this is sufficiently obvious, as +well as sufficiently damaging; and need not be delayed +for a minute.</p> + +<p>That the Human Race has made considerable progress +in Knowledge, from first to last,—is a mere +<span class='pagenum'><a name="Page_v" id="Page_v">[v]</a></span>truism. That, in the civilized world, one generation +is the heir of the generations which went before it, is +what no one requires to be told. Thus the discovery +of the compass, of printing, and of the steam-engine, +have been epochs in human knowledge from which +a start was made by all civilized nations, without retrogression. +But such facts supply no warrant for +transforming the whole Human Race into one Colossal +Man; do not constitute any reason whatever why the +6000 years of recorded time should be divided into +three periods corresponding with the Infancy, Boyhood, +and Manhood of an Individual.</p> + +<p>To this theory, however, Dr. Temple even ostentatiously +commits himself. It is the purpose of his +entire Essay, to establish the fanciful analogy already +indicated,—which is proclaimed to be "no figure" but +a "fact." (p. 3.) But an educated man of ordinary +intelligence, on reaching p. 7, (where the writer first +discloses his view,) summons the known facts of History +to his recollection; and before he proceeds any +further, reasons with himself somewhat as follows:—</p> + +<p>The Human Race had inhabited the Earth's surface +for upwards of sixteen hundred years, when it was +destroyed by the waters of the Flood. After that, +the descendants of Noah peopled the earth's surface; +a transaction of which the sole authentic record is to +be found in the xth chapter of the Book of Genesis. +Egypt first emerged into importance,—as history and +monuments conspire to prove; having had a peculiar +language and literature, Arts and Sciences, anterior to +the period of the Exodus, viz. <span class="smcap">b.c.</span> 1491. Meanwhile, +the chart of History directs our attention to four great +Empires: the Assyrian Empire, which was swallowed +up by the Persian; and the Persian, which was merged +<span class='pagenum'><a name="Page_vi" id="Page_vi">[vi]</a></span>in the Grecian Empire. The Roman Empire came last. +[How <i>Law</i> can be considered to be the characteristic +of all or any part of this period, I am at a loss to +discover. Neither do I see any indication of puling +Infancy here.] These four great Empires of the world +had run their course when our <span class="smcap">Saviour Christ</span> +was born. <span class="smcap">God</span> sent His own Eternal <span class="smcap">Son</span> into +the world; and lo, a change passed over the whole +fabric of the world's polity. The old forms of social +life became, as it were, dissolved; or rather, a new +spirit had been breathed into them all. A new era +had commenced; and a new principle henceforth +animated mankind. That peculiar system of Divine +Laws which for 1500 years had separated the Hebrew +race from all the nations of the earth,—the Mosaic +Law which had hitherto been the inheritance of a +single family, isolated in Canaan,—was explained and +expanded by its Divine Author. The ancient promises +to Abraham and his posterity were declared in +their application to be co-extensive with the whole race +of Mankind by faith embracing them. Henceforth, +the kingdoms of the world were proclaimed the kingdoms +of <span class="smcap">Christ</span>, and <i>Mankind became for the first time +subject to a written Law</i>. The Laws of <span class="smcap">Christ's</span> Kingdom, +the doctrines of <span class="smcap">Christ's</span> Church, henceforth become +supreme. Thus, when a Christian Sovereign is +crowned, the Bible is solemnly placed in his hands; +and it is required of him that he promise, on his oath, +"to the utmost of his power, <i>to maintain the Laws of +<span class="smcap">God</span></i>." "When you see this Orb set under this Cross," +(says the Archbishop, on delivering those insignia of +Royalty,) "remember that the whole World is subject +to the power and empire of <span class="smcap">Christ</span> our Redeemer ... +so that no man can reign happily, who ... directs +<span class='pagenum'><a name="Page_vii" id="Page_vii">[vii]</a></span>not all his actions <i>according to His Laws</i>." ... No +further change in the order of things is anywhere intimated. +The Faith hath been ἅπαξ,—once and for +ever,—delivered to the Saints. Forsaken, it may be: +by many, (alas!) <i>it will be</i> forsaken before the consummation +of all things: but it will not itself cease. +Heaven and Earth shall pass away; but <span class="smcap">Christ's</span> +Word, never. Not one jot nor one tittle of <i>the Law</i> +shall fail.... Such, in brief outline, is the World's +true history,—past, present, future. Does it correspond +with Dr. Temple's account? That may be +very soon seen. He calls the human race a Colossal +Man; and says that it passes through three stages,—Infancy, +Boyhood, Manhood: and that during those +three stages, it is governed by three corresponding +principles,—Law, Example, Conscience. How does +Dr. Temple establish the first?</p> + +<p>The Jews, (he says,) were subject to Law from the +period of the Exode to the coming of <span class="smcap">Christ</span>.—We +listen to the statement of a familiar fact without surprise: +but we are inclined to express some stronger +feeling than surprise when we discover that this is <i>the +whole</i> of the proof concerning the infancy of the Colossal +Man! Does this writer then mean to tell us that the +Jews were all Mankind? If they were <i>not</i> the Colossal +Man,—if, instead of being the whole Human Race, +they were one of the most inconsiderable and least +known of the nations,—an isolated family, in fact, inhabiting +Canaan,—what becomes of the analogy? We +really pause for an answer.... Such a theory might +have been expected, and would have been excusable +if it had proceeded from a Sunday-school-boy of fifteen,—who +had read the Bible indeed, but who was unacquainted +with any book besides; and so, had jumped +<span class='pagenum'><a name="Page_viii" id="Page_viii">[viii]</a></span>to the conclusion that the Jews were "the World." +But Dr. Temple is a Schoolmaster, and therefore must +surely know better. If he is fanciful enough to regard +Mankind as a Colossal Man; and unphilosophical +enough to consider that History is capable of +being divided into three periods,—corresponding with +Infancy, Boyhood, and Manhood; and forgetful enough +of the facts of the case to assume that mankind was subject +to Law <i>until</i> the coming of <span class="smcap">Christ</span>, thenceforward +to be emancipated therefrom:—yet Dr. Temple ought +not to be so unreasonable as to pretend that Canaan +was coextensive with the World,—the descendants of +Abraham with the posterity of Noah! This amiable +writer is inexcusable for excluding from the corporate +entity of the Human Race the four great Empires of +the world, (to say nothing of primæval Egypt and +mysterious India;) and for the sake of elaborating +a worthless allegory, identifying the least of all people +with the Colossal Man, who, (according to his own +account of the matter,) represents the aggregate of +all the nations.</p> + +<p>Once more. The Mosaic Law was not given till +<span class="smcap">b.c.</span> 1491. But the world was then upwards of 2500 +years old. Far more than one-third, therefore, of recorded +time had already elapsed. How does it happen +that the theory under consideration gives no account +of those 2500 years; or rather, does not begin to be +applicable, until they have rolled away?</p> + +<p>Other inconveniences await this silly speculation. +Thus, the Colossal Man, (who was <i>under Law</i> from +<span class="smcap">b.c.</span> 1491 to the Christian æra,) proves to have been +a marvellously precocious Infant. He wrote the Song +of Moses <i>in the year of his birth</i>. Nay, he built pyramids,—had +a Literature, Arts, and Sciences,—<i>ages +<span class='pagenum'><a name="Page_ix" id="Page_ix">[ix]</a></span>before he was born!...</i> While yet an infant, he sang +with Homer, and carved with Phidias, and philosophized +with Aristotle,—as none have ever sung, or +carved, or philosophized since. Times and fashions +have altered, truly; but these three men are still <i>our</i> +Masters in Philosophy, in Sculpture, and in Song. +Awkward fact, that the colossal Infant should have +lisped in a tongue which for copiousness of diction, +and subtlety of expression, absolutely remains to this +hour without a rival in the world!</p> + +<p>Again. At this writer's dogmatic bidding, we force +ourselves to think of Mankind as a Colossal Man, who +has already gone through three ages,—Infancy, Boyhood, +and Manhood. <i>Old Age is therefore to come next</i>. +When, (if it is a fair question,) may it be expected +that the sad period of senile decrepitude will set in? +What proof, in the mean time, is there, (we venture +to ask,) that this period of decay has not begun +already? Or does Dr. Temple perhaps imagine that +the world is moving in cycles, (to adopt the grotesque +speculation of his own first pages); and that after +having run through the curriculum of Infancy, Boyhood, +and Manhood, the Colossal Man, (escaping, for +some unexplained reason, the penalty of Old Age,) +is to grow young again,—shake his rattle and cut +his teeth afresh? There is a childish vivaciousness, +a juvenile recklessness, a skittish impatience of restraint, +in this amiable author's speculations, which +powerfully corroborate such a view of the case.</p> + +<p>"The Childhood of the World was over when our +<span class="smcap">Lord</span> appeared on earth," (p. 20.) says Dr. Temple. +But when at last he is compelled to introduce to our +notice his Colossal Child (p. 9, <i>bottom</i>.) now developed +into a Colossal Youth, he is painfully sensible that the +<span class='pagenum'><a name="Page_x" id="Page_x">[x]</a></span>Law and the Prophets, (his schoolmasters,) (p. 8.) have +not done their work quite so well as was to have been +desired and expected. Some apology is necessary, +(p. 13, <i>bottom</i>.) Two great results however he claims +for their discipline:—"a settled national belief in the +unity and spirituality of <span class="smcap">God</span>, and an acknowledgement +of the paramount importance of chastity as a +point of morals." (p. 11.) Not however that the Law +or the Prophets had taught them even <i>this</i>. (p. 10, +<i>top</i>.) "It was in the Captivity, far from the temple +and the sacrifices of the temple, that the Jewish people +first learned that the spiritual part of worship could +be separated from the ceremonial; and that of the two +the spiritual was far the higher." (p. 10.) At Babylon +also the Jews first distinctly learned the doctrine +of the immortality of the soul. (p. 19.)—The Law, to +be sure, had emphatically said,—"Hear, O Israel, the +<span class="smcap">Lord</span> thy <span class="smcap">God</span> is <i>one <span class="smcap">God</span><a name="FNanchor_20_20" id="FNanchor_20_20"></a><a href="#Footnote_20_20" class="fnanchor">[20]</a></i>." The prophets, to be +sure, had protested,—"Behold, to obey is better than +sacrifice<a name="FNanchor_21_21" id="FNanchor_21_21"></a><a href="#Footnote_21_21" class="fnanchor">[21]</a>." The Law and the Prophets, to be sure, +are full of intimations that "mercy and not sacrifice<a name="FNanchor_22_22" id="FNanchor_22_22"></a><a href="#Footnote_22_22" class="fnanchor">[22]</a>" +is acceptable to the <span class="smcap">God</span> of Heaven, and that <span class="smcap">God's</span> +Saints well understood the Doctrine<a name="FNanchor_23_23" id="FNanchor_23_23"></a><a href="#Footnote_23_23" class="fnanchor">[23]</a>; as well as that +a belief in the soul's immortality was a part of the +instruction of the Jewish people. But what is all this +to one who has an allegory to establish?...</p> + +<p><i>The facts</i> of the case, in the meantime, sorely perplex +the truth-loving writer. "For it is undeniable +that, in the time of our Lord, the Sadducees had lost +<span class='pagenum'><a name="Page_xi" id="Page_xi">[xi]</a></span>all depth of spiritual feeling, whilst the Pharisees had +succeeded in converting the Mosaic system into a +mischievous idolatry of forms." (p. 10.) "In short, +the Jewish nation had lost very much when John the +Baptist came." (p. 11.) The hopelessly corrupt moral +state of the youthful Colossus, described with such +sickening force and power by the great Apostle in the +first chapter of the Epistle to the Romans, cannot +have occurred to Dr. Temple's remembrance, for he +says nothing about it. Certain withering denunciations +of "a wicked and adulterous generation<a name="FNanchor_24_24" id="FNanchor_24_24"></a><a href="#Footnote_24_24" class="fnanchor">[24]</a>;"—of +"adulterers and adulteresses<a name="FNanchor_25_25" id="FNanchor_25_25"></a><a href="#Footnote_25_25" class="fnanchor">[25]</a>;"—"serpents," a +"generation of vipers," which should hardly "escape +the damnation of Hell<a name="FNanchor_26_26" id="FNanchor_26_26"></a><a href="#Footnote_26_26" class="fnanchor">[26]</a>;"—ought to have reached him +with a reproachful echo; but he is silent about them +all. Still less would it have suited the amiable allegorizer +to state that <i>just midway</i> in the educational +process, his Colossal Youth, "as if" the sins of Samaria +and of Sodom "were a very little thing," "<i>was corrupted +more than they in all his ways</i>. As I live, saith +the <span class="smcap">Lord God</span>," (apostrophizing Dr. Temple's Colossal +Youth, in allusion to his character and conduct in the +middle of his infant career,) "<i>Sodom</i> thy sister <i>hath not +done as thou</i> hast done: ... <i>neither hath Samaria committed +half thy sins; but thou hast multiplied thine abominations +more than they</i>.... Bear thine own shame +for thy sins that thou hast committed <i>more abominable +than they</i>. They are more righteous than thou<a name="FNanchor_27_27" id="FNanchor_27_27"></a><a href="#Footnote_27_27" class="fnanchor">[27]</a>!" +"Ah sinful nation, laden with iniquity, a seed of evildoers, +children that are corrupters!... From the sole +<span class='pagenum'><a name="Page_xii" id="Page_xii">[xii]</a></span>of the foot even unto the head,"—[these words, remember, +are addressed to the Colossal Infant just <i>midway</i> +in his career; and Heaven and Earth are called +upon to give ear, "for the <span class="smcap">Lord</span> hath spoken!" ... +From the sole to the crown,] "there is no soundness +in it; but wounds, and bruises, and putrifying sores.... +Your hands are full of blood<a name="FNanchor_28_28" id="FNanchor_28_28"></a><a href="#Footnote_28_28" class="fnanchor">[28]</a>!" ... About all this +hideous retrospect of what was going on at school, +Dr. Temple is silent.</p> + +<p>In like manner, the great fact that our <span class="smcap">Redeemer</span> +came to republish His own two primæval ordinances,—the +spiritual observance of the Sabbath and the +sanctity of Marriage,—is quietly ignored. A youth +utterly degraded by sensuality<a name="FNanchor_29_29" id="FNanchor_29_29"></a><a href="#Footnote_29_29" class="fnanchor">[29]</a>, and blinded by unbelief<a name="FNanchor_30_30" id="FNanchor_30_30"></a><a href="#Footnote_30_30" class="fnanchor">[30]</a>, +is a terrible picture truly. Dr. Temple therefore +boldly gives the lie direct to History, sacred and +profane; and insists that "side by side with freedom +from idolatry, <i>there had grown up in the Jewish mind +a chaster morality than was to be found elsewhere in the +world</i>:" (p. 12:) that "<i>in chastity the Hebrews stood +alone</i>; and this virtue, which had grown up with +them from their earliest days (!!!) <i>was still in the +vigour of fresh life when they were commissioned to give +the Gospel to the nations</i>." (p. 13.)</p> + +<p><span class='pagenum'><a name="Page_xiii" id="Page_xiii">[xiii]</a></span> +Behold the Colossal Child therefore, now grown +into a Colossal "Youth too old for discipline." (p. +20, <i>bottom</i>.) "The tutors and governors have done +their work;" (p. 20;) and he is now to go through +a distinct process of training. Three tutors are now +brought in to give the finishing touches to the youth's +education, and to inaugurate his new career. Rome, +Greece, and Asia,—which for some unexplained reason +never become (according to Dr. Temple) any part of +the Colossal Man <i>at all</i>,—now come in; "Rome to +discipline the human will; Greece, the reason and +taste; Asia, the spiritual imagination." (p. 19.) The +Law and the Prophets had disciplined the Colossal +Child's conscience,—with what success we have seen. +At all events, Moses and Isaiah are for infants: we +have passed the age for such helps as <i>they</i> could +supply. In a word,—"The childhood of the world +was over when our Lord appeared on earth." (p. 20.) +It was "just the meeting-point of the Child and the +Man; the brief interval which separates restraint +from liberty." (p. 22.) "It was time that the second +teacher of the Human Race should begin his labours. +The second teacher is <span class="smcap">Example</span>:" (p. 20:) and "the +period of youth in the history of the world, when the +human race was, as it were, put under the teaching +of example, corresponds, of course, to the meeting +point of the Law and the Gospel. The second stage +therefore in the education of man was the presence +of our <span class="smcap">Lord</span> upon earth." (p. 24.)</p> + +<p>Let not this stage of Dr. Temple's allegory suffer +by being stated in any language besides his own. +"The world" had been a Colossal Child for 1490 +years. It was to be a Youth for almost 100. "The +whole period from the closing of the Old Testament +<span class='pagenum'><a name="Page_xiv" id="Page_xiv">[xiv]</a></span>to the close of the New was the period of the world's +youth,—the age of examples: and our <span class="smcap">Lord's</span> presence +was not the only influence of that kind which has +acted upon the human race. Three companions were +appointed by Providence to give their society to this +creature whom <span class="smcap">God</span> was educating, Greece, Rome, and +the Early Church." (p. 26.) Behold then, our Blessed +Redeemer with His "three companions." (I reproduce +this blasphemous speculation with shame and +sorrow.) What kind of Example <i>He</i> was, Dr. Temple +omits to inform us. But Greece was "the brilliant +social companion;"—Rome, "the bold and clever +leader;"—the Early Church was "the earnest, heavenly-minded +friend." (p. 26.) We are warned therefore +against supposing that "our Lord's presence was +<i>the only influence of that kind</i>," (i.e. example,) appointed +by Providence for the creature whom God was educating. +In a word: "The world was now grown old +enough to be taught by seeing the lives of Saints, +<i>better than by hearing the words of Prophets</i>." (pp. +28-9.)</p> + +<p>We come now to the conclusion of the allegory; +and Dr. Temple shall again speak for himself. "The +age of reflection begins. From the storehouse of his +youthful experience the Man begins to draw the principles +of his life. The spirit or conscience comes to +full strength and assumes the throne intended for him +in the soul. As an accredited judge, invested with +full powers, he sits in the tribunal of our inner kingdom, +decides upon the past, and legislates upon the +future without appeal except to himself. He decides +not by what is beautiful, or noble, or soul-inspiring, +but by what is right. Gradually he frames his code +of laws, revising, adding, abrogating, as a wider and +<span class='pagenum'><a name="Page_xv" id="Page_xv">[xv]</a></span>deeper experience gives him clearer light. He is the +third great teacher and the last." (p. 31.)</p> + +<p>And now, it will reasonably be asked,—May not +the head-master of Rugby write a weak and foolish +Essay on a subject which he evidently does not understand, +without incurring so much not only of public +ridicule, but of public obloquy also? If his own sixth-form +boys do not laugh at him, need the Church feel +aggrieved at what he has written? Where is the special +<i>irreligion</i> in all this?</p> + +<p>I answer,—The offence is of the very gravest character; +and in the course of what follows, it will appear +with sufficient plainness wherein it consists. For +the moment,—singly considered,—it is my painful +duty to condemn Dr. Temple's Essay on the following +grounds.</p> + +<p>Whereas the Church inculcates the paramount necessity +of <i>an external authoritative Law</i> to guide all +her members;—Creeds to define the foundation of +their Faith,—a Catechism to teach them the necessary +elements of Christian Doctrine,—the several forms of +Prayer contained in the Prayer Book to instruct them +further in Religion, as well as to prescribe their exact +mode of worshipping <span class="smcap">Almighty God</span>: whereas too +the Church requires of her ministers subscription to +Articles "for the avoiding of Diversities of Opinions, +and for the establishing of Consent concerning true +Religion;"—above all, since all Christian men alike +are taught to acknowledge the external guidance of +the Divine Law itself contained in Holy Scripture,—and +every Minister of the Church of England is further +called upon to admit the authority of that Divine +Law as it is by the Church systematized, explained, upheld, +enforced:—notwithstanding all this, Dr. Temple, +<span class='pagenum'><a name="Page_xvi" id="Page_xvi">[xvi]</a></span>who has solemnly taken the vows of a minister of +the Church of England, and writes after his name +that he is <i>Sacræ Theologiæ Professor</i>, in his present +Essay more than insinuates, he openly teaches that +Man "draws <i>the principles of his life</i>," (not from Revelation, +but) "<i>from</i> the storehouse of <i>experience</i>:" that +we live in an age when "the spirit or conscience having +come to full strength, assumes the throne intended +for him in the soul." This "spirit or conscience" +"legislates <i>without appeal except to himself</i>." "He is +the third great teacher and the last." (p. 31.) The +world, in the days of its youth, could not "walk by +reason and conscience alone:" (p. 21:) but it is not +so with us, in these, the days of the world's manhood. +"The spiritual power within us ... must be the rightful +monarch of our lives." (p. 14.) <i>We</i>, (he says,) +"walk by reason and conscience <i>alone</i>." (p. 21.)</p> + +<p>Now this is none other than a deliberate dethroning +of <span class="smcap">God</span>; and a setting up of Self in His place. "A +revelation speaking from without and not from within, +is an external Law, and not a spirit,"—(p. 36,) says +Dr. Temple. But I answer,—A revelation speaking +from within, and not from without, is <i>no revelation at +all</i>. "The thought of building a tower high enough +to escape <span class="smcap">God</span>'s wrath, could enter into no man's +dreams," (p. 7,) says Dr. Temple in the beginning of +his Essay, in derision of the Old World. But he has +carried out into act the very self-same thought, himself; +and his "dreams" occupy the foremost place +in 'Essays and Reviews.' He teaches, openly, that +henceforth Man must learn by "<i>obedience to the rules +of his own mind</i>." (p. 34.) He is express in declaring +that "an external law" is for the age which is past, +(pp. 34-5.) Ours is "an internal law;" "which bids +<span class='pagenum'><a name="Page_xvii" id="Page_xvii">[xvii]</a></span>us yield,"—not to the revealed Will of <span class="smcap">God</span>, "but,—to +the majesty of truth and justice; <i>a law which is not +imposed upon us by another power, but by our own enlightened +will</i>." (p. 35.) In this, the last stage of the +Colossal Man's progress, Dr. Temple gives him four +avenues of learning: (1) Experience, (2) Reflection, +(3) Mistakes, (4) Contradiction. By withholding from +this enumeration <i>the Revealed Will of <span class="smcap">God</span></i>, and <i>the +known sanctions of the Divine Law</i>, he <i>thrusts out <span class="smcap">God</span></i> +from every part of his scheme; denies that He is even +one of the present teachers of the Human Race,—explaining +that the time has even gone by when <span class="smcap">Christ</span> +could teach by example<a name="FNanchor_31_31" id="FNanchor_31_31"></a><a href="#Footnote_31_31" class="fnanchor">[31]</a>,—"for the faculty of Faith +<span class='pagenum'><a name="Page_xviii" id="Page_xviii">[xviii]</a></span>has turned inwards, and cannot now accent any outer +manifestations of the truth of <span class="smcap">God</span><a name="FNanchor_32_32" id="FNanchor_32_32"></a><a href="#Footnote_32_32" class="fnanchor">[32]</a>." (p. 24.)—By this +Essay, Dr. Temple comes forward as the open abettor +of the most boundless scepticism. Whether or no +his statements be such as Ecclesiastical Courts take +cognizance of, is to me a matter of profound unimportance. +In the estimation of the whole Church, it +can be entitled to but one sentence. "We use the +Bible," (he tells us,) "not to override, but to evoke +the voice of conscience." (p. 44.) "The current is +all one way,—it evidently points to the identification +of the Bible with the voice of conscience. The Bible, +in fact, is hindered by its form from exercising a despotism (!) over the human spirit; if it could do that, +it would become an outer law at once." (p. 45.) Even +if men "could appeal to a revelation from Heaven, +they would still be under the Law (!!!); for a Revelation +speaking from without, and not from within, +is an external Law, and not a Spirit." (p. 36.) "The +principle of private judgment puts conscience between +<span class='pagenum'><a name="Page_xix" id="Page_xix">[xix]</a></span>us and the Bible; making conscience the supreme interpreter, +whom it may be a duty to enlighten, but +whom it can never be a duty to disobey." (<i>Ibid.</i>)—Even +those who look upon the observance of Sunday +"as enjoined by an absolutely binding decree," are +reproached as "thus at once putting themselves under +a law." (p. 44.) ... Dr. Temple has written an Essay +which he calls "an argument," and for which he +claims "a drift." (p. 31.) <i>That</i> argument is neither +more nor less than a direct assault on the Faith of +Christian men; and carried out to its lawful results, +<i>can</i> lead to nothing but open Infidelity;—which makes +it a very solemn consideration that the author, (whose +private worth is known to all,) should be a teacher +of the youth of Christian England. <i>That</i> drift I deplore +and condemn; and no considerations of private +friendship, no sincere regard for the writer's private +worth, shall deter me from recording my deliberate +conviction that it is wholly incompatible with his +Ordination vows.</p> + +<p>I forbear to dive into the depth of irreligion and +unbelief implied in what is contained from p. 37 to +p. 40, and other parts of the present Essay: but I +cannot abstain from asking why does this author,—who, +in all the intercourse of private life, is so manly +a character,—fall into the <i>un</i>manly trick of his brother-Essayists, +of insinuating what they dare not +openly avow? The great master of this cloudy shuffling +art is Mr. Jowett. Even where he and his associates +in "free handling," are express and definite in +their statements, yet, as their rule is prudently to abstain +from adducing a single example of their meaning, +it is only by their disingenuous reticence that they +escape punishment or exposure. Thus, Dr. Temple +<span class='pagenum'><a name="Page_xx" id="Page_xx">[xx]</a></span>speaks of "many of the doctrinal statements of the +early Church" being "plainly unfitted for permanent +use;" (p. 41;) but he prudently abstains from explaining +<i>which</i> of those "doctrinal statements" he +means. He goes on to remark:—"In fact, the +Church of the Fathers claimed to do what not even +the Apostles had claimed,—namely, not only to teach +the Truth, but to clothe it in logical statements ... +for all succeeding time." He is evidently alluding +to "the forms in which the first ages of the Church +defined the Truth;" [i.e. to the Creeds;] of which he +says, we "<i>yet refuse to be bound by them</i>." (p. 44.) +He goes on,—"It belongs to a later epoch to see +'the law within the law' which absorbs such statements +<i>into something higher than themselves</i>." (p. 41.) +But the writer of that sentence ought to have had +the manliness to explain <i>what</i> that "higher something" <i>is</i>.</p> + +<p>Dr. Temple's estimate of the corruptions of the +Papacy is of a piece with the rest of what I must be +excused for calling a most unworthy performance. +"Purgatory," &c. (he says) "was in fact, neither +more nor less than <i>the old schoolmaster come back</i> to +bring some new scholars to <span class="smcap">Christ</span>." (p. 42.) (Is +the Romish fable of Purgatory then to be put on the +same footing as the Divine Revelation to Moses on +Sinai?) It follows,—"When the work was done, men +began to discover that the Law was no longer necessary." +(<i>Ibid.</i>) (Is it thus that the head-master of Rugby +accounts for, and explains the Reformation?) "The +time was come when it was fit to trust to the conscience +<i>as the supreme guide</i>." (<i>Ibid.</i>) "At the Reformation, +it might have seemed at first as if the study +of theology were about to return. But in reality an +<span class='pagenum'><a name="Page_xxi" id="Page_xxi">[xxi]</a></span>entirely new lesson commenced,—the lesson of toleration. +Toleration is the very opposite of dogmatism." +(p. 43.) "Its tendency is to modify the early dogmatism +by substituting the spirit for the letter, and +practical religion for precise definitions of truth." +(<i>Ibid.</i>) "The mature mind of our race is beginning +to modify and soften the hardness and severity of the +principles which its early manhood had elevated into +immutable statements of truth. Men are beginning +to take a wider view than they did. Physical science, +researches into history, a more thorough knowledge +of the world they inhabit, have enlarged our philosophy +beyond the limits which bounded that of the +Church of the Fathers. And all these have an influence, +whether we will or no, on our determinations +of religious truth. There are found to be more things +in heaven and earth than were dreamt of in patristic +theology. <span class="smcap">God's</span> creation is a new book to be read +by the side of His revelation, and to be interpreted +as coming from Him. We can acknowledge the great +value of the forms in which the first ages of the +Church defined the truth, and yet refuse to be bound +by them." (p. 43-4.) ... Who so unacquainted with the +method of a certain school as not to understand the +fatal meaning of generalities, false and foul as these?</p> + +<hr style='width: 45%;' /> + +<p>It may occur to some persons to inquire whether +St. Paul, in a well-known place, does not affirm, (somewhat +as it is affirmed in this Essay,) that "the heir, +as long as he is a child, ... is under tutors and governors +until the time appointed of the father?" And +that, "Even so we, when we were children, were in +bondage under the elements of the world: but when +<span class='pagenum'><a name="Page_xxii" id="Page_xxii">[xxii]</a></span>the fulness of time was come, <span class="smcap">God</span> sent forth His <span class="smcap">Son</span> +... to redeem them that were under the Law, that +we might receive the adoption of sons?" Does not +St. Paul also go on to reproach men for "turning +again to the weak and beggarly elements, whereunto +they desired to be again in bondage?" saying, "ye +observe<a name="FNanchor_33_33" id="FNanchor_33_33"></a><a href="#Footnote_33_33" class="fnanchor">[33]</a> days, and months, and times, and years<a name="FNanchor_34_34" id="FNanchor_34_34"></a><a href="#Footnote_34_34" class="fnanchor">[34]</a>." +It is quite true that St. Paul says all this: and I +would fain believe that a puerile misconception of the +Apostle's meaning has betrayed the misguided author +of the present Essay into a notion that he enjoys a +species of Divine sanction for what he has written +concerning "the Education of the World." I may +add that St. Paul also declares, (in the same Epistle,) +that "the Law was our <i>pædagogus</i> to bring us to +<span class="smcap">Christ</span>.... But after faith is come, we are no longer +under a <i>pædagogus<a name="FNanchor_35_35" id="FNanchor_35_35"></a><a href="#Footnote_35_35" class="fnanchor">[35]</a></i>." He further adds an exhortation +to the Galatians, (for it is still <i>them</i> whom he is +addressing,)—"Stand fast therefore in the liberty +wherewith <span class="smcap">Christ</span> hath made us free, and be not entangled +again with the yoke of bondage<a name="FNanchor_36_36" id="FNanchor_36_36"></a><a href="#Footnote_36_36" class="fnanchor">[36]</a>."—St. John +moreover, in many places, insists upon the spiritual +powers and privileges of believers, in a very remarkable +manner,—the same St. John, the same 'Apostle +of Love,' who says of a certain Doctrine which 'Essayists +and Reviewers' write as if they disbelieved,—"If +there come any unto you, and bring not this doctrine, +receive him not into your house, neither bid +him <span class="smcap">God</span> speed: for he that biddeth him <span class="smcap">God</span> speed +is partaker of his evil deeds<a name="FNanchor_37_37" id="FNanchor_37_37"></a><a href="#Footnote_37_37" class="fnanchor">[37]</a>."</p> + +<p>But it does not require much knowledge of Divinity +<span class='pagenum'><a name="Page_xxiii" id="Page_xxiii">[xxiii]</a></span>to make a man aware that St. Paul's meaning and +intention is as widely removed from Dr. Temple's, as +Truth is removed from falsehood: or rather, that the +Apostle is flatly against him. St. Paul is not bent on +explaining what has been <i>the Education of the World</i>, +but on pointing out in what relation <i>the Gospel of +<span class="smcap">Christ</span> stands to the Law of Moses</i>. He is reproving +men who, having been converted to Christianity, were +for lapsing into Judaism. Certain of the Circumcision +had been striving, in St. Paul's absence, to bring his +Galatian converts under the bondage of the Levitical +Law; assuring them that the Gospel would avail +them nothing unless they were circumcised and obedient +to the Jewish ritual. Hence the Apostle's +vehemence, and the peculiar form which his instruction +assumes.</p> + +<p>The Christian dispensation, (the scheme of Man's +Justification by Faith in <span class="smcap">Christ</span>,) is the fulfilment, +(St. Paul says,) of the covenant which <span class="smcap">God</span> once solemnly +made with Abraham. The Mosaic Law, (which +was not given till 430 years after the time of Abraham,) +is powerless to cancel that earlier covenant of +Faith. What was the use of the Law, then? some +one may ask. It was a supplementary, parenthetical, +superadded thing, which came in, as it were, accidentally, +for certain assignable purposes. But now +that the original covenant of Faith has at length +found fulfilment in the person of <span class="smcap">Christ</span>, it were +monstrous (argues the Apostle) to revert to Judaism: +which was a species of prison-house where we suffered +bondage until <span class="smcap">Messiah</span> came to set us free. We were +<i>as prisoners</i>, says the Apostle. We were also <i>as children</i>, +(who, anciently, from the age of six to fourteen, +used to be consigned by their father to the care of +<span class='pagenum'><a name="Page_xxiv" id="Page_xxiv">[xxiv]</a></span>a slave called a 'pædagogus;' who was neither qualified +nor allowed to teach them anything; but whose +office it was <i>to conduct them to school</i>.) So <i>brought to +the School of <span class="smcap">Christ</span></i>, where learning comes <i>by Faith</i>, +(such is his argument,) let men beware how they +revert to the carnal ordinances of the Jewish Law.</p> + +<p>How different a view of our true state is thus discovered, +from that which Dr. Temple describes! A +glorious liberty is <i>in reserve</i> for us indeed<a name="FNanchor_38_38" id="FNanchor_38_38"></a><a href="#Footnote_38_38" class="fnanchor">[38]</a>: a precious +freedom is ours already. But it bears no resemblance +whatever to that <i>lawlessness</i> (ἀνομία ) with which +Dr. Temple seems to be enamoured. It is the correlation +of <i>slavery</i>, not of obedience. It implies emancipation +from the <i>Levitical</i> Law, not from the sanctions, +however strict, of the <i>Christian Church</i>. The Doctrines +of Christ's kingdom are the Christian's crown +and joy. <i>His</i> "service is perfect freedom," and imparts +to life all its sweetness.—Not only, therefore, +(according to St. Paul's view of the matter,) were men +<i>not</i> released from school at "the meeting point of the +Law and the Gospel," (p. 24,) but they only <i>began</i> to +go to School <i>then<a name="FNanchor_39_39" id="FNanchor_39_39"></a><a href="#Footnote_39_39" class="fnanchor">[39]</a></i>!</p> + +<p>How different a view of the Education of the World +does the <span class="smcap">Holy Spirit</span>,—does our <span class="smcap">Lord</span> Himself—furnish, +from that which Dr. Temple here advocates!... +Fallen, in the person of Adam, and made subject to +the penalty of eternal death, behold Mankind from +<span class='pagenum'><a name="Page_xxv" id="Page_xxv">[xxv]</a></span>the very first taught to believe that they should be +ultimately redeemed by One born of woman. Under +the image of a son who remained in his father's house, +the favoured descendants of Abraham are set before +us: while the rest of the world is pourtrayed in the +person of another son, who goes into a far country, +and there wastes his substance with riotous living. +<i>Not</i> when grown into a colossal "youth too old for +discipline," (p. 20, <i>bottom</i>,) but in the day of his dire +necessity, and when he begins to be sensible of his +utter need, behold the heathen nations, (in the person +of the poor prodigal,) arising, and going to their true +Father, and in the fulness of their misery asking for +a hired servant's place in the household. Behold too +<span class="smcap">God's</span> mercies in <span class="smcap">Christ</span> set forth by "the first +robe," (<i>that</i> robe of innocence which when Adam lost +he knew that he was naked!) and the ring, and the +shoes, and the fatted calf! Lastly, in the embrace +which the Father, (while yet the offending but repentant +son is a long way off,) <i>runs</i> to bestow,—behold +<i>how</i> <span class="smcap">God</span> loved the World!</p> + +<p>But Dr. Temple may say,—<i>My</i> parable relates to +one person: that which you have quoted pourtrays +two, and thus all parallelism is lost. (In other words, +<i>our <span class="smcap">Lord's</span> picture</i> of "the Education of the World" +<i>is altogether unlike Dr. Temple's</i>!)—Take, however, a +parable which ought to suit exactly; for in it mankind +are exhibited in the person of "a certain man."</p> + +<p>This individual is represented as one who, as he +travels, is by thieves stripped, wounded, and left half +dead. Such then, by nature, is the state of the human +race! Priest and Levite, who "look on him," +but "pass by on the other side," set forth the Education +of the World (!) until <span class="smcap">Christ</span> came. A certain +<span class='pagenum'><a name="Page_xxvi" id="Page_xxvi">[xxvi]</a></span>Samaritan, who has compassion on the naked and +wounded wretch, goes to him, binds up his wounds, +pours in oil and wine, sets him on his own beast, +brings him to the inn, and takes care of him:—<i>this</i> +one is <span class="smcap">Christ</span>. The stranger's pence, and his promise +to repay at his second coming what shall have been +over-expended,—set forth, I suppose, <i>that</i> ministration +of <span class="smcap">Christ's</span> Word and Sacraments which Dr. +Temple exercises.... Let me dismiss the subject by +remarking that I find no countenance given by Holy +Scripture to Dr. Temple's monstrous notions concerning +the Infancy, the Youth, and the Manhood of the +Colossal Man.</p> + +<p>Our <span class="smcap">Saviour Christ</span> is indeed set before us in +Scripture as our great Exemplar<a name="FNanchor_40_40" id="FNanchor_40_40"></a><a href="#Footnote_40_40" class="fnanchor">[40]</a>; and St. Paul calls +upon us to be followers, or rather imitators, (μιμηταί), +of himself; even as <i>he</i> was of <span class="smcap">Christ</span><a name="FNanchor_41_41" id="FNanchor_41_41"></a><a href="#Footnote_41_41" class="fnanchor">[41]</a>. But this +walking by example, did not supersede the walking +by precept; neither was it to endure, (<span class="smcap">God</span> forbid!) +(as Dr. Temple emphatically says it was), (pp. 26: +28-9,) only for about a hundred years: still less was +"Example," (the second Teacher of the Human +Race,) straightway to find itself supplanted by "the +Spirit or Conscience" of Man,—"the third great +Teacher, and the last." What need to say that +until His Second Coming to judge the world, we +shall have <i>no</i> Teacher but <span class="smcap">Christ</span>,—<i>no</i> other way +proposed to us to walk in, but that which the Gospel +discloses?</p> + +<p>Neither is it true that the world has been old +enough, for the last 1800 years, to be taught by "<i>seeing +<span class='pagenum'><a name="Page_xxvii" id="Page_xxvii">[xxvii]</a></span>the lives of Saints</i>," (a sentiment worthy of the +weakest of Romanists!) "<i>better than by hearing the +words of Prophets</i>." (pp. 28-9.) The Church of <span class="smcap">Christ</span> +will for ever listen to the blessed accents of that +"goodly fellowship," until she beholds Him by whose +Spirit they spake<a name="FNanchor_42_42" id="FNanchor_42_42"></a><a href="#Footnote_42_42" class="fnanchor">[42]</a>, coming again to judgment. True +that the object with which she will all along <i>inform</i> her +children, will ever be that they may become <i>conformed</i> +to the model of her Divine <span class="smcap">Lord</span>. But "sound doctrine<a name="FNanchor_43_43" id="FNanchor_43_43"></a><a href="#Footnote_43_43" class="fnanchor">[43]</a>,"—embodied +in a "form of sound words<a name="FNanchor_44_44" id="FNanchor_44_44"></a><a href="#Footnote_44_44" class="fnanchor">[44]</a>,"—constitutes +that παρακαταθήκη, or "deposit," which +is her proudest inheritance and her greatest treasure<a name="FNanchor_45_45" id="FNanchor_45_45"></a><a href="#Footnote_45_45" class="fnanchor">[45]</a>: +and impatience of it is a note of evil men, and of +a season at which Prophecy points her awful finger<a name="FNanchor_46_46" id="FNanchor_46_46"></a><a href="#Footnote_46_46" class="fnanchor">[46]</a>.... +"Lawlessness," (ἀνομία,) is discoursed of by the +<span class="smcap">Spirit</span> with a mysterious earnestness which it seems +to me impossible to survey without mingled awe and +terror lest one may become oneself involved in the +threatened condemnation. I allude of course especially +to what St. Paul says in his second Epistle to the +Thessalonians; the language of which, to be understood, +must be studied in the original<a name="FNanchor_47_47" id="FNanchor_47_47"></a><a href="#Footnote_47_47" class="fnanchor">[47]</a>.</p> + +<p>Conscience has her office, doubtless; and a most +important one it is. Conscience is the very candle +of the <span class="smcap">Lord</span> within us. But, (as I have elsewhere +shewn,) it were base treason to speak of conscience as +Essayists and Reviewers speak of it. With <i>them</i>, it is +indeed impossible to argue. They must first withdraw +<span class='pagenum'><a name="Page_xxviii" id="Page_xxviii">[xxviii]</a></span>from the cause which they have betrayed; cease +to profess the teaching which they disbelieve; resign +their commission in a Church to whose Doctrine and +Discipline they openly proclaim themselves to be +opposed. I will not argue <i>with them</i>, while they presume +to write B.D. and D.D. after their names,—hold +Chaplaincies,—preside over Schools and Colleges,—profess +to lecture in Divinity,—officiate at the altars +of the Church of England,—by virtue of their sacred +office, <i>and by virtue of that only</i>, are instructors of +youth. They <i>cannot</i>, (if they are in the full enjoyment +of their faculties,) they <i>cannot</i> imagine, for a +moment, that, as honest men, they can remain where +they are! They <i>must</i> either recal their words or +resign their stations!</p> + +<p>But speaking to others, it will abundantly suffice +to point out that such principles as the present Essay +advocates are incompatible with the profession of +Christianity in <i>any</i> country, and in <i>any</i> age. If the +spirit or conscience of Man is to legislate "<i>without +appeal except to himself</i>;" (p. 31;) if men are to "<i>refuse +to be bound</i>" (p. 44.) by the Creeds of the Church; +if the very Bible is not to be looked upon as "<i>an +outer law</i>:" (p. 45:)—how is sentence <i>ever</i> to be pronounced +with authority? how are men to know <i>what</i> +they have to believe? how are we to enjoy the guidance +of any "outer law" <i>at all</i>? I do not ask these +questions as a clergyman; neither am I addressing +those exclusively who have been admitted to the Christian +priesthood. Common sense, ordinary piety, natural +reverence, seem to cry out, and ask,—If <i>the Church</i> +have no "authority in controversies of Faith<a name="FNanchor_48_48" id="FNanchor_48_48"></a><a href="#Footnote_48_48" class="fnanchor">[48]</a>;" if <i>the +three Creeds</i> ought not "thoroughly to be received and +<span class='pagenum'><a name="Page_xxix" id="Page_xxix">[xxix]</a></span>believed<a name="FNanchor_49_49" id="FNanchor_49_49"></a><a href="#Footnote_49_49" class="fnanchor">[49]</a>;" if <i>the Bible</i> is not "an outer Law;"—<i>where</i> +is Authority in things Divine to be sought for? <i>What</i> +can be worthy of credit? <i>Where</i> are we to look for +external guidance on this side the grave?... Surely, +surely, common sense is outraged when she hears it +insisted that the written Bible is a Revelation speaking +<span class="smcap">not</span> "from without," but "from within!" (pp. +36 and 45.) Surely it must be admitted that it were +mere atheism to pretend that Man's "spirit or conscience, +<i>without appeal except to himself</i>," shall henceforth +be the governing principle of Mankind!</p> + +<p>Let me in conclusion do this writer an act of justice, +(for which he will not perhaps altogether thank me,) +even while with shame and sorrow I now dismiss his +Essay. Unpardonable as he is for having written +thus; and <i>wholly</i> without excuse for having suffered +<i>nine editions</i> of his blasphemous allegory to go forth to +the world without apology, explanation, or retractation +of any kind,—although he labours under a weight of +competent censure without a parallel, I believe, in +the annals of the English Church<a name="FNanchor_50_50" id="FNanchor_50_50"></a><a href="#Footnote_50_50" class="fnanchor">[50]</a>: notwithstanding +all this, I am bound to say that if the unbelievers of +this generation think they have an ally in <i>the man</i>, +Frederick Temple,—they are very much mistaken. +That so pure a heart, and earnest a spirit, will never +work itself free of its present bondage,—I should be +sorry indeed to think. (But O the mischief which +the head-master of Rugby School will have done in +the meantime!) His misfortune (or rather fault) it +has been, that he has really never studied Divinity; +<span class='pagenum'><a name="Page_xxx" id="Page_xxx">[xxx]</a></span>nor, in fact, <i>knows anything at all about it</i>,—as a volume +of his, lately published, sufficiently shews. Apart +from his opinions (!), he is a thoroughly amiable man; +and—(with the same proviso!)—an excellent schoolmaster; +but when he ventures upon the province of +Theology, he shews himself something infinitely worse +than <i>a very bad Divine</i>.</p> + +<hr style='width: 45%;' /> + +<p>II. On turning the first page of the review which +follows, "by <span class="smcap">Rowland Williams, D.D.</span> Vice-Principal +and Professor of Hebrew, St. David's College, Lampeter; +Vicar of Broad Chalke, Wilts,"—we are made +sensible that we are in company of a writer considerably +in advance of Dr. Temple, though altogether of +the same school. In fact, if Dr. Williams had not +been Vice-Principal of a Theological College, and a +Doctor of Divinity, one would have supposed him to +be a complete infidel,—who found it convenient to +vent his own unbelief in a highly laudatory review of +the principles of the late Baron Bunsen. Hear him:—"When +Bunsen asks 'How long shall we bear this +fiction of an external Revelation,'—that is, of one +violating the heart and conscience, instead of expressing +itself through them;—or when he says, 'All this +is delusion for those who believe it; but what is it in +the mouths of those who teach it?'—Or when he exclaims, +'Oh the fools! who, if they do see the imminent +perils of this age, think to ward them off by +narrow-minded persecution'!—and when he repeats, +'Is it not time, in truth, to withdraw the veil from +our misery? to tear off the mask from hypocrisy, +and destroy that sham which is undermining all +real ground under our feet? to point out the dangers +<span class='pagenum'><a name="Page_xxxi" id="Page_xxxi">[xxxi]</a></span>which surround, nay, threaten already to engulf us?'—there +will be some who think his language too +vehement for good taste. Others will think burning +words needed by the disease of our time. These will +not quarrel on points of taste with a man who in our +darkest perplexity has reared again the banner of +Truth, and uttered thoughts which gave courage to +the weak and sight to the blind. If Protestant Europe +is to escape those shadows of the twelfth century +which with ominous recurrence are closing around us, +to Baron Bunsen will belong a foremost place among +the champions of light and right." (pp. 92-3.)</p> + +<p>But even the Prussian infidel is not advanced +enough for the Vicar of Broad Chalke. Bunsen, it +seems, was weak enough to believe that the prophet +Jonah was a real personage. This evokes the following +singular burst of critical indignation from the +Reverend author of the present Essay:—"It provokes +a smile on serious topics,"—(a kind of impropriety +which the Vice-Principal of Lampeter will not commit +except under protest and with an apology!)—"to +observe the zeal with which our critic vindicates the +personality of Jonah, and the originality of his hymn, +(the latter being generally thought doubtful), while +he proceeds to explain that the narrative of our book +in which the hymn is imbedded, contains a late legend +founded on misconception. One can imagine +the cheers which the opening of such an essay might +evoke in some of our circles, changing into indignation (!) +as the distinguished foreigner developed his +views. After this he might speak more gently of +mythical theories." (p. 77.)</p> + +<p>For the most part, however, the Vicar of Broad +Chalke is able to cite the opinions of Bunsen with +<span class='pagenum'><a name="Page_xxxii" id="Page_xxxii">[xxxii]</a></span>admiration and approval. They are both agreed that +the Deluge "was but a prolonged play of the forces +of fire and water rendering the primæval regions of +North Asia uninhabitable, and urging the nations to +new abodes." (Of what nature this "<i>prolonged play</i>" +was, is however left unexplained: while "<i>the forces of +fire and water</i> rendering <i>primæval regions</i> uninhabitable," +and "<i>urging</i> nations to new abodes," has altogether +a Herodotean sound.) "We learn approximately +its antiquity, and infer limitation in its range +from finding it recorded in the traditions of Iran and +Palestine, (or of Japheth and Shem), but unknown to +the Egyptians and Mongolians." (p. 56.) (A delightful +method truly of attaining historical precision in +a matter of this nature!) ... "In the <i>half ideal, half +traditional</i> notices of the beginnings of our race compiled +in Genesis, we are bid notice the combination +of documents and the recurrence of barely consistent +Genealogies." (<i>Ibid.</i>) Praise is at hand for +"the firmness with which Bunsen relegates the long +lives of the first patriarchs to the domain of legend, +or of symbolical cycle." (p. 57.) "The historical +portion begins with Abraham." (<i>Ibid.</i>)—After this admission, +it is instructive to observe how the learned +writer deals with the narrative. The Exode was +"a struggle conducted by human means." (p. 59.) +"Thus, as the pestilence of the Book of Kings becomes +in Chronicles the more visible angel, so the +avenger who slew the firstborn may have been the +Bedouin host, (!) akin nearly to Jethro, and more remotely +to Israel." (<i>Ibid.</i>) (It is really hardly worth +stopping to point out that by 'Kings' the Reverend +writer means 'the second Book of Samuel:' and to +remind the reader that <i>the Angel is mentioned as ex<span class='pagenum'><a name="Page_xxxiii" id="Page_xxxiii">[xxxiii]</a></span>pressly +in Samuel as in Chronicles<a name="FNanchor_51_51" id="FNanchor_51_51"></a><a href="#Footnote_51_51" class="fnanchor">[51]</a></i>. Also, to ask what +'the Bedouin host' could have been doing <i>in Egypt</i> +previous to the Exode?) "The passage of the Red +Sea may be interpreted with the latitude of poetry." +(<i>Ibid.</i>) "Moses would gladly have founded a free +religious society, ... but the rudeness or hardness +of his people's heart compelled him to a sacerdotal +system and formal tablets of stone." (p. 62.) Nay, +Abraham's intended sacrifice of Isaac was an act of +obedience to "the fierce ritual of Syria, with the awe +of a Divine voice:" (p. 61:) while the Divine command, +in conformity with which Abraham spared to +slay his son, is resolved into an allegory. "He trusted +that the <span class="smcap">Father</span>, whose voice from Heaven he heard +at heart, was better pleased with mercy than with +sacrifice, and this trust was his righteousness." (p. 61.) +Dr. Williams straightway shews us how <i>we</i> may tread +in the steps of faithful Abraham. The perpetual response +of our hearts, (he says,) to principles of Reason +and Right of our own tracing, is a truer sign of faith +than deference to a supposed external authority. (p. 61.) +... According to this writer, therefore, Genesis and +Exodus are pure fable!</p> + +<p>The whole of Scripture, in the hands of this Doctor +of Divinity, undergoes corresponding treatment. They +who "twist Prophecy into harmony with the details +<span class='pagenum'><a name="Page_xxxiv" id="Page_xxxiv">[xxxiv]</a></span>of Gospel history, fall into inextricable contradictions." +(pp. 64-5.) "The Book of Isaiah, as composed of elements +of different eras," can only be accepted with +a "modified theory of authorship and of prediction." +(p. 68.) In the prophecy of Zechariah are "three distinct +styles and aspects of affairs." (<i>Ibid.</i>) "The +cursing Psalms," (!!!) he informs us, were not "evangelically +inspired;" (p. 63;) and yet we are constrained +to remember that the cixth Psalm (specially alluded to) +is evangelically interpreted by St. Peter<a name="FNanchor_52_52" id="FNanchor_52_52"></a><a href="#Footnote_52_52" class="fnanchor">[52]</a>. The true +translation of Psalm xxii. 17, (learnedly discussed, +long since, by Bishop Pearson,) is not "they pierced +My hands and My feet,"—but "like a lion;" (notwithstanding +that Pearson has shewn that the substitution +of <i>vau</i> for <i>yod</i> in this place is one of the +eighteen instances where the Scribes have tampered +with the text<a name="FNanchor_53_53" id="FNanchor_53_53"></a><a href="#Footnote_53_53" class="fnanchor">[53]</a>; and notwithstanding that this modern +corruption of the Hebrew, as every one must see, +makes the place almost nonsense<a name="FNanchor_54_54" id="FNanchor_54_54"></a><a href="#Footnote_54_54" class="fnanchor">[54]</a>.)—Is. vii. 14 does +not refer to the miraculous birth of <span class="smcap">Christ</span>, (p. 69,) +(although St. Matthew is express in his assertion +that it <i>does</i>.) There is, it seems, an elder and a later +Isaiah, (p. 71.) The famous liiird chapter does not +refer to <span class="smcap">Christ</span>; but either to Jeremiah or to "the +collective Israel,"—(p. 73,) (although it is at least +seven times quoted, and expressly applied to our +<span class="smcap">Saviour</span>, in the New Testament<a name="FNanchor_55_55" id="FNanchor_55_55"></a><a href="#Footnote_55_55" class="fnanchor">[55]</a>.) Daniel, we are +<span class='pagenum'><a name="Page_xxxv" id="Page_xxxv">[xxxv]</a></span>assured, belongs to different ages; and it is "certain, +beyond fair doubt ... that those portions of the book, +supposed to be specially predictive, are ... a history of +past occurrences." (p. 69.) That "the book contains +no predictions, except by analogy and type, can hardly +be gainsaid." (pp. 76-7.) ... (If any of <i>us</i> had dogmatized +as to Truth as these men do as to error, +(remarks Dr. Pusey,) what scorn we should be held up +to!) ... The Reverend author insolently adds,—"It +is time for divines to recognize these things, since +with their opportunities of study, the current error +is as discreditable to them, as for the well-meaning +crowd, who are taught to identify it with their creed, +it is a matter of grave compassion." (p. 77.) "When so +vast an induction on the destructive side has been +gone through, it avails little that some passages may +be doubtful; one perhaps in Zechariah, and one in +Isaiah, capable of being made directly Messianic; +and a chapter possibly in Deuteronomy foreshadowing +the final fall of Jerusalem. Even these few cases, the +remnant of so much confident rhetoric, tend to melt, +if they are not already melted, in the crucible of +searching enquiry." (pp. 69-70.) ... Our Doctor of +Divinity, having reduced the prophecies <i>"capable of +being made"</i> Messianic, to <i>two</i>,—breaks out into a strain +of refined banter which is altogether his own, and +which we presume is intended to stand in the place +of argument. "If our German, [viz. Bunsen,] had +ignored all that the masters of philology have proved +on these subjects, his countrymen would have raised a +storm of ridicule, at which he must have drowned himself +in the Neckar." (p. 70.) A catastrophe so fatal to +<span class='pagenum'><a name="Page_xxxvi" id="Page_xxxvi">[xxxvi]</a></span>the cause of true Religion and sound learning may well +point a paragraph!... But we must write gravely.</p> + +<p>The absolute worthlessness of unsupported dicta +such as these, ought to be apparent to all. It is useless +to reason with a madman. We desiderate nothing +so much as "searching enquiry," (p. 69,) but we are +presented instead with something worse than random +assertion. If the writer would state a single case, +with its evidence,—we should know how to deal with +him. We should examine his arguments seriatim; +and either refute them, or admit their validity. From +such "free handling," the cause of sacred Truth can +never suffer. But when, in place of argument and +evidence, we have merely bluster,—what is to be said? +Pity and disregard are the only reply we can bestow; +or our answers must be as brief as the calumny which +provokes them. "How," (asks the Regius Professor +of Hebrew,) "can such an undigested heap of errors +receive a systematic answer in brief space, or in any +one treatise or volume?"</p> + +<p>"If any sincere Christian now asks, is not then our +<span class="smcap">Saviour</span> spoken of in Isaiah; let him open his New +Testament, and ask therewith John the Baptist, whether +he was Elias? If he finds the Baptist answering +<i>I am not</i>, yet our <span class="smcap">Lord</span> testifies that in spirit and +power this was Elias; a little reflexion will shew how +the historical representation in Isaiah liii. is of some +suffering prophet or remnant, yet the truth and +patience, the grief and triumph, have their highest +fulfilment in Him who said, '<span class="smcap">Father</span>, not My will +but Thine.'" (p. 74.) I have transcribed this passage +to illustrate the miserable sophistry of the author. It +is foretold by Malachi that before the great and terrible +day of the <span class="smcap">Lord</span>, Elijah is to come back to +<span class='pagenum'><a name="Page_xxxvii" id="Page_xxxvii">[xxxvii]</a></span>Earth<a name="FNanchor_56_56" id="FNanchor_56_56"></a><a href="#Footnote_56_56" class="fnanchor">[56]</a>. John Baptist came in his "spirit and power<a name="FNanchor_57_57" id="FNanchor_57_57"></a><a href="#Footnote_57_57" class="fnanchor">[57]</a>," +but was not Elijah himself. How does it follow from +this that Isaiah may have prophesied merely of <i>qualities</i> +and not of a person? The only logical inference +from his words would surely be, that Elijah is yet to +come<a name="FNanchor_58_58" id="FNanchor_58_58"></a><a href="#Footnote_58_58" class="fnanchor">[58]</a>!—Dr. Williams adds,—"We must not distort +the prophets to prove the Divine <span class="smcap">Word</span> incarnate, +and then from the Incarnation reason back to the +sense of prophecy." (p. 74.) <i>Was</i> not then the Divine +<span class="smcap">Word</span> incarnate?</p> + +<p>The theory of one who writes like an open unbeliever +concerning Divine things is really not worth +developing: and yet, as I am examining an Essay +which seems to be entirely built upon such a theory, +it may be desirable, in this instance, that the deformity +of the writer should be uncovered: especially +since Dr. Williams writes such very dark English, +that, until some of his sentences are translated, they +are barely intelligible.</p> + +<p>Anticipating that his doctrines may "alarm those +who think that, apart from <i>Omniscience belonging to +the Jews</i>, (!) the proper conclusion of reason is Atheism;"—(in +other words, that the rejection of a belief +in <i>the inspiration of Prophecy</i> will eventually conduct +a man to the rejection of <span class="smcap">God</span> Himself;) the Reverend +writer declares that "it is not inconsistent +with the idea that <span class="smcap">Almighty God</span> has been pleased to +educate men and nations, employing imagination no +less than conscience, and suffering His lessons to play +freely within the limits of humanity and its shortcomings." +(p. 77.) (In other words, that what Scripture +<span class='pagenum'><a name="Page_xxxviii" id="Page_xxxviii">[xxxviii]</a></span>emphatically declares, and what men have for +thousands of years believed to be inspired predictions +of future events, are none other than the effusions +of a lively imagination, or the suggestions of a well-informed +conscience.) "The prophetical disquisitions," +(p. 77,) therefore, are subject to error of every +imaginable description; and possess no higher attributes +than belong to any ordinary human work by +"a master's hand." (p. 77.) "The Sacred Writers +acknowledge themselves men of like passions with +ourselves, and we are promised illumination from the +Spirit which dwelt in them." (p. 78.) We may not +think of the Sacred Writers as "passionless machines, +and call Luther and Milton 'uninspired.'" (<i>Ibid.</i>) +"The great result is to vindicate the work of the +Eternal Spirit; that abiding influence which underlies +all others, and in which converge all images of +old time and means of grace now: temple, Scripture, +finger, and Hand of <span class="smcap">God</span>; and again, preaching, +sacraments, waters which comfort, and flame which +burns." (p. 78.) It follows,—"If such a Spirit did +not dwell in the Church, the Bible would not be +inspired, for <i>the Bible is</i>, before all things, <i>the written +voice of the congregation</i>." (p. 78.) Offended Reason, +(for Piety has no place here,) has not time to reclaim +against so preposterous a statement; for it follows +immediately,—"Bold as such a theory of Inspiration (!) +may sound, it was the earliest creed of the +Church, and it is the only one to which the facts of +Scripture answer." (p. 78.) ... What reply <i>can</i> be +offered to such an outrageous statement, but flat contradiction? +What more effectual refutation of such +a 'theory' (?) concerning Scripture, than simply to +state it?</p> + +<p><span class='pagenum'><a name="Page_xxxix" id="Page_xxxix">[xxxix]</a></span> +Let this miserable but conceited man yet further +map out the nature of his own delusion respecting +Prophecy. He applauds the wisdom of one who +"accepts freely the belief of scholars, and yet does not +despair of Hebrew Prophecy as a witness to the Kingdom +of God:" (p. 70:) (that is, of one who, like +Bunsen, altogether disbelieves in prophecy <i>as prophecy</i>, +and yet is bent on finding something of an Evangelical +character in the prophetic writings.) "The +way of doing so left open to him, was to shew pervading +the Prophets those deep truths which lie at +the heart of Christianity, and to trace the growth of +such ideas, the belief in a righteous <span class="smcap">God</span>, and the +nearness of Man to <span class="smcap">God</span>, the power of prayer, and +the victory of self-sacrificing patience, ever expanding +in men's hearts, until the fulness of time came, and +the ideal of the Divine thought was fulfilled in the +Son of Man." (p. 70.) In other words, <span class="smcap">Christ</span> was +nothing more than the fullest development and impersonation +of the best thoughts and feelings of the +(so-called) prophets! He "fulfilled in His own person +the highest aspiration of Hebrew seers and of mankind, +thereby lifting the ancient words, so to speak, +into a new and higher power; and therefore was +recognized as having eminently the unction of a prophet +whose words die not,—of a priest in a temple +not made with hands,—and of a king in the realm of +thought, delivering his people from a bondage of +moral evil, worse than Egypt or Babylon." (pp. 74-5.) +"A notion of <i>foresight by vision of particulars</i>, or a kind +of clairvoyance," (p. 70,)—(such is this Doctor of Divinity's +notion of the gift of prophecy!)—he deems inadmissible. +"<i>Literal prognostication</i>," (p. 65,) is his +abhorrence. He would eliminate the Messianic pas<span class='pagenum'><a name="Page_xl" id="Page_xl">[xl]</a></span>sages +altogether. (pp. 65-6.) That Prophecy was miraculous, +was a dream of the Fathers, (p. 66.) Even +the notion that Prophecy is "a natural gift, consistent +with fallibility," (p. 70,) Dr. Williams rejects as an +unwarrantable addition to the "moral and metaphysical +basis of Prophecy." (p. 70.) Bunsen was for admitting +that addition. "One would wish," (says the +Vicar of Broad Chalke,) "<i>he might have intended only +the power of seeing the ideal in the actual</i>, or of tracing +the Divine Government in the movements of men. +He seems to mean <i>more than presentiment or sagacity</i>: +and this element in his system requires proof." +(pp. 70-1.) ... This, from a Doctor of Divinity! a +Professor of Hebrew! the Vice-Principal of a Theological +College! a shepherd of souls!</p> + +<p>We are left to infer that "the Fall of Adam represents +ideally the circumscription of our spirits in +limits of flesh and time:" (p. 88:) that <span class="smcap">Christ</span> is +"the moral Saviour of mankind;" (p. 80;) and that +Salvation from evil is to be attained by the conformity +of our souls to a "<i>religious idea</i>" which was "brought +to perfection" in <span class="smcap">Christ</span>. (p. 80.) This "religious +idea" "is the thought of the Eternal." (<i>Ibid.</i>) In +other words, "Salvation from evil" is "through +sharing the <span class="smcap">Saviour</span>'s Spirit." (p. 87.)—We are further +left to infer that "Justification by faith means +the peace of mind, or sense of Divine approval, which +comes of trust in a righteous <span class="smcap">God</span>:" (p. 80:) that +"Regeneration is a correspondent giving of insight, +or an awakening of forces of the soul: Resurrection, +a spiritual quickening: Salvation, our deliverance, not +from the life-giving <span class="smcap">God</span>, but from evil and darkness." +(p. 81.) ... And this from a Clergyman who has +just subscribed, "willingly and <i>ex animo</i>," the three +<span class='pagenum'><a name="Page_xli" id="Page_xli">[xli]</a></span>Articles in the 36th Canon!... After such specimens +of Divinity, we are scarcely surprised to find that +the fires of Hell γέεννα "may serve as images of +distracted remorse:" (p. 81:) that "Heaven is not a +place<a name="FNanchor_59_59" id="FNanchor_59_59"></a><a href="#Footnote_59_59" class="fnanchor">[59]</a>, so much as a fulfilment of the love of <span class="smcap">God</span>." +(pp. 81-2.) The very Incarnation, (which he calls "the +embodiment of the Eternal Mind,") (p. 82.) is spoken +of as if it were a myth. "It becomes with our author +<i>as purely spiritual</i> as it was with St. Paul. The Son +of David by birth is the <span class="smcap">Son</span> of <span class="smcap">God</span> <i>by the spirit of +holiness</i>. What is flesh, is born of flesh; and what is +spirit, is born of Spirit." (p. 82.) Rom. i. 1-3 is +quoted in support of this, which I cannot but regard +as blasphemy: for if it does not mean that our <span class="smcap">Saviour</span> +was not, in a true and literal sense, the <span class="smcap">Son</span> of <span class="smcap">God</span> at +all, it is hard to see <i>what</i> it can mean.—As for the +following account of the mystery of the Blessed Trinity, +it shall only be said that it sounds like a denial +of the Catholic doctrine altogether. "Being, becoming, +and animating; or substance, thinking, and conscious +life, are expressions of a Triad which may be +also represented as will, wisdom, and love; as light, +radiance, and warmth; as fountain, stream, and united +flow; as mind, thought, and consciousness; as person, +word, and life; as <span class="smcap">Father, Son</span>, and <span class="smcap">Spirit</span>." (p. 88.)</p> + +<p>The <i>nebulous</i> is a striking peculiarity of the style +of the Vicar of Broad Chalke<a name="FNanchor_60_60" id="FNanchor_60_60"></a><a href="#Footnote_60_60" class="fnanchor">[60]</a>. He informs us that +"in virtue of the identity of Thought with Being the +primitive Trinity represented neither three originant +principles nor three transient phases, but three eternal +subsistences in one Divine Mind.... The Divine +Consciousness or Wisdom, consubstantial with the +<span class='pagenum'><a name="Page_xlii" id="Page_xlii">[xlii]</a></span>Eternal Will, becoming personal in the Son of Man, +is the express image of the <span class="smcap">Father</span>; and <span class="smcap">Jesus</span> actually, +but also Mankind ideally, is the <span class="smcap">Son</span> of <span class="smcap">God</span>." +(pp. 88-9.) Since this has "almost a Brahmanical +sound" (p. 89.) even to the Vicar of Broad Chalke, +we are content to pass it by in mute astonishment. +He proceeds: "Both spiritual affection and metaphysical +reasoning forbid us to confine Revelations +like those of <span class="smcap">Christ</span> to the first half century of our +era; but shew at least affinities of our faith existing +in men's minds, anterior to Christianity, and renewed +with deep echo from living hearts in many a generation." +(p. 82.) Was our <span class="smcap">Saviour</span> then a fabulous +personage,—a virtuous principle,—and not a Man?... +"Again. We find the evidences of our canonical books +and of the patristic authors nearest to them, are sufficient +to prove illustration in outward act of principles +perpetually true, but not adequate to guarantee narratives +inherently incredible or precepts evidently +wrong." (pp. 82-3.) Are then the sacred "narratives" +"inherently incredible?" or the Divine "precepts" +"evidently wrong?"—These are, we presume, among +the "traditional fictions about our Canon" (p. 83.) +at which the Theological Professor sneers. "Hence +we are obliged to assume in ourselves a verifying +faculty,"—(p. 83,) and so, Dr. Williams and Dr. +Temple shake hands<a name="FNanchor_61_61" id="FNanchor_61_61"></a><a href="#Footnote_61_61" class="fnanchor">[61]</a>. An instance of the exercise of +this faculty is immediately subjoined. "The verse +'And no man hath ascended up to Heaven, but he +that came down,' is intelligible as a free comment +near the end of the first century; but has no meaning +in our Lord's mouth at a time when the Ascension +had not been heard of." (p. 84.)—"The Apocalypse" +<span class='pagenum'><a name="Page_xliii" id="Page_xliii">[xliii]</a></span>in like manner, to "cease to be a riddle," must be +"taken as a series of poetical visions which represent +the outpouring of the vials of wrath upon the City +where our <span class="smcap">Lord</span> was slain." (p. 84.) ... (Is it possible +that a Minister of the Gospel of <span class="smcap">Christ</span> can speak thus +concerning the Divine record?) ... "The second of +the Petrine Epistles, having alike external and internal +evidence against its genuineness, is necessarily surrendered +as a whole." (p. 84.) (Can a man solemnly +sign the vith Article, and yet so write?)—"A philosophical +view [of the doctrine of the Trinity] recommends +itself as easiest to believe." (p. 87.) The +"view" expressed in the Athanasian Creed is we +presume that which is stigmatized as "one felt to be +so irrational, that it calls in the aid of terror." (p. 87.) +The Reverend writer does not <i>name</i> the Athanasian +Creed, indeed. It is not the general fashion of Essayists +and Reviewers,—from Dr. Temple to Professor +Jowett,—to speak plainly. But common sense asks,—If +Dr. Williams does <i>not</i> allude to the Creed in +question, what <i>does</i> he allude to? And common +honesty adds,—How is such an allusion to that formula +consistent with subscription to Art. viii.?</p> + +<p>The Sacrament of Baptism, (he says,) has "degenerated +into a magical form," (p. 86,) since it has +"become twisted into a false analogy with circumcision,"—(twisted, +at all events, by St. Paul<a name="FNanchor_62_62" id="FNanchor_62_62"></a><a href="#Footnote_62_62" class="fnanchor">[62]</a>!)—and +it is merely an "Augustinian notion" that "a curse +is inherited by Infants."—How, one humbly asks, +does the Reverend writer reconcile it to his conscience +not only to have signed the ixth Article, but to employ +the Baptismal Service, and to teach the little +ones of the flock their Catechism?</p> + +<p><span class='pagenum'><a name="Page_xliv" id="Page_xliv">[xliv]</a></span> +On reaching the last page of the present Essay, one +is irresistibly led to remark that if a single word could +convey an adequate notion of the author's manner, +that word would be <i>Insolence</i>. When Dr. Williams +would express difference of opinion, he has recourse +to violence and bluster: when he would patronize, he +is sure to make himself unspeakably offensive. But +he seldom agrees with anybody, even with disciples +of the same school with himself,—as Messrs. Bunsen +and Arnold, Coleridge and Francis Newman. Professor +Mansel is "a mere gladiator hitting in the +dark," whose "blows fall heaviest on what it was his +duty to defend." (p. 67.) Dr. Pusey receives a menacing +intimation of what his Commentary must <i>not</i> +be. Davison's reasoning labours under the inconvenient +defect of an unproved minor premiss. (p. 66.) +The majestic memory of Bp. Pearson is insulted by +this vulgar man, and the fairness of his citations are +impeached. (p. 72.)—Bp. Butler is declared to have +turned aside from an unwelcome idea (!), literature +not being his strong point (!) (p. 65.)—Justin, (p. 64,)—Augustine, +(p. 65,)—Jerome, (pp. 65, 71,)—Anselm, +(p. 67,)—all come in for a share of the Vice-Principal +of Lampeter's contempt. Even the Apologist of <i>Essays +and Reviews</i> is constrained to admit that "anything +more" <i>un</i>becoming "than some of Dr. Williams's +remarks we have never read, in writings professing to +be written seriously<a name="FNanchor_63_63" id="FNanchor_63_63"></a><a href="#Footnote_63_63" class="fnanchor">[63]</a>."</p> + +<p>But faults of mind and manner, however gross, do +but disqualify a writer for being the associate of men +of taste and good breeding; and blemishes of style +are, at least, venial. Not so easily to be excused is +the deplorable spectacle of a Minister of the Gospel, +<span class='pagenum'><a name="Page_xlv" id="Page_xlv">[xlv]</a></span>a Doctor of Divinity and Vice-Principal of a Theological +College, lending all his critical powers, (which +yet seem to be of the most indifferent description,) +in order to undermine the authority of <span class="smcap">God's</span> Word. +He has been asked,—"Do you unfeignedly believe +all the Canonical Scriptures of the Old and New Testament?" +and he has answered,—"I do believe them." +He has been asked, "Will you be ready, with all diligence, +to banish and drive away all erroneous and +strange doctrines contrary to <span class="smcap">God's</span> Word?" and he +has made reply,—"I will, the <span class="smcap">Lord</span> being my helper." +He has solemnly declared his trust that he was "<i>inwardly +moved by the <span class="smcap">Holy Ghost</span> to take upon himself +this office and ministration</i>."—Yet this is the man who +explains away Miracles, denies Prophecy, and idealizes +Scripture; the man who disparages the formulæ he +uses daily, mutilates the Canon, and evacuates the +most solemn doctrines of the Church!</p> + +<p>I have now said as much as I think necessary concerning +Dr. Williams's Essay. The entire refutation +of such a tissue of groundless assertions and unfounded +statements, and unscholarlike criticisms, and unphilosophical +views,—would fill many volumes. It is to +be feared also that, to <i>him</i>, the result would not be +convincing after all. To have stated in brief outline, +as I have already done, the leading positions to which +he commits himself, ought to suffice. The mere exhibition +of such principles (?) ought to be their own +abundant refutation.... <span class="smcap">God</span> give the unhappy author +repentance of his errors!—And will not men believe +that in the pages of the present Essay is to be seen +the lawful development, and inevitable result of the +opinions advocated <i>in every other part</i> of the present +volume? I perceive scarcely any <i>essential</i> difference +between the views of any of these seven writers. All +<span class='pagenum'><a name="Page_xlvi" id="Page_xlvi">[xlvi]</a></span>are moving along the same fatal road; and are simply +at different stages of the journey. But they +conduct themselves wondrous differently in their +progress, certainly; Dr. Williams being immeasurably +the most offensive of the seven,—the only +one who, besides seeming blasphemous, can truly be +called <i>vulgar</i>.</p> + +<hr style='width: 45%;' /> + +<p>III. The third Essay in the present volume is by +"the <span class="smcap">Rev. Baden Powell</span>, M.A., F.R.S., Savilian +Professor of Geometry in the University of Oxford,"—a +gentleman with whose labours I shall deal briefly +and gently for two reasons. His assertions admit of +summary refutation; and he has already, (alas!) +passed beyond the limit of earthly Criticism. I desire +to add concerning him, that in the private relations +of life he was a friendly and amiable person.</p> + +<p>The solemn circumstance already adverted to, would +have kept me silent altogether. When a writer is no +longer able to defend himself, it is ungenerous to attack +him: and at a time when he knows far more +wonders than are dreamed of by any one on the Earth's +surface, it seems unbecoming to stand reasoning over +his grave about an "antecedent probability." But I +am addressing not the dead, but the living,—to whom, +in the pages of 'Essays and Reviews,' Professor Powell +"being dead yet speaketh."</p> + +<p>He entitles his contribution,—"On the Study of +the Evidences of Christianity:" but, as often happens +with performances of the like nature, the title of his +Essay gives a wrong notion of its contents. It ought +to have been called "The Validity of <span class="smcap">the Evidence +from Miracles</span> considered," or rather "denied."</p> + +<p>There is nothing new in the present attack on the +Miracles of Scripture. The author disposes of them +<span class='pagenum'><a name="Page_xlvii" id="Page_xlvii">[xlvii]</a></span>by a single assertion. "What is alleged," (he says,) +"is a case of the supernatural. <i>But no testimony can +reach to the supernatural.</i>" (p. 107.) The inference +is obvious.—Again: "an event may be so incredible +intrinsically as to <i>set aside any degree of testimony</i>." +(p. 106.) Such an event he declares a Miracle to be; +and explains that "from the nature of our antecedent +convictions, the probability of <i>some</i> kind of mistake +or deception <i>somewhere</i>, though we know not <i>where</i>, +is greater than the probability of the event really +happening in <i>the way</i>, and from <i>the causes</i> assigned." +(pp. 106-7.) This merely amounts to asserting that +the antecedent improbability of Miracles is so great +as to make them incredible. The writer does not +attempt to establish this point. "The present discussion," +(he says,) "is not intended to be of a controversial +kind; it is purely contemplative and theoretical." +(p. 100.) And yet, he <i>cannot</i> suppose that +the Universal Church will surrender its convictions +and reverse its deliberate judgment, at the merely +"contemplative and theoretical" suggestions of an +individual, however respectable he may happen to be. +Against his mere assertion, we claim a right to set +the result of Bp. Butler's careful investigation of the +same subject:—"<i>That there certainly is no such presumption +against Miracles, as to render them in any wise +incredible</i>: that, on the contrary, our being able to +discern reasons for them, gives a positive credibility +to the history of them, in cases where those reasons +hold: and that it is by no means certain that there +is any peculiar presumption at all, from analogy, even +in the lowest degree, against Miracles, as distinguished +from other extraordinary phenomena<a name="FNanchor_64_64" id="FNanchor_64_64"></a><a href="#Footnote_64_64" class="fnanchor">[64]</a>."</p> + +<p><span class='pagenum'><a name="Page_xlviii" id="Page_xlviii">[xlviii]</a></span> +Professor Powell's objection against Miracles is, +in fact, practically that of the infidel Hume; who +asserted "that no testimony for any kind of Miracle +can ever possibly amount to a probability, +much less to a proof." He argued that Miracles, +being contrary to general experience, are incapable +of proof. He maintained also, (with Spinoza,) +that Miracles, being contrary to the established +laws of Nature, imply, in the very character of +them, a palpable contradiction. This latter position +seems to be identical with that adopted by Professor +Powell.</p> + +<p>In a certain place, this author finds fault with "the +too frequent assumption ... of the part of the ... +<i>Advocate</i>, when the character to be sustained should +be rather that of the unbiassed <i>Judge</i>." (p. 95.) But +what are we to think of the judicial fairness of one +who is not only Advocate and Judge in his own cause; +but who even turns the Witnesses out of Court; and +will listen to no evidence,—on the plea that it <i>cannot</i> +be trustworthy; or at least, that it <i>shall</i> be unavailing?—"I +express myself with caution," (says Bp. +Butler, with reference to arguments against the credibility +of Revelation,) "lest I should be mistaken +to vilify Reason; which is indeed the only faculty we +have wherewith to judge concerning anything, even +Revelation itself: or be misunderstood to assert that +a supposed revelation cannot be proved false, from +internal characters. For it may contain clear immoralities, +or contradictions; and either of these would +prove it false. Nor will I take upon me to affirm, +that nothing else can possibly render any supposed +revelation incredible. Yet still the observation is, I +think, true beyond doubt; that <i>objections against +<span class='pagenum'><a name="Page_xlix" id="Page_xlix">[xlix]</a></span>Christianity, as distinguished from objections against its +evidence, are frivolous<a name="FNanchor_65_65" id="FNanchor_65_65"></a><a href="#Footnote_65_65" class="fnanchor">[65]</a></i>."</p> + +<p>That a certain occurrence or phenomenon "is due +to supernatural causes," Professor Powell maintains is +"entirely dependent on the previous belief and assumptions +of the parties." (p. 107.) He forgets that +he grounds his own denial of the possibility of a +Miracle, on nothing stronger than "the nature of" +his own "antecedent convictions." Thus, the question +becomes merely a personal one between Mr. Baden +Powell and the Apostles of <span class="smcap">Christ</span>. The reasonableness +of the "antecedent convictions" in the one case +have to be set against the reasonableness of the "antecedent +convictions" in the other. Either party, (according +to this view,) has its own "previous belief +and assumptions;" which, in the one case, are known +to have produced conviction; in the other, they are +unhappily found to have resulted in a rejection of +Miracles. But then it happens, unfortunately, that +in the case of the Apostles and others, conviction of +the truth of our <span class="smcap">Lord's</span> Miracles was based on <i>knowledge</i>, +and <i>experience of a matter of fact</i>: in the case of +Professor Powell, disbelief is founded on certain "antecedent +convictions" only: namely, "the inconceivableness +of imagined interruptions of natural Order, +or supposed suspensions of the Laws of matter." (p. +110.) He is never tired of repeating that "in an age +of physical research like the present, all highly cultivated +minds and duly advanced intellects (!) have +imbibed, more or less, the lessons of the Inductive +Philosophy; and have, at least in some measure, +learned to appreciate the grand foundation conception +of universal Law:" (p. 133:) that "the entire range +<span class='pagenum'><a name="Page_l" id="Page_l">[l]</a></span>of the Inductive Philosophy is at once based upon, +and in every instance tends to confirm, by immense +accumulation of evidence, the grand truth of the +universal Order and constancy of natural causes, as +a primary law of belief; so strongly entertained and +fixed in the mind of every truly inductive inquirer, +that he cannot even conceive the possibility of its +failure." (p. 109.)</p> + +<p>I gladly avail myself of a page from the writings +of a thoughtful writer of our own, who, half a century +ago, reviewed the very errors which are being so industriously +reproduced among ourselves at this day,—certainly +not with more ability than of old:—"Let us +examine a little farther into the weight of the argument +derived from the supposed immutability of the +Laws of Nature. It has constantly been the theme +of modern Unbelievers, that the course of Nature is +fixed, eternal, unalterable; and that nothing which +is supposed to violate it can possibly take place. Now, +we may readily allow, that the course of Nature is unalterable +by <i>human</i> power; nay, even by the power of +any <i>created</i> being whatsoever. But the question is,—Are +these Laws unalterable <i>by Him who made them</i>? +Proof of this is requisite, before the argument from the +immutability of the Laws of Nature can have the least +force. We may safely assert, however, that proof of +this is absolutely impossible.—'Facts,' it may be said, +'daily passing before us, warrant us in <i>supposing</i> its +laws to be unchangeable.' Perhaps so. But if a thousand +or more facts have occurred, since the Creation +of the World, in which those Laws appear to have +been over-ruled, or suspended, is such a conclusion +<i>then</i> warrantable? Even if there had never been +a single instance of a Miracle recorded, since the +<span class='pagenum'><a name="Page_li" id="Page_li">[li]</a></span>Creation; yet the conclusion would not be just or +logical, that no such thing is possible. But with such +a multiplicity of instances to the contrary as are +already on record, it is no better than a shameless +assertion, in direct opposition to the evidence of men's +senses and experience. Nay, more; the argument is +<i>atheistical</i>. For, either <span class="smcap">God</span> made and ordained these +Laws of Nature; and may, consequently, at His pleasure, +unmake or suspend them: or else, these laws +are self-framed, and Nature is independent of the <span class="smcap">God</span> +of Nature; which is saying, in other words, that the +material Universe is not governed by any Supreme +Intelligence.</p> + +<p>"This latter opinion appears, indeed, to be the +tenet of all who resort to arguments of this kind, in +opposition to the credibility of Miracles. Thus it is +said, [by Hume,] that every effect must have a cause; +and that, therefore, a Miracle must have a cause in +<i>Nature</i>; otherwise, it cannot be effected.—But, is not +the <i>Will of</i> <span class="smcap">God</span>, without any other agency, or predisposing +cause, sufficient for the purpose? When +<span class="smcap">God</span> created the World out of nothing, what pre-existing +cause was there, except His own omnipotent +Will to produce the effect? Why then is not the +same Will sufficient to work Miracles?</p> + +<p>"'But,' says another Sophist, [Spinoza,]—'<span class="smcap">God</span> is +the Author of the Laws of Nature; so that whatever +opposes those Laws, is necessarily <i>repugnant to the +Divine nature</i>: if, therefore, we believe that <span class="smcap">God</span> may +act in a manner contrary to those laws, we, in effect, +believe that He may do what is contrary to <i>His own +nature</i>; which is absurd and impossible.'</p> + +<p>"The reasoning turns upon the supposition that +<span class="smcap">God</span> is actuated by an absolute <i>necessity</i> of His Nature, +<span class='pagenum'><a name="Page_lii" id="Page_lii">[lii]</a></span>and not by his <i>Will</i>: or, rather, that He hath neither +Will, nor Intellect. Otherwise, it were easy to perceive, +that in suspending the operation of His own +Laws, <span class="smcap">God</span> cannot be charged with doing anything +contradictory to <i>His own</i> nature; since He may justly +be supposed to have as good reasons for <i>departing</i> from +those Laws, as for <i>framing</i> them: and as we know not +why He framed them in such a manner, and no otherwise; +so He may have the best and wisest reasons for +the suspension of them, which it is not for us to call in +question. To speak of the Supreme Being as actuated +by a kind of physical necessity, and not by His <i>Will</i>, +is to confound the <span class="smcap">God</span> of Nature with Nature itself; +which is the very essence of Atheism, and never can +be reconciled with any just notions of the Deity, as +a Being of intellectual and moral perfections<a name="FNanchor_66_66" id="FNanchor_66_66"></a><a href="#Footnote_66_66" class="fnanchor">[66]</a>."</p> + +<p><i>It is by no means inconceivable</i>, therefore, that the +great Cause of Creation, and first Author of Law +should interfere at any given time in the established +Order of Nature. Moreover, it is irrational, on sufficient +testimony, to disbelieve that He has sometimes +so interposed. To deny that this is conceivable, is to +make <span class="smcap">God</span> inferior to His own decree; to pronounce +it incredible that the Lawgiver should be superior +to His own Laws. "The universal subordination of +causation," (p. 134,) we as freely admit as the Professor +himself: but then we contend that <i>everything +else</i> must be subordinate to the <i>First great Cause of all</i>. +Worse than unphilosophical is it to argue as the Professor +presumes to do, concerning the <span class="smcap">Most High</span>; +but unphilosophical in the strictest sense it is. For +it is to reason about Him, (the finite concerning the +<span class='pagenum'><a name="Page_liii" id="Page_liii">[liii]</a></span>Infinite!) as if we understood Him; we, who can +barely decipher a little part of His works! A few +more remarks on this subject will be found in my +viith Sermon.</p> + +<p>We are anxious to know if the whole of the case is +really before us. A few more extracts from Professor +Powell's Essay seem necessary to do full justice to his +view of the matter:—"All moral evidence must essentially +have respect to the parties to be convinced. +'Signs' might be adapted peculiarly <i>to the state of +moral or intellectual progress of one age</i>, or one class of +persons, and not be suited to that of others.... And it +is to the entire difference in the ideas, prepossessions, +modes, and grounds of belief in those times, that we +may trace the reason why Miracles, which would be +incredible <i>now</i>, were not so in the age, and under the +circumstances, in which they are stated to have occurred." +(p. 117.) ... "An evidential appeal which in +a long past age was convincing, as made to <i>the state +of knowledge in that age</i><a name="FNanchor_67_67" id="FNanchor_67_67"></a><a href="#Footnote_67_67" class="fnanchor">[67]</a>, might have not only no effect, +but even an injurious tendency, if urged in the present, +and referring to what is at variance with existing +scientific conceptions; just as the arguments of the +present age would have been unintelligible to a former."</p> + +<p>"In a period of advanced physical knowledge, the +reference to what was believed in past times, if at +variance with principles now acknowledged, could afford +little ground of appeal: in fact, would damage +the argument rather than assist it." (p. 126.)</p> + +<p>"It becomes imperatively necessary, that such views +should be suggested as may be really suitable to +<span class='pagenum'><a name="Page_liv" id="Page_liv">[liv]</a></span>better informed minds, and may meet the increasing +demands of an age pretending at least to greater enlightenment." +(p. 126.)</p> + +<p>There is nothing in the additional suggestions thus +thrown out which in reality affects the question at +issue. Certain antecedent considerations were before +insisted on, which (it was said) "must be paramount +to all attestation." (p. 107.) These have been disposed +of. The writer now tells us that he does not +question "<i>the honesty</i> or <i>veracity</i> of the testimony, +or the reality of the <i>impressions</i> on the minds of the +witnesses." (p. 106.) It remains to inquire therefore +to what natural causes, events which were once thought +miraculous, may reasonably be referred; since the so-called +Miracles of the imperfectly-informed age of our +<span class="smcap">Lord</span> and His Apostles will not endure the scrutiny +of the present age of scientific enlightenment.</p> + +<p>But this, unless it be a proposal to open the whole +question afresh,—to examine <i>the Miracles themselves</i>,—to +consider them one by one,—to inquire into their +exact nature,—and to investigate their attendant circumstances,—is +unmeaning. For we cannot, as reasonable +men, dismiss a vast body of august events, differing +so considerably one from another, with a vague +inuendo that there was probably "some kind of mistake +or deception somewhere, though we do not know +where:" (p. 106:) a hint that natural events may have +been regarded as supernatural by an unscientific age, +(which I believe was Schleiermacher's view:) and so +forth. The two miraculous Draughts of fishes,—the +Stater found in the fish's mouth,—the stilling of the +Storm,—might perhaps, by a little rhetorical sophistry, +in unscrupulous hands, be so disposed of. But +the <i>Creative Power</i> displayed on the two occasions of +<span class='pagenum'><a name="Page_lv" id="Page_lv">[lv]</a></span>a miraculous feeding of thousands,—the giving of sight +to a man born blind,—the calling of Lazarus out +of the grave where he had been for four days buried;—these +are transactions which resist every attempt of +the enemy to explain away, as unscientific misconceptions. +They may be powerless to produce conviction +in some <i>now</i>, as they were powerless to produce +conviction in some <i>then</i>: but they cannot be set +aside by an insinuation. There could not have been +any mistake when the Five Thousand were fed with +five loaves, and twelve baskets full were gathered up; +or when the Four Thousand were fed with seven +loaves, and fragments enough to fill seven baskets +remained over<a name="FNanchor_68_68" id="FNanchor_68_68"></a><a href="#Footnote_68_68" class="fnanchor">[68]</a>. There was no room for deception in +the case of the man born blind; for <i>that</i> case immediately +underwent a judicial scrutiny<a name="FNanchor_69_69" id="FNanchor_69_69"></a><a href="#Footnote_69_69" class="fnanchor">[69]</a>. Lazarus bound +hand and foot with grave-clothes required that the +bystanders should "loose him and let him go<a name="FNanchor_70_70" id="FNanchor_70_70"></a><a href="#Footnote_70_70" class="fnanchor">[70]</a>:" but +from that moment, neither supposed scientific necessity, +nor antecedent considerations, nor the ordinary +course of Nature, nor any other creature, will avail to +bind him any more!</p> + +<p>This may suffice on the subject of Professor Powell's +Essay. On the great question itself, I have said +something in my Seventh Sermon, to which the +reader is requested to refer.—The performance now +under consideration abounds in incorrect statements, +while it revives not a few exploded objections; but +I have considered the only points in it which are +material.</p> + +<p>Thus the author assumes "that, unlike the <i>essential +Doctrines</i> of Christianity, 'the same yesterday, to-day, +<span class='pagenum'><a name="Page_lvi" id="Page_lvi">[lvi]</a></span>and for ever,' those <i>external accessories</i>, [Miracles, +for example,] constitute a subject which of necessity +is perpetually taking somewhat at least of a new form, +with the successive phases of opinion and knowledge." +(p. 94.) But, (waiving for the moment the impossibility +of severing the Doctrines of the Gospel from +the miraculous evidence that our <span class="smcap">Lord</span> was a Teacher +sent from Heaven<a name="FNanchor_71_71" id="FNanchor_71_71"></a><a href="#Footnote_71_71" class="fnanchor">[71]</a>), it requires no ability to perceive +that although "opinion" should alter daily, and +"knowledge" increase ever so much, yet, events professing +to be miraculous, being plain <i>matters of fact</i>, +are to-day exactly what and where they were many +centuries ago. Physical Science may pretend (with +Paulus) to explain them on natural principles, truly; +and while she does so, the world is sure to give her +a patient, even an indulgent hearing. But then she +must let it be known <i>what</i> she proposes to explain, +and <i>how</i> she proposes to explain it. She must be so +indulgent also, as to listen while we, in turn, shew +her <i>on what</i> grounds we find it impossible to accept +her Theory. "The inevitable progress of research," +(says this author,) "must, within a longer or shorter +period, unravel <i>all that seems most marvellous</i>; and +what is at present least understood will become as +familiarly known to the Science of the future, as those +points which a few centuries ago, were involved in +equal obscurity, but are now thoroughly understood." +(p. 109.) Such a vaticination as regards Miracles, +is, to say the least, premature; and until it can appeal +to incipient accomplishment, it must be regarded +<span class='pagenum'><a name="Page_lvii" id="Page_lvii">[lvii]</a></span>as nugatory also. I am not aware, that as yet one +single Miracle has been struck off the list; yet Miracles +have now been before the world a long time, and +they have not wanted enemies either.</p> + +<p>To begin Divinity with a discussion of the "Evidences," +we do indeed hold to be a beginning <i>at the +wrong end</i>. At the same time, all of Professor Powell's +opening remarks, in which he insinuates that the +Church would bar, or would stifle discussion concerning +the evidences of Religion, are obviously untrue. +No scrutiny of Christian Miracles, however rigid, is +stopped by the admonition that such narratives "ought +to be held sacred, and exempt from the unhallowed +criticism of human Reason." (p. 110.) We do not, +by any means, "treat all objections as profane, and +discard exceptions unanswered as shocking and immoral." +(p. 100.) Neither does the Church think +herself "omniscient and infallible;" (p. 96;) though +she holds Omniscience to be an attribute of <span class="smcap">God</span>; and +Infallibility, of the Bible. But she deprecates in the +strongest manner vague insinuations and unsupported +doubts of the reality of her <span class="smcap">Lord's</span> Miracles, sown +broad-cast over the land; and she is at a loss to +understand how the "difficulties" of any, can be in +this manner "removed;" (p. 96;) except by a process +analogous to that which would cure a malady by +taking away the life of the patient. We are not in fact +at all disposed to admit that "Miracles, which in +the estimation of a former age were among the chief +<i>supports</i> of Christianity, are at present among the +main <i>difficulties</i>, and hindrances to its acceptance," +(p. 140,)—although Professor Powell and Dr. Temple +say so.</p> + +<p>This Essay in fact is full of incorrect, or objection<span class='pagenum'><a name="Page_lviii" id="Page_lviii">[lviii]</a></span>able +statements. Thus Professor Powell asserts that +since "evidential arguments are avowedly addressed to +the intellect, it is especially preposterous to shift the +ground, and charge the rejection of them on <i>moral</i> +motives." (p. 100.) And yet it is worthy of notice +that our <span class="smcap">Lord</span> Himself assures us that the reception +of Truth depends on our moral, rather than on our +intellectual condition. "How can ye believe," (He +said to the Jews,) "which receive honour one of +another, and seek not the honour that cometh from +<span class="smcap">God</span> only<a name="FNanchor_72_72" id="FNanchor_72_72"></a><a href="#Footnote_72_72" class="fnanchor">[72]</a>?"</p> + +<p>This writer reasons also with singular laxity and +inaccuracy. After quoting the dictum that "on a +certain amount of testimony we might believe any +statement, however improbable," (pp. 140-1,) he scornfully +adds;—"So that if a number of respectable witnesses +were to concur in asseverating that on a certain +occasion they had seen two and two make five, we +should be bound to believe them!" (p. 141.) Does +he fail to perceive, (1) that mathematical truths do +not come within the province of probable reasoning, +and (2) are not dependent on testimony?... Again, +"The case of the <i>antecedent</i> argument of Miracles +<span class='pagenum'><a name="Page_lix" id="Page_lix">[lix]</a></span>is very clear, however little some are inclined to perceive +it. In Nature and from Nature, by Science and +by Reason, <i>we neither have nor can possibly have any +evidence of a Deity working by Miracles</i>;—for that, we +must go out of Nature, and beyond Science." (pp. +141-2.) Very true. We must go <i>to Scripture</i>. We +must have recourse to testimony. This is precisely +what we are maintaining.... But,—"Testimony, +after all, is but a second-hand assurance; it is but +a blind guide; testimony can avail nothing against +Reason." (p. 141.) True. But this, if it is intended +as an argument against the reasonableness of admitting +the truth of Miracles, is a mere <i>petitio principii</i>.... Again. +"It is not the <i>mere fact</i> but the <i>cause</i> +or <i>explanation</i> of it, which is the point at issue." (p. +141.) Admitting then, as the learned author here +does, that when <span class="smcap">Christ</span> said "Lazarus, come forth," +"he that was dead," (though he had been buried four +days,) "came forth, bound hand and foot with grave-clothes<a name="FNanchor_73_73" id="FNanchor_73_73"></a><a href="#Footnote_73_73" class="fnanchor">[73]</a>;"—admitting +these "facts," I say,—what +other "cause," or "explanation" does the reverend +gentleman propose to assign but the supernatural power +of the Divine Speaker?</p> + +<p>Far graver exception, however, must be taken +against certain parts of Professor Powell's labours, +which betray an animus fatally indicative of the tendency +of such Essays and Reviews as these. Witness +his assertion that "it is now acknowledged that +'Creation' is only another name for our ignorance +of the mode of production;" (p. 139;) and that a recent +work on the Origin of Species "substantiates on +undeniable grounds the very principle so long denounced +<span class='pagenum'><a name="Page_lx" id="Page_lx">[lx]</a></span>by the first naturalists,—<i>the origination of +new species by natural causes</i>;" (p. 139;) and that the +said work "must soon bring about an entire revolution +of opinion in favour of the grand principle of +the <i>self-evolving powers of Nature</i>." (p. 139.)</p> + +<p>One object of the present Essay is to insist that +since Miracles belong to the world of matter, "we +must recognize the due claims of Science to decide" +upon them. We are reminded that "beyond the domain +of physical causation and the possible conceptions +of <i>intellect</i> or <i>knowledge</i>, there lies open the boundless +region of spiritual things, which is the sole dominion +of Faith:" (p. 127:) and that "Advancing knowledge, +while it asserts the dominion of Science in physical +things, confirms that of Faith in spiritual." (p. 127.) +It is proposed that "we thus neither impugn the generalizations +of Philosophy, nor allow them to invade +the dominion of Faith; and admit that what is not a +subject for a problem, may hold its place in a Creed." +(p. 127.)</p> + +<p>But the fatal consequences of this plausible fallacy +become apparent the instant we turn the leaf, and +read that "the more knowledge advances, the more +it has been, and will be acknowledged, that Christianity, +as a real religion, must be viewed apart from +connexion with physical things." (p. 128.) That "the +first dissociation of the spiritual from the physical +was rendered necessary by the palpable contradictions +disclosed by astronomical discovery with the letter +of Scripture. Another still wider and more material +step has been effected by the discoveries of Geology. +More recently, the antiquity of the Human Race, and +the development of Species, and <i>the rejection of the +idea of 'Creation'</i> (!) have caused new advances in the +<span class='pagenum'><a name="Page_lxi" id="Page_lxi">[lxi]</a></span>same direction." (p. 129.) ... From this it is evident, +not only that the object of Science in thus taking the +Miracles of Scripture into her own keeping, is (like +an unnatural step-dame) to slay them; but that downright +Atheism is to be the attitude in which men +are expected to survey that "boundless region of spiritual +things" which is yet proclaimed to be "the sole +dominion of Faith!"</p> + +<p>Faith, on the other hand, does not object to the +constant visits of Science to any part of <i>her</i> treasure. +She does but insist that all discussion shall be conducted +<i>according to the rules of right Reason</i>. Vague +insinuations about "a progressing Age," (p. 131,)—"new +modes of speculation," (p. 130,)—"the advance +of Opinion," (p. 131,)—and so forth, are as little to +the purpose, <i>apart from specific objections</i>, as sneers at +"the one-sided dogmas of an obsolete school, coupled +with awful denunciations of heterodoxy on all who +refuse to listen to them," (p. 131,) are unsuited to +the gravity of the occasion. Faith insists moreover +that a divorce between the miraculous parts of Scripture, +and the context wherein they stand, is simply +impossible. The unbeliever who boldly says, "I disbelieve +the Bible,"—however much we may deplore +his blindness and pity his misery,—is yet intelligible +in his unbelief. But the man who proposes to believe +<i>the narrative</i> of the Exode of Israel from Egypt, (for +instance,) apart from the supernatural character of the +events which are related to have attended it; who +believes <i>the history</i> of the Gospels, (holding the Evangelists +to have been veracious writers,) yet rejects the +Divine nature of the Miracles which the Gospels relate; +and proposes, after eliminating from the historical +narrative everything which claims to be miraculous, +<span class='pagenum'><a name="Page_lxii" id="Page_lxii">[lxii]</a></span>to make what remains of that historical narrative, the +strength and stay of his soul in life and in death:—<i>that</i> +man we boldly affirm to be one who cannot have +studied the Bible with that ordinary attention which +would entitle him to dogmatize concerning its contents: +or else, whose logical faculty must be so hopelessly +defective that discussions of this class are evidently +not his proper province.</p> + +<p>Finally, we are presented in this Essay with the +same offensive assumption of intellectual superiority +on the part of the writer, which disfigures the entire +volume. "It becomes <i>imperatively necessary</i> that views +should be suggested really suitable <i>to better informed +minds</i>." (p. 126.) "Points which may be seen to involve +the greatest difficulty to <i>more profound inquirers</i>, +are often such as do not occasion the least perplexity +to <i>ordinary minds</i>, but are allowed to pass without +hesitation." (p. 125.) (And this, from one of those +"profound inquirers," one of "those who have reflected +most deeply," (p. 126,) who yet cannot get +beyond a resuscitation of Hume and Spinoza's exploded +objections to the truth of Miracles!)—Butler's +unanswerable arguments, (for the allusion is evidently +to <i>him</i>,) are spoken of as "a few trite and commonplace +generalities as to the moral government of the +World and the belief in the Divine Omnipotence; or +as to the validity of human testimony; or the limits +of human experience." (p. 133.) And yet the author +is for ever informing us that his hostility to Miracles +"is essentially built upon those <i>grander conceptions</i> of +the order of Nature, those comprehensive primary elements +of all physical knowledge, those ultimate ideas +of universal causation, which can only be familiar to +<i>those thoroughly versed in cosmical philosophy in its +<span class='pagenum'><a name="Page_lxiii" id="Page_lxiii">[lxiii]</a></span>widest sense</i>." (p. 133.) "All <i>highly cultivated minds</i>, +and <i>duly advanced intellects</i>," are supposed to find +their exponent in Professor Baden Powell. All other +thinkers have "<i>minds of a less comprehensive capacity</i>," +"accustomed to reason on <i>more contracted views</i>." +(p. 133. See also p. 131, <i>top</i>.) Is this the modesty +of real Science? the language of a true Philosopher +and Divine?</p> + +<p>Finally, after all that has gone before we are not +much astonished, but we <i>are</i> considerably shocked, +to read as follows:—"The Divine Omnipotence is +entirely an inference <i>from the language of the Bible</i>, +adopted <i>on the assumption</i> of a belief in Revelation. +That 'with <span class="smcap">God</span> nothing is impossible' is the very +declaration of Scripture; yet on this, the whole belief +in Miracles is built<a name="FNanchor_74_74" id="FNanchor_74_74"></a><a href="#Footnote_74_74" class="fnanchor">[74]</a>." Now, it happens that 'the +whole belief in Miracles' is built on nothing of the +kind: but the point is immaterial. By no means immaterial, +however, is the intimation that the Divine +attribute of Omnipotence is a mere inference from the +language of Revelation,—the very belief in which is +also a mere "assumption." <i>If belief in Holy Scripture</i> +is to be treated as <i>an assumption</i>,—without at all complaining +of the unreasonableness of one who so speaks,—we +yet desire that he would say it very plainly; +and let us know at least <i>with whom</i> we have to do, +and <i>what</i> we are expected to prove. We do not complain, +if any one calls upon us to shew that a belief +in the Bible cannot be called an assumption; but it +makes us very sad: and when the challenge comes +from a Minister of the Church, we are unable to forbear +the remark that there is something altogether +<span class='pagenum'><a name="Page_lxiv" id="Page_lxiv">[lxiv]</a></span>immoral<a name="FNanchor_75_75" id="FNanchor_75_75"></a><a href="#Footnote_75_75" class="fnanchor">[75]</a> in the entire proceeding. On the other hand, +to find ourselves involved in an argument on questions +of Divinity with one <i>who believes nothing</i>, is in a manner +absurd; and provokes a feeling of resentment as +well as of pity.... What need to add that life is not +long enough for such processes of proof? "He that +cometh unto <span class="smcap">God</span> <i>must believe that He is</i>!" We cannot +be for ever laying the foundation. The building +must begin, at last, to grow. And when it <i>has</i> grown +up, and is compact as well as beautiful, it <i>cannot</i> be +necessary to pull it all down again once or twice in +every century in order to ascertain whether the strong +foundations be still there!</p> + +<hr style='width: 45%;' /> + +<p>IV. The next performance is mainly directed against +faith in the Church, as a society of Divine origin. +"The Rev. <span class="smcap">Henry Bristow Wilson</span>, B.D., Vicar of +Great Staughton, Hunts," claims that a National +Church shall be regarded as a purely secular Institution,—the +spontaneous development of the State. +"If all priests and ministers of religion could at one +moment be swept from the face of the Earth, they +would soon be reproduced<a name="FNanchor_76_76" id="FNanchor_76_76"></a><a href="#Footnote_76_76" class="fnanchor">[76]</a>." The Church is concerned +with Ethics, not with Divinity. It should +therefore be "free from dogmatic tests, and similar +intellectual bondage:" (p. 168:) hampered by no +traditional Doctrines; pledged to no Creeds: but, on +the contrary, should be subject to periodical doctrinal +<span class='pagenum'><a name="Page_lxv" id="Page_lxv">[lxv]</a></span>re-adjustments. "Doctrinal limitations" (i.e. the +Creeds) "are not essential to" the Church. "Upon +larger knowledge of Christian history, upon a more +thorough acquaintance with the mental constitution +of man, upon an understanding of the obstacles they +present to a true Catholicity (!), they may be cast off." +(p. 167.) "In order to the possibility of recruiting +any national Ministry from the whole of the nation, ... +no needless intellectual or speculative obstacles +should be interposed." (p. 196. So at p. 198.)</p> + +<p>To all this, the answer is very obvious. Viewed as +an historical fact, the Church is <i>not</i> of human origin. +The Church <i>is</i> a Divine Institution. That a Priest of +the Church, charged with a cure of souls, should desire +her annihilation,—the reversal of the facts of her +past History,—her reconstruction on an unheard-of +basis, without even Creeds as terms of communion +with her,—and so forth; all this may suggest some +very painful doubts as <i>to the objector's honesty</i> in continuing +to employ the formularies of that Church, and +in professing to teach her doctrines;—but it can +hardly be supposed to have any effect whatever on +the question at issue.</p> + +<p>Foreseeing this, Mr. Wilson begins by asserting,—(for +to insinuate is not for so advanced a disciple of +"the negative Theology,") (p. 151,)—"the fact of +a very wide-spread alienation, both of educated and +uneducated persons, from the Christianity which is +ordinarily presented in our Churches and Chapels." +(p. 150.) "A self-satisfied Sacerdotalism, confident +in a supernaturally transmitted illumination," may +amuse itself in trying to "keep peace within the +walls of emptied Churches:" (p. 150:) but the day +for "traditional Christianity" (p. 149.) has gone by. +<span class='pagenum'><a name="Page_lxvi" id="Page_lxvi">[lxvi]</a></span>We may no longer ignore "a great extent of dissatisfaction +on the part of the Clergy at some portion, +at least, of formularies of the Church of England,"—especially +at the use of "one unhappy creed." +(p. 150.) There has been "a spontaneous recoil" +from some of the old doctrines: a distrust of the old +arguments: and a misgiving concerning Scripture +itself. "In the presence of difficulties of this kind, +... it is vain to seek to check open discussion." +(p. 151.)</p> + +<p>Why then does not this man proceed openly to +discuss? is the obvious rejoinder. Instead of vaguely +hinting that either the Reason or the Moral sense is +shocked by what people hear "in our Churches and +Chapels,"—why has not this writer, first, the honesty +to withdraw from the Ministry of the Church of England; +and next, the courage to indicate the particular +doctrines which offend? To say that "the ordinances +of public worship and religious instruction provided +for the people of England" are not "really adapted to +the wants of their nature as it is," (p. 150,) is a very +vague and unworthy style of urging an objection. +Why does not the reverend writer explain <i>wherein</i> the +Doctrine and Discipline of the English Church are not +really adapted to the actual wants of Man's nature?</p> + +<p>Let every unbeliever however be allowed to state +his difficulties in his own way. Mr. Wilson's difficulties +certainly take a very peculiar shape. The +increased <i>Geographical</i> knowledge of the present generation +has evidently disturbed his faith. "In our +own boyhood, the World as known to the ancients +was nearly all which was known to ourselves (!). We +have recently become acquainted,—intimate,—with +the teeming regions of the far East, and with empires, +<span class='pagenum'><a name="Page_lxvii" id="Page_lxvii">[lxvii]</a></span>pagan or even atheistic, of which the origin runs far +back beyond the historic records of Judæa or of the +West, and which were more populous than all Christendom +now is, for many ages before the Christian era." +(p. 162.) Such a statement is soon made; but it +ought to have been substantiated. I take the liberty +of doubting its accuracy.</p> + +<p>But granting even that the heathen world "for +many ages before the Christian era" <i>was</i> more populous +than all Christendom now is:—what then? +This fact "<i>suggests questions</i> to those who on Sundays +hear the reading and exposition of the Scriptures as +they were expounded to our forefathers, and on Monday +peruse the news of a World of which our forefathers +little dreamed." (pp. 152-3.)—And pray, (we +calmly inquire,) <i>Why</i> are the Scriptures to be read or +expounded after a novel fashion, even though our +geographical knowledge <i>has</i> made a considerable advance? +To this, we are favoured with no answer. +The "questions" suggested are, we presume, the same +which are contained in the following sentence. "In +what relation does the Gospel stand to these millions<a name="FNanchor_77_77" id="FNanchor_77_77"></a><a href="#Footnote_77_77" class="fnanchor">[77]</a>? +Is there any trace on the face of its records that it +even contemplated their existence<a name="FNanchor_78_78" id="FNanchor_78_78"></a><a href="#Footnote_78_78" class="fnanchor">[78]</a>? We are told, +that to know and believe in <span class="smcap">Jesus Christ</span> is in some +sense necessary to Salvation. It has not been given +to these. Are they,—will they be, hereafter,—the +worse off for their ignorance?" (p. 153.) ... "As to +the necessity of faith in a <span class="smcap">Saviour</span> to these peoples +<span class='pagenum'><a name="Page_lxviii" id="Page_lxviii">[lxviii]</a></span>when they could never have had it, no one, upon +reflection, can believe in any such thing. Doubtless +they will be equitably dealt with." (p. 153.)</p> + +<p>These last seven words, (which scarcely seem of +a piece with the rest of the sentence,) we confess have +always seemed a sufficient answer to the badly-expressed +speculative difficulty which immediately +precedes; a difficulty, be it observed, which does +not depend <i>at all</i> on the popular advancement of +Geographical knowledge; for it was urged with the +self-same force anciently, as now; and was met by +Bp. Butler, almost in the self-same words<a name="FNanchor_79_79" id="FNanchor_79_79"></a><a href="#Footnote_79_79" class="fnanchor">[79]</a>, upwards +of a hundred years ago. But Mr. Wilson to our +surprise and sorrow proceeds:—"We cannot be content +to wrap this question up and leave it for a mystery, +as to what shall become of those myriads upon +myriads of non-Christian races. First, if our traditions +tell us, that they are involved in the curse and +perdition of Adam, and may justly be punished hereafter +individually for his transgression, not having +been extricated from it by saving faith,—we are disposed +to think that our traditions cannot herein fairly +declare to us the words and inferences from Scripture; +but if on examination it should turn out that they +have,—we must say, that the authors of the Scriptural +books have, in those matters, represented to us their +own inadequate conceptions, and not the mind of the +<span class="smcap">Spirit</span> of <span class="smcap">God</span>." (pp. 153-4.)</p> + +<p>I forbear to dwell upon the grievous spectacle with +which we are thus presented. Here is a Clergyman +of the Church of England deliberately proposing the +following dilemma:—Either the Prayer Book is incorrect +in its most important doctrinal inferences from +<span class='pagenum'><a name="Page_lxix" id="Page_lxix">[lxix]</a></span>Holy Scripture; or else, the Authors of Holy Scripture +itself are incorrect in their statements. The +morality of one who declares that he finds himself +placed between the horns of this dilemma, and yet +retains his office as a public teacher in the Church of +England,—it is painful to contemplate. But this is +only <i>ad hominem</i>. The Reverend writer's difficulty +remains.</p> + +<p>And it seems sufficient to reply:—It is not <i>we</i> who +"wrap up the question," but <span class="smcap">God</span>. As a mystery we +find it; and as a mystery, we not only "can," but <i>must</i> +be content to "leave it." Further, it is not "<i>our traditions</i>," +but Holy Scripture itself which tells us that +"by one man Sin entered into the World, and Death +by Sin; and so Death passed upon all men, for that +all have sinned<a name="FNanchor_80_80" id="FNanchor_80_80"></a><a href="#Footnote_80_80" class="fnanchor">[80]</a>:"—that "in Adam all died<a name="FNanchor_81_81" id="FNanchor_81_81"></a><a href="#Footnote_81_81" class="fnanchor">[81]</a>:"—that +"we were by nature the children of wrath, even as +others<a name="FNanchor_82_82" id="FNanchor_82_82"></a><a href="#Footnote_82_82" class="fnanchor">[82]</a>:" and the like. Scripture, on the other hand, +as unequivocally assures us that <span class="smcap">God</span> is good, or rather +that He is very Goodness. We are convinced, (in +Mr. Wilson's words,) "that all shall be equitably +dealt with according to their opportunities." (p. 154.) +Moreover, <i>he</i> would be a rash Divine who should venture +to adopt the opinion so strenuously disclaimed by +Bp. Butler, "that none can have the benefit of the +general Redemption, but such as have the advantage +of being made acquainted with it in the present life<a name="FNanchor_83_83" id="FNanchor_83_83"></a><a href="#Footnote_83_83" class="fnanchor">[83]</a>." +... How, in the meantime, speculative difficulties concerning +the hereafter of the unevangelized Heathen are +affected by the fact that our population now "peruse +the news of a World of which our forefathers little +dreamed," (pp. 152-3,)—it is hard to see. Equally +<span class='pagenum'><a name="Page_lxx" id="Page_lxx">[lxx]</a></span>unable am I also to understand how the discovery +that a larger number of persons are the subjects of +this speculative difficulty than used once to be supposed, +can constitute any reason why Scripture should +not still be read and expounded on Sunday "as it +used to be expounded to our forefathers."</p> + +<p>We have been so particular, because whenever any +of these writers condescend to be argumentative, <i>we</i> +are eager to bear them company. No wish at all +have we, in the abstract, to stifle inquiry; no objection +whatever have we to the principle of free discussion. +And yet, as a clergyman, I cannot discuss +such questions as these with a <i>Minister of the Church +of England</i>, except under protest. I deny that these +are in any sense open questions. To dispute concerning +them,—εἰ μὴ θέσιν διαφυλάττων,—one of the +disputants must first, at least, resign his commission. +It is simply dishonest in a man to hold a commission +in the Church of England, under solemn vows, and +yet to deny her doctrines. An Officer in the Army +who should pursue a similar line of action, would be +dismissed the Service,—or worse.—Under protest, +then, we follow the Rev. H. B. Wilson, B.D.</p> + +<p>Next come three other specimens "of the modern +questionings of traditional Christianity," "whereby +observers are rendered dissatisfied with old modes +of speaking:" (p. 156:) viz. (1) St. Paul "speaks of +the Gospel 'which was preached to every nation (<i>sic</i>) +under heaven,' when it has never yet been preached +to the half<a name="FNanchor_84_84" id="FNanchor_84_84"></a><a href="#Footnote_84_84" class="fnanchor">[84]</a>." (2) "Then, again, it has often been +appealed to as an evidence of the supernatural origin +of Christianity, and as an instance of supernatural +assistance vouchsafed to it in the first centuries, that +<span class='pagenum'><a name="Page_lxxi" id="Page_lxxi">[lxxi]</a></span>it so soon overspread the world:" (p. 155:) whereas "it +requires no learning to be aware that neither then +nor subsequently have the Christians amounted to a +fourth part of the people of the Earth." (<i>Ibid.</i>) (3) +So again, "it has been customary to argue that, +<i>à priori</i>, a supernatural Revelation was to be expected +at the time when <span class="smcap">Jesus Christ</span> was manifested upon +the Earth, by reason of the exhaustion of all natural +or unassisted human efforts for the amelioration of +mankind;" (pp. 155-6;) whereas "our recently enlarged +Ethnographical information shews such an +argument to be altogether inapplicable to the case." +"It would be more like the realities of things, as we +can now behold them, to say that the Christian Revelation +was given to the Western World, because it deserved +it better and was more prepared for it than the +East." (p. 156.)—The remedy for the first of these +difficulties (says Mr. Wilson,) is, "candidly to acknowledge +that the words of the New Testament which +speak of the preaching of the Gospel to the whole +world, were limited to the understanding of the times +when they were spoken." The suggestions of our own +moral instincts are rather to be followed, "than the +express declarations of Scripture writers, who had no +such knowledge as is given to ourselves of the amplitude +of the World." (p. 157.)</p> + +<p>For my own part, I see not how Mr. Wilson's proposed +remedy meets the case; unless he means to say +that in the time of St. Paul the Gospel had been +literally preached to the whole World <i>as far as the +World was then known</i>. If not, it is clear that recourse +must be had to some other expedient. Instead +then of the "candid acknowledgment" required of <i>us</i> +by the learned writer, may we be allowed to suggest +to <i>him</i> the more prosaic expedient (1st) of making +<span class='pagenum'><a name="Page_lxxii" id="Page_lxxii">[lxxii]</a></span>sure that he quotes Scripture accurately; and (2nd) +that he understands it?... It happens that St. Paul +does not use the words "<i>every nation under heaven</i>" +as Mr. Wilson inadvertently supposes. The Apostle's +phrase, πάσῃ τῇ κτίσει, in Colossians i. 23, (as in St. +Mark xvi. 15), means 'to the whole Creation,' or +'every creature;' (the article is doubtful;) in other +words, he announces the universality of the Gospel, +as contrasted with the Law; and he explains that it +had been preached <i>to the Heathen</i> as well as to the +Jews. Our increased knowledge therefore has nothing +whatever to do with the question; and the supposed +difficulty disappears. The two which remain, +being (according to the same writer,) merely incorrect +inferences of Biblical critics, need not, it is presumed, +be regarded as insurmountable either.</p> + +<p>Following Mr. Wilson through his successive vagaries +of religious (?) thought, we come upon a succession +of strange statements; the object of which +seems to be to cast a slur on <i>Doctrine</i> generally.—The +doctrine of Justification by faith "is not met +with ... in the Apostolic writings, <i>except those of St. +Paul</i>." (p. 160.) [A minute exception truly!].—"Then, +on the other hand, it is maintained by a large body +of Theologians, as by the learned Jesuit Petavius and +many others, that the doctrine afterwards developed +into the Nicene and Athanasian, is not to be found +explicitly in the earliest fathers, nor even in Scripture, +although provable by it." (p. 160.) [Would it not +have been fair, however, to state what appears to have +been the design of Petavius therein<a name="FNanchor_85_85" id="FNanchor_85_85"></a><a href="#Footnote_85_85" class="fnanchor">[85]</a>? and should it +not have been added that our own Bishop Bull in his immortal +"Defensio Fidei Nicænæ" established the very +reverse "out of the writings of the Catholic Doctors +<span class='pagenum'><a name="Page_lxxiii" id="Page_lxxiii">[lxxiii]</a></span>who flourished within the first three centuries of the +Christian Church<a name="FNanchor_86_86" id="FNanchor_86_86"></a><a href="#Footnote_86_86" class="fnanchor">[86]</a>?"] "The nearer we come to the +original sources of the History, the less definite do we +find the statements of Doctrines, and even of the facts +from which the Doctrines were afterwards inferred." +(p. 160.) "In the patristic writings, theoretics assume +continually an increasingly disproportionate value. +Even within the compass of our New Testament, there +is to be found already a wonderful contrast between +the words of our <span class="smcap">Lord</span> and such a discourse as the +Epistle to the Hebrews." (pp. 160-1.) [What a curious +discovery, by the way, that an argumentative +Epistle should differ in style from an historical Gospel!] +"Our <span class="smcap">Lord's</span> Discourses," (continues this +writer,) "have almost all of them a direct <i>Moral</i> +bearing." (p. 161.) [The case of St. John's Gospel +immediately recurs to our memory. And it seems to +have occurred to Mr. Wilson's also. He says:—] +"This character of His words is certainly more obvious +in the first three Gospels than in the fourth; +and the remarkable unison of those Gospels, when +they recite the <span class="smcap">Lord's</span> words, notwithstanding their +discrepancies in some matters of fact, compels us to +think, that <i>they embody more exact traditions of what +He actually said than the fourth does</i>." (p. 161.) [In +other words, the authenticity of St. John's Gospel<a name="FNanchor_87_87" id="FNanchor_87_87"></a><a href="#Footnote_87_87" class="fnanchor">[87]</a> is +<span class='pagenum'><a name="Page_lxxiv" id="Page_lxxiv">[lxxiv]</a></span>to be suspected rather than the worthlessness of the +speculations of the Vicar of Great Staughton!]</p> + +<p>The object of three pages which follow (pp. 162-5.) +seems to be to shew that in the Apostolic Age, Immorality +of life was more severely dealt with, even +than erroneousness of Doctrine. Except because the +writer is eager to depreciate the value of orthodoxy +of belief, and to cast a slur on doctrinal standards +generally,—it is hard to see why he should write +thus. Let him be reminded however that our <span class="smcap">Saviour</span> +makes Faith itself a <i>moral</i>, not an <i>intellectual</i> habit<a name="FNanchor_88_88" id="FNanchor_88_88"></a><a href="#Footnote_88_88" class="fnanchor">[88]</a>; +and, (if it be not an uncivil remark,) what but an +<i>immoral</i> spectacle does a Clergyman present who +openly inculcates distrust of these very Doctrines +which he has in the most solemn manner pledged +himself to uphold and maintain?</p> + +<p>And thus we come back to the theme originally +proposed. "A national Church," we are informed, +"need not, historically speaking, be Christian (!); +nor, if it be Christian, need it be tied down to particular +forms which have been prevalent at certain +times in Christendom (!). That which is essential to +a National Church is, that it should undertake to assist +the spiritual progress of the nation and of the +individuals of which it is composed, in their several +states and stages. Not even a Christian Church +<span class='pagenum'><a name="Page_lxxv" id="Page_lxxv">[lxxv]</a></span>should expect all those who are brought under its +influence to be, as a matter of fact, of one and the +same standard; but should endeavour to raise each +according to his capacities, and should give no occasion +for a reaction against itself, nor provoke the individualist +element into separation." (p. 173.) Of what +sort the Ministers of such a "chartered libertine" are +to prove, may be anticipated. "Thought and speech, +which are free among all other classes," must be free +also "among those who hold the office of leaders and +teachers of the rest in the highest things." The +Ministers of the Church ought not "to be bound to +cover up, but to open; and having, it is presumed, +possession of the key of knowledge, ought not to stand +at the door with it, permitting no one to enter unless +by force. A National Church may also find itself in +this position, which, perhaps, is our own." (p. 174.)—What +a charming picture of the duties and the method +of that class to which the Vicar of Great Staughton +himself belongs!... The writer proceeds to set an +example of that freedom of inquiry which he vindicates +as the privilege of his Order; and without which +he is apprehensive of being left isolated between "the +fanatical religionist," (p. 174,) (i.e. the man who believes +the truths he teaches,) and "the negative theologian," +(i.e. those who, "impatient of old fetters, +follow free thought heedlessly wherever it may lead +them.") (<i>Ibid.</i>) "The freedom of opinion<a name="FNanchor_89_89" id="FNanchor_89_89"></a><a href="#Footnote_89_89" class="fnanchor">[89]</a>," (he says,) +<span class='pagenum'><a name="Page_lxxvi" id="Page_lxxvi">[lxxvi]</a></span>"which belongs to the English citizen should be conceded +to the English Churchman; and the freedom +which is already practically enjoyed by the members +of the congregation, cannot without injustice be denied +to its ministers." (p. 180.) Let us see how the Reverend +Gentleman exercises the license which he +claims:—</p> + +<p>The phrase "Word of <span class="smcap">God</span>," (he says,) is unauthorized +and begs the question. The epithet "Canonical" +"may mean either books ruled and determined +by the Church, or regulation books; and the employment +of it in the Article hesitates between these two +significations." (p. 176.) The declaration of the sixth +Article simply implies "the Word of <span class="smcap">God</span> is contained +in Scripture; whence it does not follow that it is co-extensive +with it." (p. 170.) "Under the terms of the +Sixth Article one may accept literally, or allegorically, +or as parable, or poetry, or legend, the story of a +serpent-tempter, of an ass speaking with man's voice, +of an arresting the earth's motion, of a reversal of its +motion<a name="FNanchor_90_90" id="FNanchor_90_90"></a><a href="#Footnote_90_90" class="fnanchor">[90]</a>, of waters standing in a solid heap, of witches, +and a variety of apparitions. So under the terms of +the Sixth Article, every one is free in judgment as to +the primeval institution of the Sabbath, the universality +of the Deluge, the confusion of tongues, the +corporeal taking up of Elijah into Heaven, the nature +of Angels, the reality of demoniacal possession, the +personality of Satan, and the miraculous particulars of +many events." (p. 177.) "Good men," we are assured; +(the Inspired Writers being the good men +<span class='pagenum'><a name="Page_lxxvii" id="Page_lxxvii">[lxxvii]</a></span>intended;) "may err in facts, be weak in memory, +mingle imaginations with memory, be feeble in inferences, +confound illustration with argument, be varying +in judgment and opinion." (p. 179.) [A "free +handling" this, of the work of the <span class="smcap">Holy Ghost</span>, truly!... +It would, I suppose, be deemed very unreasonable +to wish that a catalogue of facts misstated,—of +slips of memory,—of imaginary details,—of feeble inferences,—of +instances of logical confusion,—and so +forth, had been subjoined by the Reverend writer. +I will only observe concerning his method that such +"frank criticism of Scripture" (p. 174.) as this, is +dogmatism of the most disreputable kind: insinuating +what it does not state; assuming what it ought to +prove; asserting in the general what it may be defied +to substantiate in particular.] It follows,—"But the +spirit of absolute Truth cannot err or contradict Himself; +if He speak immediately, even in small things, +accessories, or accidents." (p. 179.) To this we entirely +agree. Where then are the "errors?" and +where the "contradictions?"</p> + +<p>We cannot "suppose Him to suggest contradictory +accounts:" [not <i>contradictory</i>, of course; because contradictories +cannot both be true:] "or accounts only +to be reconciled in the way of hypothesis and conjecture."—(<i>Ibid.</i>) +<i>Why</i> not<a name="FNanchor_91_91" id="FNanchor_91_91"></a><a href="#Footnote_91_91" class="fnanchor">[91]</a>?</p> + +<p>"To suppose a supernatural influence to cause the +record of that which can only issue in a puzzle, is to +lower indefinitely our conception of the Divine dealings +in respect of a special Revelation." (<i>Ibid.</i>)—<i>Why</i> +more of a lowering puzzle in <span class="smcap">God's</span> Word than +in <span class="smcap">God's</span> Works<a name="FNanchor_92_92" id="FNanchor_92_92"></a><a href="#Footnote_92_92" class="fnanchor">[92]</a>?</p> + +<p>Mr. Wilson proceeds:—"It may be attributed to +<span class='pagenum'><a name="Page_lxxviii" id="Page_lxxviii">[lxxviii]</a></span>the defect of our understandings, that we should be +<i>unable altogether to reconcile the aspects</i> of the <span class="smcap">Saviour</span> +as presented to us in the first three Gospels, and in +the writings of St. Paul and St. John. At any rate, +there were current in the primitive Church very distinct +Christologies."—(<i>Ibid.</i>) Queer language this +for a plain man! <i>I</i>, for my own part, have never +yet discovered the difficulty which is here hinted at; +but which has been prudently left unexplained.</p> + +<p>It follows:—"But neither to any defect in our +capacities, nor to any reasonable presumption of a +hidden wise design, nor to any partial spiritual endowments +in the narrators, can we attribute the difficulty, +if not impossibility, of reconciling the genealogies +of St. Matthew and St. Luke; or the chronology +of the Holy Week; or the accounts of the +Resurrection: nor to any mystery in the subject-matter +can be referred the uncertainty in which the +New Testament writings leave us, as to the descent +of <span class="smcap">Jesus Christ</span> according to the flesh, whether by +His mother He were of the tribe of Judah or of the +tribe of Levi."—(pp. 179-180.) I, for my part, can +declare that I have found the reconcilement in the +three subjects first alluded to, as complete as could +be either expected or desired. The last part of the +sentence discovers nothing so much as the writer's +ignorance of the subject on which he presumes to +dogmatize.</p> + +<p>Presently, we read,—"It may be worth while to +consider how far a liberty of opinion is conceded by +our existing Laws, Civil and Ecclesiastical."—(p. 180.) +"As far as <i>opinion privately entertained is concerned</i>, +the liberty of the English Clergyman appears already +to be complete. For no Ecclesiastical person can be +<span class='pagenum'><a name="Page_lxxix" id="Page_lxxix">[lxxix]</a></span>obliged to answer interrogations as to his opinions; +nor be troubled for that which he has not actually +expressed; nor be made responsible for inferences +which other people may draw from his expressions." +(<i>Ibid.</i>)—Surely such language needs only to be +cited to awaken indignation in every honest bosom! +"With most men educated, not in the schools of +Jesuitism, but in the sound and honest moral training +of an English Education, the mere entering on +the record such a plea as this, must destroy the whole +case. If the position of the religious instructor is to +be maintained only by his holding one thing as true, +and teaching another thing as to be received,—in the +name of the <span class="smcap">God</span> of Truth, either let all teaching +cease, or let the fraudulent instructor abdicate willingly +his office, before the moral indignation of an +as yet uncorrupted people thrust him ignominiously +from his abused seat<a name="FNanchor_93_93" id="FNanchor_93_93"></a><a href="#Footnote_93_93" class="fnanchor">[93]</a>!"</p> + +<p>The remarks just quoted serve to introduce a series +of views on subscription to the Articles, which, if +they were presented to me without any intimation +of the quarter from which they proceed, I should not +have hesitated to denounce as simply dishonest<a name="FNanchor_94_94" id="FNanchor_94_94"></a><a href="#Footnote_94_94" class="fnanchor">[94]</a>.... +<span class='pagenum'><a name="Page_lxxx" id="Page_lxxx">[lxxx]</a></span>The Statute 13 Eliz. c. 12, is next discussed with the +same unhappy licentiousness; and the declaration that +"the meshes are too open for modern refinements." +(p. 185.) ... I desire not to speak with undue severity +of a fellow-creature: but I protest that I cannot +read the Review under consideration without a profound +conviction that, (speaking for myself,) I have +to do with one whom in the common concerns of life +I would not trust. The aptitude here displayed<a name="FNanchor_95_95" id="FNanchor_95_95"></a><a href="#Footnote_95_95" class="fnanchor">[95]</a> for +playing tricks with plain language, is calculated to +sap the foundations of human intercourse, and to destroy +confidence. If plain words may mean anything, +or may mean nothing,—then, farewell to all good +faith in the intercourse of daily life. If Articles "for +the avoiding of Diversities of Opinions, and for the +establishing of Consent touching true Religion<a name="FNanchor_96_96" id="FNanchor_96_96"></a><a href="#Footnote_96_96" class="fnanchor">[96]</a>,"—such +Articles especially as the IInd., "Of the <span class="smcap">Word</span> +or <span class="smcap">Son</span> of <span class="smcap">God</span>, which was made very Man;" and the +Vth., "Of the <span class="smcap">Holy Ghost</span>," (which the Rev. Mr. +Wilson calls "humanifying of the Divine Word," +and "the Divine Personalities,") (p. 186,)—may be +signed by one who, even in signing, resolves to "<i>pass +by the side of them</i>," (p. 186, line 6,)—then is it better +at once to admit that no Logic can be supposed to be +available with such a writer; that he places himself +outside the reach of fair argumentation; and must +not be astonished if he shall find himself regarded by +his peers simply in the light of an untrustworthy and +impracticable person.</p> + +<p>The last stage of all in this deplorable paper is an +<span class='pagenum'><a name="Page_lxxxi" id="Page_lxxxi">[lxxxi]</a></span>application to Holy Scripture itself of the tricks which +the Vicar of Great Staughton has already played, so +much to his own satisfaction, with the Articles. "We +may say that the value of the historical parts of the +Bible may consist, rather in their significance, in the +ideas which they awaken, than in the scenes themselves +which they depict." (p. 199.) To a plain English +understanding, (unperplexed with the dreams of +Strauss, and other unbelievers of the same stamp,) +such a statement conveys scarcely an intelligible notion. +But we are not left long in doubt.</p> + +<p>"The application of Ideology to the interpretation +of Scripture, to the doctrines of Christianity, to the +formularies of the Church, may undoubtedly be carried +to an excess; may be pushed so far as to leave +in the sacred records no historical residue whatever.... +An example of the critical Ideology carried to +excess, is that of Strauss; which resolves into an +ideal <i>the whole of the historical and doctrinal person +of <span class="smcap">Jesus</span></i>.... But it by no means follows, because +Strauss has substituted a mere shadow for the <span class="smcap">Jesus</span> +of the Evangelists, that there are not traits in the +scriptural person of Jesus, which are better explained +by referring them to an ideal than an historical origin: +and without falling into fanciful exegetics, there are +parts of Scripture more usefully interpreted ideologically +than in any other manner,—as for instance, +<i>the history of the Temptation of <span class="smcap">Jesus</span> by Satan, and +accounts of demoniacal possessions</i>." (pp. 200-201.) +"Some may consider the descent of all Mankind from +Adam and Eve as an undoubted historical fact; others +may rather perceive in that relation a form of narrative +into which in early ages tradition would easily +throw itself spontaneously.... <i>Among a particular +<span class='pagenum'><a name="Page_lxxxii" id="Page_lxxxii">[lxxxii]</a></span>people, this historical representation became the concrete +expression of a great moral truth</i>,—of the brotherhood +of all human beings.... The force, grandeur, and +reality of these ideas are not a whit impaired in the +abstract, nor indeed the truth of the concrete history (!) +as their representation, even though mankind should +have been placed upon the earth <i>in many pairs at once, +or in distinct centres of creation</i>. For the brotherhood +of men really depends," &c., &c. (p. 201.) "Let us +suppose one to be uncertain whether our <span class="smcap">Lord</span> were +born of the house and lineage of David, <i>or of the +tribe of Levi</i>; and even to be driven to conclude that +the genealogies of Him have <i>little historic value</i>; +nevertheless, in idea, <span class="smcap">Jesus</span> is both Son of David and +Son of Aaron, both Prince of Peace, and High Priest +of our profession; as He is, under another idea, though +not literally, 'without father and without mother.' +And He is none the less Son of David, Priest Aaronical, +or Royal Priest Melchizedecan, in idea and spiritually, +even if it be unproved whether He were any +of them <i>in historic fact</i>.—In like manner it need not +trouble us, if in consistency, we should have to suppose +both an ideal origin, and to apply an ideal meaning, +to the birth in the city of David, (!) and to other +circumstances of the Infancy. (!) So again, the Incarnification +of the divine Immanuel remains, although +the angelic appearances which herald it in the narratives +of the Evangelists may be of ideal origin, according +to the conceptions of former days." (pp. 202-3.) +"And," lastly,—"<i>liberty must be left to all as to the +extent in which they apply this principle</i>!" (p. 201.)</p> + +<p>To such dreamy nonsense, what "Answer" <i>can</i> we +return<a name="FNanchor_97_97" id="FNanchor_97_97"></a><a href="#Footnote_97_97" class="fnanchor">[97]</a>? Such speculations would be a fair subject +<span class='pagenum'><a name="Page_lxxxiii" id="Page_lxxxiii">[lxxxiii]</a></span>for ridicule and merriment, if the subject were not so +unspeakably solemn,—the issues so vast, and terribly +momentous. We find ourselves introduced into a new +world,—of which the denizens talk like madmen, and +in a jargon of their own. And yet, that jargon is no +sooner understood, than the true character of our new +companions becomes painfully evident<a name="FNanchor_98_98" id="FNanchor_98_98"></a><a href="#Footnote_98_98" class="fnanchor">[98]</a>.... He who +believes the plain words of Holy Writ, finds himself +called "the literalist." He who resolves Scripture +into a dream, and the <span class="smcap">Lord</span> who redeemed him into +"a mere shadow," (p. 200) is dignified with the title +of "an idealist." "Neither" (we are assured) "should +condemn the other. They are fed with the same +truths; the literalist unconsciously, the idealist with +reflection. Neither can justly say of the other that +he undervalues the Sacred Writings, or that he holds +them as inspired less properly than himself." (p. 200.) +"The ideologian," (who is the same person as the +<span class='pagenum'><a name="Page_lxxxiv" id="Page_lxxxiv">[lxxxiv]</a></span>"idealist;" for the gentleman, at this place, changes +his name;) "is evidently in possession of a principle +which will enable him to stand in charitable relation +to persons of very different opinions from his own." +(p. 202.) "Relations which may repose on doubtful +grounds as matter of history, and, as history, be incapable +of being ascertained or verified, may yet be +equally suggestive of true ideas with facts absolutely +certain. The spiritual significance is the same of the +Transfiguration, of opening blind eyes, of causing the +tongue of the stammerer to speak plainly, of feeding +multitudes with bread in the wilderness, of cleansing +leprosy; whatever links may be deficient in the traditional +records of particular events." (<i>Ibid.</i>) ... I +will but modestly inquire,—What would be said of +<i>us</i>, if <i>we</i> were so to expound Holy Scripture <i>in defence</i> +of Christianity?</p> + +<p>But it is time to dismiss this tissue of worthless as +well as most mischievous writing;—even to exhibit +which, in the words of its misguided author, ought to +be its own sufficient exposure. Do men really expect +us to "answer" such groundless assertions, and vague +speculations as those which go before? A Faith without +Creeds: a Clergy without authority or fixed opinions: +a Bible without historical truth:—how can +such things, for a moment, be supposed to be<a name="FNanchor_99_99" id="FNanchor_99_99"></a><a href="#Footnote_99_99" class="fnanchor">[99]</a>? What +<span class='pagenum'><a name="Page_lxxxv" id="Page_lxxxv">[lxxxv]</a></span>answer do we render to the sick man who sees unsubstantial +goblins on the solid tapestried wall; and +mistakes for shadowy apparitions of the night, the +forms of flesh and blood which are ministering to his +life's necessities? If the Temptation, and the Transfiguration, +and the Miracles of <span class="smcap">Christ</span> be not true history, +but ideological allegories,—then why not His Nativity +and His Crucifixion,—His Death and His Burial,—His +Resurrection and His Ascension into Heaven +likewise? "<i>Liberty</i>" (we have been expressly told,) +"<i>must be left to all, as to the extent in which they apply +the principle</i>" (p. 201.)—<i>Where</i> then is Ideology to +begin,—or rather, where is ideology to end? "Why +then is Strauss to be blamed for using that universal +liberty, and '<i>resolving into an ideal the whole of the historical +and doctrinal person of <span class="smcap">Jesus</span></i>?' Why is Strauss' +resolution 'an excess?' or where and by what authority, +short of his extreme view, would Mr. Wilson +himself stop? or at what point of the process? and +by what right could he, consistently with his own +canon, call on any other speculator, to stay the ideologizing +process<a name="FNanchor_100_100" id="FNanchor_100_100"></a><a href="#Footnote_100_100" class="fnanchor">[100]</a>?"</p> + +<p>"Discrepancies in narratives, scientific difficulties, +defects in evidence, do not disturb the ideologist as +they do the literalist." (p. 203.) No, truly. <i>Nothing</i> +troubles him; simply because he <i>believes nothing</i>! +<span class='pagenum'><a name="Page_lxxxvi" id="Page_lxxxvi">[lxxxvi]</a></span>The very Sacraments of the Gospel are not secure +from his unhallowed touch. "The same principle" (?) +is declared to be "capable of application" to them +also. "Within these concrete conceptions there lie +hid the truer ideas of the virtual presence of the <span class="smcap">Lord +Jesus</span> everywhere that He is preached, remembered, +and represented." (p. 204.) ... Do we ever deal thus +with any other book of History? And yet, on what +possible principle is the Bible to be thus trifled with, +and Thucydides to be spared?—I protest, if the historical +personages of either Testament may be resolved +at will into abstract qualities, and the historical transactions +of either Testament may be supposed to represent +ideas and notions only,—then, I see not why +the Vicar of Great Staughton himself may not prove +to be a mythical personage also. Why need Henry +Bristow Wilson, B.D.,—who, (as "literalists" say,) +in 1841 was one of the 'Four Tutors' who procured +the condemnation of Tract No. 90, on the ground that +it 'evaded rather than explained the Thirty-nine Articles;' +and who, in 1861 writes that "Subscription to +the Articles may be thought <i>even inoperative upon the +conscience</i> by reason of its vagueness;" (p. 181.)—why +need this author be supposed to be a man <i>at all</i>? +Why should he not be interpreted "ideologically;" +and resolved into the principle of disgraceful Inconsistency +of conduct, and "variation of opinion at different +periods of life?"</p> + +<hr style='width: 45%;' /> + +<p>V. In the present crusade against the Bible and +the Faith of Christian men, the task of destroying +confidence in the first chapter of Genesis has been +undertaken by <span class="smcap">Mr. C. W. Goodwin, M.A.</span> He requires +us to "regard it as the speculation of some +<span class='pagenum'><a name="Page_lxxxvii" id="Page_lxxxvii">[lxxxvii]</a></span>Hebrew Descartes or Newton, promulgated in all +good faith as the best and most probable account +that could be then given of <span class="smcap">God's</span> Universe." (p. 252.)</p> + +<p>Mr. Goodwin remarks with scorn, that "we are +asked to believe that a vision of Creation was presented +to him by Divine power, for the purpose of +enabling him to inform the world of what he had +seen; which vision inevitably led him to give a description +which has misled the world for centuries, +and in which the truth can now only with difficulty +be recognized." (p. 247.) He puts "pen to paper," +therefore, (he says,) in order to induce the world to a +"frank recognition of the erroneous views of nature +which the Bible contains." (p. 211.) The importance +of the inquiry, he vindicates in the following modest +terms:—"Physical Science goes on unconcernedly +pursuing its own paths. Theology, (the Science +whose object is the dealing of <span class="smcap">God</span> with Man as a +moral being,) <i>maintains but a shivering existence, +shouldered and jostled by the sturdy growths of modern +thought</i>, and <i>bemoaning itself</i> for the hostility it encounters." +(p. 211.)—A few remarks at once suggest +themselves.</p> + +<p>I cannot help thinking that if any person of ordinary +intelligence, unacquainted with the Bible, were +to be left to obtain his notion of its contents from +"Essays and Reviews," infidel publications generally, +and (<i>absit invidia verbo!</i>) from not a few of the Sermons +which have been preached and printed in either +University of late years,—the notion so obtained +would be singularly at variance with the known facts +of the case. Would not a man infallibly carry away +an impression that the Bible is a book abounding in +statements concerning matters of Physical Science +<span class='pagenum'><a name="Page_lxxxviii" id="Page_lxxxviii">[lxxxviii]</a></span>which are flatly contradicted by the ascertained phenomena +of Nature? Would he not be led to expect +that it contained every here and there a theoretical +Excursus on certain Astronomical or Physiological +subjects? and to anticipate, above all, an occasional +chapter on Geology? Great would be his astonishment, +surely, at finding that <i>one single chapter</i> comprises +nearly the whole of the statements which modern +philosophy finds so very hateful; and <i>that</i> chapter, +the first chapter in the Bible<a name="FNanchor_101_101" id="FNanchor_101_101"></a><a href="#Footnote_101_101" class="fnanchor">[101]</a>.</p> + +<p>But the surprise would grow considerably when +the conditions of the problem came to be a little +more fully stated. Has then the actual history of +the World's Creation been ascertained from some other +independent and infallible source? No! Are Geologists +as yet so much as agreed even about a theory +of the Creation? No! Can it be proved that any part +of the Mosaic account is false? Certainly not! Then +why all this hostile dogmatism?—To witness the violence +of the partisans of Geological discovery, and the +arrogance of their pretensions, one would suppose that +some Divine Creed of theirs had been impugned: +that a revelation had been made to <i>them</i> from Heaven, +which the profane and unbelieving world was reluctant +<span class='pagenum'><a name="Page_lxxxix" id="Page_lxxxix">[lxxxix]</a></span>to accept. Whereas, these are Christian men, impatient, +as it seems, to tear the first leaf out of their +Bible: or rather, to throw discredit on the entire +volume, by establishing the untrustworthiness of the +earliest page!</p> + +<p>One single additional consideration completes the +strangeness of the picture. If our account of the Six +Days of Creation were a sybilline leaf of unknown +origin, it would not be unreasonable to treat its revelations +as little worth. But since the author of it is +confessedly Moses,—the great Hebrew prophet, who +lived from <span class="smcap">b.c.</span> 1571 to 1451, who enjoyed the vision +of the Most High; nay, who conversed with <span class="smcap">God</span> +face to face, was with Him in the Mount for thrice +forty days, and received from Him the whole details +of the Sacred Law;—since this first chapter of Genesis +is known to have formed a part of the Church's unbroken +heritage from that time onward, and therefore +must be acknowledged to be an integral part of the +volume of Scripture which, (as our <span class="smcap">Lord</span> says,) οὐ δύναται +λυθῆναι,—"cannot be broken, diluted, loosened, +explained away;"—since, further, this account of +Creation is observed to occur in the most conspicuous +place of the most conspicuous of those books which +are designated by an Apostle by the epithet θέοπνευστος, +or, "given by inspiration," "filled with the +breath," or "Spirit of <span class="smcap">God</span>;" and when it is considered +that our <span class="smcap">Saviour</span> and His Apostles refer to the +primæval history contained in the first two chapters +about thirty times<a name="FNanchor_102_102" id="FNanchor_102_102"></a><a href="#Footnote_102_102" class="fnanchor">[102]</a>:—when, (I say,) all this is duly +weighed, surely too strong a <i>primâ facie</i> case has been +made out on behalf of the first chapter of Genesis, +<span class='pagenum'><a name="Page_xc" id="Page_xc">[xc]</a></span>that its authority should be imperilled by the random +statements of every fresh individual who sees fit to +master the elements of Geology; and on the strength +of that qualification presumes to sit in judgment on +the Hebrew Scriptures,—of which, confessedly, he +does not understand so much as the alphabet!</p> + +<p>It is even amusing to see how vain a little mind +can become of a little knowledge. Mr. Goodwin remarks,—"The +school-books of the present day, while +they teach the child that the Earth moves, yet assure +him that it is a little less than six thousand years old, +and that it was made in six days." (p. 210.) (I am +puzzled to reconcile this statement with the author's +declaration that "no well-instructed person now doubts +the great antiquity of the Earth any more than its +motion." (<i>Ibid.</i>) Would it not have been fairer to +have <i>named</i> at least <i>one</i> of the school-books which +perpetuate so wicked a heresy?) "On the other hand, +Geologists of all religious creeds are agreed that the +Earth has existed for an immense series of years,—to +be counted by millions rather than by thousands; +and that indubitably more than six days elapsed from +its first Creation to the appearance of Man upon its +surface. By this broad discrepancy between old and +new doctrine is the modern mind startled, as were +the men of the sixteenth century when told that the +earth moved." (p. 210.)</p> + +<p>But begging pardon of our philosopher, if all he +means is that more than six days elapsed between the +Creation of "Heaven and Earth," (noticed in ver. 1,) +and the Creation of Man, (spoke of from ver. 26 to 28,)—he +means to say mighty little; and need not fear +to encounter contradiction from any "well-instructed +person." True, that an ignorant man could not have +<span class='pagenum'><a name="Page_xci" id="Page_xci">[xci]</a></span>suspected anything of the kind from reading the first +chapter of Genesis: but this is surely nobody's fault +but his own. An ignorant man might in like manner +be of opinion that the Sun and Moon are the two +largest objects in creation; and there is not a word +in this same chapter calculated to undeceive him. +Again, he might think that the Sun rises and sets; +and the common language of the Observatory would +confirm him hopelessly in his mistake. All this however +is no one's fault but his own. The ancient Fathers +of the Church, behind-hand as they were in +Physical Science, yet knew enough to anticipate "the +hypothesis of the Geologist; and two of the Christian +Fathers, Augustine and Theodoret, are referred to as +having actually held that a wide interval elapsed between +the first act of Creation, mentioned in the +Mosaic account, and the commencement of the Six +Days' work." (p. 231.) Mr. Goodwin therefore has +got no further, so far, than Augustine and Theodoret +got, 1400 years since, without the aid of Geology.</p> + +<p>But we must hasten on. The business of the +Essayist, as we have said, is to undermine our confidence +in the Bible, by exposing the ignorance of the +author of the first chapter. "Modern theologians," +(he remarks, with unaffected displeasure,) "have directed +their attention to the possibility of reconciling +the Mosaic narrative with those geological facts which +are admitted to be beyond dispute." (p. 210.)—And +pray, (we modestly ask,) is not such a proceeding obvious? +A "frank recognition of the erroneous views +of Nature which the Bible contains," (p. 211,) we shall +be prepared to yield when those "erroneous views" +have been demonstrated to exist,—<i>but not till then</i>. +Mr. Goodwin must really remember that although, +<span class='pagenum'><a name="Page_xcii" id="Page_xcii">[xcii]</a></span>in <i>his</i> opinion, the "Mosaic Cosmogony," (for so he +phrases it,) is "not an authentic utterance of Divine +knowledge, but a human utterance," (p. 253,) the +World thinks differently. The learned and wise and +good of all ages, including the present, are happily +agreed that the first chapter of Genesis is <i>part of the +Word of <span class="smcap">God</span></i>.</p> + +<p>After what is evidently intended to be a showy +sketch of the past history of our planet,—"we pass" +(says Mr. Goodwin) "to the account of the Creation +contained in the Hebrew record. And it must be observed +that in reality two distinct accounts are given +us in the book of Genesis; one, being comprised in +the first chapter and the first three verses of the +second; the other, commencing at the fourth verse of +the second chapter and continuing till the end. This +is so philologically certain that it were useless to +ignore it." (p. 217.) Really we read such statements +with a kind of astonishment which almost swallows +up sorrow. Do they arise, (to quote Mr. Goodwin's +own language,) "from our modern habits of thought, +and from the modesty of assertion which the spirit +of true science has taught us?" (p. 252.) Convinced +that <i>my</i> unsupported denial would have no more +weight than Mr. Goodwin's ought to have, I have +referred the dictum just quoted to the highest Hebrew +authority available, and have been assured that it is +utterly without foundation.</p> + +<p>After such experience of Mr. Goodwin's <i>philological</i> +"certainties," what amount of attention does he expect +his dicta to command in a Science which, starting +from "a region of uncertainty, where Philosophy is +reduced to mere guesses and possibilities, and pronounces +nothing definite," (p. 213,) has to travel +<span class='pagenum'><a name="Page_xciii" id="Page_xciii">[xciii]</a></span>through "a prolonged period, beginning and ending +we know not when;" (p. 214;) reaches another period, +"the duration of which no one presumes to define;" +(<i>Ibid.</i>;) and again another, during which "nothing +can be asserted positively:" (p. 215:) after which +comes "a kind of artificial break?" (<i>Ibid.</i>)</p> + +<p>For my own part, I freely confess that Mr. Goodwin's +final admission that "the advent of Man may be +considered as inaugurating a new and distinct epoch, +<i>that</i> in which we now are, and during the whole +of which the physical conditions of existence cannot +have been very materially different from what they +are now;" (p. 216;) and that "thus much is clear, +that Man's existence on Earth is brief, compared with +the ages during which unreasoning creatures were the +sole possessors of the globe:" (p. 217:)—these statements, +I say, contain as much as one desires to see +admitted. For really, since the fossil Flora, and the +various races of animated creatures which Geologists +have classified with so much industry and skill, confessedly +belong to a period of immemorial antiquity; +and, <i>with very rare exceptions indeed</i>, represent <i>extinct +species</i>,—I, as an interpreter of Scripture, am not at +all concerned with them. Moses asserts nothing at +all about them, one way or the other. What Revelation +says, is, that nearly 6000 years ago, after +a mighty catastrophe,—unexplained alike in its cause, +its nature, and its duration,—the Creator of the Universe +instituted upon the surface of this Earth of ours +that order of things which has continued ever since; +and which is observed at this instant to prevail: that +He was pleased to parcel out His transcendent operations, +and to spread them over Six Days; and that +He ceased from the work of Creation on the Seventh +<span class='pagenum'><a name="Page_xciv" id="Page_xciv">[xciv]</a></span>Day. All extant species, whether of the vegetable +or the animal Kingdom, including Man himself, belong +to the week in question. And this statement, as it +has never yet been found untrue, so am I unable to +anticipate by what possible evidence it can ever be +set aside as false.</p> + +<p>In my IInd Sermon, I have ventured to review +the Mosaic record sufficiently in detail, to render it +superfluous that I should retrace any portion of it +here. The reader is requested to read at least so +much of what has been offered as is contained from +p. 28 to p. 32. My business at present is with +Mr. Goodwin.</p> + +<p>And <i>in limine</i> I have to remind him that he has +really no right first to give, in his own words, his own +notion of the history of Creation; and then to insist +on making <i>the Revelation</i> of the same transaction +ridiculous by giving <i>it</i> also in words of his own, +which become in effect a weak parody of the original. +What is there in Genesis about "<i>the air or wind</i> +fluttering over the waters of the deep?" (p. 219.) +Is this meant for the august announcement that "the +<span class="smcap">Spirit</span> of <span class="smcap">God</span> moved upon the face of the waters?"—"On +the third day, ... we wish to call attention +to the fact that trees and plants destined for food +are those which are particularly singled out as the +earliest productions of the earth." (p. 220.) The reverse +is the fact; as a glance at Gen. i. 11. will +shew.—"The formation of the stars" on the fourth +day, "is mentioned in the most cursory manner." +(p. 221.) But <i>who</i> is not aware that "the formation +of the stars" is <i>nowhere mentioned in this chapter +at all</i>?</p> + +<p>"Light and the measurement of time," (proceeds +<span class='pagenum'><a name="Page_xcv" id="Page_xcv">[xcv]</a></span>Mr. Goodwin,) "are represented as existing before +the manifestation of the Sun." (p. 219.) Half of this +statement is true; the other half is false. The former +idea, he adds, is "repugnant to our modern knowledge." +(p. 219.) Is then Mr. Goodwin really so weak +as to imagine that our Sun is the sole source of Light +in Creation? Whence then the light of the so-called +fixed Stars? But I shall be told that Mr. Goodwin +speaks of <i>our</i> system only, and of our Earth in particular. +Then pray, whence that glory<a name="FNanchor_103_103" id="FNanchor_103_103"></a><a href="#Footnote_103_103" class="fnanchor">[103]</a> which on a certain +night on a mountain in Galilee, caused the face +of our <span class="smcap">Redeemer</span> to shine as the Sun<a name="FNanchor_104_104" id="FNanchor_104_104"></a><a href="#Footnote_104_104" class="fnanchor">[104]</a> and His raiment +to emit a dazzling lustre<a name="FNanchor_105_105" id="FNanchor_105_105"></a><a href="#Footnote_105_105" class="fnanchor">[105]</a>? "We may boldly affirm," +(he says,) "that those for whom [Gen. i. 3-5] was +penned could have taken it in no other sense than +that light existed before and independently of the +sun." (p. 219.) We may indeed. And I as boldly +affirm that I take the passage in that sense <i>myself</i>: +moreover that I hold the statement which Mr. Goodwin +treats so scornfully, to be the very truth which, +in the deep counsels of <span class="smcap">God</span>, this passage <i>was designed</i> +to convey to mankind; even that "the King of Kings, +and <span class="smcap">Lord</span> of Lords, who only hath immortality, <i>dwelleth +in the Light which no man can approach unto<a name="FNanchor_106_106" id="FNanchor_106_106"></a><a href="#Footnote_106_106" class="fnanchor">[106]</a></i>."</p> + +<p><span class='pagenum'><a name="Page_xcvi" id="Page_xcvi">[xcvi]</a></span> +"The work of the second day of Creation is to erect +the vault of Heaven (Heb. <i>Rakia</i>; Gr. στερέωμα; +<i>Lat. Firmamentum</i>,) which is represented as supporting +an ocean of water above it. The waters are said +to be divided, so that some are below, and some above +the vault.... No quibbling about the derivation of +the word <i>Rakia</i>, which is literally 'something beaten +out,' can affect the explicit description of the Mosaic +writer contained in the words 'the waters that are +<span class='pagenum'><a name="Page_xcvii" id="Page_xcvii">[xcvii]</a></span>above the firmament,' or avail to shew that he was +aware that the sky is but transparent space." (pp. 219, +220.) "The allotted receptacle [of Sun and Moon] +was not made until the Second Day, nor were they +set in it until the fourth." (p. 221.) Surely I cannot +be the only reader to whom the impertinence of this +is as offensive, as its shallowness is ridiculous! In +spite of Mr. Goodwin's uplifted finger, and menacing +cry,—"No quibbling!" I proceed with my inquiry.</p> + +<p>For first; Why does Mr. Goodwin parody the +words of Inspiration? The account as given by Moses +is,—"And <span class="smcap">God</span> said, Let there be a firmament in the +midst of the waters, and let it divide the waters +from the waters<a name="FNanchor_108_108" id="FNanchor_108_108"></a><a href="#Footnote_108_108" class="fnanchor">[108]</a>." But surely, to make the "open +firmament of Heaven" in which every winged fowl +may fly<a name="FNanchor_109_109" id="FNanchor_109_109"></a><a href="#Footnote_109_109" class="fnanchor">[109]</a>, is not <i>"to erect the vault of Heaven,"—"a +permanent solid vault,"—"supporting an ocean of +water!"</i></p> + +<p>The Hebrew word here used to denote "firmament," +on which Mr. Goodwin's indictment turns, ("<i>rakia</i>,") +is derived from a verb which means to "beat." Now, +what is beaten, or hammered out, while (if it be a +metal) it acquires <i>extension</i>, acquires also <i>solidity</i>. The +Septuagint translators seem to have fastened upon +the latter notion, and accordingly represented it by +στερέωμα; for which, the earliest Latin translators +of the Old Testament coined an equivalent,—<i>firmamentum</i>. +But that Moses by the word "<i>rakia</i>" intended +rather to denote the <i>expanse</i> overhead, than to +predicate <i>solidity</i> for the sky, I suspect will be readily +admitted by all. True that in the poetical book of +Job, we read that the sky is "strong, as a molten +looking-glass<a name="FNanchor_110_110" id="FNanchor_110_110"></a><a href="#Footnote_110_110" class="fnanchor">[110]</a>:" but then we meet more frequently +<span class='pagenum'><a name="Page_xcviii" id="Page_xcviii">[xcviii]</a></span>with passages of a different tendency. God is said to +"<i>stretch out</i> the heavens <i>like a curtain<a name="FNanchor_111_111" id="FNanchor_111_111"></a><a href="#Footnote_111_111" class="fnanchor">[111]</a></i>," "and <i>spread +them out as a tent</i> to dwell in<a name="FNanchor_112_112" id="FNanchor_112_112"></a><a href="#Footnote_112_112" class="fnanchor">[112]</a>:" to "bind up the waters +in His thick clouds<a name="FNanchor_113_113" id="FNanchor_113_113"></a><a href="#Footnote_113_113" class="fnanchor">[113]</a>," and "<i>in a garment<a name="FNanchor_114_114" id="FNanchor_114_114"></a><a href="#Footnote_114_114" class="fnanchor">[114]</a></i>," &c., &c.<a name="FNanchor_115_115" id="FNanchor_115_115"></a><a href="#Footnote_115_115" class="fnanchor">[115]</a> +It is only needful to look out the word in the dictionary +of Gesenius to see that <i>spreading out</i>, (as of thin plates +of metal by a hammer,) is the <i>only</i> notion which properly +belongs to the word. Accordingly, the earliest +modern Latin translation from the Hebrew, (that of +Pagninus,) renders the word <i>expansio</i>. And so the +word has stood for centuries in the margin of our +English Bible.</p> + +<p>The actual <i>fact</i> of the case,—the <i>truth</i> concerning +the physical phenomenon alluded to,—comes in, and +surely may be allowed to have some little weight. +Since expansion <i>is</i> a real attribute of the atmosphere +which divides the waters above from the waters below,—and +solidity is <i>not</i>,—it seems to me only fair, seeing +that the force of the expression is thought doubtful, +to assign to it the meaning which is open to +fewest objections.</p> + +<p>But "the Hebrews," (says Mr. Goodwin,) "understood +the sky, firmament, or heaven to be a permanent +solid vault, as it appears to the ordinary observer." +This, he adds, is "evident enough from various expressions +made use of concerning it. It is said to +have pillars<a name="FNanchor_116_116" id="FNanchor_116_116"></a><a href="#Footnote_116_116" class="fnanchor">[116]</a>, foundations<a name="FNanchor_117_117" id="FNanchor_117_117"></a><a href="#Footnote_117_117" class="fnanchor">[117]</a>, doors<a name="FNanchor_118_118" id="FNanchor_118_118"></a><a href="#Footnote_118_118" class="fnanchor">[118]</a>, and windows<a name="FNanchor_119_119" id="FNanchor_119_119"></a><a href="#Footnote_119_119" class="fnanchor">[119]</a>,"—(p. +220.) Now, I really do not think Mr. Goodwin's +inference by any means so "evident" as he asserts. +<span class='pagenum'><a name="Page_xcix" id="Page_xcix">[xcix]</a></span>If Heaven has "pillars" in the poetical book of Job, +so has the Earth<a name="FNanchor_120_120" id="FNanchor_120_120"></a><a href="#Footnote_120_120" class="fnanchor">[120]</a>. The "foundations" spoken of in +2 Sam. xxii. 8, seem rather to belong to <i>Earth</i> than +to Heaven,—as a reference to the parallel place in +Ps. xviii. 7 will shew<a name="FNanchor_121_121" id="FNanchor_121_121"></a><a href="#Footnote_121_121" class="fnanchor">[121]</a>. Is Mr. Goodwin so little of +a poet, as to be staggered by the phrase "windows +of Heaven," when it occurs in the figurative language +of an ancient people, and in a poetical book<a name="FNanchor_122_122" id="FNanchor_122_122"></a><a href="#Footnote_122_122" class="fnanchor">[122]</a>?</p> + +<p>For the foregoing reasons, I distrust Mr. Goodwin's +inference that "the Hebrews understood the sky to be +a solid vault, furnished with pillars, foundations, doors, +and windows." But whether they did, or did not, it +is to be hoped that he is enough of a logician to perceive +that the popular notions of God's ancient people +on this subject, are not the thing in question. The +only <span class="smcap">fact</span> we have to do with is clearly <i>this</i>,—that +<i>Moses has in this place employed the word "rakia</i>:" and +the only <span class="smcap">question</span> which can be moved about it, is +(as evidently) the following,—whether he was, or was +not, to blame <i>in employing that word</i>; for as to <i>the +meaning which he, individually, attached to the phenomenon</i> +of which "<i>rakia</i>" is the name, it cannot be +pretended that any one living knows anything at all +about the matter. A Greek, Latin, or French astronomer +who should speak of Heaven, would not therefore +be assumed to mean that it is <i>hollow</i>; although +κοῖλον, '<i>c[oe]lum</i>,' '<i>ciel</i>,' etymologically imply no less.</p> + +<p>Now I contend that Moses employed the word +"<i>rakia</i>" with exactly the same propriety, neither +more nor less, as when a Divine now-a-days employs +the English word "firmament." It does not follow +<span class='pagenum'><a name="Page_c" id="Page_c">[c]</a></span>that the man who speaks of "the spacious firmament +on high," is under so considerable a delusion as to +suspect that the firmament is <i>a firm thing</i>; nor does it +follow that Moses thought that "<i>rakia</i>" was <i>a solid</i> substance +either,—even if <i>solidity</i> was the prevailing etymological +notion in the word, and even if the Hebrews +were no better philosophers than Mr. Goodwin would +have us believe. The Essayist's objection is therefore +worthless. <span class="smcap">God</span> was content that Moses should employ +the ordinary language of his day,—accommodate +himself to the forms of speech then prevalent,—coin +no new words. What is there unreasonable in the +circumstance? What possible ground does it furnish +for a supposition that the <i>etymological</i> force of the +word,—or even that the popular physical theory of +which that word may, or may not, have once been the +connotation,—denoted <i>the sense in which Moses employed +it</i>? Is it to be supposed that when a physician +speaks of a "<i>jovial</i> temperament," he insinuates his +approval of an exploded system of medicine? Do +astronomers maintain that the Sun has a <i>disk</i>, or the +Earth <i>an axis</i>? that the former <i>leaves its place</i> in the +heavens when it suffers 'eclipse<a name="FNanchor_123_123" id="FNanchor_123_123"></a><a href="#Footnote_123_123" class="fnanchor">[123]</a>?' or that the latter +has a superior <i>latitude</i>, from East to West? To give +the most familiar instance of all,—Do scientific men +believe that the sun <i>rises</i>, and <i>sets</i>?—And yet all <i>say</i> +that it does, until this hour!... Why is Moses to be +judged by a less favourable standard than anybody +else,—than Shakspeare, than Hooker, even than +Mr. Goodwin? The first, in an exquisite passage, +bids Jessica,—</p> + +<div class="poem"><div class="stanza"> +<span class="i10">"Look how the floor of heav'n<br /></span> +<span class="i0">Is thick inlayed with patens of bright gold."<br /></span> +</div></div> +<p><span class='pagenum'><a name="Page_ci" id="Page_ci">[ci]</a></span> +Did Shakspeare expect his beautiful language would +be tortured into a shape which would convict him of +talking nonsense?—But this is poetry. Then take +Hooker's prose:—</p> + +<div class="blockquot"><p>"If the frame of that heavenly arch erected over +our heads should loosen and dissolve itself; ... if the +Moon should wander from her beaten way<a name="FNanchor_124_124" id="FNanchor_124_124"></a><a href="#Footnote_124_124" class="fnanchor">[124]</a>," &c.</p></div> + +<p>Did Hooker suppose that heaven is "an arch," +which could be "loosened and dissolved?" or that "the +way" of the moon is "beaten?"—But this is a highly +poetical passage, written three centuries ago.—Let an +unexceptionable witness then be called; and so, let the +question be brought to definite issue. <i>I</i>, for my part, +am quite content that it shall be <i>the philosopher in +person</i>. The present Essayist shall be heard discoursing +about Creation, and shall be convicted out of his +own mouth. Mr. Goodwin begins his paper by a kind +of cosmogony of his own, which he prefaces with the +following apology:—"It will be necessary for our +purpose to go over the oft-trodden ground, which +must be done with rapid steps. Nor let the reader +object to be reminded of some of the most elementary +facts of his knowledge. The human race has been +ages in arriving at conclusions now familiar to every +child." (p. 212.) After this preamble, he begins his +"elementary facts," as follows:—</p> + +<p>"This Earth, apparently so still and stedfast, lying +in majestic repose beneath the ætherial vault,"—(p. +212.)</p> + +<p>But we remonstrate immediately. "The ætherial +<i>vault</i>!" Do you then understand the sky, firmament, +or heaven to be "a permanent solid vault, as it appears +to the ordinary observer?" (p. 220.)</p> + +<p><span class='pagenum'><a name="Page_cii" id="Page_cii">[cii]</a></span> +"The Sun which seems to leap up each morning +from the east, and traversing the skyey bridge,"—(p. +212.)</p> + +<p>"The <i>skyey bridge</i>!" And pray in what part of +the universe do you discover a "skyey bridge?" Is +not <i>this</i> calculated "to convey to ordinary apprehensions +an impression at variance with facts?" (p. 231.)</p> + +<p>"The Moon which occupies a position in the visible +heavens only second to the Sun, and far beyond that +of every other celestial body in conspicuousness,"—(p. +212.)</p> + +<p>Nay, but really Mr. Philosopher, while you remind +us "of some of the most elementary facts of our knowledge," +(p. 212,) you write (except in the matter of +the "leaping Sun" and the "skyey bridge,")—<i>exactly +as Moses does</i> in the first chapter of Genesis! What +else does that great Prophet say but that "the Moon +occupies a position in the visible heavens only second +to the Sun, and far beyond that of every other celestial +body in conspicuousness?" (p. 212.)</p> + +<p>Enough, it is presumed, has been offered in reply to +Mr. Goodwin, and his notions of "Mosaic Cosmogony." +He writes with the flippancy of a youth in +his teens, who having just mastered the elements of +natural science, is impatient to acquaint the world +with his achievement. His powers of dogmatism are +unbounded; but he betrays his ignorance at every +step. The Divine decree, "Let us make Man in Our +image, after Our likeness<a name="FNanchor_125_125" id="FNanchor_125_125"></a><a href="#Footnote_125_125" class="fnanchor">[125]</a>," he explains by remarking +that "the Pentateuch abounds in passages shewing +that the Hebrews contemplated the Divine being in +the visible form of a man." (!!!) (p. 221.) A foot-note +contains the following oracular dictum,—"See particularly +<span class='pagenum'><a name="Page_ciii" id="Page_ciii">[ciii]</a></span>the narrative in Genesis xviii." What <i>can</i> +be said to such an ignoramus as this? Hear him dogmatizing +in another subject-matter:—"The common +arrangement of the Bible in chapters is of comparatively +modern origin, and is admitted on all hands +to have no authority or philological worth whatever. +In many cases the division is most preposterous." +(p. 222.) That the division of chapters is occasionally +infelicitous, is true: but is Mr. Goodwin weak enough +to think that he could divide them better? The +division into chapters and verses again is <i>not</i> so +modern as Mr. Goodwin fancies. Dr. M'Caul, (in +a pamphlet on the Translation of the Bible,) shews +reason for suspecting that some of the divisions of +the Old Testament Scriptures are as old as the time +of Ezra.</p> + +<p>To return, and for the last time, to Mr. Goodwin's +Essay.—His object is, (with how much of success I +have already sufficiently shewn,) (1) To fasten the +charge of absurdity and ignorance on the ancient Prophet +who is confessedly the author of the Book of +Genesis: (2) To prove that a literal interpretation +of Gen. i., "will not bear a moment's serious discussion." +(p. 230.) I look through his pages in +vain for the wished-for proof. He has many strong +assertions. He puts them forth with not a little insolence. +But he proves nothing! At p. 226, however, +I read as follows:—"Dr. Buckland appears to +assume that when it is said that the Heaven and the +Earth were created in the beginning, it is to be understood +that they were created in their present form +and state of completeness, the heaven raised above +the earth as we see it, or seem to see it now." +(pp. 226-7.)</p> + +<p><span class='pagenum'><a name="Page_civ" id="Page_civ">[civ]</a></span> +But Dr. Buckland "appears to assume" nothing of +the kind. His words are,—"The first verse of Genesis +seems explicitly to assert the creation of <i>the Universe</i>: +the Heaven, including the sidereal systems,—and the +Earth, ... the subsequent scene of the operations of +the six days about to be described." (pp. 224-5.)</p> + +<p>"This," continues Mr. Goodwin, "is the fallacy of +his argument." (p. 227.)</p> + +<p>But if this is "<i>the</i> fallacy of his argument," we +have already seen that it is a fallacy which rests +not with Dr. Buckland, but with Mr. Goodwin. He +proceeds:—</p> + +<p>"The circumstantial description of the framing of +the Heaven out of the waters proves that the words +'Heaven and Earth,' in the first verse, must be taken +proleptically."—(p. 227.)</p> + +<p>But we may as well stop the torrent of long words, +by simply pointing out that "the heavens," (<i>hashamaim</i>,) +spoken of in Gen. i. 1, are quite distinct from +"the firmament," (<i>rakia</i>,) spoken of in ver. 6. The +word is altogether different, and the sense is evidently +altogether different also; although Mr. Goodwin seeks +to identify the two<a name="FNanchor_126_126" id="FNanchor_126_126"></a><a href="#Footnote_126_126" class="fnanchor">[126]</a>. And further, we take leave to +<span class='pagenum'><a name="Page_cv" id="Page_cv">[cv]</a></span>remind our modern philosopher that <i>no</i> "circumstantial +description of the framing of the heaven out +of the waters," is to be found either in ver. 6, or elsewhere. +And this must suffice.</p> + +<p>The entire subject shall be dismissed with a very +few remarks.—Mr. Goodwin delights in pointing out +the incorrectness of "the sense in which the Mosaic +narrative was taken by those who first heard it:" +(p. 223:) and in asserting "that this meaning is <i>primâ +facie</i> one wholly adverse to the present astronomical +and geological views of the Universe." (p. 223.) But +we take leave to remind this would-be philosopher +that "the idea which entered into the minds of those +to whom the account was first given," (p. 230,) is not +the question with which we have to do when we are +invited to a "frank recognition of the erroneous views +of Nature which the Bible contains." (p. 211.) "It +is manifest,"—(in this I cordially agree with Mr. +Goodwin,)—"that the whole account is given from +a different point of view from that which we now unavoidably +take:" (p. 223:) and, (I beg leave to add,) +<i>that</i> point of view is <i>somewhere in Heaven</i>,—not here +on Earth! The "Mosaic Cosmogony," as Mr. Goodwin +phrases it, (fond, like all other smatterers in +Science, of long words,) is <i>a Revelation</i>: and the same +<span class="smcap">Holy Ghost</span> who gave it, speaking by the mouth of +St. John, not obscurely intimates that it is mystical, +like the rest of Holy Scripture,—that is, that it was +fashioned not without a reference to the Gospel<a name="FNanchor_127_127" id="FNanchor_127_127"></a><a href="#Footnote_127_127" class="fnanchor">[127]</a>. +<span class='pagenum'><a name="Page_cvi" id="Page_cvi">[cvi]</a></span>But we are touching on a high subject now, of which +Mr. Goodwin does not understand so much as the +Grammar. <i>He</i> is thinking of the structure of the +globe: <i>we</i> are thinking of the structure <i>of the Bible</i>. +But to return to Earth, we inform the Essayist that it +is simply unphilosophical, even absurd, for him to +insist on what <i>shall</i> be implied by certain words employed +by Moses,—(of which he judges by their etymology;) +and further to assume what erroneous physical +theories those words must have been connected +with, by his countrymen, and so forth; and straightway +to hold up the greatest of the ancient prophets +to ridicule, as if those notions and those theories were +all <i>his</i>!</p> + +<p>"After all," (as Dr. Buckland remarked, long since,) +"it should be recollected that the question is not respecting +the correctness of the Mosaic narrative, but +of our interpretation of it:" (p. 231:)—"a proposition," +(proceeds Mr. Goodwin,) "which can hardly be +sufficiently reprobated." But I make no question +which of these two writers is most entitled to reprobation. +For the view which will be found advocated +in Sermon II., (which is substantially Dr. Buckland's,) +(p. 24 to p. 32,) it shall but be said that it recommends +itself to our acceptance by the strong fact that +it takes <i>no</i> liberty with the sacred narrative, whatever; +and receives the Revelation of <span class="smcap">God</span> in all its +strangeness, (which it <i>cannot</i> be a great mistake to +do;) without trying to reconcile it with supposed discoveries, +(wherein we <i>may</i> fail altogether.) I defy +anybody to shew that it is <i>impossible</i> that <span class="smcap">God</span> may +have disposed of the actual order of the Universe, as +in the first chapter of Genesis He is related to have +done; and <i>probability</i> can clearly have no place in +<span class='pagenum'><a name="Page_cvii" id="Page_cvii">[cvii]</a></span>such a speculation. I would only just remind the +thoughtful student of Scripture, and indeed of Nature +also, that the singular <i>analogy</i> which Geologists think +they discover between successive periods of Creation, +and the Mosaic record of the first Six Days, is no +difficulty to those who hesitate to identify those Days +with the irregular Periods of indefinite extent. Rather +was it to have been expected, I think, that such +an analogy would be found to subsist between His +past and His present working, when, 6,000 years ago, +<span class="smcap">God</span> arranged the actual system of things in Six +Days.—Neither need we feel perplexed if Hugh Miller +was right in the conclusion at which, he says, he had +been "compelled to arrive;" viz. that "not a few" +of the extant species of animals "enjoyed life in their +present haunts" "for many long ages ere Man was +ushered into being;" "and that for thousands of years +anterior to even <i>their</i> appearance many of the existing +molluscs lived in our seas." (p. 229.) I find it nowhere +asserted <i>by Moses</i> that the severance was so +complete, and decisively marked, between previous +cycles of Creation and that cycle which culminated in +the creation of Man, <i>that</i> no single species of the præ-Adamic +period was reproduced by the Omnipotent, +to serve as a connecting link, as it were, between the +Old world and the New,—an identifying note of the +Intelligence which was equally at work on this last, +as on all those former occasions. On the other hand, +I <i>do</i> find it asserted <i>by Geologists</i> that between the +successive præ-Adamic cycles such connecting links +are discoverable; and this fact makes me behold in +the circumstance supposed fatal to the view here +advocated, the strongest possible confirmation of its +accuracy. At the same time, it is admitted that in +<span class='pagenum'><a name="Page_cviii" id="Page_cviii">[cviii]</a></span>every department of animated and vegetable life, the +severance between the last (or Mosaic) cycle of Creation, +and all those cycles which preceded it, is <i>very</i> +broadly marked<a name="FNanchor_128_128" id="FNanchor_128_128"></a><a href="#Footnote_128_128" class="fnanchor">[128]</a>.</p> + +<p>Mr. Goodwin's method contrasts sadly with that +of the several writers he adduces,—whether Naturalists +or Divines. Those men, believing in the truth of +<span class="smcap">God's</span> Word, have piously endeavoured, (with whatever +success,) to shew that the discoveries of Geology +are not inconsistent with the revelations of Genesis. +But he, with singular bad taste, (to use no stronger +language,) makes no secret of the animosity with +which he regards the inspired record; and even finds +"the spectacle of able, and we doubt not conscientious +writers engaging in attempting the impossible,—painful +and humiliating." He says, "they evidently +do not breathe freely over their work; but shuffle and +stumble over their difficulties in a piteous manner." +(p. 250.) He asserts dogmatically that "the interpretation +proposed by Buckland to be given to the +Mosaic description, will not bear a moment's serious +discussion:" (p. 230:) while Hugh Miller "proposes +to give an entirely mythical or enigmatical sense to +the Mosaic narrative." (p. 236.) He is clamorous +that we should admit the teaching of Scripture to be +"to some extent erroneous." (p. 251.) He "recognizes +in it, not an authentic utterance of Divine Knowledge, +but a human utterance." (p. 253.) "Why +<span class='pagenum'><a name="Page_cix" id="Page_cix">[cix]</a></span>should we hesitate," (he asks,) "to recognize the fallibility +of the Hebrew writers?" (p. 251.)</p> + +<p>With one general reflexion, I pass on to the next +Essay.—The Works of <span class="smcap">God</span>, the more severely they +have been questioned, have hitherto been considered +to bear a more and more decisive testimony to the +Wisdom and the Goodness of their Author. The animal +and the vegetable kingdoms have been made Man's +instructors for ages past; and ever since the microscope +has revealed so many unsuspected wonders, the +argument from contrivance and design, Creative Power +and infinite Wisdom, has been pressed with increasing +cogency. The Heavens, from the beginning, have +been felt to "declare the glory of <span class="smcap">God</span>." One department +only of Nature, alone, has all along remained +unexplored. Singular to relate, the Records of Creation, +(as the phenomena of Geology may I suppose be +properly called,)—though the most obvious phenomena +of all,—have been throughout neglected. It was not +till the other day that they were invited to give up +their weighty secrets; and lo, they have confessed +them, willingly and at once. The study of Geology +does but date from yesterday; and already it aspires +to the rank of a glorious Science. Evidence has been +at once furnished that our Earth has been the scene +of successive cycles of Creation; and the crust of the +globe we inhabit is found to contain evidence of a degree +of antiquity which altogether defies conjecture. +The truth is, that Man, standing on a globe where +his deepest excavations bear the same relation to the +diameter which the scratch of a pin invisible to +the naked eye, bears to an ordinary globe;—learns +that his powers of interrogating Nature break down +marvellous soon: yet Nature is observed to keep +<span class='pagenum'><a name="Page_cx" id="Page_cx">[cx]</a></span>from him no secrets which he has the ability to ask +her to give up.</p> + +<p>In the meantime, the attitude assumed by certain +pretenders to Physical Science at these discoveries, +cannot fail to strike any thoughtful person as extraordinary. +Those witnesses of <span class="smcap">God's</span> work in Creation, +which have been dumb for ages only because no man +ever thought of interrogating them, are now regarded +in the light of depositaries of a mighty secret; which, +because <span class="smcap">God</span> knew that it would be fatal to the credit +of His written Word, He had bribed them to keep +back, as long as, by shuffling and equivocation, they +found concealment practicable. It seems to be fancied, +however, that <i>that</i> fatal secret the determination of +Man has wrung from their unwilling lips, at last; and +lo, on confronting <span class="smcap">God</span> with these witnesses, He is +convicted even by His own creatures of having spoken +falsely in His Word<a name="FNanchor_129_129" id="FNanchor_129_129"></a><a href="#Footnote_129_129" class="fnanchor">[129]</a>.—Such, I say, is the tone assumed +<span class='pagenum'><a name="Page_cxi" id="Page_cxi">[cxi]</a></span>of late by a certain school of pretenders to +Physical Science.</p> + +<p>What need to declare that to the well-informed eye +of Faith,—(and surely Faith is here the perfection +of Reason! for <i>Faith</i>, remember, is the correlative +not of <i>Reason</i>, but of <i>Sight</i>;)—the phenomenon presented +is of a widely different character. Faith, or +rather Reason, looks upon <span class="smcap">God's</span> Works <i>as a kind of +complement of His Word</i>. He who gave the one, gave +the other also. Moreover, He knew that He had +given it. So far from ministering to unbelief, or +even furnishing grounds for perplexity, the record +of His Works was intended, according to His gracious +design, to supply what was lacking to our knowledge +in the record of His Word.... "Behold My footprints, +(He seems to say,) across the long tract of the ages! +I could not give you this evidence in My written +Word. The record would have been out of place, +and out of time. It would have been unintelligible +also. But what I knew would be inexpedient in the +page of Revelation, I have given you abundantly in +the page of Nature. I have spared your globe from +combustion, which would have effaced those footprints,—in +order that the characters might be plainly decipherable +to the end of Time.... O fools and blind, +to have occupied a world so brimful of wonders for +wellnigh 6000 years, and only now to have begun to +open your eyes to the structure of the earth whereon +ye live, and move, and have your being! Yea, and +the thousandth part of the natural wonders by which +ye are surrounded has not been so much as dreamed of, +<span class='pagenum'><a name="Page_cxii" id="Page_cxii">[cxii]</a></span>by any of you, yet!... O learn to be the humbler, +the more ye know; and when ye gaze along the +mighty vista of departed ages, and scan the traces of +what I was doing before I created Man,—multiply +that problem by the stars which are scattered in +number numberless over all the vault of Heaven; and +learn to confess that it behoves the creature of an +hour to bow his head at the discovery of his own +littleness and blindness; and that his words concerning +the Ancient of Days had need to be at once very +wary, and very few!"</p> + +<hr style='width: 45%;' /> + +<p>VI. By far the ablest of these seven Essays is from +the pen of the "<span class="smcap">Rev. Mark Pattison, B.D.</span>, Rector of +Lincoln College, Oxford." It purports to be an Essay +on the "<span class="smcap">Tendencies of Religious Thought in England</span>, +1688-1750;" but it can hardly be said to +correspond with that description. In the concluding +paragraph, the learned writer gives to his work a different +name. It is declared to be "<i>The past History +of the Theory of Belief in the Church of England</i><a name="FNanchor_130_130" id="FNanchor_130_130"></a><a href="#Footnote_130_130" class="fnanchor">[130]</a>." +But neither the title at the head, nor the title at the +tail of the Essay, gives any adequate notion of the +Author's purpose.</p> + +<p>Had we met with this production, isolated, in the +pages of a Review, we should have probably passed it +by as the work of a clever man, who, after amusing +himself to some extent with the Theological literature +of the last century, had desired to preserve some record +of his reading; and had here thrown his random jottings +into connected form. There is a racy freshness +in a few of Mr. Pattison's sketches, (as in his account +of Bentley's controversy with Collins<a name="FNanchor_131_131" id="FNanchor_131_131"></a><a href="#Footnote_131_131" class="fnanchor">[131]</a>,) which forcibly +<span class='pagenum'><a name="Page_cxiii" id="Page_cxiii">[cxiii]</a></span>suggests the image of an artist whose pencil cannot +rest amid scenery which stimulates his imagination. +To be candid, we are inclined to suspect that, in the +first instance, something of this sort was in reality all +that the learned author had in view. But we are +reluctantly precluded from putting so friendly a construction +on these seventy-six pages. Not only does +Mr. Pattison's Essay stand between Mr. Goodwin's open +endeavour to destroy confidence in the writings of +Moses, and Professor Jowett's laborious insinuations +that the Bible is only an ordinary book; but it claims +a common purpose and intention with both those +writers. Mr. Pattison's avowed object is "to illustrate +the advantage derivable to the cause of religious +and moral truth, from a free handling, in a becoming +spirit, of subjects peculiarly liable to suffer by the repetition +of conventional language, and from traditional +methods of treatment<a name="FNanchor_132_132" id="FNanchor_132_132"></a><a href="#Footnote_132_132" class="fnanchor">[132]</a>." We proceed therefore to +examine his labours by the aid of the clue which he +has himself supplied. For when nine editions of a +book appear in quick succession, prefaced by a description +of the spirit in which "<i>it is hoped that the +volume will he received</i>,"—it seems a pity that the +author should not be judged by the standard of his +own choosing.</p> + +<p>We are surprised then to find how slightly Mr. +Pattison's Essay fulfils its avowed purpose. The +learned author does not, in fact, <i>directly</i> "handle" +the class of subjects referred to, <i>at all</i>: or if he does, +it is achieved in a couple of pages. And yet it is not +difficult to point out the part which his Essay performs +in the general scheme of this guilty volume. With +whatever absence of "concert or comparison" the +<span class='pagenum'><a name="Page_cxiv" id="Page_cxiv">[cxiv]</a></span>authors may have severally written, the fatal effect +of their combined endeavours is not more apparent +than the part sustained by each Essay singly in promoting +it.</p> + +<p>While Mr. Goodwin demolishes the Law, and Dr. +Williams disbelieves the Prophets; while Professor +Powell denies the truth of Miracles, and Professor +Jowett evacuates the authority of Holy Scripture altogether—while +Dr. Temple substitutes the inner light +of Conscience for an external Revelation; and Mr. +Wilson teaches men how they may turn the substance +of Holy Scripture into a shadow, evade the plain force +of language, and play fast and loose with those safeguards +which it has been ever thought that words +supply;—Mr. Pattison, reviewing the last century and +a half of our own Theological history, labours hard to +produce an impression that, <i>here</i> also "all is vanity +and vexation of spirit." He calls off our attention +from the Bible, and bids us contemplate the unlovely +aspect of the English "religious world" from the +Revolution of 1688 down to the publication of the +'Tracts for the Times,' in 1833<a name="FNanchor_133_133" id="FNanchor_133_133"></a><a href="#Footnote_133_133" class="fnanchor">[133]</a>. "Be content for +a while, (he seems to say,) to disregard the prize; and +observe the combatants instead. Listen to the historian +of moral and religious progress," while he depicts +"decay of religion, licentiousness of morals, +public corruption, profaneness of language, a day of +rebuke and blasphemy." Come attend to me; and I +will draw the likeness of "an age destitute of depth +or earnestness; an age whose poetry was without +romance, whose philosophy was without insight, and +whose public men were without character; an age of +'light without love,' whose 'very merits were of the +<span class='pagenum'><a name="Page_cxv" id="Page_cxv">[cxv]</a></span>earth, earthy.'" (p. 254.) "If we would understand +our own position in the Church, and that of the Church +in the age; if we would hold any clue through the +maze of religious pretension which surrounds us; we +cannot neglect those immediate agencies in the production +of the present, which had their origin towards +the beginning of the eighteenth century." (p. 256.) +Let us then "trace the descent of religious thought, +and the practical working of the religious ideas," (p. +255,) through some of the phases they have more +recently assumed. You shall see the Apostles tried +on a charge "of giving false witness in the case of the +Resurrection of <span class="smcap">Jesus</span>;" (p. 303;) and pronounced +"not guilty," by one whose "name once commanded +universal homage among us;" but who now, (!) with +South (!!) and Barrow, (!!!) "excites perhaps only +a smile of pity." (p. 265.) You shall be shewn Bentley +in his attack on Collins the freethinker, enjoying +"rare sport,"—"rat-hunting in an old rick;" and +"laying about him in high glee, braining an authority +at every blow." (p. 308.) "Coarse, arrogant, and +abusive, with all Bentley's worst faults of style and +temper, this masterly critique is decisive." (p. 307.) +And yet, you are not to rejoice! "The 'Discourse of +Freethinking' was a small tract published in 1713 by +Anthony Collins, a gentleman whose high personal +character and general respectability seemed to give +a weight to his words, which assuredly they do not +carry of themselves." (p. 307.) [Why, the man ought +to have been an Essayist and Reviewer!] ... "By +'freethinking'" he does but "mean liberty of thought,—the +right of bringing all received opinions whatsoever +to the touchstone of reason:" (p. 307:) [a liberty +which has evidently disappeared from English Litera<span class='pagenum'><a name="Page_cxvi" id="Page_cxvi">[cxvi]</a></span>ture: +a right which no man dares any longer exercise +under pain of excommunication!] "Collins was not +a sharper, and would have disdained practices to which +Bentley stooped for the sake of a professorship." (p. +310.) [O high-minded Collins!] "The dirt endeavoured +to be thrown on Collins will cleave to the hand +that throws it." (p. 309.) [O dirty Bentley!] And +though "Collins's mistakes, mistranslations, misconceptions, +and distortions are so monstrous, that it is +difficult for us now, forgetful how low classical learning +had sunk, to believe that they <i>are</i> mistakes, and +not wilful errors," (p. 308,)—yet "Addison, the pride +of Oxford, had done no better. In his 'Essay on the +Evidences of Christianity,' Addison 'assigns as grounds +for his religious belief, stories as absurd as that of the +Cock-lane ghost, and forgeries as rank as Ireland's +'Vortigern;' puts faith in the lie about the thundering +legion; is convinced that Tiberius moved the +Senate to admit <span class="smcap">Jesus</span> among the gods; and pronounces +the letter of Agbarus, King of Edessa, to be +a record of great authority.'" (p. 307, quoting Macaulay's +<i>Essays</i>.) All this and much more you shall +see. Remember that it is the history of your immediate +forefathers which you will be contemplating,—the +morality of the professors of religion during the +last century,—"the past history of the theory of +Belief in the Church of England!" (p. 329.)</p> + +<p>The curtain falls; and now, pray how do you +like it? I invite you, in conclusion, to "take the +religious literature of the present day, as a whole; +and endeavour to make out clearly on what basis +Revelation is supposed by it to rest; whether on +Authority, on the Inward Light, on Reason, on self-evidencing +Scripture, or on the combination of the +<span class='pagenum'><a name="Page_cxvii" id="Page_cxvii">[cxvii]</a></span>four, or some of them, and in what proportions." +(p. 329.) ... After this, you are at liberty to proceed +to read 'Jowett on Inspiration,'—with what +appetite you may!</p> + +<p>Such is the impression which Mr. Pattison's Essay +is calculated to leave behind. That he had no wicked +intention in writing it, no one who knows him could +for an instant suppose: but <i>the effect</i> of what he has +done is certainly to set his reader adrift on a dreary +sea of doubt. Discomfort and dissatisfaction, confusion +and dismay, are the prevailing sentiments with +which a religious mind, unfortified with learning, +will rise from the perusal of the present Essay: while +the irreligious man will study it with a sneer of ill-concealed +satisfaction. The marks of Mr. Pattison's +own better knowledge, (sufficiently evident to the +quick eye of one who is aware of the writer's high +theological attainments;)—the indications of a truer +individual judgment, (discoverable throughout by one +who <i>knows</i> the author's private worth, and is himself +happily in possession of the clue by which to escape +from this tangled labyrinth:)—<i>these</i> escape the common +reader. To <i>him</i>, all is dreary doubt.</p> + +<p>I must perforce deal with Mr. Pattison's labours +in a very summary manner. The chief complaint I +have to make against him is that he has altogether +omitted what, to you and to me, is the <i>most</i> important +feature of the century which he professes to describe,—namely, +the vast amount of lofty Churchmanship, +the unbroken Catholic tradition, which, with no small +amount of general short-coming, is to be traced +throughout the eighteenth century. To insinuate that +the return to Catholic principles <i>began</i> with the publication +of the 'Tracts for the Times,' (p. 259,) in 1833, +<span class='pagenum'><a name="Page_cxviii" id="Page_cxviii">[cxviii]</a></span>is simply to insinuate what is <i>not</i> true. But Mr. +Pattison does more than 'insinuate.' He states it +openly. "In constructing <i>Catenæ Patrum</i>," (he says,) +"the Anglican closes his list with Waterland or +Brett, and leaps at once to 1833." (p. 255.)—Now, +since Waterland <i>died</i> in 1740 and Brett in 1743, it +is clear that, (according to Mr. Pattison,) a hundred +years and upwards have to be cleared <i>per saltum</i>: +during which the lamp of Religion in these kingdoms +had gone fairly out. But how stands the truth? At +least <i>four</i> "Catenæ Patrum" are given in the "Tracts +for the Times<a name="FNanchor_134_134" id="FNanchor_134_134"></a><a href="#Footnote_134_134" class="fnanchor">[134]</a>;" <i>not one</i> of which is closed with +Waterland or Brett. On the contrary, in the two +former Catenæ (beginning with Jewel and Hooker) +the names of these supposed 'ultimi Romanorum' occur +little more than <i>half way</i>!... "Les faits," therefore, +(as usual with 'Essayists and Reviewers,')—"<i>les faits +sont contraires</i>."—It would be enough to cite Bethell's +'General View of the Doctrine of Regeneration in Baptism,' +which appeared in 1822; and Hugh James +Rose's 'Discourses on the Commission and Duties of +the Clergy,' which were preached in 1826. But the +case against Mr. Pattison, as I shall presently shew, +is abundantly stronger.</p> + +<p>In short, to exclude from sight, as this author so +laboriously endeavours to do, the Catholic element of +the last century and the early part of the present, +is extremely unfair. There had <i>never failed</i> in the +Church of England a succession of illustrious men, +who transmitted the Divine fire unimpaired, down +to yesterday. Quenched in some places, the flame +burned up brightly and beautifully in others. As +for the 'Tracts for the Times,' they speedily assumed +<span class='pagenum'><a name="Page_cxix" id="Page_cxix">[cxix]</a></span>a party character: and by the time that ninety-seven +of them had appeared, the series was discontinued by +the desire of the Diocesan,—who was yet the friend +of its authors. The Tracts do not all, by any means, +represent Anglican (i.e. Catholic) Theology. They +were written by a very few men; while the greatest +of those who had materially promoted the Catholic +movement out of which they sprang, (<i>not</i> which they +<i>occasioned</i>,) were dissatisfied with them; would not +write in them; kept aloof; and foresaw and foretold +what would be the issue of such teaching<a name="FNanchor_135_135" id="FNanchor_135_135"></a><a href="#Footnote_135_135" class="fnanchor">[135]</a>. And +yet, 'Tracts for the Times' did more good than evil, +I suppose, on the whole.</p> + +<p>The truth is, that in every age, (and the last century +forms no exception to the rule,) the history of +the Church on Earth has been a <i>warfare</i>. Mr. Pattison +says contemptuously,—"The current phrases of +'the bulwarks of our faith,' 'dangerous to Christianity,' +are but instances of the habitual position in which we +assume ourselves to stand. Even more philosophic +minds cannot get rid of the idea that Theology is +polemical." (p. 301.) And pray, whom have we to +thank, but such writers as Mr. Pattison, that it is so? +I am one of the many who at this hour are (unwillingly) +neglecting <i>constructive</i> tasks in order to be <i>destructive</i> +with Mr. Pattison and his colleagues! So long as Infidelity +abounds, our service <i>must</i> be a warfare. 'The +Prince of Peace' foretold as much, when He prophesied +to His Disciples that it would be found that He had +"brought on earth, a sword." As much was typically +adumbrated, I suspect, (begging Mr. Jowett's pardon,) +when, at the rebuilding of the walls of the Holy City, +"they which builded on the wall, and they that bare +<span class='pagenum'><a name="Page_cxx" id="Page_cxx">[cxx]</a></span>burdens, with those that laded, every one with one +of his hands wrought in the work, and <i>with the other +hand held a weapon</i>. For the builders, every one had +his sword girded by his side, and so builded<a name="FNanchor_136_136" id="FNanchor_136_136"></a><a href="#Footnote_136_136" class="fnanchor">[136]</a>." May +I not add that the unique position which the Church +of England has occupied, ever since her great Reformation +in respect both of Doctrine and of Discipline +three centuries ago,—is of a nature which must inevitably +subject her to constant storms? An object +of envy to 'Protestant Europe,'—and of hatred to +Rome;—exposed to the hostility of the State, (which +would trample her under foot, if it dared,)—and +viewed with ill-concealed animosity by Dissenters of +every class;—admitting into her Ministry men of +very diverse views,—and restraining them by scarcely +any discipline;—allowing perfect freedom, aye, licentiousness +of discussion,—and tolerating the expression +of almost any opinions,—<i>except those of Essayists and +Reviewers</i>:—how shall the Church of England fail to +adopt 'the bulwarks of the faith' for one of her current +phrases? how not, many a time, deem 'dangerous +to Christianity' the speculations of her sons?... Nay, +polemics <i>must</i> prevail; if only because, in a +certain place, the Divine Speaker already quoted +foretells the partial, (if not the <i>entire</i>,) obscuration +even of true Doctrine, in that pathetic exclamation +of His,—"When the Son of Man cometh, shall He +find the faith upon the Earth<a name="FNanchor_137_137" id="FNanchor_137_137"></a><a href="#Footnote_137_137" class="fnanchor">[137]</a>?" ... In the face of +all this, it is to confuse and mystify the ordinary +reader to draw such a picture of the last century as +Mr. Pattison has drawn here. As dismal a view might +be easily taken of the first, of the second, of the third, +of the fourth, of the fifth century. What Mr. Newman +<span class='pagenum'><a name="Page_cxxi" id="Page_cxxi">[cxxi]</a></span>once designated as "ancient, holy, and happy +times," might very easily indeed be so exhibited as +to seem times of confusion and discord, blasphemy +and rebuke. A discouraging picture might be drawn, +(I suppose,) of every age of the Church's history. +But in, and by itself, it would never be quite a <i>true</i> +picture. For to the eye of Faith there is ever to be +descried, amid the hurly-burly of the storm, the Ark +of <span class="smcap">Christ's</span> Church floating peacefully over the troubled +waters, and making steadily for that Heavenly +haven "where it would be." ... Yes, there is ever +some blessed trace discoverable, that this Life of ours +is watched over by One whose Name is Love; whether +we con the chequered page of History, Ecclesiastical +or Civil; or summon to our aid the story of +our own narrow experience. From the fierce and +fiery opposition, Good is ever found to have resulted; +and <i>that</i> Good was <i>abiding</i>. Out of the weary conflict +ever has issued Peace; and <i>that</i> Peace was of the kind +which 'passeth all understanding;' a Peace which the +world cannot give,—no, nor take away. There are +abundant traces that in all that has happened to the +Church of <span class="smcap">Christ</span>, from first to last, there has been +a purpose and a plan!... No one knows this better +than Mr. Pattison. No man in Oxford could have +drawn out what I have been saying into a convincing +reality, better than he, had he yielded to the instincts +of a good heart, and directed his fine abilities to their +lawful scope.</p> + +<p>The character of the last dismal century, Mr. Pattison +has drawn with sufficient vividness: but that +century armed the Church, (as we shall be presently +reminded,) on the side of the "Evidences of Religion;" +and if it taught her the insufficiency of such +<span class='pagenum'><a name="Page_cxxii" id="Page_cxxii">[cxxii]</a></span>a method, the eighteenth century did its work. Above +all, <i>it produced Bishop Butler</i>.—The previous century, +(the seventeenth,) witnessed the supremacy of fanaticism. +It saw the monarchy laid prostrate, and the +Church trampled under foot, and the use of the Liturgy +prohibited by Act of Parliament. The "Sufferings of +the Clergy" fill a folio volume. But this was the century +which produced our great Caroline Divines! From +Bp. Andrewes to Bp. Pearson,—<i>what</i> a galaxy of names! +Moreover, on the side of the Romish controversy, the +seventeenth century supplied the Church's armoury +for ever,—Stillingfleet, who died in the year 1699, in +a manner closing the strife.—The sixteenth century +witnessed the Reformation of Religion, with all its +inevitably attendant evils; an unsettled faith,—gross +public and private injustice,—an illiterate parochial +clergy:—yet how goodly a body of sound Divinity +did the controversies of that age call forth! The same +century witnessed the rise of Puritanism; but then, +it produced Richard Hooker!—What was the character +of the century which immediately preceded the +Reformation,—the fifteenth?... A tangled web of +good and evil has been the Church's history from the +very first. The counterpart of what we read of in +Eusebius and Socrates is to be witnessed among ourselves +at the present day, and will doubtless be witnessed +to the end! But then, in days of deepest discouragement, +faithful men have never been found +wanting to the English Church, (no, nor <span class="smcap">God</span> helping +her, ever <i>will</i>!) who, like the late Hugh James Rose, +"when hearts were failing, bade us stir up the gift +that was in us, and betake ourselves to our true +Mother." Mean wilee, such names as George Herbert +and Nicholas Farrar, Ken and Nelson, Leighton and +<span class='pagenum'><a name="Page_cxxiii" id="Page_cxxiii">[cxxiii]</a></span>Bishop Wilson, shine through the gloom like a constellation +of quiet stars; to which the pilgrim lifts +his weary eye, and <i>feels</i> that he is looking up to +Heaven!</p> + +<p>When the spirit of the Age comes into collision +with the spirit of the Gospel, the result is sometimes +(as in the earliest centuries,) portentous;—sometimes, +(as in the last,) simply deplorable and grievous. The +battle which seems to be at present waging is of +a different nature. Physical Science has undertaken +the perilous task of hardening herself against the <span class="smcap">God</span> +of Nature. We shall probably see this unnatural +strife prolonged for many years to come;—to be succeeded +by some fresh form of irreligion. Somewhat +thus, I apprehend, will it be to the end: and the men +of every age will in those conflicts find their best probation; +and it will still be the office of the Creator, +in this way to separate the Light from the Darkness,—until +the dawn of the everlasting Morning!</p> + +<p>It is not proposed to enter into the Rationalism +of the last century, therefore; or to inquire into the +causes of the barren lifeless shape into which Theology +then, for the most part, threw itself. I have never +made that department of Ecclesiastical History my +study: and <i>who</i> does not turn away from what is joyless +and dreary, to greener meadows, and more fertile +fields? It shall only be remarked that when the +<i>Credibility</i> of Religion is the thing generally denied, +<i>Evidences</i> will of necessity be the form which much +of the Theological writing of the Day will assume. +Let it not be imagined for an instant that one is the +apologist of what Mr. Pattison has characterized as +"an age of Light without Love." (p. 254.) But +I insist that the theological picture of the last century +<span class='pagenum'><a name="Page_cxxiv" id="Page_cxxiv">[cxxiv]</a></span>is incomplete, until attention has been called to the +many redeeming features which it presents, and which +are all of a re-assuring kind.</p> + +<p>Thus, in the department of sacred scholarship, <i>who</i> +can forgot that our learned John Mill, in 1707, gave +to the world that famous edition of the New Testament +which bears his name, after thirty years of patient +toil? Who can forget our obligations in Hebrew, +to Kennicott? (1718-1783.) Humphrey Hody's +great work on the Text, and older Versions of Holy +Scripture, was published in 1705.—Bingham's immortal +'Origines' began to appear in 1708; and +William Cave lived till 1714.</p> + +<p>In the same connexion should be mentioned Bp. +Gibson, who died in 1748, and Humphrey Prideaux, +whose 'Connexion' is dated 1715. Pococke died on +the eve of the commencement of the last century +(1691); but so great a name casts a bright beam +through the darkness which Mr. Pattison describes so +forcibly. Archbishop Wake died in 1737. Warton, +the author of 'Anglia Sacra,' died at the age of 35 +in 1695.</p> + +<p>Survey next the field of Divinity, properly so called; +and in the face of Mr. Pattison's rash statement that +"we have no classical Theology since 1660," (p. 265,) +take notice that Bp. Bull, one of the greatest Divines +which the Church of <span class="smcap">Christ</span> ever bred, did not begin +to write until 1669, and lived to the year 1709. This +was the man, remember, who received the thanks of +the whole Gallican Church for his 'Judicium Ecclesiæ +Catholicæ,' (i.e. his learned assertion of our <span class="smcap">Saviour's +God</span>head<a name="FNanchor_138_138" id="FNanchor_138_138"></a><a href="#Footnote_138_138" class="fnanchor">[138]</a>;)—the man whose writings would have won +him the reverence and affection of Athanasius and +<span class='pagenum'><a name="Page_cxxv" id="Page_cxxv">[cxxv]</a></span>Augustine and Basil, had he lived in their day; for +he had a mind like theirs. Bp. Pearson did not die +till 1686. Bp. Beveridge wrote till his death in 1707. +Fell, the learned editor of Cyprian, died in 1686: +Stillingfleet lived till 1699. Wall's History of Infant +Baptism appeared in 1705. Wheatly, who led +the way in liturgical inquiry, was alive till 1742; +and Bp. Patrick was a prolific writer till his death in +1707. May we not also claim the excellent and +learned Grabe as altogether one of ourselves?</p> + +<p>Such names do not require special comment. They +are their own best eulogium, and present a high title +to their country's gratitude. The name of Prebendary +Lowth, (the author of an excellent commentary on +the prophets,) reminds us that there was living till +1732 one who fully appreciated the calling of an +Interpreter of God's Word<a name="FNanchor_139_139" id="FNanchor_139_139"></a><a href="#Footnote_139_139" class="fnanchor">[139]</a>. Bishop Lowth his son, +in his great work, (1753,) recovered the forgotten +principle of Hebrew poetry. To convince ourselves +what a spirit existed in some quarters, (notwithstanding +the general spread of the very opinions which +'Essayists and Reviewers' have been so industriously +reproducing in our own day,) it is only necessary +to transcribe the title-page of S. Parker's excellent +'Bibliotheca Biblica,' a Commentary on the Pentateuch, +1720-1735; 'gathered out of the genuine +writings of Fathers, Ecclesiastical Historians, and Acts +of Councils down to the year of our <span class="smcap">Lord</span> 451, being +that of the fourth General Council; and lower, as +occasion may require.'—That learned man designed to +achieve a Commentary on the whole Bible on the same +laborious plan; but his labours and his life, (at the age +of 50,) were brought to an end in 1730.—Dr. Waterland, +<span class='pagenum'><a name="Page_cxxvi" id="Page_cxxvi">[cxxvi]</a></span>born in 1683, and Dr. Jackson, born in 1686,—two +great names!—died respectively in 1740 and +1763.—In 1778, appeared Dr. Townson's admirable +'Discourses on the Gospels.' The author lived till +1792. Pious Bp. Horne (1730-1792) has left the +best evidence of his ability as a Divine in the Introduction +to his Commentary on the Psalms. Jones of +Nayland is found to have lived till 1800. Bp. Horsley, +a great champion of orthodoxy of belief, as well as +an excellent commentator, critic, and Sermon writer, +lived till 1806. Not seven years have elapsed since +there was to be seen among ourselves a venerable +Divine, who was declared in 1838, by the chief promoter +of the 'Tracts for the Times,' to have "been +reserved to report to a forgetful generation what was +the Theology of their Fathers<a name="FNanchor_140_140" id="FNanchor_140_140"></a><a href="#Footnote_140_140" class="fnanchor">[140]</a>." Martin Joseph +Routh, died in 1854, after completing a century of +years. In 1832 appeared his 'Scriptorum Ecclesiasticorum +Opuscula.' His 'Reliquæ Sacræ' had appeared +in 1814. The work was undertaken so far back as +1788. The last volume appeared in 1848, and concluded +with a <i>Catena</i> of authorities on the great +question which was denied by the unbelievers of the +last century, and <i>is</i> denied by the 'Essayists and +Reviewers' of this<a name="FNanchor_141_141" id="FNanchor_141_141"></a><a href="#Footnote_141_141" class="fnanchor">[141]</a>. Here then was one who had +borne steady witness in the Church of England to +what is her genuine Catholic teaching from a period +dating long before the birth of any one who was concerned +with the 'Tracts for the Times.'</p> + +<p><span class='pagenum'><a name="Page_cxxvii" id="Page_cxxvii">[cxxvii]</a></span> +More ancient names present themselves as furnishing +exceptions to Mr. Pattison's dreary sentence. +From Abp. Potter and Leslie, down to Abp. Laurence +and Van Mildert,—how many might yet be specified! +We have not hitherto mentioned Abp. Leighton, who +died in 1684: Hickes, Johnson, and Brett, who survived +respectively till 1715, 1725, and 1743: the +truly apostolic Wilson, Bishop of Sodor and Man (1663-1755,)—a +name, by the way, which deserves far +more distinct and emphatic notice than can here be +bestowed upon it; and Nelson, the pious author of +'Fasts and Festivals,' who died in 1715. We had +good Iz. Walton, till 1683, and holy Ken till 1711. +Richard Hele, author of 'Select Offices,' (which appeared +in 1717,) is a name not forgotten in Heaven +certainly, though little known on Earth; while Kettlewell +and Scandret begin a Catena of which good +Bishop Jolly would be only one of the later links. +Meanwhile, the reader is requested to take notice that +there were many other excellent Divines of the period +under consideration, (as Long and Horbery;) men +who made no great figure indeed, but who were evidently +persons of great piety and sound judgment; +while their learning puts that of 'Essayists and Reviewers' +altogether to the blush.</p> + +<p>But I have reserved for the last, a truly noble +name,—which Mr. Pattison, (with singular bad taste, +to say no worse,) mentions only to disparage. I allude +to Dr. Joseph Butler, Bishop of Durham; whose +'Analogy of Religion, Natural and Revealed, to the +Constitution and Course of Nature,'—remains, at the +end of a century, unanswerable as an Apology,—unrivalled +as a text-book,—unexhausted as a mine +of suggestive thought. It may be convenient for an +<span class='pagenum'><a name="Page_cxxviii" id="Page_cxxviii">[cxxviii]</a></span>'Essayist and Reviewer' to declare that "the merit of +the Analogy lies in its want of originality." (p. 286.) +There was not much originality perhaps in the remark +that an apple falls to the ground. Whatever the +faults of the Analogy, that work, under <span class="smcap">God</span>, <i>saved +the Church</i>. However "depressing to the soul" (p. 293.) +of Mr. Pattison, it is nevertheless a book which will +invigorate Faith, and brighten Hope, and comfort +Charity herself,—long after the spot where he and +I shall sleep has been forgotten: long after our very +names will be hard to find.</p> + +<p>Let me turn from this illustrious individual, to one +whose very name is perhaps unknown. One loves to +think that there are at all times plenty of good men, +who are doing <span class="smcap">God's</span> work in the world, in quiet +corners; but whose names do not perhaps rise to the +surface and emerge into notice, throughout the whole +of a long life. Conversely, how many must there be, +the blessing of whose example and influence has extended +down from the surface, (where perhaps it was +acknowledged and appreciated by all,) until it made +itself felt by the humblest units of a lowly country +parish!... The obscure village of Finmere, (in Oxfordshire,) +was so happy as to enjoy for its Rector, +from 1734 to 1771, the Rev. Thomas Long, M.A.,—"a +man," (says the Register,) "of the most exemplary +piety and charity." He presented to the church twelve +acres of land, "charging it with a yearly payment of +fifteen shillings to the Clerk, <i>as a recompense to him for +attending on the Fasts and Festivals</i>; and ordering sixpence +to be deducted from the payment, for each time +the Clerk failed to attend on those days,—unless let +by sickness." About ten years ago, there was found +in the hands of a labouring man at Finmere, a solitary +<span class='pagenum'><a name="Page_cxxix" id="Page_cxxix">[cxxix]</a></span>copy of a printed "Lecture," by this individual, "addressed +to the young persons" of the village, (1762,) +which begins as follows:—"I have usually, once +every three years, gone through a course of Lectures +upon the Catechism; but considering my age and +great infirmities, it is not very probable I should continue +this practice any longer. I am willing therefore, +as a small monument of my care and affection for you, +to print the last of these Lectures," &c.... What +heart so dull as not to admit that men like this, (and +there were <i>many</i> of them!) are quite good enough to +redeem an age from indiscriminate opprobrium and +unmitigated contempt?</p> + +<p>Shall we omit, after this enumeration, to notice the +singular fact that <i>Discipline</i> still lingered on,—even +the discipline of <i>public penance</i>,—until within the +memory of aged persons yet living? Merchants in +the city of London wore mourning during Lent, within +the present century. It is only within the last thirty +years that formulæ expressive of reliance on the Divine +blessing have been expunged from bills-of-lading, and +similar printed documents. In the beginning of the +period discoursed of by Mr. Pattison, (viz. in the year +1714,) the excellent Robert Nelson, in "An Address +to Persons of Quality and Estate," proposed as objects +for the generosity of the affluent, such institutions as +the following:—"the creating of Charity Schools,"—of +"Parochial Libraries in the meanly endowed Cures +throughout England,"—of "a superior School for +training up Schoolmasters and Schoolmistresses,"—and +of "Colleges or Seminaries for the Candidates of Holy +Orders." He suggested that there should be "Houses +of Hospitality for entertaining Strangers;" "Suffragan +Bishops, both at home and in the Western Planta<span class='pagenum'><a name="Page_cxxx" id="Page_cxxx">[cxxx]</a></span>tions;" +"Colleges for receiving Converts from Popery." +Some of Nelson's suggestions read like vaticinations. +He points out the need of Ladies' Colleges,—of +a Hospital for Incurables,—of Ragged Schools, +(for what else is a school "for the distressed children +called the <i>Black-guard</i>?"),—and of Houses of Mercy +for the reception of penitent fallen women.—Is it right +to speak of a century which could freely contemplate +such works as these and carry into execution many of +them<a name="FNanchor_142_142" id="FNanchor_142_142"></a><a href="#Footnote_142_142" class="fnanchor">[142]</a>, without some allusion to the leaven which was +at work beneath the dry crust of Society? the living +Catholic energy which neither the average dulness +of the pulpit could quench, nor the lifeless morality +which had been popularly substituted for Divinity +could destroy?</p> + +<p>We are abundantly prepared therefore for Mr. Pattison's +admission that "public opinion was throughout +on the side of the defenders of Christianity:" (p. 313:)—that, +"however a loose kind of Deism might be the +tone of fashionable circles, it is clear that distinct disbelief +of Christianity was by no means the general +state of the public mind. The leaders of the Low-Church +and Whig party were quite aware of this. +Notwithstanding the universal complaints of the High-Church +party of the prevalence of infidelity, it is obvious +that this mode of thinking was confined to a +very small section of society." (p. 313.)</p> + +<p>And surely it should not escape us that the peculiar +form which unbelief assumed during the period under +discussion, resulted in a benefit to the Church. "The +eighteenth century," (says our author,) "enforced the +<span class='pagenum'><a name="Page_cxxxi" id="Page_cxxxi">[cxxxi]</a></span>truths of Natural Morality with a solidity of argument +and variety of proof which they have not received +since the Stoical epoch, if then." (p. 296.) +"The career of the Evidential School, its success and +its failure, has enriched the history of Doctrine," not +indeed "with a complete refutation of that method as +an instrument of theological investigation," (p. 297,) +(witness the immortal 'Analogy' of Bishop Butler!)—but, +certainly with very precious experience. That +age has bequeathed to the Church a vast body of controversial +writing which she could ill afford to part +with at the present day.</p> + +<p>So far, we have little to complain of in Mr. Pattison's +Essay, except on the side of omission. <i>But</i> +for the fatal circumstance of the company in which +the learned writer comes abroad, and <i>the avowed purpose</i> +with which he is found there, a charitable construction +might have been put upon most of the present +performance. The following sentences, on the +other hand, are <i>not</i> excusable.</p> + +<p>"In the present day when a godless orthodoxy +threatens, as in the fifteenth century, to extinguish +religious thought (!) altogether, and nothing is allowed +in the Church of England but the formulæ of +past thinkings, which have long lost all sense of any +kind, (!) it may seem out of season to be bringing +forward a misapplication of common-sense in a bygone +age," (p. 297.)</p> + +<p>The "orthodoxy" of the fifteenth century is something +new to us. So is the prospect "in the present +day," of an "extinction of religious thought,"—the +result of "godless orthodoxy." The fault, or the +misfortune of the Church of England then, is, that she +retains "<i>the formulæ of past thinkings, which have long +<span class='pagenum'><a name="Page_cxxxii" id="Page_cxxxii">[cxxxii]</a></span>lost all sense of any kind</i>." (p. 297.) If this does not +mean the English <i>Book of Common Prayer</i>, what <i>does</i> +it mean? And if it <i>means</i> the English Prayer-Book, +how can Mr. Pattison retain his commission in the +Church of England, and exclusively employ a Book +which he presumes so to characterize?</p> + +<p>But this is <i>ad hominem</i>. The learned writer proceeds:—"There +are times and circumstances when +religious ideas will be greatly benefited by being +submitted to the rough and ready tests by which busy +men try what comes in their way; by being made to +stand their trial, and be fully canvassed, <i>coram populo</i>. +As Poetry is not for the critics, so Religion is not for +the Theologians." (p. 297.)</p> + +<p>No doubt. But does Mr. Pattison then really mean +to tell us that the proper tribunal before which the +Creeds, (for example,) of the Catholic Church,—our +Communion and Baptismal offices,—the structure of +our Calendar, and so forth,—should "<i>stand their +trial</i>, and be <i>freely canvassed</i>," is, "<i>coram populo</i>?" A +"rough and ready test," this, of Truth, I grant; aye, +a <i>very</i> "rough" one. But was it ever,—can it ever +be,—a <i>fair</i> test? Let us hear Mr. Pattison out, on +the subject of Religion:—</p> + +<p>"When it is stiffened into phrases, and these phrases +are declared to be objects of reverence but not of intelligence, +it is on the way to become <i>a useless encumbrance; +the rubbish of the past; blocking the road</i>. +Theology then retires into the position it occupies in +the Church of Rome at present, an unmeaning frostwork +of dogma, out of all relation to the actual history +of Man." (pp. 297-8.)</p> + +<p>It cannot be necessary to discuss such sentiments. +With Mr. Pattison personally, I <i>will not</i> condescend +<span class='pagenum'><a name="Page_cxxxiii" id="Page_cxxxiii">[cxxxiii]</a></span>to discuss them,—until he has divested himself of that +"useless encumbrance," and ceased to employ daily +"that rubbish of the past," which yet the two letters +he subjoins to his name indicate, in the most solemn +manner, his reverence for; and which alone make him +<i>Reverendus</i>.</p> + +<p>But speaking to others,—speaking to <i>you</i>, my +friends,—let me point out that "the tendencies of +<i>irreligious</i> thought in England, 1860-1861," are <i>indeed</i> +in a direction where the Prayer-Book is found to +be <i>effectually</i> "blocking up the road." (pp. 297-8.) +Mr. Pattison is simply dreaming,—haunted by the +phantoms of his own brain, and talking the language +of the den,—when he complains that "the Philosophy, +now petrified into tradition, may once have +been a vital Faith; but now that" it is "withdrawn +from public life," has ceased to be a "social influence." +(p. 298.) And when he would exalt the last century +at the expence of the present, (pp. 298-9,) he shews +nothing so much as the morbid state of his own imagination,—the +disordered condition of his own mind. +He has blinded himself; and he will not or he cannot +see in the healthier tone of our popular Divinity,—in +the increased attention to the study of Holy Scripture,—in +the impulse which Liturgical inquiries have +received since Wheatly's useful volume appeared;—or +again, in the immense number of Schools and +Churches which have been recently built,—in the +marvellous change for the better which has come over +the Clergy of the Church of England within the present +century,—in the vast development of our Colonial +Episcopate within the last few years,—in the rapid +increase of Institutions connected more or less directly +with the Church,—and I will add, in the conspicuous +<span class='pagenum'><a name="Page_cxxxiv" id="Page_cxxxiv">[cxxxiv]</a></span>loyalty of the nation;—a practical refutation of his +own injurious insinuations; a blessed earnest that +God has <i>not</i> forsaken us; and that we shall <i>yet</i> be +a blessing to the World! The people of England, I +am persuaded, are in the main very sincerely attached +to their Prayer-Book. To them, it is not "a useless +encumbrance, the rubbish of the past, blocking the +road." Nay, there is a "rough and ready test" of +what is the current temper of the age in things religious, +to which I appeal with infinite satisfaction. I +mean, <i>the general burst of execration with which "Essays +and Reviews" have been received</i>, from one end of the +kingdom to the other. <i>The censure of all the Bishops</i>, +and of <i>both Houses of Convocation</i>; re-echoed, as it has +been, through <i>all ranks of the community</i>, is a great +fact;—a fact which I cordially recommend to Mr. +Pattison's attention, when he would philosophize on +the religious tendencies of his countrymen.</p> + +<p>The age we live in, (Heaven knows!) has many +drawbacks. <i>What</i> age of the Church has <i>not</i> had +them? The fatal disposition which prevails to relax +all the ancient safeguards,—the desire to tamper yet +further with the Law of Marriage, and to desecrate +the Christian Sabbath,—these are grievous features +of the times; which may well occasion alarm and +create perplexity. But nothing of the kind should +ever make us despond; much less despair. There is +One above "who is over all, <span class="smcap">God</span> blessed for ever." +Shall we not rather seek to employ these advantages +which we have, with a single heart, a single eye to +<span class="smcap">God's</span> glory; and leave the issue, with a generous +confidence, to <i>Him</i>?... It was thus that the great +philosophic Divine of the last century comforted himself, +amid darker days than <i>we</i> shall ever experience.</p> + +<p><span class='pagenum'><a name="Page_cxxxv" id="Page_cxxxv">[cxxxv]</a></span> +"As different ages have been distinguished by different +sorts of particular errors and vices, the deplorable +distinction of ours," (he said,) "is an avowed +scorn of Religion in some, and a growing disregard to +it in the generality." "It is impossible for me, my +brethren,"—(Butler is still addressing the clergy of +his Diocese, 1761,)—"to forbear lamenting with you +the general decay of Religion in this nation; which is +now observed by every one, and has been for some +time the complaint of all serious persons. The influence +of it is more and more wearing out of the minds +of men;" while "the number of those who profess +themselves unbelievers, increases, and with their +number their zeal. Zeal, it is natural to ask,—for +what? Why truly <i>for</i> nothing, but <i>against</i> everything +that is sacred and good among us<a name="FNanchor_143_143" id="FNanchor_143_143"></a><a href="#Footnote_143_143" class="fnanchor">[143]</a>." And yet, +in days dark as those, Piety could suggest that "no +Christian should possibly despair;" and Faith could +assign as the reason of this blessed confidence,—"<i>For +He who hath all power in Heaven and Earth, hath promised +that He will be with us to the end of the world.</i>"</p> + +<p>It is time to dismiss Mr. Pattison's Essay. In +doing so, I will not waste my time and yours by carping +at the many errors of detail into which he has +(not inexcusably) fallen. These are the accidents,—not +the essence of his paper. The root of bitterness +with the Author is, clearly enough, <i>the Theory of Religious +Belief in the Church of England</i>. His concluding +words shew this plainly. The sting of the Essay +is in the tail:—</p> + +<p>"In the Catholic theory the feebleness of Reason is +met half-way, and made good by the authority of the +Church. When the Protestants threw off this authority, +<span class='pagenum'><a name="Page_cxxxvi" id="Page_cxxxvi">[cxxxvi]</a></span>they did not assign to Reason what they took +from the Church, but to Scripture. Calvin did not +shrink from saying that Scripture 'shone sufficiently +by its own light.' As long as this could be kept to, +the Protestant theory of belief was whole and sound. +At least it was as sound as the Catholic. In both, +Reason, aided by spiritual illumination, performs the +subordinate function of recognising the supreme authority +of the Church, and of the Bible, respectively. +Time, learned controversy, and abatement of zeal, +drove the Protestants generally from the hardy but +irrational assertion of Calvin. Every foot of ground +that Scripture lost was gained by one or other of the +three substitutes: Church-authority, the Spirit, or Reason. +Church-authority was essayed by the Laudian +divines, but was soon found untenable, for on that +footing it was found impossible to justify the Reformation +and the breach with Rome." [O shame!] "The +<span class="smcap">Spirit</span> then came into favour along with Independency. +But it was still more quickly discovered that +on such a basis only discord and disunion could be +reared. There remained to be tried Common Reason, +carefully distinguished from recondite learning, and +not based on metaphysical assumptions. To apply +this instrument to the contents of Revelation was the +occupation of the early half of the eighteenth century; +with what success has been seen. In the latter part +of the century the same Common Reason was applied +to the external evidences. But here the method fails +in a first requisite,—universality; for even the shallowest +array of historical proof requires some book-learning +to apprehend."—(pp. 328-9.)</p> + +<p>Now all this is discreditable to Mr. Pattison as a +Philosopher and as a Divine. <i>When</i> did Protestant +<span class='pagenum'><a name="Page_cxxxvii" id="Page_cxxxvii">[cxxxvii]</a></span>England "throw off the authority" of the Church?—What +are <i>Calvin's</i> opinions to <i>her</i>?—How does 'Independency,' +'Rationalism,' or any other unsound principle, +affect <i>us</i>? Look at our Prayer-Book. Is it not +the same which it was from the beginning? The +Sarum Use, reformed and revised, has been our unbroken +heritage as Christian men, from the first. Essentially +remodelled in the days of Edward VI., the +recension of our "Laudian Divines" is, (by <span class="smcap">God's</span> +great mercy!) still ours. What other teaching but +that of <i>the Book of Common Prayer</i>, is, to this hour, +the authoritative teaching of the Church of England? +Why insinuate there has been vicissitude of Theory, +where notoriously there has been none? Why imply +that the storms which periodically sweep over the +citadel of our Zion are effectual to remove the old +foundations and to substitute new? What but a +hollow heartless Scepticism <i>can</i> be the result of such +an abominable passage as the foregoing?</p> + +<p>"Whoever will take the religious literature of the +present day as a whole, and endeavour to make out +clearly on what basis Revelation is supposed by it to +rest, whether on Authority, on the Inward Light, on +Reason, on self-evidencing Scripture, or on the combination +of the four, or some of them, and in what proportions; +would probably find that he had undertaken +a perplexing but not altogether profitless inquiry."—(p. 329.) +And so the Essay ends.</p> + +<p>With a short comment on the proposed problem, +I also shall conclude.</p> + +<p>No one but a fool would set about the task which +Mr. Pattison here proposes. The current "religious +literature <i>of the day</i>" cannot be supposed, for an instant, +to be an adequate exponent of the mind of the +Church of England,—or of any other Church. Reve<span class='pagenum'><a name="Page_cxxxviii" id="Page_cxxxviii">[cxxxviii]</a></span>lation +rests, at this hour, on exactly the same basis on +which it has always rested, and on which it will rest, +to the end of time; let the age be faithful, or faithless,—learned +or unlearned,—rationalizing or scientific,—sceptical +or superstitious,—or whatever else +you will. And if I am asked to explain myself, I +would humbly say,—(always submitting my own +statements in such a matter to the judgment of the +Bishops and Doctors of the Church of England,)—that +we receive the Bible on the authority of <i>the +Church</i>. The Church teaches us by the concurrent +voices of many Fathers, Doctors, Saints, how to interpret +the Bible; and convinces us that the three +Creeds which she delivers to us as her own independent +tradition, may be proved thereby; being in entire +conformity with Holy Scripture, though not originally +deduced from it. "Self-evidencing" is hardly +a correct epithet to bestow upon Scripture. And +yet, from the evidence which the New Testament supplies +to the Old, and from the interpretation which +it puts upon its teaching, we should not despair +of proving the Truth of Revelation, to one who had +neither darkened the inward Light, nor perverted +his Reason.</p> + +<p>In truth, however, it is idle thus to speculate. We +have been born into the world during the nineteenth +Century, whether we wish it or not. We have been +nourished, (<span class="smcap">God</span> be thanked!) in the bosom of the +Christian Church, whether we would or no. The glory +of the Gospel has informed our natural reason, and we +cannot undo the blessed process, strive we as much as +we will. The "inward Light," (as we call it,) is the +lingering twilight of the Day of Creation, in the case +of the heathen,—the reflected ray of the noontide of +the Gospel, even in the case of the modern unbeliever. +<span class='pagenum'><a name="Page_cxxxix" id="Page_cxxxix">[cxxxix]</a></span>We cannot escape from these conditions of our being, +although we may affect to ignore them, or pretend to +turn our eyes the other way. <i>No</i> help however is to +be rejected. <i>No</i> faculty of the soul need be denied the +privilege of assisting to convince the doubting heart. +The inward Light may not be disparagingly spoken +of: for what if it should prove to be a ray sent down +from the Father of Lights, to illumine the dark places +of the soul? The aid of Reason is not to be excluded; +for what is Faith but the highest dictate of the Reason? +Faith, (let us ever remember,) being opposed +not to <i>Reason</i>, but to <i>Sight</i>!... And who for a moment +supposes that we disparage the office of Reason, +because we speak of the authority of the Church, in +controversies of Faith? We simply proclaim the +Church to be the appointed witness and keeper of +Holy Writ; and when we are invited "<i>to make out +clearly</i> on what basis Revelation is supposed to rest," +(p. 329,) we point,—where else <i>should</i> we point?—unhesitatingly +to <i>her</i> unwavering witness from the +beginning.</p> + +<hr style='width: 45%;' /> + +<p>VII. The Essay which brings up the rear in this +very guilty volume is from the pen of the "<span class="smcap">Rev. +Benjamin Jowett, M.A.</span>, [Fellow and Tutor of Balliol +College, and] Regius Professor of Greek in the University +of Oxford,"—"a gentleman whose high personal +character and general respectability seem to +give a weight to his words, which assuredly they do +not carry of themselves<a name="FNanchor_144_144" id="FNanchor_144_144"></a><a href="#Footnote_144_144" class="fnanchor">[144]</a>." His performance is entitled +"<span class="smcap">On the Interpretation of Scripture</span>:" being, +in reality, nothing else but a laborious <i>denial of its +Inspiration</i>.</p> + +<p><span class='pagenum'><a name="Page_cxl" id="Page_cxl">[cxl]</a></span> +Mr. Jowett's quarrel is with the whole body of +Commentators on the Bible,—ancient and modern; +with the whole Church Catholic. He cannot endure +the claim of that Book, (like its Divine object and +Author,) to "a Name which is above every other +Name." That Plato and Sophocles should be capable +of but one method of Interpretation, and <i>that</i> the +literal,—while the Bible lays claim to a yet profounder +meaning,—so distresses the Regius Professor +of Greek, that he has appropriated to himself almost +a quarter of the present volume, in order that he may +cast laborious and systematic ridicule on the very +supposition. Some parts of his method I propose presently +to submit to <i>exactly the same "free handling" +which he has himself applied to <span class="smcap">the Word of God</span></i>. In the +meantime, since it is my intention not only to demonstrate +the worthlessness of the structure which Mr. +Jowett has with so much perverse industry here built +up, by an examination of some parts of it in detail, +but also to pull down as much of the fabric as I am +able within a small compass,—(the construction of +something which it is hoped will prove more durable, +being to be found in my IIIrd and IVth, Vth +and VIth Sermons,)—I proceed at once to inspect the +foundation-stone of his edifice; and briefly to demonstrate +its absolute insecurity.</p> + +<p><b>1.</b> Mr. Jowett's fundamental principle is expressed +in the following brief precept: "<i>Interpret the Scripture +like any other book.</i>" (p. 377.) To this favourite tune, +(although he plays many intricate variations on it,) +he invariably reverts in the end<a name="FNanchor_145_145" id="FNanchor_145_145"></a><a href="#Footnote_145_145" class="fnanchor">[145]</a>. On this preliminary +postulate therefore, which, at first sight, to a candid +<span class='pagenum'><a name="Page_cxli" id="Page_cxli">[cxli]</a></span>mind, seems fair enough, I proceed to remark as +follows:—</p> + +<p>Mr. Jowett's formula may be cheerfully and entirely +accepted,—<i>apart from the sinister glosses which he immediately +proceeds to put upon it</i>. By all means "Interpret +the Scripture like any other book." Let us +see to what result this principle will conduct us. As +for the formula itself, I take the liberty to assume +that it <i>ought to mean</i> somewhat as follows:—"Approach +the volume of Holy Scripture with the same +candour, and in the same unprejudiced spirit with +which you would approach any other famous book of +high antiquity. Study it with at least the same attention. +Give at least equal heed to all its statements. +Acquaint yourself at least as industriously with its +method, and with its principle; employing and applying +either, with at least equal fidelity, in its interpretation. +Above all, beware of playing tricks with its +plain language. Beware of suppressing any part of +the evidence which it supplies as to its own meaning. +Be truthful, and unprejudiced, and honest, and consistent, +and logical, and exact throughout, in your +work of Interpretation. '<span class="smcap">Interpret Scripture like +any other book.</span>'"</p> + +<p>Now, (not to be tedious,) if <i>this</i> were Mr. Jowett's +principle, all further discussion would be at an end. +The general question of the right method of interpreting +the Bible would be easily settled; but it +would be hopelessly settled—<i>against the Regius Professor +of Greek</i>. As I have briefly shewn, (from +p. 144 to p. 160 of the present volume,) our <span class="smcap">Lord</span> +and His Apostles openly and repeatedly claim for +Scripture that very depth of meaning, that very extent +of signification, which Mr. Jowett so strenuously +<span class='pagenum'><a name="Page_cxlii" id="Page_cxlii">[cxlii]</a></span>maintains that it does <i>not</i> possess.—This great fact, +he prudently takes no notice of. He simply ignores +it. Either he has overlooked it, through inadvertency: +or he has omitted it, as not perceiving its +force and bearing on the question: or he has disingenuously +kept it back. He must choose between +these three suppositions. If he has overlooked the +fact on which I lay so much stress,—he is a careless +and incompetent reader. If he has failed to see its +force and bearing on the question,—he is a weak and +illogical thinker. If he has deliberately suppressed +it, knowing its fatal power,—he is simply a dishonest +man. To prevent offence, I may as well state freely +that my entire conviction is that he is simply a weak +and illogical person. My warrant for this opinion is +especially the very sad performance of his now under +consideration.</p> + +<p>It is clear however that the paraphrase above +hazarded does <i>not</i> express Mr. Jowett's principle. +"Interpret the Bible like any other book," means +with him something else. And what it <i>does</i> mean, +the Reverend author does not suffer us to doubt. +He shews that his meaning is, <i>Interpret the Bible +like any other book</i>, <span class="smcap">for</span> <i>it is like any other book</i>. I +proceed to shew that this <i>is</i> Mr. Jowett's meaning.</p> + +<p>It becomes necessary however at once to introduce +to the reader's notice the main inference which, (as +already hinted,) flows from Mr. Jowett's favourite +position. "<i>Interpret</i> Scripture like any other book,"—he +says. His business is with <i>the Interpretation</i> +of "the Jewish and Christian Scriptures;" and he +begins by eagerly assuring us,—and is strenuous in +all that follows to make us believe,—(but simply on +<i>à priori</i> grounds!)—that "the true glory and note +<span class='pagenum'><a name="Page_cxliii" id="Page_cxliii">[cxliii]</a></span>of Divinity in these, is <i>not</i> that they have hidden, +mysterious, or double meanings; but <i>a simple and +universal one</i>, which is beyond them and will survive +them." (p. 332.) "Is it admitted," (he asks, at the +end of many pages,) "that <i>the Scripture has one and +only one true meaning</i>?" (p. 368.)</p> + +<p>Let us hear what reasons the Reverend author of +this seventh Essay is able to produce in support of his +favourite opinion. He approaches the subject from +a respectful distance:—</p> + +<p>(i) "It is a strange, though familiar fact,"—(such +are the opening words of his Essay,)—"that great +differences of opinion exist respecting the Interpretation +of Scripture." (p. 330.)—'Familiar,' the fact +is, certainly; but why 'strange?' A Book of many +ages,—of immense antiquity,—of most varied character,—treating +of the unseen world,—purporting +to be a mysterious composition,—and by all Christian +men believed to have <span class="smcap">God</span> for its true Author: a book +which has come into collision with every form of +human error, and has triumphed gloriously over every +form of human opposition:—<i>how</i> can it be thought +'strange' that the interpretation of such a book should +have provoked "great differences of opinion?" ... +Surely none but the weakest of thinkers, unless +committed to the assumption that <i>the Bible is like +any other book</i>, could ever have penned such a silly +remark.</p> + +<p>(ii) "We do not at once see <i>the absurdity</i> of the +same words having many senses, or free our minds +from <i>the illusion</i> that the Apostle or Evangelist must +have written with a reference to the creeds or controversies +or circumstances of other times. Let it be +considered, then, that this extreme variety of inter<span class='pagenum'><a name="Page_cxliv" id="Page_cxliv">[cxliv]</a></span>pretation +<i>is found to exist in the case of no other book, +but of the Scriptures only</i>." (p. 334.)</p> + +<p>But the "phenomenon" which Mr. Jowett represents +as "so extraordinary that it requires an effort +of thought to appreciate it," (<i>Ibid.</i>,) does not seem +at all extraordinary to any one who does not begin by +<i>assuming</i> that the Bible is "like any other book."—If +<i>the Bible be inspired</i>,—then all is plain!</p> + +<p>(iii) "Who would write a bulky treatise about the +method to be pursued in interpreting Plato or Sophocles?"—asks +Mr. Jowett. (p. 378.)—No one but +a fool!—is the obvious reply. Plato and Sophocles +are ordinary books; and therefore <i>are to be interpreted</i> +like any other book. The Bible not so, as we shall +see by and by. Again,—</p> + +<p>(iv) "Each writer, each successive age, has characteristics +of its own, as strongly marked, or more +strongly, than those which are found in the authors +or periods of classical Literature. These differences +are not to be lost in <i>the idea of a Spirit from whom they +proceed, or by which they were overruled</i>. And therefore, +illustration of one part of Scripture by another should +be confined to writings of the same age and the same +authors, except where the writings of different ages or +persons offer obvious similarities. It may be said, +further, that illustration should be chiefly derived, +not only from the same author, <i>but from the same +writing, or from one of the same period of his life</i>. For +example, the comparison of St. John and the 'synoptic' +Gospels, or of the Gospel of St. John with the Revelation +of St. John, will tend <i>rather to confuse than to +elucidate the meaning of either</i>." (pp. 382-3.)—But +really, in reply, it ought to suffice to point out that +the result of the Church's experience for 1800 years +<span class='pagenum'><a name="Page_cxlv" id="Page_cxlv">[cxlv]</a></span>has been the very opposite of the Professor's. "<i>The +idea of a <span class="smcap">Spirit</span> from whom they proceeded</i>," is, to the +thoughtful part of mankind, <i>the only intelligible clue</i> to +the several books of Holy Scripture, from Genesis to +Revelation! Hence "the marginal references to the +English Bible," (to which Mr. Jowett devotes a depreciatory +half page,) so far from being the dangerous or +useless apparatus which he represents, we hold to be +an instrument of paramount importance for eliciting +the true meaning of Holy Writ.—In a word, he is +reasoning about the Bible on <i>the assumption</i> that the +Bible is <i>like any other book</i>.</p> + +<p>(v) "To attribute to St. Paul or the Twelve the +abstract notion of Christian Truth which afterwards +sprang up in the Catholic Church ... is the same +error as to attribute to Homer the ideas of Thales or +Heraclitus, or to Thales the more developed principles +of Aristotle and Plato." (p. 354.)—<i>Not if St. Paul and +the Twelve were inspired.</i></p> + +<p>(vi) He bids us remark, with tedious emphasis, that +although the same philological and historical difficulties +which occur in Holy Scripture are found in +profane writings, yet "the meaning of classical authors +is known with comparative certainty; and the +interpretation of them seems to rest on a scientific +basis.... <i>Even the Vedas and the Zendavesta</i>, though +beset by obscurities of language probably greater than +are found in any portion of the Bible, are interpreted, +at least by European scholars, according to fixed rules, +and beginning to be clearly understood." (p. 335.)</p> + +<p>But at the end of several weak sentences, through +which the preceding fallacy is elongated into distressing +tenuity, <i>who</i> does not exclaim,—The supposed +"scientific" basis on which the interpretation of books +<span class='pagenum'><a name="Page_cxlvi" id="Page_cxlvi">[cxlvi]</a></span>in general rests, is simply this; (α) that being <i>merely +human</i>, and (β) <i>not professing</i> to have any other than +their obvious literal meaning,—they are all interpreted +in the obvious ordinary way!</p> + +<p>For (α),—If any book were even <i>suspected</i> to be +Divine, the manner of interpreting it would of course +be different. Not that the "basis" of such Interpretation +would therefore cease to be "scientific!" Take +the only known instance of such a Book. The Bible +has been suspected (!) for 1800 years to be inspired. +How has it fared with the Bible?</p> + +<p>The Science of Biblical Interpretation is one of the +noblest and best understood in the world. It has +been professed and practised in every country of +Christendom. The great Masters of this Science have +been such men as Hilary of Poictiers, Basil and the +two Gregories in Asia Minor, Epiphanius in Cyprus, +Ambrose at Milan, John Chrysostom at Antioch, +Jerome in Palestine, Augustine in Africa, Athanasius +and Cyril at Alexandria. The names descend in an +unbroken stream from the first four centuries of our +æra down to the age of Andrewes, and Bull, and +Pearson, and Mill. These men all interpret Scripture +in one and the same way. Their principles are the +same throughout. They were all Professors of <i>the +same Sacred Science</i>.</p> + +<p>But (β),—If a book even <i>professes</i> to have a hidden +meaning, it is interpreted by a special set of canons. +Thus Dante's great poem<a name="FNanchor_146_146" id="FNanchor_146_146"></a><a href="#Footnote_146_146" class="fnanchor">[146]</a> may not be read as Hume's +History of England is read.—To proceed, however.</p> + +<p><span class='pagenum'><a name="Page_cxlvii" id="Page_cxlvii">[cxlvii]</a></span> +(vii) Sophocles is perhaps the most subtle of the +ancient Greek poets. "Several schools of critics have +commented on his works. To the Englishman he has +presented one meaning, to the Frenchman another, to +the German a third; the interpretations have also differed +with the philosophical systems which the interpreters +espoused. To one the same words have appeared +to bear a moral, to another a symbolical meaning; +a third is determined wholly by the authority +of old commentators; while there is a disposition to +condemn the scholar who seeks to interpret Sophocles +from himself only and with reference to the ideas and +beliefs of the age in which he lived. And the error +of such an one is attributed not only to some intellectual +but even to a moral obliquity (!) which prevents +his seeing the true meaning." (p. 336.)</p> + +<p>It has fared with Sophocles therefore, (according to +Mr. Jowett,) <i>in all respects as it has fared with the +Bible</i>. "It would be tedious," (he justly remarks,) +"to follow the absurdity which has been supposed +into details. By such methods," Sophocles or Plato +might "be made to mean anything." (p. 336.)</p> + +<p>But who does not perceive that the obvious way to +escape from the supposed difficulty, is to remember +that <i>neither Sophocles nor Plato was inspired</i>!... +Mr. Jowett's difficulty is occasioned by his assumption +that <i>the Bible stands on the same level as Plato +and Sophocles</i>.</p> + +<p>(viii) Again,—"If it is not held to be a thing impossible +that there should be agreement in the meaning +of <i>Plato and Sophocles</i>, neither is it to be regarded +as absurd, that there should be a like agreement in +the interpretation of <i>Scripture</i>?" (p. 426.)—The whole +force of this argument clearly consisting in the strictly +<span class='pagenum'><a name="Page_cxlviii" id="Page_cxlviii">[cxlviii]</a></span>equal claims of these books to Inspiration.—Elsewhere, +Mr. Jowett expresses the same thing more +unequivocally:—The old "explanations of Scripture," +(he says,) "are no longer tenable. They belong to +a way of thinking and speaking which was once diffused +over the world, but has now passed away." +Having quietly <i>assumed</i> all this, the Reverend writer +proceeds:—"And what we give up as a general +principle, we shall find it impossible to maintain +partially; <i>e.g.</i> in the types of the Mosaic Law, and +the double meanings of Prophecy, at least <i>in any sense +in which it is not equally applicable to all deep and suggestive +writings</i>." (p. 419.)</p> + +<p>(ix) "Still one other supposition has to be introduced, +which will appear, perhaps, <i>more extravagant +than any which have preceded</i>. Conceive then that +these modes of interpreting Sophocles (!) had existed +for ages; that great institutions and interests had +become interwoven with them; and in some degree +even the honour of Nations and Churches;—is it too +much to say that, in such a case, they would be +changed with difficulty, and that they would continue +to be maintained long after critics and philosophers +had seen that they were indefensible?" (pp. 336-7.)</p> + +<p>I suppose we may at once allow Mr. Jowett most +of what he asks. We may freely grant that if the +Tragedies of Sophocles <i>had</i> exercised the same wondrous +dominion over the world which the Books of +the Bible have exercised:—if [OE]dipus and Jocasta +and Creon; if Theseus and Dejanira and Hercules; +if Ajax, Ulysses and Minerva;—<i>had</i> done for the +world what Enoch and Noah;—what Abraham, Isaac, +and Jacob;—what Joseph, and Joshua, and Hannah, +and Samuel, and David;—what Elijah and Elisha; +<span class='pagenum'><a name="Page_cxlix" id="Page_cxlix">[cxlix]</a></span>what Isaiah and Jeremiah, Ezekiel and Daniel, and +the rest;—what St. Peter, and St. John, and St. Paul;—what +the Blessed Virgin and her name-sakes, have +done:—In a word: had Homer's gods and heroes +altogether changed the face of society, and revolutionized +the world; <i>so that "great institutions and interests +had become interwoven with them, and in some degree +even the honour of Nations and Churches</i>;" (p. 336;)—if, +I repeat, all this <i>had</i> really and actually taken +place;—<i>great</i> "difficulty" would, no doubt, (as Mr. +Jowett profoundly suggests,) be experienced, at the +end of 2000 years, in getting rid of them.</p> + +<p>But since it unfortunately happens that <i>they have +done nothing of the kind</i>, we do not seem to be called +upon to follow the Regius Professor of Greek into the +supposed consequences of what he admits to be an +"extravagant supposition;" and which we humbly +think is an excessively foolish one also.</p> + +<p>When, however, the Reverend Author of this speculation +establishes it as <i>a parallel with what has taken +place with regard to the Word of <span class="smcap">God</span></i>, we tell him +plainly that his insinuation that "critics and philosophers +are maintaining the present mode of interpreting +Scripture <i>long after they have seen that it is indefensible</i>"—is +a piece of impertinence which seems to require +a public apology. A man may retain Orders in +the Church of England, if he pleases, while yet he +repudiates her doctrines: may declare that he subscribes +her Articles <i>ex animo</i>, and yet seem openly to +deny them. But he has no right whatever to impute +corresponding baseness to others. The charge should +be either plainly made out, or openly retracted<a name="FNanchor_147_147" id="FNanchor_147_147"></a><a href="#Footnote_147_147" class="fnanchor">[147]</a>.</p> + +<p><span class='pagenum'><a name="Page_cl" id="Page_cl">[cl]</a></span> +By such considerations then does Professor Jowett +attempt to shew that we ought to "interpret Scripture +like any other book." The gist of his observations, +in every case, is one and the same,—namely, +from <i>à priori</i> considerations to insinuate that <i>the Bible +is not essentially unlike any other book.</i></p> + +<p>Now, quite apart from its Inspiration,—which is, +obviously, <span class="smcap">the</span> one essential respect wherein the Bible +is wholly unlike every other book in the world; (inasmuch +as, if it is inspired, it differs from every other +book <i>in kind</i>; stands among Books as the Incarnate +<span class="smcap">Word</span> stood among Men,—<i>quite alone</i>; notwithstanding +that He spoke their language, shared their wants, +and accommodated Himself to their manners;)—<i>apart</i>, +I say, <i>from the fact of its Inspiration</i>, it is not difficult +to point out several particulars in which the Bible is +<i>utterly unlike any other Book which is known to exist</i>; +and therefore to suggest an <i>à priori</i> reason why <i>neither +should it be interpreted</i> like any other book.</p> + +<p>1. The Bible then contains in all (66-9=) 57 +distinct writings,—the work of perhaps upwards of +forty different Authors<a name="FNanchor_148_148" id="FNanchor_148_148"></a><a href="#Footnote_148_148" class="fnanchor">[148]</a>. Yet, for upwards of fifteen +centuries those many writings have been all collected +<span class='pagenum'><a name="Page_cli" id="Page_cli">[cli]</a></span>into one volume: and, for a large portion of that +interval, on the writings so collected the Church +Universal has agreed in bestowing the name of <i>the +Book</i>,—κατ' ἐξοχήν,—<span class="smcap">the Bible</span>.</p> + +<p>2. The Bible is divided into two parts, which are +severed by an interval of upwards of four centuries. +On these two great divisions of the Bible, respectively, +has been bestowed the title of the Old and the New +Covenant. And, what is remarkable,—<i>The same phenomena +which are observable in respect of the whole Bible, +are observable in respect of either of its parts.</i> Thus,</p> + +<p>(α) The several writings of which the Old Testament +is composed,—(39-3=) 36 in all<a name="FNanchor_149_149" id="FNanchor_149_149"></a><a href="#Footnote_149_149" class="fnanchor">[149]</a>, are by +many different hands: those of the New Testament, +in like manner,—(27-6=) 21 in all, are by eight +different authors.</p> + +<p>(β) Those many writings of the Old Testament are +found to have been collected into a single volume +about four hundred years before the Christian æra; +when they were denominated by a common name, +ἡ γραφή,—"<i>The Scripture</i><a name="FNanchor_150_150" id="FNanchor_150_150"></a><a href="#Footnote_150_150" class="fnanchor">[150]</a>;" and the supreme authority +of the writings so collected together, was axiomatic<a name="FNanchor_151_151" id="FNanchor_151_151"></a><a href="#Footnote_151_151" class="fnanchor">[151]</a>. +One arguing with His Hebrew countrymen +was able to appeal to a place in the Psalms, and to +remind them parenthetically that "the Scripture <i>cannot +be broken</i><a name="FNanchor_152_152" id="FNanchor_152_152"></a><a href="#Footnote_152_152" class="fnanchor">[152]</a>,"—that is, might not be gainsaid, +<span class='pagenum'><a name="Page_clii" id="Page_clii">[clii]</a></span>doubted, explained away, or set aside.—Precisely +similar phenomena are observable in respect of the +writings of the New Testament.</p> + +<p>(γ) Although the books of the Old Covenant are +scattered at intervals over the long period of upwards +of a thousand years, the writers of the later books are +observed to quote the earlier ones, as if by a peculiar +secret sympathy: now, incorporating long passages,—now, +simply adapting one or two sentences,—now, +blending allusive references. For some proof of this +assertion, (as far as I am able to produce it at a +moment's notice,) the reader is referred to the foot +of the page<a name="FNanchor_153_153" id="FNanchor_153_153"></a><a href="#Footnote_153_153" class="fnanchor">[153]</a>.</p> + +<p>The self-same phenomenon is observable with regard +to the New Testament Scriptures. Although all the +books were written within so short a space as about +fifty years, the later writers quote the earlier ones +to a surprising extent. In the Gospels, the Gospels +<span class='pagenum'><a name="Page_cliii" id="Page_cliii">[cliii]</a></span>are quoted times without number. In the Epistles, +the Gospels are cited, or referred to, upwards of sixty +times. The Epistles contain many references to the +Epistles.—The phenomenon thus alluded to will also +be found insisted upon in a later part of the present +volume<a name="FNanchor_154_154" id="FNanchor_154_154"></a><a href="#Footnote_154_154" class="fnanchor">[154]</a>.</p> + +<p>"The fact, I believe, on close examination, will be +found to stand thus:—The Holy Bible abounds in +quotations, even more perhaps than most other books; +but they are introduced in a way which is peculiar +to Revelation, and its own. When a Prophet or Apostle +mentions one of his own holy brethren, as when +Ezekiel names Daniel, or Daniel Jeremiah; when St. +Peter speaks of St. Paul, or St. Paul of St. Peter, or +of St. Luke the Physician; <i>when they mention them, +they do not quote them; and when they quote them, they +do not mention them</i><a name="FNanchor_155_155" id="FNanchor_155_155"></a><a href="#Footnote_155_155" class="fnanchor">[155]</a>."</p> + + +<p><a name="Page_cliii_Section_delta" />(δ) The later writer in the Old Testament who quotes +some earlier portion of narrative is often observed +to supply independent information,—entering into +minute details and particulars which are not to be +found in the earlier record.—Now, "with the same +Almighty <span class="smcap">Spirit</span> for their guide, what was it to be +expected that the historians of our Blessed <span class="smcap">Lord</span> +would do? What, but the very thing which they +have done? that they would walk in the path, which +the holy Prophets of old had marked out? that they +would often tread full in each other's steps; often +relate the same miracle, or discourse, or parts of it, in +the words of the same prior writer; sometimes compress, +<span class='pagenum'><a name="Page_cliv" id="Page_cliv">[cliv]</a></span>sometimes expand; always shew to the diligent +inquirer, that they did not derive their information, +even of facts which they relate in another's words, +from him whom they copy, but wrote with antecedent +plenitude of knowledge and truth in themselves; +without staying to inform us whether what they deliver +is told for the first time, or has its place already +in authentic history<a name="FNanchor_156_156" id="FNanchor_156_156"></a><a href="#Footnote_156_156" class="fnanchor">[156]</a>."</p> + +<p>(ε) It may be worth remarking that though <i>the +Inspiration</i> of no part of either Testament has ever +been doubted in the Church, there do exist doubts +as to the <i>Authorship</i> of more than one of the Books +of the Old Testament; and <i>one</i> Book in the New, +(the Epistle to the Hebrews,) has been suspected by +some orthodox writers <i>not</i> to have been from the pen +of St. Paul, but to have been the work of some other +inspired and Apostolic writer.</p> + +<p>(ζ) History, Didactic matter, and Prophecy,—is +found to be the subject of either Testament.</p> + +<p>(η) In the New Testament, as in the Old, we are +presented with the singular phenomenon of more than +one Book being in a manner <i>copied</i> from another,—yet +with the addition of much independent original +matter. It is superfluous to name Samuel, Kings, and +Chronicles, on one side,—and the Gospels on the other. +To the Gospels may be added the Second Epistle of +St. Peter and the Epistle of St. Jude.</p> + +<p>(θ) Lastly, the same <i>modest</i> use of the Supernatural +is to be found in either Testament.—In both, the +writers are observed to pass without effort, and as it +were unconsciously, from revelations of the most stupendous +character, to statements of the simplest and +<span class='pagenum'><a name="Page_clv" id="Page_clv">[clv]</a></span>most ordinary kind<a name="FNanchor_157_157" id="FNanchor_157_157"></a><a href="#Footnote_157_157" class="fnanchor">[157]</a>.—In both, there is the same +prominence given to individual characters<a name="FNanchor_158_158" id="FNanchor_158_158"></a><a href="#Footnote_158_158" class="fnanchor">[158]</a>; the same +occasional minuteness of detail where it might have +been least expected<a name="FNanchor_159_159" id="FNanchor_159_159"></a><a href="#Footnote_159_159" class="fnanchor">[159]</a>.</p> + +<p>3. But by far the most remarkable phenomenon remains +to be noticed; namely, the immense number +of quotations, (so far more numerous than is commonly +suspected,)—extending in length from a single word +to nearly a hundred and fifty<a name="FNanchor_160_160" id="FNanchor_160_160"></a><a href="#Footnote_160_160" class="fnanchor">[160]</a>,—together with allusive +references, literally without number, which are +found in the New Testament Scriptures; <i>the writings +of the elder Covenant being in every instance, exclusively<a name="FNanchor_161_161" id="FNanchor_161_161"></a><a href="#Footnote_161_161" class="fnanchor">[161]</a>, +the source of those quotations,—the object of +those allusions</i>.</p> + +<p>4. When the nature of these quotations, references, +and allusions is examined with care, several extraordinary +phenomena present themselves, which it +seems impossible to consider without the deepest interest, +surprise, and admiration. Thus,—(i.) The +New Testament writers, on repeated occasions, display +<i>independent knowledge</i> of the Old Testament History +to which they make reference<a name="FNanchor_162_162" id="FNanchor_162_162"></a><a href="#Footnote_162_162" class="fnanchor">[162]</a>. The following +instances occur to my memory:—All the later links +<span class='pagenum'><a name="Page_clvi" id="Page_clvi">[clvi]</a></span>in our <span class="smcap">Lord's</span> Genealogy<a name="FNanchor_163_163" id="FNanchor_163_163"></a><a href="#Footnote_163_163" class="fnanchor">[163]</a>; the second Cainan<a name="FNanchor_164_164" id="FNanchor_164_164"></a><a href="#Footnote_164_164" class="fnanchor">[164]</a>: Salmon's +marriage with Rahab<a name="FNanchor_165_165" id="FNanchor_165_165"></a><a href="#Footnote_165_165" class="fnanchor">[165]</a>: the burial-place of the +twelve Patriarchs<a name="FNanchor_166_166" id="FNanchor_166_166"></a><a href="#Footnote_166_166" class="fnanchor">[166]</a>: the age of Moses in Exod. ii. 11<a name="FNanchor_167_167" id="FNanchor_167_167"></a><a href="#Footnote_167_167" class="fnanchor">[167]</a>: +that in the days of Elijah the heaven was shut up for +three years <i>and six months</i><a name="FNanchor_168_168" id="FNanchor_168_168"></a><a href="#Footnote_168_168" class="fnanchor">[168]</a>: that it was <i>the Devil</i> +who tempted Eve<a name="FNanchor_169_169" id="FNanchor_169_169"></a><a href="#Footnote_169_169" class="fnanchor">[169]</a>: the contest for the dead body of +Moses<a name="FNanchor_170_170" id="FNanchor_170_170"></a><a href="#Footnote_170_170" class="fnanchor">[170]</a>: the names of Pharaoh's magicians<a name="FNanchor_171_171" id="FNanchor_171_171"></a><a href="#Footnote_171_171" class="fnanchor">[171]</a>: how +Abraham reasoned with himself when he prepared to +offer up his son Isaac<a name="FNanchor_172_172" id="FNanchor_172_172"></a><a href="#Footnote_172_172" class="fnanchor">[172]</a>: the golden censer, mentioned +in Heb. ix. 4: Abraham's purchase of Sychem<a name="FNanchor_173_173" id="FNanchor_173_173"></a><a href="#Footnote_173_173" class="fnanchor">[173]</a>; +and a few other things<a name="FNanchor_174_174" id="FNanchor_174_174"></a><a href="#Footnote_174_174" class="fnanchor">[174]</a>.</p> + +<p>(ii.) The same New Testament writers are observed +to handle the Old Testament Scriptures with an air +of singular authority, and to exercise an extraordinary +license of quotation; inverting clauses,—paraphrasing +statements,—abridging or expanding;—and always +without apology or explanation;—as if they were +conscious that they were dealing with <i>their own</i>.</p> + +<p>(iii.) Most astonishing of all, obviously, as well as +most important, is <i>the purpose</i> for which the Evangelists +and Apostles of our <span class="smcap">Lord</span> make their appeal +to the Old Testament Scriptures; invariably in order <i>to +establish some part of the Christian Revelation</i>. "Every +thoughtful student of the Holy Scriptures has been +struck with the circumstance which I now allude to: +<span class='pagenum'><a name="Page_clvii" id="Page_clvii">[clvii]</a></span>the freedom, namely, with which the inspired Writers +of the New Testament appeal back to the Old; and +see in it, as its one proper theme, the Christian subject. +They find themselves in that place, at length, +to which former intimations had pointed, and recognize +the connexion which they themselves have with +their ancient forerunners<a name="FNanchor_175_175" id="FNanchor_175_175"></a><a href="#Footnote_175_175" class="fnanchor">[175]</a>." ... It is as if for four +hundred years and upwards, a mighty mystery,—described +in many a dark place of Prophecy, exhibited +by many a perplexing type, foreshadowed by many +a Divine narrative,—had waited for solution. The +world is big with expectation. The long-expected +time at last arrives. Up springs the Sun of Righteousness +in the Heavens; and lo, the cryptic characters +of the Law flash at once into glory, and the dark +Oracles of ancient days yield up their wondrous +meanings! "<span class="smcap">God</span>, who at sundry times and in divers +manners spake in time past unto the Fathers by the +Prophets,"—in these last days speaks "unto us by +His <span class="smcap">Son</span>:" and lo, a chorus of Apostolic voices is +heard bearing witness to the Advent of "the Desire +of all nations!" ... Such is the relation which the +New Testament bears to the Old: such the true nature +of the many quotations from the earlier Scriptures, +which are found in the later half of the One +inspired Volume.</p> + +<p>5. And thus we are led naturally to notice the +extraordinary connexion which subsists between the +two Testaments. "For what is the Law," (asks +Justin, <span class="smcap">a.d.</span> 140,) "but the Gospel foretold? or what +is the Gospel, but the Law fulfilled<a name="FNanchor_176_176" id="FNanchor_176_176"></a><a href="#Footnote_176_176" class="fnanchor">[176]</a>?" "The contents +<span class='pagenum'><a name="Page_clviii" id="Page_clviii">[clviii]</a></span>of the Old and New Testament are the same," remarks +Augustine: "<i>there</i> foreshadowed, <i>here</i> revealed: +<i>there</i> prefigured, <i>here</i> made plain." "In the Old +Testament there is a concealing of the New: in the +New Testament there is a revealing of the Old<a name="FNanchor_177_177" id="FNanchor_177_177"></a><a href="#Footnote_177_177" class="fnanchor">[177]</a>."—Mr. +Jowett's inquiry,—"If we assume the New Testament +as <i>a tradition running parallel with the Old</i>, may +not the Roman Catholic assume with equal reason a +tradition parallel with the New?" (p. 381.)—shews +a truly childish misapprehension of the entire question. +The New Testament is not a "parallel tradition" at +all; but a <i>subsequent Revelation from Heaven</i>.</p> + +<p>6. Now I might pursue these remarks much further: +for it would be well worth while to exhibit +what an extraordinary sameness of imagery, similarity +of allusion, and unity of purpose, runs through the +writings of either Covenant;—phenomena which can +only be accounted for in one way. This subject will +be found dwelt upon elsewhere; and to what has +been already delivered, I must be content here to +refer the reader<a name="FNanchor_178_178" id="FNanchor_178_178"></a><a href="#Footnote_178_178" class="fnanchor">[178]</a>.</p> + +<p>(Mr. Jowett himself has been struck by the phenomenon +thus alluded to: but after hinting at "some +natural association" as having suggested the language +of the Prophets, he proceeds: "We are not therefore +justified in supposing any hidden connexion in +the prophecies where [the prophetic symbols] occur. +<i>Neither is there any other ground for assuming design of +<span class='pagenum'><a name="Page_clix" id="Page_clix">[clix]</a></span>any other kind in Scripture; any more than in Plato or +Homer.</i>" (p. 381.) ... And thus our philosopher, assuming +at the outset that the Bible is an uninspired +book, is for ever coming back to the lie with which +he set out. But to proceed.)</p> + +<p>7. Still better worthy of notice, in this connexion, +is the singular fact (which will also be found adverted +to in another place<a name="FNanchor_179_179" id="FNanchor_179_179"></a><a href="#Footnote_179_179" class="fnanchor">[179]</a>,) that the Old and New +Testaments alike profess to be a History of <i>Earthly</i> +events from a <i>Heavenly</i> point of view. The writers +of either Covenant claim to know <i>what <span class="smcap">God</span> did</i><a name="FNanchor_180_180" id="FNanchor_180_180"></a><a href="#Footnote_180_180" class="fnanchor">[180]</a>; how +characters and events appeared <i>in His sight</i><a name="FNanchor_181_181" id="FNanchor_181_181"></a><a href="#Footnote_181_181" class="fnanchor">[181]</a>: they +profess to find themselves in a familiar, and altogether +extraordinary relation with the unseen world<a name="FNanchor_182_182" id="FNanchor_182_182"></a><a href="#Footnote_182_182" class="fnanchor">[182]</a>. Thus, +Moses begins the Bible with an august account of the +great Six Days,—when <span class="smcap">God</span> was alone in Creation; +the unwitnessed Agent, and Author of all things:—while +St. John the Divine, concluding the inspired +Canon, relates that he was "in the Spirit on the +<span class="smcap">Lord's</span> Day;" and heard behind him "a great Voice, +as of a trumpet, saying, I am Alpha and Omega, the +first and the last<a name="FNanchor_183_183" id="FNanchor_183_183"></a><a href="#Footnote_183_183" class="fnanchor">[183]</a>." ... "The general design of Scripture," +(says Bishop Butler,) "may be said to be, to +give us an account of the World, in this one single +view,—<i>as <span class="smcap">God's</span> World: by which it appears essentially +distinguished from all other books, as far as I have found, +except such as are copied from it</i><a name="FNanchor_184_184" id="FNanchor_184_184"></a><a href="#Footnote_184_184" class="fnanchor">[184]</a>."</p> + +<p>8. And <i>yet</i> the grand external characteristic feature +of the Bible remains unnoticed! The one distinctive +feature of the Bible, is <i>this</i>,—that the four-fold Gospel, +<span class='pagenum'><a name="Page_clx" id="Page_clx">[clx]</a></span><i>as a matter of fact</i>, exhibits to us, the <span class="smcap">Word</span> "made +flesh:" and, (O marvel of marvels!) suffers us to hear +His voice, and look upon His form, and observe His +actions. It does more. The New Testament professes +to be, and is, the complement of the Old. The promise +of <span class="smcap">Christ</span>, solemnly, and repeatedly,—"at sundry +times and divers manners,"—given in the one, +is fulfilled in the other. Henceforth they are no more +twain, for they have been by <span class="smcap">God</span> Himself joined +together; and the subject of both is none other than +our <span class="smcap">Saviour, Jesus Christ</span>.</p> + +<p>Enough surely has been already adduced to warrant +a reasonable man in refusing to accept Professor +Jowett's repeated asseveration that the Bible is "to +be interpreted like any other book." A Book which +proves on examination to be so <i>wholly unlike every other +book</i>,—so entirely <i>sui generis</i>,—may surely well create +an <i>à priori</i> suspicion that it is not to be interpreted +either, after any ordinary fashion. But the grand +consideration of all is <i>still</i> behind! The <i>one</i> circumstance +which effectually refutes the view of the Reverend +Professor, remains yet to be specified; namely, +that <span class="smcap">the Bible professes to be inspired by the +Holy Spirit</span>. The <span class="smcap">Holy Ghost</span> is again and again +declared <i>to speak</i> therein, διά, "<i>by the instrumentality</i>," +"<i>by the mouth</i>," of Man. In other words, <i><span class="smcap">God</span>, not +Man, professes to be the Author of the Bible</i>!</p> + +<p>That the Bible <i>does</i> set up for itself such a claim, +will be found established at p. 53 to p. 57 of the present +volume. Professor Jowett's assurance that "for +any of the higher or supernatural views of Inspiration, +<i>there is no foundation in the Gospels or Epistles</i>," +(p. 345,)—must therefore be regarded as an extraordinary, +or rather as an unpardonable oversight on +<span class='pagenum'><a name="Page_clxi" id="Page_clxi">[clxi]</a></span>his part. One would have thought that a single +saying, like that in Acts iii. 18 and 21, would have +occurred to his memory, and been sufficient to refute +him. Other places will be found quoted at p. cxcvii.</p> + +<p>Very much is it to be feared however that the same +gentleman has overlooked a consideration of at least +equal importance; namely, the inevitable <i>inference</i> +from the discovery that the origin of the Bible is +Divine. He informs us that,—"It will be a further +assistance (!) in the consideration of this subject, to +observe that the Interpretation of Scripture has <i>nothing +to do with any opinion respecting its origin</i>." (p. +350.) "The <i>meaning</i> of Scripture," (he proceeds,) +"is one thing: the <i>Inspiration</i> of Scripture is another."—True. +But when we find the Reverend Author +insisting, again and again, that "it may be laid +down that Scripture has <i>one</i> meaning,—<i>the meaning +which it had to the mind of the Prophet or Evangelist +who first uttered, or wrote it</i>," (p. 378,)—we +are constrained to remind him that, "To say that +the Scriptures, and the things contained in them, can +have no other or farther meaning than those persons +thought or had, who first recited or wrote them; is +evidently saying, <i>that those persons were the original, +proper, and sole authors of those books</i>, i.e. <span class="smcap">that they +are not inspired</span><a name="FNanchor_185_185" id="FNanchor_185_185"></a><a href="#Footnote_185_185" class="fnanchor">[185]</a>." So that, in point of fact, <i>the +origin</i> of Holy Scripture, so far from being a consideration +of no importance, (as Mr. Jowett supposes,) +proves to be a consideration of the most vital importance +of all. And <i>the Interpretation</i> of Scripture, so far +from having "<i>nothing to do</i> with any opinion respecting +its origin," is affected by it most materially, or +rather depends upon it altogether!</p> + +<p><span class='pagenum'><a name="Page_clxii" id="Page_clxii">[clxii]</a></span> +On a review of all that goes before, it will, I think, +appear plain to any person of sound understanding, +that Professor Jowett's <i>à priori</i> views respecting the +Interpretation of Holy Scripture will not stand the +test of exact reason. To suggest as he has done that +the Bible is to be interpreted like any other book, on +the plea that it <i>is</i> like any other book, is to build upon +a false foundation. His syllogism is the following:—</p> + +<div class="blockquot"><p>If the Bible is a book like any other book, the Bible +is to be interpreted like any other book.</p> + +<p>The Bible is a book like any other book.</p> + +<p>Therefore,—</p></div> + +<p>But it has been shewn that the learned Professor's +minor premiss is false. It has been proved that the +Bible is <span class="smcap">not</span> a book like any other book.</p> + +<p>Nay, I claim to have done <i>more</i>. I claim to have +established the contradictory minor premiss. The syllogism +therefore will henceforth stand as follows:—</p> + +<div class="blockquot"><p>If the Bible can be shewn to be a book like no +other book, but entirely <i>sui generis</i>, and claiming +to be the work of Inspiration,—then is it reasonable +to expect that it will have to be interpreted +like no other book, but entirely after a +fashion of its own.</p> + +<p>But the Bible <i>can</i> be shewn to be a book like no +other book; entirely <i>sui generis</i>; and claiming to +be the work of Inspiration.</p> + +<p>Therefore,—</p></div> + +<p><b>2.</b> It remains however, now, to advance an important +step.—Mr. Jowett, in a certain place, adopts a +principle, the soundness of which I am able, happily, +entirely to admit. "Interpret Scripture from itself,—like +any other book about which we know almost nothing +except what is derived from its pages." (p. 382.) +<span class='pagenum'><a name="Page_clxiii" id="Page_clxiii">[clxiii]</a></span>"<i>Non nisi ex Scripturâ Scripturam interpretari potes.</i>" +(p. 384.)</p> + +<p>Scarcely has he made this important admission +however, and enunciated his golden Canon of interpretation, +when he hastens to nullify it. His very +next words are,—"The meaning of the Canon is only +this,—'That we cannot understand Scripture without +becoming familiar (!) with it.'"</p> + +<p>But, (begging the learned writer's pardon,) so far +from <i>that</i> being the whole of the meaning of the +Canon, his gloss happens exactly to miss the only important +point. The plain meaning of the words,—"Only +out of the Scriptures can you explain the +Scriptures,"—is obviously rather this:—'That in +order <i>to interpret</i> the Bible, our aim must be to <i>ascertain +how the Bible interprets itself</i>.' In other words,—'Scripture +must be made <i>its own Interpreter</i>.' More +simply yet, in the Professor's own words, (from which, +<i>more suo</i>, he has imperceptibly glided away,)—"<i>Interpret +Scripture from itself.</i>" (p. 382.) ... How then +does Scripture interpret Scripture? <i>That</i> is the only +question! for the answer to this question must be +held to be decisive as to the other great question +which Mr. Jowett raises in the present Essay,—namely, +How are <i>we</i> to interpret Scripture?</p> + +<p>Now this whole Inquiry has been conducted elsewhere; +and will be found to extend from p. 144 to +p. 160 of the present volume. It has been there established, +by a sufficiently large induction of examples, +that <i>the Bible is to be interpreted as no other book +is, or can be interpreted</i>; and for the plain reason, that +<i>the inspired Writers themselves</i>, (our <span class="smcap">Lord</span> Himself at +their head!) <i>interpret it after an altogether extraordinary +fashion</i>. Mr. Jowett's statement at p. 339 that "the +<span class='pagenum'><a name="Page_clxiv" id="Page_clxiv">[clxiv]</a></span>mystical interpretation of Scripture originated in the +Alexandrian age," is simply false.</p> + +<p>And in the course of this proof, (necessarily involved +in it, in fact,) it has been incidentally shewn that the +sense of Scripture is not, by any means, invariably +<i>one</i>; and <i>that</i> sense the most obvious to those who +wrote, heard, or read it. It has been fully shewn +that the office of the Interpreter is <i>not</i>, by any means, +(as Mr. Jowett imagines,) "to recover the meaning of +the words <i>as they first struck on the ears, or flashed before +the eyes of those who heard or read them</i>." (p. 338.) +The Reverend writer's repeated assertion that "we +have no reason to attribute to the Prophet or Evangelist +any second or hidden sense different from that +which appears on the surface," (p. 380,) has been +fully, and as it is hoped effectually refuted.</p> + +<p>And here I might lay down my pen. For since, at +the end of 74 pages, the Professor thus delivers himself, +(in a kind of imitation of St. Paul's language<a name="FNanchor_186_186" id="FNanchor_186_186"></a><a href="#Footnote_186_186" class="fnanchor">[186]</a>,)—"Of +what has been said, this is the sum,—That +Scripture, <i>like other books</i>, has <i>one</i> meaning, which has +to be gathered from itself ... <i>without regard to à +priori notions about its nature and origin</i>:" that, "It +is to be interpreted <i>like other books</i>, with attention to +the prevailing state of civilization and knowledge," +and so forth; (p. 404;)—it must suffice to say that, +having established the very opposite conclusion, I +claim to have effectually answered his Essay; because +I have overthrown what he admits to be "the sum" +of it. Let me be permitted however—before I proceed +to review some other parts of his performance,—in +the briefest manner, not so much to recapitulate, as +to exhibit 'the sum' of what has been hitherto delivered +<span class='pagenum'><a name="Page_clxv" id="Page_clxv">[clxv]</a></span>on the other side; in somewhat different language, +and as it were from a different point of view.</p> + +<p>We are presented then, in the New Testament Scriptures, +with the august spectacle of the Ancient of Days +holding the entire volume of the Old Testament Scriptures +in His Hands, <i>and interpreting it of Himself</i>. +He, whose Life and Death are set forth in the Gospel;—whose +Church's early fortunes are set forth historically +in the Acts, while its future prospects are +shadowed prophetically in the Apocalypse;—whose +Doctrines, lastly, are explained in the twenty-one Epistles +of St. Paul and St. Peter, St. James and St. John +and St. Jude:—He, the Incarnate <span class="smcap">Word</span>, who was "in +the beginning;" who "was with <span class="smcap">God</span>," and who "was +<span class="smcap">God</span>:"—that same Almighty One, I repeat, is exhibited +to us in the Gospel, repeatedly, holding the +Volume of the Old Testament Scriptures in His Hands, +and <i>explaining it of Himself. "To day is this Scripture +fulfilled</i> in your ears<a name="FNanchor_187_187" id="FNanchor_187_187"></a><a href="#Footnote_187_187" class="fnanchor">[187]</a>,"—was the solemn introductory +sentence with which, in the Synagogue of Nazareth, +(after closing the Book and giving it again to the +Minister,) He prefaced His Sermon from the lxist +chapter of Isaiah.—"Had ye believed Moses, ye would +have believed Me: <i>for he wrote of Me</i><a name="FNanchor_188_188" id="FNanchor_188_188"></a><a href="#Footnote_188_188" class="fnanchor">[188]</a>,"—"'O fools, +and slow of heart to believe all that the Prophets have +spoken! Ought not <span class="smcap">Christ</span> to have suffered these +things, and to enter into His glory?' And <i>beginning +at Moses and all the Prophets, He expounded to them in +all the Scriptures the things concerning Himself</i><a name="FNanchor_189_189" id="FNanchor_189_189"></a><a href="#Footnote_189_189" class="fnanchor">[189]</a>."—"These +are the words which I spake unto you, that +all things must be fulfilled <i>which are written in the +<span class='pagenum'><a name="Page_clxvi" id="Page_clxvi">[clxvi]</a></span>Law of Moses, and in the Prophets, and in the Psalms, +concerning Me</i><a name="FNanchor_190_190" id="FNanchor_190_190"></a><a href="#Footnote_190_190" class="fnanchor">[190]</a>."</p> + +<p>"<span class="smcap">Christ</span> was before Moses. The Gospel was not +made for the Law; but the Law was made for the +Gospel. The Gospel is not based on the Law, but the +Law is a shadow of the Gospel. In order to believe +the Bible, we must look upward; and fix our eyes on +<span class="smcap">Jesus Christ</span>, sitting in Heavenly Glory, holding both +Testaments in His Hand; sealing both Testaments +with His seal; and delivering both Testaments as +Divine Oracles, to the World. We must receive the +<i>written Word</i> from the Hands of the <span class="smcap">Incarnate Word</span><a name="FNanchor_191_191" id="FNanchor_191_191"></a><a href="#Footnote_191_191" class="fnanchor">[191]</a>."</p> + +<p>This august spectacle, let it be clearly stated,—(1) Establishes, +beyond all power of contradiction, the +intimate connexion which subsists between the Old +and the New Testament; as well as the altogether +unique relation which the one bears to the other:—(2) Invests +either Testament with a degree of sacred +importance and majestic grandeur which altogether +makes the Bible <i>unlike "any other book</i>:"—(3) Proves +that the Bible is to be interpreted as no other book +ever was, or ever can be interpreted:—(4) Demonstrates +that it has <i>more than a single meaning</i>:—and +lastly, Convincingly shews that <i><span class="smcap">God</span>, and not Man, +is its true Author</i>.</p> + +<p>It will of course be asked,—Then does Mr. Jowett +take no notice at all of this vast and complicated problem? +How does he treat of the relation between the +Old Testament and the New?... He despatches the +entire subject in the following passage:—"The question," +(he says,) "runs up into a more general one, +<span class='pagenum'><a name="Page_clxvii" id="Page_clxvii">[clxvii]</a></span>'the relation between the Old and New Testaments.' +For the Old Testament <i>will receive a different meaning +accordingly as it is explained from itself, or from the +New</i>." (Very different certainly!) "In the first case,—a +careful and conscientious study of each one for +itself is all that is required." (That is to say, it will +not be explained at all!) "In the second case,—<i>the +types and ceremonies of the Law, perhaps the very +facts and persons of the history</i>, <span class="smcap">WILL BE ASSUMED</span> (!) to +be predestined or made after a pattern corresponding +to the things that were to be in the latter days." +(p. 370.) (And why not "<i>will be found</i> to be replete +with Christian meaning,—full of lofty spiritual significancy?"—the +<i>proved</i> marvellousness of their texture, +the <i>revealed</i> mysteriousness of their purpose, being +an effectual refutation of all Mr. Jowett's <i>à priori</i> +notions!)</p> + +<p>"And this question," (he proceeds,) "stirs up +another question respecting the Interpretation of the +Old Testament in the New. Is such Interpretation +to be regarded as the meaning of the original text, or +<i>an accommodation of it to the thoughts of other times</i>?" +(Nay, but Reverend and learned Sir: "nothing so +plain," as you justly observe, "that it may not be +explained away;" (p. 359;) yet we cannot consent +to have the sense of plain words thus clouded over at +your mere bidding. It is now <i>our</i> turn to declare that +the Interpreter's "object is to read Scripture <i>like any +other book</i>, with a real interest and not merely a conventional +one." It is now <i>we</i> who "want to be able +to open our eyes, and see things as they truly are." +(p. 338.) We simply petition for leave to "<i>interpret +Scripture like any other book, by the same rules of +evidence and the same canons of criticism</i>." (p. 375.) +<span class='pagenum'><a name="Page_clxviii" id="Page_clxviii">[clxviii]</a></span>And if this freedom be but conceded to us, there will +be found to be no imaginable reason why the Interpretation +of the Old Testament in the New,—(<span class="smcap">Christ</span> +Himself being the Majestic Speaker! our present edification +and everlasting welfare being His gracious +purpose!)—should not be strictly "regarded as <i>the +meaning of the original text</i>." ... But let us hear the +Professor out:—)</p> + +<p>"Our object," (he says, and with this he dismisses +the problem!)—"Our object is not to attempt here the +determination of these questions; but to point out that +they must be determined before any real progress can +be made, or any agreement arrived at in the Interpretation +of Scripture." (p. 370.) ... They must indeed. +But can it be right in this slovenly, slippery style to +shirk a discussion on the issue of which the whole +question may be said to turn? especially on the part +of one who scruples not to prejudge that issue, and +straightway to apply it, (in a manner fatal to the +Truth,) throughout all his hundred pages. Mr. Jowett's +method is ever to <i>assume</i> what he ought to <i>prove</i>, and +then either to be plaintive, or to sneer. "It is a +<i>heathenish or Rabbinical fancy</i>:"—"Such complexity +would place the Scriptures <i>below human compositions</i> +in general; for it would deprive them of the ordinary +intelligibleness of human language" (p. 382):—&c.</p> + +<p>"Is the Interpretation of the Old Testament in +the New to be regarded as the <i>meaning of the original +text</i>; or an <i>accommodation of it to the thoughts of other +times</i>?" (p. 370.) This is Mr. Jowett's question; the +question which it is "<i>not his object</i> to attempt to determine;" +but which I, on the contrary, have made it +<i>my</i> object to discuss in my VIth Sermon,—p. 183 to +p. 220. Without troubling the reader however now +<span class='pagenum'><a name="Page_clxix" id="Page_clxix">[clxix]</a></span>to wade through those many pages, let me at least +explain to him in a few words what Mr. Jowett's +question really amounts to: namely this,—Do the +Apostles and Evangelists, does our Blessed <span class="smcap">Lord</span> +Himself, when He professes to explain the mysterious +significancy of the Old Testament,—<i>invariably,—in +every instance,—misrepresent "the meaning of the original +text</i>?" And the answer to this question I am +content to await from any candid person of plain unsophisticated +understanding. Is it credible, concerning +the Divine expositions found in St. Matth. xxii. +31, 32,—xxii. 43-5,—xii. 39, 40,—xi. 10,—St. John +viii. 17,18,—i. 52,—vi. 31, &c.,—x. 34-5:—the Apostolic +interpretations found in 1 Cor. ix. 9-11,—x. +1-6,—xv. 20,—Heb. ii. 5-9,—vii. 1-10,—Gal. +iv. 21-31:—is it conceivable, I ask, that <i>not one</i> of +all these places should exhibit the actual '<i>meaning of +the original text</i>?' And yet, (as Mr. Jowett himself is +forced to admit,)—"If we attribute to the details of +the Mosaical ritual a reference to the New Testament, +or suppose the passage of the Red Sea to be regarded +not merely as a figure of Baptism, but as a preordained +type;—<i>the principle is conceded</i>!" (p. 369.) +"A little more or a little less of the method does not +make the difference." (<i>Ibid.</i>) In a word,—in such +case, Mr. Jowett's Essay falls to the ground!... To +proceed however.</p> + +<p><b>3.</b> The case of Interpretation has not yet been +fully set before the reader. Hitherto, we have merely +traced the problem back to the fountain-head, and +dealt with it simply as <i>a Scriptural question</i>. We +have shewn what light is thrown upon <i>Interpretation</i> +by the volume of <i>Inspiration</i>. The subject has been +treated in the same way in the Vth and VIth of my +<span class='pagenum'><a name="Page_clxx" id="Page_clxx">[clxx]</a></span>Sermons. But it will not be improper, in this place,—it +is even indispensable,—to develope the problem +a little more fully; and to explain that it is of much +larger extent.</p> + +<p>Now, there is a family resemblance in the method of +all ancient expositions of Holy Scripture which vindicates +for them, however remotely, a common origin. +There is a resemblance in the general way of handling +the Inspired Word which can only be satisfactorily +explained by supposing that the remote type of all +was the oral teaching of the Apostles themselves. +In truth, is it credible that the early Christians would +have been so forgetful of the discourses of the men +who had seen the <span class="smcap">Lord</span>, that no trace of it,—no +tradition of so much as <i>the manner</i> of it,—should have +lingered on for a hundred years after the death of +the last of the Apostles; down to the time when +Origen, for example, was a young man?... It cannot +possibly be!</p> + +<p>(i.) "The things which thou hast heard of me among +many witnesses," (writes the great Apostle to his +son Timothy,) "the same commit thou to faithful +men, who shall be able to teach others also<a name="FNanchor_192_192" id="FNanchor_192_192"></a><a href="#Footnote_192_192" class="fnanchor">[192]</a>." Provision +is thus made by the aged Saint,—<i>in the last +of his Epistles</i>,—for the transmission of his inspired +teaching<a name="FNanchor_193_193" id="FNanchor_193_193"></a><a href="#Footnote_193_193" class="fnanchor">[193]</a> to a second and a third generation. Now +the words just quoted were written about the year +65, at which time Timothy was a young man. Unless +we suppose that <span class="smcap">Almighty God</span> curtailed the +lives of the chief depositaries of His Word, Timothy +will have lived on till <span class="smcap">a.d.</span> 100; so that "faithful +men" who died in the middle of the next century +might have been trained and taught by him for many +<span class='pagenum'><a name="Page_clxxi" id="Page_clxxi">[clxxi]</a></span>years. It follows, that the "faithful men" last +spoken of will have been "able to teach others also," +whose writings (if they wrote at all) would range +from <span class="smcap">a.d.</span> 190 to <span class="smcap">a.d.</span> 210. Now, just such a writer +is Hippolytus,—who is known to have been taught +by that "faithful man" Irenæus<a name="FNanchor_194_194" id="FNanchor_194_194"></a><a href="#Footnote_194_194" class="fnanchor">[194]</a>,—to whom, as it +happens, the deposit was "committed" by Polycarp,—who +stood to St. John in the self-same relation as +Timothy to St. Paul!</p> + +<p>(ii.) Our <span class="smcap">Saviour</span> is repeatedly declared to have interpreted +the Old Testament to His Disciples. For +instance, to the two going to Emmaus, "beginning +at Moses and all the Prophets, <i>He interpreted to them +in all the Scriptures the things concerning Himself</i><a name="FNanchor_195_195" id="FNanchor_195_195"></a><a href="#Footnote_195_195" class="fnanchor">[195]</a>." +Moreover, before He left the world, He solemnly +promised His Apostles that the <span class="smcap">Holy Ghost</span>, whom +the <span class="smcap">Father</span> should send in His Name, "should <i>teach +them all things</i>, and <i>bring to their remembrance all things +which He had spoken to them</i><a name="FNanchor_196_196" id="FNanchor_196_196"></a><a href="#Footnote_196_196" class="fnanchor">[196]</a>." Shall we believe that +the Treasury of <i>Divine Inspiration</i> thus opened by +<span class="smcap">Christ</span> Himself was straightway closed up by its +human guardians, and at once forgotten? Shall we +not rather believe that Cleopas and his companion, +(for instance,) forthwith repeated their <span class="smcap">Lord's</span> words +to every member of the Apostolic body, and to others +also; that they were questioned again and again by +<span class='pagenum'><a name="Page_clxxii" id="Page_clxxii">[clxxii]</a></span>adoring listeners, even to their extremest age; aye, +and that they taxed their memories to the utmost in +order to recal every little word, every particular of +our <span class="smcap">Saviour's</span> Divine utterance? It must be so! +And the echo, the remote echo of that exposition, +depend upon it! descended to a second, aye and to +a third generation; yea, and has come down, faintly, +and feebly it may be, but yet essentially and truly, +even to ourselves!</p> + +<p>(iii.) And yet,—(for we would not willingly incur +the charge of being fanciful in so solemn and important +a matter,)—the great fact to be borne in mind, +(and it is the great fact which nothing can ever set +aside or weaken,) is, that for the first century at least +of our æra, there existed within the Christian Church +<i>the gift of Prophecy</i>; that is, of <i>Inspired Interpretation</i><a name="FNanchor_197_197" id="FNanchor_197_197"></a><a href="#Footnote_197_197" class="fnanchor">[197]</a>. +The minds of the Apostles, <span class="smcap">Christ</span> Himself +"opened, <i>to understand the Scriptures</i><a name="FNanchor_198_198" id="FNanchor_198_198"></a><a href="#Footnote_198_198" class="fnanchor">[198]</a>." Can it be +any matter of surprise that men so enlightened, when +they had been miraculously endowed with the gift of +tongues<a name="FNanchor_199_199" id="FNanchor_199_199"></a><a href="#Footnote_199_199" class="fnanchor">[199]</a>, and scattered over the face of the ancient +civilized World, should have disseminated the same +principles of Catholic Interpretation, as well as the +same elements of Saving Truth? When this miraculous +<i>gift</i> ceased, its <i>results</i> did not also come to an +end. The fountain dried up, but the streams which +it had sent forth yet "made glad the City of <span class="smcap">God</span>." +And by what possible logic can the teaching of the +early Church be severed from its source? It cannot be +supposed for an instant that such a severance ever +took place. The teaching of the Apostolic age was +the immediate parent of the teaching of the earliest +<span class='pagenum'><a name="Page_clxxiii" id="Page_clxxiii">[clxxiii]</a></span>of the Fathers,—in whose Schools it is matter of +history that those Patristic writers with whom we +are most familiar, studied and became famous. Accordingly, +we discover a method of Interpreting Holy +Scripture strictly resembling that employed by our +<span class="smcap">Saviour</span> and His Apostles, <i>in all the earliest Patristic +writings</i>. As documents increase, the evidence is +multiplied; and at the end of two or three centuries +after the death of St. John the Evangelist, voices are +heard from Jerusalem and other parts of Palestine; +from Antioch and from other parts of Syria; from +the Eastern and the Western extremities of North +Africa; from many regions of Asia Minor; from Constantinople +and from Greece; from Rome, from Milan, +and from other parts of Italy; from Cyprus and from +Gaul;—all singing in unison; all singing the same +heavenly song!... In what way but one is so extraordinary +a phenomenon to be accounted for? Are +we to believe that there was a general conspiracy of +the East and the West, the North and the South, +to interpret Holy Scripture in a certain way; and +that way, the wrong way?</p> + +<p>Enough has been said, it is thought, to shew that +many of Mr. Jowett's remarks about the value of Patristic +evidence are either futile or incorrect; or that they +betray an entire misapprehension of the whole question, +not to say a thorough want of appreciation of the +claims of Antiquity. We do not yield to the 'Essayist +and Reviewer' in veneration for the Inspired page; +and trust that enough has been said to shew it. Our +eye, when we read Scripture, (like his,) "is fixed on +the form of One like the Son of Man; or of the Prophet +who was girded with a garment of camel's hair; or of +the Apostle who had a thorn in the flesh." (p. 338.) +<span class='pagenum'><a name="Page_clxxiv" id="Page_clxxiv">[clxxiv]</a></span>We are only unlike Mr. Jowett we fear in <i>this</i>,—that +<i>we</i> believe <i>ex animo</i> that the first-named was the +Eternal <span class="smcap">Son</span>, "equal to the <span class="smcap">Father</span>," and "of one +substance with the <span class="smcap">Father</span><a name="FNanchor_200_200" id="FNanchor_200_200"></a><a href="#Footnote_200_200" class="fnanchor">[200]</a>:" and further that St. +Paul's fourteen Epistles are all <i>inspired writings</i>, in an +entirely different sense from the Dialogues of Plato or +the Tragedies of Sophocles. It follows, that however +riveted our mental gaze may be on the awful forms +which come before us in Holy Scripture,—as often as +we con <i>the inspired record of the actions and of the sayings +of those men</i>, we are constrained many a time to +look upward, and to exclaim with the Psalmist, "Thy +thoughts are very deep<a name="FNanchor_201_201" id="FNanchor_201_201"></a><a href="#Footnote_201_201" class="fnanchor">[201]</a>!" And often if asked, +"Understandest thou what thou readest?"—we must +still answer with the Ethiopian, "How can I, except +some man should guide me<a name="FNanchor_202_202" id="FNanchor_202_202"></a><a href="#Footnote_202_202" class="fnanchor">[202]</a>?"</p> + +<p>(iv.) To assume however that our defective knowledge +"cannot be supplied by the <i>conjectures</i> of Fathers +or Divines," (p. 338,) is in some sort to beg the +question at issue. To say of the student of Scripture +that "the history of Christendom, and all the afterthoughts +of Theology, <i>are nothing to him</i>:" (p. 338:) +that "he has to imagine himself a disciple of <span class="smcap">Christ</span> +or Paul, and <i>to disengage himself from all that follows</i>:" +(<i>Ibid.</i>:) is not the language of modesty, but of +inordinate conceit. In Mr. Jowett it is in fact something +infinitely worse; for he shews that his object +thereby is to "obtain an unembarrassed opportunity +<span class='pagenum'><a name="Page_clxxv" id="Page_clxxv">[clxxv]</a></span>of applying all the resources of a so-called criticism to +discredit and destroy the written record itself<a name="FNanchor_203_203" id="FNanchor_203_203"></a><a href="#Footnote_203_203" class="fnanchor">[203]</a>."</p> + +<p>"True indeed it is, that more than any other subject +of human knowledge, Biblical criticism has hung (<i>sic.</i>) +to the past;" (p. 340;) but the reason is also obvious. +It is because, in the words of great Bishop Pearson, +"Philosophia quotidie <i>progressu</i>, Theologia nisi <i>regressu</i> +non crescit<a name="FNanchor_204_204" id="FNanchor_204_204"></a><a href="#Footnote_204_204" class="fnanchor">[204]</a>." "O ye who are devoting yourselves +to the Divine Science of Theology," (he exclaims,) +"and whose cheeks grow pale over the study +of Holy Scripture above all; ye who either fill the +venerable office of the Priesthood or intend it, and are +hereafter to undertake the awful cure of souls:—rid +yourselves of that itch of the present age, the love of +novelty. Make it your business to inquire for that +which was from the beginning. Resort for counsel to +the fountain-head. Have recourse to Antiquity. Return +to the holy Fathers. Look back to the primitive +Church. In the words of the Prophet,—'<i>Ask for the +old paths</i><a name="FNanchor_205_205" id="FNanchor_205_205"></a><a href="#Footnote_205_205" class="fnanchor">[205]</a>.'"</p> + +<p>When therefore Mr. Jowett classes together "the +early Fathers, the Roman Catholic mystical writers, +the Swiss and German Reformers, and the Nonconformist +Divines," (p. 377,)—he either shews a most +lamentable want of intellectual perspective, or a most +perverse understanding. So jumbled into one confused +heap, it may not be altogether untrue to say of +Commentators generally, that "the words of Scripture +suggest to them <i>their own thoughts or feelings</i>." (p. 377.) +But when it is straightway added, "There is nothing +in such a view derogatory to <i>the Saints and Doctors of +former ages</i>," (<i>Ibid.</i>,) we are constrained, (for the reasons +<span class='pagenum'><a name="Page_clxxvi" id="Page_clxxvi">[clxxvi]</a></span>already before the reader,) to remonstrate against so +misleading and deceitful a way of putting the case. +Mr. Jowett desires to be understood not to depreciate +"the genius or learning of famous men of old," when +he remarks "that <i>Aquinas or Bernard did not shake +themselves free from the mystical method of the Patristic +times</i>." (<i>Ibid.</i>) But with singular obtuseness, or with +pitiful disingenuousness, he does his best by such +words to shut out from view the real question at issue,—namely, +<i>the exegetical value of Patristic Antiquity</i>. +For the Church of England, when she appeals, (as +she repeatedly does,) to "the Ancient Fathers," does +not by any means intend such names as the Abbot +of Clairvaux, who flourished in the middle of the +twelfth century; or Thomas of Aquinum, who lived +later into the thirteenth. It is the spirit of <i>the ante-Nicene +age</i> which she defers to; the Fathers of <i>the +first four or five centuries</i> to whose opinion she gives +reverent attention; as her formularies abundantly +shew. Whether therefore Aquinas and Bernard were +or were not able to "shake themselves free from the +mystical method <i>of the Patristic times</i>," matters very +little. The point to be observed is that <i>the Writers of +the Patristic times</i>, as a matter of fact, "did not shake +themselves <i>free from the mystical method of" <span class="smcap">Christ</span> and +His Apostles</i>!</p> + +<p>Very far am I from denying that "any one who, +instead of burying himself in the pages of the commentators, +would learn the Sacred Writings by heart, +and paraphrase them in English, will probably make +a nearer approach to their true meaning than he +would gather from any Commentary." Quite certain +is it that "the true use of Interpretation is to get rid +of interpretation, and leave us alone in company with +<span class='pagenum'><a name="Page_clxxvii" id="Page_clxxvii">[clxxvii]</a></span>the author." (p. 384.) But this is quite a distinct +and different matter, as every person of unsophisticated +understanding must perceive at once. The same thing +will be found stated by myself, in a subsequent part +of the present volume, at considerable length<a name="FNanchor_206_206" id="FNanchor_206_206"></a><a href="#Footnote_206_206" class="fnanchor">[206]</a>; the +qualifying condition having been introduced at p. 16. +The truth is, a man can no more divest himself of the +conditions of thought habitual to one familiar with his +Prayer-Book, than he can withdraw himself from the +atmosphere of light in which he moves. <i>Not</i> the abuse +of Commentators on Holy Scripture, but <i>the principle +on which Holy Scripture itself is to be interpreted</i>,—is +the real question at issue: the fundamental question +which underlies this, being of course the vital one,—namely, +<i>Is the Bible an inspired book, or not</i>?</p> + +<p>Apart from what has been already urged concerning +"the torrent of <i>Patristic</i> Interpretation<a name="FNanchor_207_207" id="FNanchor_207_207"></a><a href="#Footnote_207_207" class="fnanchor">[207]</a>" which flows +down not so much from the fountain-head of Scripture, +(wherein so many specimens of <i>Inspired</i> Interpretation +are preserved,) as from the fontal source of all Wisdom +and Knowledge,—even the lips of the Incarnate <span class="smcap">Word</span> +Himself;—apart from this, a very important Historical +circumstance calls for notice in this place.</p> + +<p>How did Christianity originate? how did it first +establish a footing in the world? "The answer is, By +the preaching of living men, who said they were commissioned +by <span class="smcap">God</span> to proclaim it. <i>That</i> was the origin +and first establishment of Christianity. There is indeed +a vague and unreasoning notion prevalent that +Christianity was <i>taken from the New Testament</i>. The +notion is historically untrue. Christianity was widely +extended through the civilized world before the New +Testament was written; and its several books were +<span class='pagenum'><a name="Page_clxxviii" id="Page_clxxviii">[clxxviii]</a></span>successively addressed to various bodies of Christian +believers; to bodies, that is, who already possessed the +faith of <span class="smcap">Christ</span> in its integrity. When, indeed, <span class="smcap">God</span> +ceased to inspire persons to write these books, and +when they were all collected together into what we +call the New Testament, the existing Faith of the +Church, derived from oral teaching, was tested by +comparison with this Inspired Record. And it henceforth +became the standing law of the Church that +nothing should be received as necessary to Salvation, +which could not stand that test. But still, though +thus tested, (every article being proved by the New +Testament,) Christianity is not taken from it; <i>for it +existed before it</i>.</p> + +<p>"What, then, was the Christianity which was thus +established? Have we any record of it as it existed +before the New Testament became the sole authoritative +standard? I answer, we have. The Creeds +of the Christian Church are the record of it. That is +precisely what they purport to be: not documents +taken from the New Testament, but documents transmitting +to us the Faith as it was held from the beginning; +the Faith as it was preached by inspired men, +before the inspired men put forth any writings; the +Faith once for all delivered to the Saints. Accordingly +you will find that our Church in her viiith Article does +not ground her affirmation that the Creeds ought to +be 'thoroughly received and believed,' on the fact +that they <i>were taken</i> from the New Testament, (which +they were <i>not</i>;) but on the fact that '<i>they may be +proved by most certain warrants of Holy Scripture</i>.'"</p> + +<p>It follows therefore from what has been said, that +even if bad men could succeed in destroying the authority +of the Bible as the Word of <span class="smcap">God</span>, all could not be +<span class='pagenum'><a name="Page_clxxix" id="Page_clxxix">[clxxix]</a></span>up with Christianity. There would <i>still</i> remain to be +dealt with the Faith as it exists in the world; the +Faith held from the beginning; the Faith once delivered +to the Saints. None of the assaults on Holy +Scripture can touch <i>that</i>; for it traces itself to an +independent origin. The evil work, therefore, would +have to be begun all over again. The special doctrines +which are impugned in 'Essays and Reviews' +do not stand or fall with the Inspiration or Interpretation +of Scripture; but are stereotyped in the Faith +of Christendom. "The Fall of Man, Original Sin, the +Atonement, the Divinity of <span class="smcap">Christ</span>, the Trinity, all +have their place in the Faith held from the beginning. +They are imbedded in the Creeds, and in that general +scheme of Doctrine which circles round the Creeds, +and is involved in them. Nay, curiously enough,—or +rather I should say providentially,—the very point +against which the attacks of this book are principally +directed, namely the Inspiration of the Old Testament, +is in express terms asserted there:—<i>the</i> <span class="smcap">Holy Ghost</span> +'<i>spake by the Prophets</i><a name="FNanchor_208_208" id="FNanchor_208_208"></a><a href="#Footnote_208_208" class="fnanchor">[208]</a>.'"</p> + +<p>It remains to shew the bearing of these remarks +on Mr. Jowett's Essay.—With infinite perseverance, +he dwells upon "the nude Scripture, the merest letter +of the Sacred Volume, as if in it and in it alone, +resided the entire Revelation of <span class="smcap">Christ</span>, and all possible +means of judging what that Revelation consists +of: whereas this is very far indeed from being the +<span class='pagenum'><a name="Page_clxxx" id="Page_clxxx">[clxxx]</a></span>case. Every single Book of the New Testament was +written, as we have seen, to persons <i>already in possession +of Christian Truth</i>. It is quite erroneous therefore, +historically and notoriously erroneous, to suppose +either that the Divine Institution of the Church, or +that its Doctrines, were literally founded upon the +written words of Holy Scripture; or that they can +impart no illustration nor help in the Interpretation +of those written words.... The complete possession +of the saving Truth belonged to the Christian Church +not by degrees, nor in lapse of time, but from the +first. Of that saving truth, thus taught and thus +possessed, <i>the Apostles' Creed</i>, growing up as it did +on every side of Christendom as the faithful record +of the uniform oral teaching of the Apostles, is the +true and precious historical monument<a name="FNanchor_209_209" id="FNanchor_209_209"></a><a href="#Footnote_209_209" class="fnanchor">[209]</a>; and I venture +<span class='pagenum'><a name="Page_clxxxi" id="Page_clxxxi">[clxxxi]</a></span>to say that if any person claims to reject the +Apostles' Creed as an auxiliary, a great and invaluable +auxiliary, in interpreting the writings of the +Apostles, he shews himself to be very wanting indeed +in appreciation of the comparative value of Historical +Evidence, and of the true principles of Historical +Philosophy.—And not the Apostles' Creed only; but +the whole history and tradition of the universal +Church,—needing, no doubt, skill and discretion in +its application,—supply, when applied with requisite +skill and discretion, very valuable and real aid in +interpreting Holy Scripture<a name="FNanchor_210_210" id="FNanchor_210_210"></a><a href="#Footnote_210_210" class="fnanchor">[210]</a>."</p> + +<p>When therefore Mr. Jowett speaks contemptuously +of "the attempt to adapt the truths of Scripture to +the doctrines of the Creeds," (p. 353,) the kindest +thing which can be said is that he writes like an ignorant, +or at least an unlearned man. "The Creeds" +(he says) "are acknowledged to be a part of Christianity.... +Yet it does not follow that they should +be pressed into the service of the Interpreter." Why +not? we ask. "The <i>growth of ideas</i>," (he replies,) +"in the interval which separated the first century +from the fourth or sixth makes it <i>impossible</i> to apply +the language of the one to the explanation of the +other. Between Scripture and the Nicene or Athanasian +Creeds, <i>a world of the understanding comes in</i>; +and mankind are no longer at the same point as when +the whole of Christianity was contained in the words +'Believe on the <span class="smcap">Lord Jesus Christ</span> and thou mayest +be saved;' when the Gospel centred in the attachment +<span class='pagenum'><a name="Page_clxxxii" id="Page_clxxxii">[clxxxii]</a></span>to a living and recently departed friend and +Lord." (p. 353.)</p> + +<p>But there is a fallacy or a falsity at every step +of this argument. For <i>when</i> did the Gospel ever +"centre in attachment?" or <i>when</i> was "the whole of +Christianity contained" in one short sentence? Supposing +too that "a world of the understanding" <i>does</i> +come in between the first century and the sixth; +how does it follow that it is "impossible" to apply +the language of the Creeds to the interpretation of +Holy Scripture? Explain to me how that "world of +understanding" affects <i>the Nicene</i> Creed? Even in the +case of that most precious Creed called the Athanasian,—why +need we <i>assume</i> that "the growth of ideas" +has been a spurious growth? What if it should prove, +on the contrary, that the development has been that +of the plant from the seed<a name="FNanchor_211_211" id="FNanchor_211_211"></a><a href="#Footnote_211_211" class="fnanchor">[211]</a>? Above all, why talk of +"the fourth <i>or sixth</i> century,"—as if the Creeds were +not essentially much older; nay, <i>co-eval with Christianity +itself</i>?... Such writing shews nothing so +much as a confused mind,—a weak, ill-informed, and +illogical thinker.</p> + +<p>Indeed Mr. Jowett seems to be altogether in the +dark on the subject of the Creeds: for he speaks of +them as "the result of three or four centuries of +reflection and controversy," (p. 353,)—which is by no +means true of all of them; nor, except in a certain +sense, of any. But when he inquires,—"If the occurrence +of the phraseology of the Nicene age in +a verse of the Epistles would detect the spuriousness +<span class='pagenum'><a name="Page_clxxxiii" id="Page_clxxxiii">[clxxxiii]</a></span>of the verse in which it was found,—how can the +Nicene <i>or Athanasian Creed</i> be a suitable instrument +for the interpretation of Scripture?" (p. 354.)—he +simply asks a fool's question. The cases are not only +not parallel, but there is not even any analogy between +them. Let us hear him a little further:—</p> + +<p>"Absorbed as St. Paul was in the person of Christ, +... he does not speak of Him as 'equal to the +Father,' or 'of one substance with the Father<a name="FNanchor_212_212" id="FNanchor_212_212"></a><a href="#Footnote_212_212" class="fnanchor">[212]</a>.' +Much of the language of the Epistles, (passages for +example such as Romans i. 2: Philippians ii. 6,) +would lose their meaning if distributed in alternate +clauses between our <span class="smcap">Lord's</span> Humanity and Divinity<a name="FNanchor_213_213" id="FNanchor_213_213"></a><a href="#Footnote_213_213" class="fnanchor">[213]</a>. +Still greater difficulties would be introduced into the +Gospels by the attempt to identify them with the +Creeds<a name="FNanchor_214_214" id="FNanchor_214_214"></a><a href="#Footnote_214_214" class="fnanchor">[214]</a>. We should have to suppose that He was +and was not tempted<a name="FNanchor_215_215" id="FNanchor_215_215"></a><a href="#Footnote_215_215" class="fnanchor">[215]</a>; that when He prayed to His +Father He prayed also to Himself<a name="FNanchor_216_216" id="FNanchor_216_216"></a><a href="#Footnote_216_216" class="fnanchor">[216]</a>; that He knew +and did not know 'of that hour' of which He as well +as the angels were ignorant<a name="FNanchor_217_217" id="FNanchor_217_217"></a><a href="#Footnote_217_217" class="fnanchor">[217]</a>. How could He have +said 'My God, My God, why hast Thou forsaken +<span class='pagenum'><a name="Page_clxxxiv" id="Page_clxxxiv">[clxxxiv]</a></span>Me?' or 'Father, if it be possible let this cup pass +from Me.' How could He have doubted whether +'when the Son of Man cometh He shall find faith +upon the earth<a name="FNanchor_218_218" id="FNanchor_218_218"></a><a href="#Footnote_218_218" class="fnanchor">[218]</a>?' These simple and touching words," +(p. 355,)—pah!</p> + +<p>Now if what precedes means anything at all,—(I +am by no means certain however that it does!)—it +means that the writer does not believe in the Divinity +of our <span class="smcap">Lord Jesus Christ</span>. Unless the sentence which +is without a reference to the foot of the page be not +a denial of the fundamental Doctrine of the Faith<a name="FNanchor_219_219" id="FNanchor_219_219"></a><a href="#Footnote_219_219" class="fnanchor">[219]</a>,—I +do not understand it. But look at <i>all</i> which precedes; +and then say if those are the remarks of a man entitled +to dogmatize "On the Interpretation of Scripture." ... +If Mr. Jowett really means that the Creeds +<i>cannot be reconciled with the Bible</i>,—how can he himself +subscribe to the VIIIth Article? If he means +nothing of the kind,—why does he write in such +a weak, cloudy, illogical way?</p> + +<p>But the whole of the case has not even yet been +stated. Down from the remote period of which we +have been hitherto speaking,—the age of primitive +Creeds, and [oe]cumenical Councils, and ancient Fathers,—in +every country of the civilized world to which +the Gospel has spread,—the loftiest Intellect, the profoundest +Learning, the sincerest Piety, have invariably +endorsed the ancient and original method of interpretation. +I am not implying that such corroboration +was in any sense <i>required</i>; but the circumstance +that it has been <i>obtained</i>, at least deserves attention. +Modes of thought are dependent on times and countries. +There is a fashion in all things. Great advances +<span class='pagenum'><a name="Page_clxxxv" id="Page_clxxxv">[clxxxv]</a></span>in Science,—grand epochs in civilization,—vicissitudes +of opinion,—difference of institutions, national +traditions, and the like,—might be supposed to +have wrought a permanent change even in this department +of Sacred Science. But it is not so. The +storm has raged from one quarter or other of the heavens, +but has ever spent its violence in vain. Still +has the Church Catholic retained her own unbroken +tradition. To keep to the history of that Church to +which we, by <span class="smcap">God's</span> mercy, belong:—The constant appeal, +at the time of our own great Reformation, was +to the Fathers of the first four centuries. Ever since, +the temper and spirit of our Commentators has been +to revert to the same standard, to reproduce the +same teaching. The most powerful minds and the +most holy spirits,—English Divines of the deepest +thought and largest reading,—let me add, of the +soundest judgment and severest discrimination,—have, +in every age, down to the present, gratefully accepted +not only the method, but even the very details of +primitive Patristic Interpretation. But "the acceptance +of a hundred generations and the growing authority +arising from it,"—like "the institutions based +upon such ancient writings, and the history into which +they have entwined themselves indissolubly for many +centuries,"—all conspire to "constitute a perpetually +increasing and strengthening<a name="FNanchor_220_220" id="FNanchor_220_220"></a><a href="#Footnote_220_220" class="fnanchor">[220]</a>" body of evidence on +the subject of Sacred Interpretation.</p> + +<p>Now, to oppose to the learning, and piety, and +wisdom, of every age of the English Church,—to +the unbroken testimony of the Church Universal,—(3) to +the torrent of Patristic Antiquity,—(4) the +decision of early Councils, and (5) the 'still small +<span class='pagenum'><a name="Page_clxxxvi" id="Page_clxxxvi">[clxxxvi]</a></span>voice' of primitive Creeds,—yet more, (6) to the constant +practice of the Apostles,—and, above all, (7) to +the indisputable method of our Divine <span class="smcap">Lord</span> Himself;—to +oppose to all this mighty accumulation of evidence, +the simple <i>à priori</i> convictions of—Mr. Jowett! +savours so strongly of the ridiculous, that it really +seems superfluous to linger over the antithesis for +a single moment.</p> + +<p><b>4.</b> Our task might now be looked upon as completed.—It +only remains, in justice to the gentleman +whose method we have been considering, to ascertain +by what considerations he is induced to reject that +method of Interpretation which, as we have seen, enjoys +such overwhelming sanction.</p> + +<p>(i) In opposition to what goes before, then, he +throws out a suggestion, that "nothing would be +more likely to restore a natural feeling on this subject +than a History of the Interpretation of Scripture. +It would take us back to the beginning; it would +present in one view the causes which have darkened +the meaning of words in the course of ages." (p. 338-9.) +"Such a work would enable us to separate the elements +of Doctrine and Tradition with which the +meaning of Scripture is encumbered in our own day." +(p. 339.)</p> + +<p>Let us here be well understood with our author. +The advantage of a good "History of Interpretation" +would indeed be incalculably great. But Mr. Jowett, +(like most other writers of his class,) <i>assumes</i> the point +he has to <i>prove</i>, when he insinuates that the result of +such a contribution to our Theological Literature would +be to shew that all the world has been in error for +1700 years, and that he alone is right. That 'erring +fancy' has <i>often</i> been at work in the fields of sacred +<span class='pagenum'><a name="Page_clxxxvii" id="Page_clxxxvii">[clxxxvii]</a></span>criticism,—<i>who</i> ever doubted? That there have been +epochs of Interpretation,—different Schools,—and +varying tastes, in the long course of so many centuries +of mingled light and darkness, learning and +barbarism;—what need to declare? A faithful history +of Interpretation would of course establish these facts +on a sure foundation.</p> + +<p>But the Reverend Author forgets his Logic when +he goes on from these undoubted generalities to imply +that all has been confusion and utter uncertainty until +now. Above all, common regard for the facts of the +case ought to have preserved him from putting forth +so monstrous a falsehood as the following:—"<i>Among +German Commentators</i> there is for the first time in the +history of the world, an approach to agreement and +certainty." (p. 340.)</p> + +<p>Let us however,—passing by the many crooked +remarks and unsound inferences with which the Reverend +writer, (<i>more suo</i>,) delights to perplex a plain +question<a name="FNanchor_221_221" id="FNanchor_221_221"></a><a href="#Footnote_221_221" class="fnanchor">[221]</a>,—invite him to abide by the test which he +himself proposes. For 1700 years, (he says,) the +Interpretation of Scripture has been obscured and +encumbered by successive Schools of Interpretation. +The Interpreter's concern (he says) is <i>with the Bible +<span class='pagenum'><a name="Page_clxxxviii" id="Page_clxxxviii">[clxxxviii]</a></span>itself</i>. "The simple words of that book he tries to +preserve absolutely pure from the refinements of later +times.... The greater part of his learning is a knowledge +of the text itself." [He is evidently the very +man who <i>sweeps the house to discover the pearl of great +price</i>. (p. 414.)] "He has no delight in the voluminous +literature which has overgrown it. He has +no theory of Interpretation. A few rules guarding +against common errors are enough for him.... He +wants to be able to open his eyes, and see or imagine +things as they truly are." (p. 338.) [How +crooked by the way is all this! "He has no <i>theory</i> +of Interpretation<a name="FNanchor_222_222" id="FNanchor_222_222"></a><a href="#Footnote_222_222" class="fnanchor">[222]</a>?" Why, no; for the best of all reasons. +He <i>denies Inspiration altogether!</i> His "theory" +is that <i>the Bible is an uninspired Book!</i> ... How +peculiar too, and how plaintive is the "want" of the +supposed Interpreter, "<i>to he able to open his eyes</i>;"—glued +up, as they no doubt are, by the superstitious +tendencies of the nineteenth century, and the tyranny +of an intolerant age!]</p> + +<p>But we may perhaps state the matter more intelligibly +and simply, thus:—In order to ascertain the +<i>true</i> principle of Scriptural Interpretation, let us,—divesting +ourselves of the complicated and voluminous +lore of 1700 years,—<i>resort to the Bible itself</i>. Let us +go for our views to the fountain-head; and abide by +what we shall discover <i>there</i>.</p> + +<p>A fairer proposal (as I think) never was made. It +exactly describes the method which I have humbly +endeavoured myself to pursue in the ensuing Sermons. +The inquiry will be found elaborated from <a href="#Page_141">p. 141</a> to +<span class='pagenum'><a name="Page_clxxxix" id="Page_clxxxix">[clxxxix]</a></span>p. 160 of the present volume; and the result is to be +read on the last-named page, in the following words:—"that +it may be regarded as a fundamental rule, +that the Bible <i>is not to be interpreted like a common +book</i>. This I gather infallibly from the plain fact, +that <i>the inspired writers themselves</i> habitually interpret +it <i>as no other book either is, or can be interpreted</i>.—Next, +I assert without fear of contradiction that inspired +Interpretation, whatever varieties of method it may +exhibit, is yet uniform and unequivocal in this one +result; namely, that it proves Holy Scripture to be +of far deeper significancy than at first sight appears. +By no imaginable artifice of Rhetoric or sophistry of +evasion,—by no possible vehemence of denial or plausibility +of counter assertion,—can it be rendered probable +that Scripture has invariably one only meaning; +and <i>that</i> meaning, the most obvious and easy."</p> + +<p>Now, the reader is requested to observe that what +precedes is <i>the direct contradictory</i> of the position which +Mr. Jowett has written his Essay in order to establish. +And thus we keep for ever coming back to his πρῶτον +ψεῦδος,—the fundamental falsity which underlies the +whole of what he has written.</p> + +<p>(ii) But although we have eagerly resorted to Scripture +itself in order to ascertain <i>on what principle</i> Scripture +ought to be interpreted, we cannot for a moment +allow some of the sophistries with which the Reverend +Author has encumbered the question, to escape without +castigation. He may not first court an appeal to +the School of Apostolical Interpretation; and then, +before the result of that appeal has been ascertained, +go off in praise of the illumination of the present age; +and claim to represent the Theological mind of Europe +in his own person. "Educated persons," (he has the +<span class='pagenum'><a name="Page_cxc" id="Page_cxc">[cxc]</a></span>impertinence to assert,) "are <i>beginning to ask</i> (!), not +what Scripture may be <i>made</i> to mean, but what it +<i>does</i>. And it is no exaggeration to say that he who +in the present state of knowledge will confine himself +to <i>the plain meaning of words</i>, and the study of +their context, may know more of the original spirit +and intention of the authors of the New Testament +<i>than all the controversial writers of former ages put +together</i>." (pp. 340-1.) This might be tolerated perhaps, +in the self-constituted oracle of a Mechanics' +Institute; but as proceeding from a Divinity Lecturer +in one of the first Colleges in Oxford, I hesitate +not to declare that such an opinion is simply disgraceful.</p> + +<p>Very much of a piece with this, in point of flippancy,—(though +barely consistent with his frequent +assertions that the entire subject is hemmed in by +grave difficulties,)—are the Regius Professor of Greek's +remarks on the value of learning as a help to the Interpretation +of Holy Writ. "<i>Learning obscures</i> as well as +illustrates." (p. 337.)—"There seem to be reasons for +doubting whether any <i>considerable light</i> can be thrown +on the New Testament from inquiry into <i>the language</i>." +(p. 393.)—"Minute corrections of tenses or particles +are <i>no good</i>." (p. 393.)—"Discussions respecting the +chronology of St. Paul's life and his second imprisonment; +or about the identity of James, the brother of +the <span class="smcap">Lord</span>; or, in another department, <i>respecting the +use of the Greek article,—have gone far beyond the line +of utility</i>." (p. 393.) "The minuteness of the study +of Greek in our own day has also a tendency <i>to introduce +into the text associations</i> which are not really found +there." (p. 391.)—Lastly, he complains of "the error +of interpreting every particle, as though it were a +<span class='pagenum'><a name="Page_cxci" id="Page_cxci">[cxci]</a></span>link in the argument; instead of being, as is often +the case, <i>an excrescence of style</i>." (p. 391.)</p> + +<p>So then, in brief, the Fathers are in a conspiracy to +mislead: Creeds and Councils encumber the sense: +Modern Commentators are not to be trusted: the comparison +of Scripture with Scripture, except it be "of +the same age and the same authors," "will tend rather +to confuse than to elucidate:" (p. 383:) "Learning obscures," +and an accurate appreciation of the meaning of +the text is "no good!"—"When the <i>meaning of Greek +words</i> is once known<a name="FNanchor_223_223" id="FNanchor_223_223"></a><a href="#Footnote_223_223" class="fnanchor">[223]</a>, the young student has almost +<span class='pagenum'><a name="Page_cxcii" id="Page_cxcii">[cxcii]</a></span><i>all the real materials which are possessed by the greatest +Biblical scholar</i>, in the book itself." (p. 384.) In +a word, (as Dr. Moberly has had the manliness to +remark,)—"It simply comes to this: A little Greek, +(not too much,) and a strong self-relying imagination, +and you may interpret Holy Scripture as well as—Mr. +Jowett!" (p. lxii.) ... Benighted himself, the unhappy +author of this Essay is so apprehensive lest +a ray of light from Heaven shall break in upon one of +his disciples,—even sideways, as it were, from the +margin of the Bible,—that he carefully prohibits "the +indiscriminate use of parallel passages" as "useless +and uncritical." ... Yet may one not <i>with discrimination</i> +refer to the margin?—Better not! "No good!" (p. +393.) replies the Oracle. "Even the critical use of +parallel passages is <i>not without danger</i>." (p. 383.) ... +O shame! And all this from a College Tutor and +Lecturer on Divinity! <i>this</i> from one entrusted with +the care of educating young men! <i>this</i> from a Regius +Professor of Greek<a name="FNanchor_224_224" id="FNanchor_224_224"></a><a href="#Footnote_224_224" class="fnanchor">[224]</a>!</p> + +<p><span class='pagenum'><a name="Page_cxciii" id="Page_cxciii">[cxciii]</a></span> +Mr. Jowett congratulates himself that "Biblical +criticism has made two great steps onward,—at the +time of the Reformation, and <i>in our own day</i>." But +his notion is amply refuted by the known facts of the +case: for when he adds,—"The diffusion of a critical +spirit in History and Literature is affecting the criticism +of the Bible in our own day in a manner not unlike +the burst of intellectual life in the fifteenth or +sixteenth centuries;" (p. 340;) he clearly requires to +be reminded that the success of the Divinity of the +Reformation was owing to the grand appeal then +made to <i>the Patristic writings</i>.</p> + +<p>So far then as any of ourselves are resorting to <i>those</i> +sources of information, there may be a faint resemblance +<i>in kind</i> between the spirit which animates us, +and that which wrought so nobly in the Fathers of +our spiritual freedom,—Cranmer and Ridley and the +other learned and holy men who revised our Offices. +But if "<i>German</i> Commentators" and <i>their</i> method be +supposed to be the ideals to which the age is tending, +<i>then</i> the Theology of the middle of the nineteenth +century stands in marked <i>contrast</i> to what prevailed +in the middle of the sixteenth; and our spirit is <i>the +very reverse of theirs</i>.—But I hasten on.</p> + +<p>(iii) "The uncertainty which prevails in the Interpretation +of Scripture," Mr. Jowett proposes to get +rid of,—(this is in fact the aim of his entire Essay,)<span class='pagenum'><a name="Page_cxciv" id="Page_cxciv">[cxciv]</a></span> by +denying that there are in Scripture any deeper +meanings to interpret. In the meantime, by every +device in his power, he seeks from <i>à priori</i> considerations, +(as we have seen,) to shew that no such meanings +can exist. We allow ourselves to be biassed, +to a singular extent, he says, "by certain previous +suppositions with which we come to the perusal of +Scripture." (p. 342.) <i>But</i> for this, "no one would +interpret Scripture as many do." (<i>Ibid.</i>) Let us ascertain +then what these erroneous "suppositions" are.</p> + +<p>(α) "The failure of a prophecy is never admitted, +in spite of Scripture and of history, (Jer. xxxvi. 30. +Isaiah xxiii. Amos vii. 10-17.)" (p. 343.)</p> + +<p>Now this can only mean two things: viz. first, +that a Divine Prophecy is <i>not</i> an infallible utterance: +and secondly, that the three places quoted from the +Old Testament are <i>proofs</i> of the fallibility of Prophecy; +proofs which ought to overcome prejudice, +and persuade men to renounce their "previous supposition" +that Prophecy is <i>in</i>fallible.</p> + +<p>Certainly the charge is a grave one. For if <i>Prophecy</i> +is untrue, then what becomes of Inspiration?</p> + +<p>And yet, how stands the case? The writer seems +to have expected "that no one would refer to the passages +that he has bracketed, or that all would be too +ignorant to know the utter groundlessness of his assumption. +If there are, in the whole Scripture, two +past prophecies which were signally and remarkably +fulfilled, they are the first two which he has selected +as instances to be dropped down, without a remark, +of the failure of Scripture prophecies! And as to the +third passage, surely it implies an 'incuria' which +might be deemed 'crassa' to have asserted that it +contained an instance of the non-fulfilment of Pro<span class='pagenum'><a name="Page_cxcv" id="Page_cxcv">[cxcv]</a></span>phecy: +for it implies that Mr. Jowett has read the +verses to which he refers with so little attention as +not to have discovered that the prediction which +failed of its fulfilment was <i>no utterance of Amos</i>, but +was <i>the message of Amaziah, the priest of Bethel</i>, in +which he falsely attributes to Amos <i>words he had not +spoken</i>!... Surely such slips as these are as discreditable +to a scholar as a Divine<a name="FNanchor_225_225" id="FNanchor_225_225"></a><a href="#Footnote_225_225" class="fnanchor">[225]</a>!"</p> + +<p>And this, from a gentleman who has the impertinence +to remind us oracularly, that "he who would +understand the nature of Prophecy in the Old Testament, +should have <i>the courage to examine how far its +details were minutely fulfilled</i>!" (p. 347.) Are we then +to infer that Mr. Jowett's courage failed him when he +came to Amos vii. 10-17?</p> + +<p>(β) "The mention of a name later than the supposed +age of the prophet is not allowed, as in other +writings, to be taken in evidence of the date. (Isaiah +xlv. 1.)" (p. 343.)</p> + +<p>But what is the meaning of this complaint when +applied to Isaiah's well known prophecy concerning +Cyrus? In the words of the excellent critic last +quoted,—"We know not that we could point to such +an instance as this in the writings of any other author +of credit. Of course, Mr. Jowett knows as well as +we do the distinction between History and Prophecy; +and that the mention in any document of the name +of one who was unborn at the time fixed as the date +of the writing, would be at once a complete <i>disproof</i> +of its accuracy as a history of the past, and a <i>proof</i> +of its accuracy as a prediction of the future. Of +course he also remembers that the point he has <i>to +prove</i> is that this passage is History and not Prediction; +<span class='pagenum'><a name="Page_cxcvi" id="Page_cxcvi">[cxcvi]</a></span>and his mode of proving is this; <i>he assumes +that it is a history of the past</i>,—advancing as a charge +against the believers of Revelation, that they do not, +(as they would in any other History,) reject the +genuineness of the passage because it embalms a +future name in a past history!... This audacious, +(for we cannot use a weaker word,) <i>assumption</i> of +what he has <i>to prove</i>, pervades his Essay<a name="FNanchor_226_226" id="FNanchor_226_226"></a><a href="#Footnote_226_226" class="fnanchor">[226]</a>."</p> + +<p>And thus, into whatever department of speculation +we follow this writer, the tortuous path is still found +to conduct us back to the same underlying fallacious +<i>assumption</i>,—viz. that <i>the Bible is like any other Book</i>; +in other words, is <i>not inspired</i>.</p> + +<p>(γ) Persons in Mr. Jowett's position, "find themselves +met by a <i>sort of presupposition that '<span class="smcap">God</span> speaks +not as Man speaks</i>.'"—(p. 343.)</p> + +<p>"A sort of presupposition," indeed!... Does the +Reverend gentleman really expect that we will stoop +so low as argue <i>this</i> point also with him? It shall +suffice to have branded him with his own words.</p> + +<p>"The suspicion of Deism, or perhaps of Atheism, +awaits inquiry. By such fears, a good man (!) refuses +to be influenced: a philosophical mind (!) is apt to cast +them aside with too much bitterness. It is better to +close the book, than to read it under conditions of +thought which are imposed from without." (p. 343.)</p> + +<p>Well surely, the proximity to Balliol College of the +scene of Cranmer and Ridley's martyrdom, must have +turned the brain of the Regius Professor of Greek!—Let +him be well assured however that not rational +"Inquiry," but irrational <i>assumption</i>; not the modest +cogitations of "a philosophical mind," but the <i>arrogant +dreams of a weak and confused intellect</i>, are what have +<span class='pagenum'><a name="Page_cxcvii" id="Page_cxcvii">[cxcvii]</a></span>excited such general indignation of late, among "good +men," from one end of the Kingdom to the other. +Nor could anything probably of equal pretensions be +readily appealed to, which is nevertheless more truly +unphilosophical, fallacious, and foolish, than the Essay +now under consideration.</p> + +<p>(iv) Subsequently, (p. 344,) Mr. Jowett professes +to grapple with the phenomenon of Inspiration. His +method is instructive. He begins by inadvertently +advancing a direct untruth: for he asserts that for +none "of the higher or supernatural views of Inspiration +is there <i>any foundation</i> in the Gospels or Epistles." +(p. 345.)—Had he then forgotten St. Paul's +statements in Gal. i. 1, 11-17: ii. 2, 7-9. 1 Cor. +xv. 3. Ephes. iii. 3, &c., &c.? But I have established +the contradictory of the Professor's position in +the ensuing Sermons, p. 53 to p. 57, to which the +reader must be referred.—This done, he proceeds to +assert that,</p> + +<p>(α) Inspiration does not preserve a writer from +inaccuracy. And the charge is substantiated by the +following ridiculous enumeration:—"One [Evangelist] +supposes the original dwelling-place of our +<span class="smcap">Lord's</span> Parents to have been Bethlehem<a name="FNanchor_227_227" id="FNanchor_227_227"></a><a href="#Footnote_227_227" class="fnanchor">[227]</a>, another +Nazareth<a name="FNanchor_228_228" id="FNanchor_228_228"></a><a href="#Footnote_228_228" class="fnanchor">[228]</a>." (This from a Lecturer on Divinity! +Does Mr. Jowett then suppose that his readers have +never opened the Gospels, and do not know better? +Why, <i>both</i> his statements are simply <i>false!</i>)—"They +trace His genealogy in different ways." (Yes. In +two. And why not <i>in twenty?</i> Is Mr. Jowett not +aware that a genealogy may be differently traced +through different ancestors?)—"One mentions the +thieves blaspheming: another has preserved to after +<span class='pagenum'><a name="Page_cxcviii" id="Page_cxcviii">[cxcviii]</a></span>ages the record of the penitent thief:" (And why +should he not?)—"They appear to differ about the +day and hour of the Crucifixion." (Yes, <i>they appear</i> +to differ: but <i>they do not differ</i>!)—"The narrative +of the woman who anointed our <span class="smcap">Lord's</span> feet with +ointment is told in all four, each narrative having +more or less considerable variations." (There is no +conceivable reason why this should <i>not</i> have been +as Mr. Jowett relates; but, as a matter of fact, we +have here another of this Gentleman's private <i>blunders</i>,—shewing +what an uncritical reader he must be, of +that book concerning which he presumes to dogmatize +so freely.)—"These are a few instances of the differences +which arose in the traditions of the earliest ages +respecting the history of our <span class="smcap">Lord</span>." (Nay, but this +is to beg the whole question!)—"He who wishes +to investigate the character of the sacred writings +<i>should not be afraid</i> to make a catalogue of them all, +with the view of estimating their cumulative weight." +(p. 346.) (Truly, it would be well for Mr. Jowett if +he had as little to fear from such "investigations" as +the Evangelists!)</p> + +<p>"In the same way, he who would understand the +nature of Prophecy in the Old Testament, should have +the courage to examine how far its details were minutely +fulfilled. <i>The absence of such a fulfilment</i> may +further lead him to discover that he took the letter for +the spirit in expecting it." (p. 347.) But really this +is again simply to beg the whole question. Unbecoming +in any writer, how absurd also is such a sentence +from the pen of one who, (as we have lately +seen,) no sooner descends to particulars than he makes +himself ridiculous by betraying his own excessive +ignorance.... "The letter for the spirit," also! which +<span class='pagenum'><a name="Page_cxcix" id="Page_cxcix">[cxcix]</a></span>is one of the 'cant' expressions of Mr. Jowett and his +accomplices in 'free handling,'—based evidently on +a misconception of the meaning of 2 Cor. iii. 6. The +contrast recurs at pp. 36, 357, 375, 425, &c., &c.</p> + +<p>(β) Still bent on shewing that Inspiration does not +secure Scripture from blots and blemishes, Mr. Jowett +proceeds as follows. (I must present him to the reader, +for a short space, <i>in extenso</i>; since by no other expedient +can the complicated fallacies of his very intricate +and perverse method be exposed.)</p> + +<p>"Inspiration is a fact which we infer from the +study of Scripture,—not of one portion only, but of +the whole." (p. 347.) (Now even <i>this</i> is not a correct +way of stating the case. Still, because the words <i>may</i> +bear an honourable sense, we pass on.)—"Obviously +then, it embraces writings of very different kinds,—the +book of Esther, for example, or the Song of Solomon, +as well as the Gospel of St. John." (That <i>the +volume</i> of Inspiration is of this complex character, +and that <i>it</i> embraces writings so diverse, is beyond +dispute.)—"It is reconcileable with the mixed good +and evil of the characters of the Old Testament, which +nevertheless does not exclude them from the favour +of <span class="smcap">God</span>." (<i>Why</i> the Inspiration of a writer should +not be 'reconcileable' with <i>any</i> amount of wickedness +in the persons about whom he writes,—I am quite at +a loss to perceive. Neither do I see why "the mixed +good and evil" of certain "characters of the Old Testament," +(or of the New either,) should "exclude them +from the favour of <span class="smcap">God</span>." What else becomes of your +hope, and mine, of Eternal Life?)—"Inspiration is +also reconcileable," (he proceeds,)—"with the attribution +to the Divine Being of <i>actions at variance with +that higher revelation which He has given of Himself in +<span class='pagenum'><a name="Page_cc" id="Page_cc">[cc]</a></span>the Gospel</i>." (Is this meant as an insult to "the +Divine Being?" or simply as a slur on Revelation? +Either way, we reject the charge with indignation<a name="FNanchor_229_229" id="FNanchor_229_229"></a><a href="#Footnote_229_229" class="fnanchor">[229]</a>.)—"It +is not inconsistent with imperfect or opposite +aspects of the Truth, as in the Book of Job or Ecclesiastes:" +(Nothing which comes from <span class="smcap">God</span> should be +called "imperfect:" but why <i>different</i> aspects of the +Truth should not be brought out, by different writers, +as by St. Paul and by James,—it is hard to see.)—"With +variations of fact in the Gospels, or the Books of Kings +and Chronicles:" (We do not admit that Inspiration +is consistent with "variations of <i>fact;</i>" but with <i>different +versions</i> of the same incident, it is confessedly +compatible.)—"With inaccuracies of language in the +Epistles of St. Paul." (With <i>grammatical inelegancies</i>, +no doubt; but not with <i>logical inaccuracies</i>.)—"For +these are all found in Scripture:" (This statement, +by the way, should have been substantiated by at +least as many references as there are heads in the +indictment,)—"neither is there any reason why they +should not be; except a general impression that +Scripture ought to have been written in a way different +from what it has." (Just as if Mankind for 1800 +years had been the victims of an <i>à priori</i> conception +as to <i>how</i> Holy Scripture <i>ought to have been</i> written!)—"A +principle of progressive revelation admits them +all; and this is already contained in the words of our +<span class="smcap">Saviour</span>, 'Moses because of the hardness of your +hearts;' or even in the Old Testament, 'Henceforth +there shall be no more this proverb in the house of +Israel?'" (O if Catholic writers were to expound Holy +Scripture with the license of <i>these</i> gentlemen!... +That the scheme of Revelation has been progressive, is +<span class='pagenum'><a name="Page_cci" id="Page_cci">[cci]</a></span>a Theological truism. What that has to do with the +question in hand, I see not.)—"For what is progressive +is necessarily imperfect in its earlier stages:" +("Imperfect" in what sense?)—"and <i>even erring</i> to +those who come after." (No, not in <i>that</i> sense imperfect, +certainly!) ... "There is no more reason why +<i>imperfect narratives</i> should be excluded from Scripture +than imperfect grammar; no more ground for expecting +that the New Testament would be logical or Aristotelian +in form, than that it would be written in +Attic Greek." (Now <i>why</i> this cloudy shuffling about +"imperfect narratives,"—instead of saying <i>what you +mean</i>, like a man! Further,—Is Mr. Jowett so weak as +not to perceive that there is <i>no force whatever</i> in his +supposed parallel? The Discourses of the Incarnate +<span class="smcap">Son</span>, for instance, are certainly anything but "Aristotelian +in form." His dialect,—(Angels bowed to +catch it, I nothing doubt!)—was that of the despised +Galilee. But need <i>the teaching it conveyed</i> have <i>therefore</i> +been "imperfect?" Why may not the least perfect +<i>Greek</i> be the vehicle for the more perfect <i>Doctrine</i>? +What connexion is there between the casket and the +jewel which it encloses?)</p> + +<p>(γ) The Reverend writer promises us help, from +"another consideration which has been neglected by +writers on this subject." (The announcement makes +us attentive.)—"It is this,—that any true Doctrine +of Inspiration must conform to all well-ascertained +facts of History or of Science." (We scarcely see the +drift of this ill-worded proposition; but are disposed +to assent.)—"The same fact cannot be true and untrue," +(Who ever supposed that it could?)—"any +more than the same words can have two opposite +meanings." (But why glide at once into a gross fal<span class='pagenum'><a name="Page_ccii" id="Page_ccii">[ccii]</a></span>sity? +Are there not plenty of words and speeches, +of the kind called 'equivocal' or 'ambiguous,' which +are of this nature? I am content to refer this writer +to <i>his own pages</i>, for the abundant refutation of his +own assertion. No man in the world knows better +than Mr. Jowett that "<i>the same words can have two +opposite meanings</i>.") "The same fact cannot be true +in Religion, when seen by the light of Faith; and +untrue in Science, when looked at through the medium +of evidence or experiment." (Why not? For +example,—'He maketh His Sun to rise.' 'If <span class="smcap">God</span> so +clothe the grass of the field.' '<span class="smcap">God</span> said, Let there +be light.' Who sees not that the view which Faith +and which Physical Science respectively take of the +same phenomenon, may essentially differ?)—"It is +ridiculous to suppose that the Sun goes round the +Earth in the same sense in which the Earth goes +round the Sun;" (Very ridiculous.)—"or that the +world appears to have existed, but has not existed, +during the vast epochs of which Geology speaks to +us." (Leave out the words, "appears to have," and +this also is undeniable.)—"But if so, there is no need +of elaborate reconcilements of Revelation and Science." +(How does that follow? If what is thought to be Divinely +revealed, and what is thought to be scientifically +ascertained, seem to be conflicting truths,—why +should not an effort be made to reconcile them?) +"They reconcile themselves the moment any scientific +truth is distinctly ascertained." (Yes: by the Human +simply trying to thrust the Divine out of doors!)—"As +the idea of Nature enlarges, the idea of Revelation +also enlarges:" (I deny that there is any such +intimate connexion as this author supposes between +Physical Science and Divinity,)—"it was a temporary +<span class='pagenum'><a name="Page_cciii" id="Page_cciii">[cciii]</a></span>misunderstanding which severed them." (But <i>when</i> +were Nature and Revelation ever for an instant +"severed?")—"And as the knowledge of Nature +which is possessed by the few is communicated in its +leading features at least, to the many, they will receive +it with a higher conception of the ways of <span class="smcap">God</span> +to Man. It may hereafter appear as natural to the +majority of Mankind to see the Providence of <span class="smcap">God</span> in +the order of the world, as it once was to appeal to interruptions +of it." (p. 349.) (As if an increased <i>knowledge +of Nature</i> were the condition of Theological enlightenment!... +I presume that the latter clause,—so +hazy and the reverse of obvious in its meaning!—is +intended to convey the sentiment which Mr. Baden +Powell expresses as follows:—"The inevitable progress +of research must, within a longer or shorter +period, unravel <i>all that seems most marvellous</i>; and +what is at present least understood will become as +familiarly known to the Science of the future, as those +points which a few centuries ago were involved in +equal obscurity, but now are thoroughly understood<a name="FNanchor_230_230" id="FNanchor_230_230"></a><a href="#Footnote_230_230" class="fnanchor">[230]</a>.")</p> + +<p>(δ) We are next informed "that there are a class +of scientific facts with which popular opinions on Theology +often conflict.... Such especially are the facts +relating to the formation of the Earth and the beginnings +of the Human Race." (p. 349.) (And pray, +what "<i>facts</i>" are these, relative to the "beginnings +of the Human Race," which conflict with Scripture?) ... +"Almost all intelligent persons are agreed that +the earth has existed for myriads of ages:" (Which is +perfectly true.)—"The best informed are of opinion +that the history of nations extends back <i>some thousand +<span class='pagenum'><a name="Page_cciv" id="Page_cciv">[cciv]</a></span>years</i> before the Mosaic Chronology." (Which is decidedly +false.)—"Recent discoveries in Geology <i>may +perhaps</i> open a further vista of existence for the human +species; while <i>it is possible, and may one day be +known</i>, that Mankind spread not from one but from +many centres over the globe; or, (as others say,) that +the supply of links which are at present wanting in +the chain of animal life <i>may lead</i> to new conclusions +respecting the origin of Man." (A cool way, this, of +anticipating that something which '<i>may</i>'—(or <i>may +not!</i>)—be discovered hereafter, will demonstrate that +the beginning of the Bible is all a fable!)—"Now," +(proceeds our author,) "let it be granted that" "<i>the +proof</i> of some of these facts, especially of those last-mentioned, +<i>is wanting</i>; still it is a false policy to set +up Inspiration or Revelation <i>in opposition to them</i>, a +principle which can have <i>no influence on them</i>, and +should be kept rather out of their way." (Considerate +man!) "The Sciences of Geology and comparative +Philology are steadily gaining ground. Many of the +guesses of twenty years ago have been certainties; +and the guesses of to-day may hereafter become so. +Shall we peril Religion (!) on the possibility of their +untruth? on such a cast to stake the life of Man, implies +not only a recklessness of facts (!), but a misunderstanding +of the nature of the Gospel. If it is +fortunate for Science, it is perhaps more fortunate for +Christian Truth, that the admission of Galileo's discovery +has for ever settled the principle of the relations +between them."—(pp. 349-50.) ...</p> + +<p>Now, what a curious picture of a perverse and +crooked mind does such a sentence exhibit! Divine +Revelation can "<i>have no influence</i>" of course, on facts +of <i>any</i> kind, (including facts in Physical Science,) +<span class='pagenum'><a name="Page_ccv" id="Page_ccv">[ccv]</a></span>when once those facts have been well ascertained. +But, <i>in the entire absence of such facts</i>, why should we +refuse to listen to the <i>well ascertained Revelation of +<span class="smcap">God</span></i>? Nothing is more emphatic, for example, than +the Divine declaration that the whole Human family +is derived from a single pair; and the origin of Man +is plainly set down in Genesis. Why then oppose to +this, the confessedly <i>undiscovered</i> fact that "mankind +spread from many centres;" and the purely speculative +possibility that, hereafter, a certain theory "<i>may +lead</i> to new conclusions respecting the origin of Man?"—As +for "Religion" being "perilled on the possibility" +of the truth or untruth of the Sciences of Geology +and comparative Philology;—we really would +submit that <i><span class="smcap">God</span> may be safely left to take care of His +own;</i> and that "peril," there is,—there <i>can</i> be,—<i>none!</i></p> + +<p>And then, the maudlin tenderness of an "Essayist +and Reviewer" (of all persons in the world!) for "<i>the +life of Man</i>,"—meaning thereby his Christian hope, +and Faith in the <span class="smcap">Redeemer</span>!... As if, (first,) Man's +"<i>Life</i>" were <i>in any sense</i> endangered, by our upholding +the honour and authority of the Bible! And +(secondly,) as if the age had shewn itself in the least +degree impatient of scientific investigation! And +(thirdly,) as if Religion depended, or could be made +to depend, on Physical phenomena, or on the progress +of Natural Science, <i>at all!</i> ... I scruple not to say +that arguments like these impress me with the meanest +opinion of Mr. Jowett's intellectual powers: while +they prove to demonstration that he does not in the +least understand the subject on which he yet writes +with such feeble vehemence.</p> + +<p>But I may not proceed any further, or my pages +<span class='pagenum'><a name="Page_ccvi" id="Page_ccvi">[ccvi]</a></span>will equal in extent those of the gentleman already +named. Indeed, to follow that most confused of +thinkers, and crooked of disputants, through all his +perverse pages; to expose his habitual paltry evasive +dodging,—his shifting equivocations,—his misapplications +of Scripture,—his unworthy insinuations,—his +plaintive puerilities of thought and sentiment;—would +require a thick volume.—If Mr. Jowett does +not deny the Personality of the <span class="smcap">Holy Ghost</span>, he +ought to be thoroughly ashamed of himself for penning +sentences which can lead to no other inference. +For he ought to know that when men talk of words +"receiving <i>a more exact meaning than they will truly +bear</i>;" and of what "is <i>spoken in a figure</i> being construed +with the severity of a logical statement, while +<i>passages of an opposite tenour are overlooked or set +aside</i>:"—(p. 360.) men mean to repudiate the doctrine +which those words are thought to convey; not to +imply their acceptance of it.—So again, if Mr. Jowett +holds the doctrine of Original Sin, he ought to be +heartily ashamed of himself for having insinuated that +it depends "on <i>two figurative expressions of St. Paul +to which there is no parallel in any other part of Scripture</i>." +(p. 361.)—Nor, however moderate his attainments +as a teacher of Divinity, ought he to be capable +of putting forth such a notorious misstatement as that +the doctrine of Infant Baptism <i>rests upon a verse in +the Acts</i> (xvi. 33,)—which verse has really <i>nothing +whatever to do with the question</i><a name="FNanchor_231_231" id="FNanchor_231_231"></a><a href="#Footnote_231_231" class="fnanchor">[231]</a>. (p. 360.)</p> + +<p>Professor Jowett shuts up his Essay with a passage +which, for a certain amount of tender pathos in the +sentiment, has been often quoted, and sometimes admired, +He says:—</p> + +<p><span class='pagenum'><a name="Page_ccvii" id="Page_ccvii">[ccvii]</a></span> +"The suspicion or difficulty which attends critical +inquiries is no reason for doubting their value. The +Scripture nowhere leads us to suppose that the circumstance +of all men speaking well of us is any +ground for supposing that we are acceptable in the +sight of God. And there is no reason why the condemnation +of others should be witnessed to by our +own conscience. Perhaps it may be true that, owing +to the jealousy or fear of some, the reticence of others, +the terrorism of a few, we may not always find it easy +to regard these subjects with calmness and judgment. +But, on the other hand, these accidental circumstances +have nothing to do with the question at issue; they +cannot have the slightest influence on the meaning of +words, or on the truth of facts....</p> + +<p>"Lastly, there is some nobler idea of truth than is +supplied by the opinion of mankind in general, or the +voice of parties in a Church. Every one, whether a +student of Theology or not, has need to make war +against his prejudices no less than against his passions; +and, in the religious teacher, the first is even +more necessary than the last.... He who takes the +prevailing opinions of Christians and decks them out +in their gayest colours,—who reflects the better mind +of the world to itself—is likely to be its favourite +teacher. In that ministry of the Gospel, even when +assuming forms repulsive to persons of education (!), +no doubt the good is far greater than the error or harm. +But there is also a deeper work which is not dependent +on the opinions of men, in which many elements +combine, some alien to Religion, or accidentally at +variance with it. That work can hardly expect to +win much popular favour, so far as it runs counter to +the feelings of religious parties. But he who bears a +<span class='pagenum'><a name="Page_ccviii" id="Page_ccviii">[ccviii]</a></span>part in it may feel a confidence, which no popular +caresses or religious sympathy could inspire, that he +has by a Divine help been enabled to plant his foot +somewhere beyond the waves of Time. He may depart +hence before the natural term, worn out with intellectual +toil; regarded with suspicion by many of his +contemporaries; yet not without a sure hope that the +love of Truth, which men of saintly lives often seem +to slight, is, nevertheless, accepted before <span class="smcap">God</span>."—(pp. +432-3.)</p> + +<p>My respect for a fellow-man induces me to offer +a few remarks on all this.</p> + +<p>Let me be permitted then to declare that I am as +incapable as any one who ever breathed the air of this +lower world, of making light of the sentiments of true +genius. I can respond with my whole heart to the +passion-stricken cry of one who, when "regarded with +suspicion by many of his contemporaries," is observed +to hail his fellows with confidence, across the gulph of +Time; and as it were implore them, after many days, +to do him right. Nay, were I to behold a man of +splendid, but misguided powers, elaborating from <span class="smcap">God's</span> +Word a plausible system of his own, whereby to bring +back the Golden Age to suffering Humanity; and insisting +that he beheld in the common revelations of +the <span class="smcap">Spirit</span>, the unsuspected outlines of such a form +of polity as Man never dreamed of,—(nor, it may be, +Angels either;)—I should experience a kind of generous +sympathy with this bright-eyed enthusiast; even +while I proceeded to test his wild dream by what I +believed to be the standard of right Reason. Then, +as the specious fabric was seen suddenly to collapse +and melt away, should I not, with affectionate sorrow, +secretly mourn that such brilliant parts had not been +<span class='pagenum'><a name="Page_ccix" id="Page_ccix">[ccix]</a></span>enlisted on the side of Truth? and feel as if I could +have been content to go about for life maimed in body, +or hopelessly impoverished in estate, if so great a disaster +could but have been prevented as the loss of one +who ought to have been a standard-bearer in Israel?</p> + +<p>Once more. Although the cold shade of unbelief +has never for an instant, (thank <span class="smcap">God</span>!) darkened my +spirit; so that one may not be very apt to sympathize +with men who walk about hampered with a doubt; +yet, were one to know, (as one has often known,—<i>too</i> +often, alas!) that the arrow was rankling in a friend's +heart,—who by consequence shunned the society of +his fellows, and walked in moody abstraction,—looking +as if life had lost its charm, and as if nothing on +the earth's surface were any longer to him a joy;—would +one not be the first to go after such a sufferer; +and seek whether a firm hand and steady eye might +not avail to extract the poisoned shaft? If that might +not be, at least by daily acts of unaltered kindness, +and the ways which brotherly sympathy suggests, +<i>who</i> would not strive to recover such an one? If +all other arts proved unavailing, it would remain for +a man with the ordinary instincts of humanity, in +silence and sorrow at least, to look on, while the +solitary doubter was paying the bitter penalty,—doubtless, +of his sin.</p> + +<p>But how widely different,—rather, how utterly +dissimilar,—is the phenomenon before us! Here is +a singularly confused and shallow thinker oppressed +with the vastness of his discovery, that the Bible—<i>has +nothing in it!</i> Here is a Clergyman of the Church +of England, and a Lecturer in Divinity, whose difficulty +is how he shall convince the world that the +Bible is—<i>like any other book!</i> Here is the sceptical +<span class='pagenum'><a name="Page_ccx" id="Page_ccx">[ccx]</a></span>fellow of a College, conspiring with six others, to +produce a volume of which Germany itself, (having +changed its mind,) would already be ashamed!... Mr. +Jowett is enthusiastic for <i>a negation!</i> Without +belief himself, he cannot rest because Christendom +has, on the whole, a good deal of belief remaining! +If he may but <i>unsettle somebody's mind</i>,—his Essay +will have achieved its purpose, and its author will +not have lived in vain!... Sublime privilege for +"the only man in the University of Oxford who" is +said to "exercise a moral and spiritual influence at all +corresponding to that which was once wielded by John +Henry Newman<a name="FNanchor_232_232" id="FNanchor_232_232"></a><a href="#Footnote_232_232" class="fnanchor">[232]</a>!"</p> + +<p>I shall be thought a very profane person, I dare +say, by the friends and apologists of Mr. Jowett, if +I avow that the passage with which he concludes his +Essay, instead of sounding in my ears like the plaintive +death-song of departing Genius, sounds to me +like nothing so much as the piteous whine of a schoolboy +who knows that he <i>deserves</i> chastisement, and +perceives that he is about to experience his deserts. +System, or Theory, the Reverend Gentleman has none +to propose. Views, except negative ones, Mr. Jowett +is altogether guiltless of. Can anybody in his senses +suppose that a man "has, by a Divine help (!), been +enabled to plant his foot <i>somewhere beyond the waves +of Time</i>," (p. 433,) who doubts everything, and believes +nothing? Can any one of sane mind dream +that posterity will come to the rescue of a man who, +when he is asked for his story, rejoins, (with a well-known +needy mechanic,) that he has "none to tell, +Sir?" <i>What</i> then is posterity to vindicate? <i>What</i> +has the Regius Professor of Greek written so many +<span class='pagenum'><a name="Page_ccxi" id="Page_ccxi">[ccxi]</a></span>weak pages to prove? Just nothing! If Mr. Jowett's +Essay could enforce the message it carries, the result +would simply be that the world would become <i>dis</i>believers +in the Inspiration of the Bible: they would +<i>dis</i>believe that Scripture has any sense but that which +lies on the surface: they would therefore <i>dis</i>believe +the Prophets and Evangelists and Apostles of <span class="smcap">Christ</span>: +they would <i>dis</i>believe the words of our <span class="smcap">Lord Jesus +Christ</span> Himself!... Has Mr. Jowett, then, grown +grey under the laborious process of arriving at this +series of negations? When he anticipates "departing +hence before the natural term," does he mean that he +is "<i>worn out with the intellectual toil</i>" of propounding +<i>nothing!</i> and that he expects the sympathy and gratitude +of posterity for what he has propounded?</p> + +<p>But this is not all. Instead of coming abroad, (if +come abroad he must,) in that garb of humility which +befits doubt,—that self-distrust which becomes one +whose fault, or whose misfortune it is, that he simply +cannot believe,—Mr. Jowett assumes throughout, the +insolent air of intellectual superiority; the tone of one +at whose bidding Theology must absolutely 'keep +moving.' A truncheon and a number on his collar, +alone seem wanting. The menacing voice, and authoritative +air, are certainly not away,—as I proceed to +shew.</p> + +<p>"It may be observed that a change in some of the +prevailing modes of Interpretation, is not so much +a matter of expediency as <i>of necessity</i>. The original +meaning of Scripture <i>is beginning to be understood</i>." +(p. 418.)</p> + +<p>"Criticism has <i>far more power</i> than it formerly had. +It has spread itself over ancient, and even modern +history.... <i>Whether Scripture can be made an exception +<span class='pagenum'><a name="Page_ccxii" id="Page_ccxii">[ccxii]</a></span>to other ancient writings</i>, now that the nature of both +is more understood; whether ... <i>the views of the last +century will hold out</i>,—these are questions respecting +which" (p. 420.) it is hard to judge.</p> + +<p>"It has to be considered whether the intellectual +forms under which Christianity has been described, +may not also be <i>in a state of transition</i>." (p. 420.)</p> + +<p>"Now, as <i>the Interpretation of Scripture is receiving +another character</i>, it seems that distinctions of Theology +which were in great measure based on old Interpretations, +are <i>beginning to fade away</i>." ... "There are +other signs that times are changing, and we are +changing too." (p. 421.)</p> + +<p>"These reflections bring us back to the question +with which we began,—<i>What effect will the critical +Interpretation of Scripture have on Theology?</i>" (p. 422.)</p> + +<p>Again:—"As the time has come when it is no +longer possible to ignore the results of criticism, it is +of importance that Christianity should be seen to be +in harmony with them." (p. 374.) (The sentences +which immediately follow shall be exhibited in distinct +paragraphs, in order that they may separately enjoy +admiration. Each is a gem or a curiosity in its way.)</p> + +<p>"That objections to some received views <i>should be +valid</i>, and yet that they should be always held up as +<i>the objections of Infidels</i>,—is a mischief to the Christian +cause."</p> + +<p>"It is a mischief that critical observations which +any intelligent man can make for himself (!), should +be ascribed to Atheism or Unbelief."</p> + +<p>"It would be a strange and almost incredible thing +that the Gospel, which at first made war only on the +vices of mankind, should now be <i>opposed</i> to one of the +highest and rarest of human virtues,—<i>the love of Truth</i>."</p> + +<p><span class='pagenum'><a name="Page_ccxiii" id="Page_ccxiii">[ccxiii]</a></span> +"And that in the present day the great object of +Christianity should be, not to change the lives of men, +but to prevent them from changing their opinions; +<i>that</i> would be a singular inversion of the purposes for +which <span class="smcap">Christ</span> came into the world."</p> + +<p>We are really constrained to pause for a moment, +and to inquire what this last sentence means. Are +not "the lives of men" mainly <i>dependent</i> on "their +opinions?" Why then contrast the two? And <i>which</i> +of our "opinions" does Mr. Jowett desire to see +changed? Would he have us resign our belief in +the Atonement? reject the Divinity of <span class="smcap">Christ</span>? deny +the Personality of the <span class="smcap">Holy Ghost</span>? put the Bible on +a level with Sophocles and Plato? ridicule the idea of +Inspiration?... How would it be a "singular inversion +of the purposes of <span class="smcap">Christ's</span> Coming," that Christianity +should "prevent" mankind from "changing" such +"opinions" as <i>these?</i></p> + +<p>"The Christian religion is in a false position when +<i>all the tendencies of knowledge are opposed to it</i>." (<i>All +the tendencies of knowledge, then, are opposed to the +Christian Religion!</i>)</p> + +<p>"Such a position cannot be long maintained, or can +only end in the withdrawal of the educated classes +from the influences of Religion." (So we are to look +for "<i>the withdrawal of the educated classes from the +influences of Religion</i><a name="FNanchor_233_233" id="FNanchor_233_233"></a><a href="#Footnote_233_233" class="fnanchor">[233]</a>!") +<span class='pagenum'><a name="Page_ccxiv" id="Page_ccxiv">[ccxiv]</a></span>After anticipating "religious dissolution," because +of "the progress of ideas, (!) with which Christian +teachers seem to be ill at ease," (!) Mr. Jowett, (who +we presume is speaking of himself,) says, "Time was +when the Gospel was before the Age:" (The Gospel is +therefore now <i>behind</i> the age!)—"when the difficulties +of Christianity were difficulties of the heart only:" +(When was that?)—"and <i>the highest minds</i> found in +its truths not only the rule of their lives, but a well-spring +of intellectual delight." (All this then has +<i>ceased to be the case!</i> "The highest minds" being of +course represented by—Mr. Jowett!)</p> + +<p>"Is it to be held a thing impossible that the Christian +Religion, instead of shrinking into itself, (!) may +again <i>embrace the thoughts of men upon the earth?</i>" +(that is to say, "embrace the thoughts" of—Mr. +Jowett!)—"Or is it true that <i>since the Reformation +'all intellect has gone the other way'</i>?"</p> + +<p>"But for the faith that the Gospel might win again +the minds of <i>intellectual men</i>," (such men as Mr. +Jowett?)—"it would be better to leave Religion to +itself, instead of attempting to draw them together." +(p. 376.)</p> + +<p>Now this kind of language, in daily life, would be +called sheer impertinence; and the person who could +talk so before educated gentlemen would probably +receive an intimation that he was making himself +offensive. He would certainly be looked upon as +a weak and conceited person. I really am unable to +see why things should be <i>written and printed</i> which no +one would presume <i>to say</i>! ... Encircled by a little +atmosphere of fog of his own creating, Mr. Jowett is +evidently under the delusion that his own confused +vision and misty language are the result of the giddy +<span class='pagenum'><a name="Page_ccxv" id="Page_ccxv">[ccxv]</a></span>eminence to which, (leaving his fellow-mortals far +behind him,) he has contrived, all alone, to soar. +He anticipates the complaint of some unhappy disciple, +that he "experiences a sort of shrinking or +dizziness at the prospect which is opening before +him:" whereupon Mr. Jowett invites the "highly educated +young man," (p. 373,) to consider "that he may +possibly not be the person who is called upon to pursue +such inquiries." Who are they <i>for</i>, then? "No man +should busy himself with them who has not clearness +of mind enough to see things as they are." (p. 430.) +The clearness of mind, for example, which belongs +to Mr. Jowett!</p> + +<p>True enough it is that had such airs been assumed +by such an one as Richard Hooker, who achieved the +first four books of his 'Laws of Ecclesiastical Polity' +before he was 40; and dying in his 46th year, proved +himself to be the greatest genius of his age:—had +language like Mr. Jowett's been found on the lips of +Joseph Butler, who when he was 44 produced his +immortal 'Analagy,' and at the age of 26 delivered +his famous Rolls 'Sermons:'—had Bishop Bull been +betrayed into the language of self-complacency when, +at the age of 35, he made himself famous by his 'Harmonia +Apostolica:'—the proceeding would have been +intelligible, however much one might have lamented +such an exhibition of weakness.... But when the +speaker proves to be one of the very shallowest of +thinkers, and most confused of reasoners;—a man +who, although grey-headed, has done nothing whatever +for Literature, sacred or profane;—nor indeed is +known out of Oxford except for having been thought +to deny the Doctrine of the Atonement;—a man +who dogmatizes in a Science of which he clearly does +<span class='pagenum'><a name="Page_ccxvi" id="Page_ccxvi">[ccxvi]</a></span>not know so much as the very alphabet; and presumes +to dispute about a Bible which he has evidently +not read with the attention which is due even to a +first-rate uninspired book;—<i>then</i>, one's displeasure +and impatience assume the form of indignation and +disgust. The Divine who, purposing to prove that +Holy Scripture is in kind like any other book, does +so <i>by inveighing against those who treat it differently</i>; +and indeed, on every occasion, <i>assumes as proved</i> the +thing he has <i>to prove</i><a name="FNanchor_234_234" id="FNanchor_234_234"></a><a href="#Footnote_234_234" class="fnanchor">[234]</a>:—is obviously the very man +to vaunt the privileges of the intellect. The student +of the Bible who mistakes the utterance of a lying +prophet for the language of Amos, and then boldly +charges the lie upon the inspired author of a book of +Canonical Scripture;—is of course a proper person to +discuss the Prophetic Canon. The gentleman who +flatters himself that he has been <i>sweeping the house</i> to +find <i>the pearl of great price</i>, (p. 414,) is a very pretty +person, truly, to lecture about the Gospel!... I +forbear reproaching Mr. Jowett with his <i>invariable</i> +misapplications or misapprehensions of the meaning of +Scripture: his false glosses, and truly preposterous +specimens of exegesis<a name="FNanchor_235_235" id="FNanchor_235_235"></a><a href="#Footnote_235_235" class="fnanchor">[235]</a>. I am content to take leave +of him, while he is flattering himself that he has +"<i>found the pearl of great price, after sweeping the +house</i>:" (p. 414:) and under that melancholy delusion, +I fear he must be left,—holding the broom in his hands.</p> + +<hr style='width: 45%;' /> + +<p>On a review of these Seven Essays, few things strike +one more forcibly than the utterly untenable ground +occupied by their authors. They are "in a position +<span class='pagenum'><a name="Page_ccxvii" id="Page_ccxvii">[ccxvii]</a></span>in which it is impossible to remain. The theory of +Mr. Jowett and his fellows is as false to philosophy +as to the Church of England. More may be true, or +less; but to attempt to halt where they would stop is +a simple absurdity<a name="FNanchor_236_236" id="FNanchor_236_236"></a><a href="#Footnote_236_236" class="fnanchor">[236]</a>."</p> + +<p>To exactness of method or System, their work +can hardly pretend; and yet they <i>have</i> a system,—which +has only not been rounded into symmetry, by +the singular circumstance that these seven writers +"have written in entire independence of one another, +and without concert or comparison." They <i>avow a +common purpose</i>, however; for they "hope" that their +joint labours "will be received as an attempt to illustrate," +(whatever <i>that</i> may mean,) "the advantage +derivable to the cause of Religion and Moral Truth" +from what they have here attempted; and which they +justly characterize as "<i>free handling</i>." Putting oneself +in their position, it is easy to imagine the sorrow +and concern,—the <i>horror</i> rather,—with which a good +man, when the first edition of 'Essays and Reviews' +made its appearance, would have discovered the kind +of complicity into which he had been inadvertently +betrayed; and how eagerly he would have withdrawn +from a literary partnership which had resulted so disastrously. +At the end of nine large editions, however, +the corporate responsibility of each individual +author has become fully established; and besides the +many proofs of sympathy between the several authors +which these pages contain<a name="FNanchor_237_237" id="FNanchor_237_237"></a><a href="#Footnote_237_237" class="fnanchor">[237]</a>, it is no longer doubtful +<span class='pagenum'><a name="Page_ccxviii" id="Page_ccxviii">[ccxviii]</a></span>that the sentiments of the work are to be quoted without +reference to the individual writers. It would be +unfair to assume that not one of these seven men has +had the manliness to avow that his own individual +convictions are opposed to those of his fellows. We +are compelled to regard their joint labours as <i>one</i> production. +It is the <i>corporate efficacy</i> of the several contributions +which constitutes the chief criminality of +the volume. It is to the respectability and weight of +the <i>conjoined</i> names of its authors, and to their <i>combined</i> +efforts, that 'Essays and Reviews' are indebted for all +their power.</p> + +<p>What then is the system, or theory, or view, advocated +by these seven Authors?—They are all agreed +that we are "placed evidently at an epoch when +<span class='pagenum'><a name="Page_ccxix" id="Page_ccxix">[ccxix]</a></span>Humanity finds itself under new conditions, to form +some definite conception to ourselves of the way in +which Christianity is henceforward to act upon the +world which is our own." (p. 158.) To do this, we +must emerge from our "narrow chamber of Doctrinal +and Ecclesiastical prepossessions." (<i>Ibid.</i>) Accordingly, +we find insinuated "a very wide-spread alienation, +both in educated and uneducated persons, from +the Christianity which is ordinarily presented in our +Churches and Chapels." (p. 150.) There has been +"a spontaneous recoil." (p. 151.) We cannot "resist +the tide of civilization on which we are borne." (p. +412.) "The time has come when it is no longer possible +to ignore the results of criticism." It is therefore +"of importance that Christianity should be seen +to be in harmony with them." (p. 374.) "The arguments +of our genuine critics, with the convictions of +our most learned clergy" (p. 66) are all opposed to +the actual teaching of the Church. Meantime, "the +Christian Religion is in a false position when all the +tendencies of knowledge are opposed to it." (p. 374.) +"Time was when the Gospel was before the age: ... +when the highest minds found in its truths not only +the rule of their lives, but a well-spring of intellectual +delight. Is it to be held a thing impossible that the +Christian Religion may again embrace the thoughts +of men upon the earth?" (pp. 374-5.)</p> + +<p>In the mean time, <span class="smcap">the Bible</span> is a stubborn fact in +the way of the new Religion. Nay, the English <i>Book +of Common Prayer</i> is a great hindrance; for those +"formulæ of past thinkings, have long lost all sense of +any kind;" (p. 297;) so that the Prayer-book "is on +the way to become a useless encumbrance, the rubbish +of the past, blocking the road." (<i>Ibid.</i>) But the +<span class='pagenum'><a name="Page_ccxx" id="Page_ccxx">[ccxx]</a></span>Prayer-book confessedly stands on a different footing +from the Bible. The Bible erects itself hopelessly in the +way of "the negative religion." (p. 151.) O those many +prophecies, which for 4000 long years sustained the +faith of <span class="smcap">God's</span> chosen people, and at last found fulfilment +in the person of <span class="smcap">Christ</span>, or in the circumstances which +attended the establishment of His Kingdom! O that +glorious retinue of types and shadows which heralded +<span class="smcap">Messiah's</span> approach!... And then,—O the miraculous +evidence which attested to the reality of His Divinity<a name="FNanchor_238_238" id="FNanchor_238_238"></a><a href="#Footnote_238_238" class="fnanchor">[238]</a>! +O the confirmation, (to those who needed it,) when He +walked the water, and stilled the storm, and cast out +devils by His word, and by one strong cry broke the +gates of Death, and caused Lazarus to "Come forth!" +... O the solemn <i>independent</i> testimony borne by +Creeds, from the very birthday of Christianity,—(whether +planted in Syria or in Asia Minor, in Africa +or in Italy, in Greece or in Gaul; "in Germany or in +Spain, among the Celts or in the far East, in Egypt +or in Libya, or in the middle regions of the globe<a name="FNanchor_239_239" id="FNanchor_239_239"></a><a href="#Footnote_239_239" class="fnanchor">[239]</a>.") +Lastly,—O the adoring voice of the whole Church +Catholic throughout the world, for many a succeeding +century,—translating, expounding, defining, explaining, +defending to the death!... How shall all this +formidable mass of evidence possibly be set aside?</p> + +<p>It is plain that Prophecy must be evacuated of its +meaning; or rather, must be denied entirely: and to +do this, falls to the share of the vulgar and violent +Vice-Principal of Lampeter College. Disprove he +cannot; so he sneers and rails and blusters instead. +Prophecy, he calls "omniscience;" "a notion of foresight +<span class='pagenum'><a name="Page_ccxxi" id="Page_ccxxi">[ccxxi]</a></span>by vision of particulars;" (p. 70;) "a kind of +clairvoyance," (p. 70,) and "literal prognostication." +(p. 65.) Mr. Jowett (as we have lately seen<a name="FNanchor_240_240" id="FNanchor_240_240"></a><a href="#Footnote_240_240" class="fnanchor">[240]</a>,) lends +plaintive help: but indeed Dr. Williams does not lack +supporters.</p> + +<p>To deny the truth of Miracles falls to the lot of +the Savilian Professor of Astronomy. His method +has the merit of extreme simplicity: for it is based +on the ground that, in the writer's opinion, Miracles +are impossible,—which of course must be held to be +decisive of the question.</p> + +<p>The battle against the Inspiration of the Word of +<span class="smcap">God</span> is reserved for the Regius Professor of Greek; +who requires for his purpose twice the space of any +of his fellows. <i>His</i> method is also of the simplest +kind, when divested of its many encumbrances. He +simply <i>assumes it as proved</i> that the Bible is a book +not essentially different from Sophocles and Plato. +In other words he <i>assumes</i> that the Bible is not inspired; +and reproaches, pities, or sneers at every one +who is not of his opinion.</p> + +<p>In the meantime, What <i>is</i> Prophecy? What <i>are</i> +Miracles? Of what sort is that Bible which has imposed +upon mankind so grossly, and so long? They +are <i>facts</i>, and must be explained. What are they? +Prophecy, then, is "<i>only the power of seeing the ideal +in the actual</i>, or of tracing the Divine Government +in the movements of men." (p. 70.) As for Miracles, +"their evidential force is wholly <i>relative</i> to the apprehensions +of the parties addressed ... Columbus' +prediction of the Eclipse to the native islanders," (p. +115,) is advanced as an illustration of the nature of +the argument from Miracles. By whatever method +<span class='pagenum'><a name="Page_ccxxii" id="Page_ccxxii">[ccxxii]</a></span>the Bible has attained its present footing in the world, +it is a book which has been hitherto misunderstood; +and it must plainly be dealt with after a new fashion. +Our Lord's Incarnation, Temptation, Death and Burial, +Resurrection and Ascension into Heaven,—all His +Miracles, in short, will be best interpreted <i>Ideologically</i>; +in other words, by a principle "which resolves +into an ideal the whole of the historical and doctrinal +person of <span class="smcap">Jesus</span>." (p. 200.) So interpreted, "the +Gospel may win again the minds of intellectual men;" +(p. 376;) but it will find it no easy matter. There is +in fact "a higher wisdom" than the Gospel, "which +is known to those who are perfect,"—"<i>that</i> reconcilement," +namely, "of Faith and Knowledge which may +be termed Christian Philosophy." (p. 413.)</p> + +<p>The great object, in short, is to bring about "a reconciliation" +(p. 375,) between "the minds of intellectual +men" (p. 376,) and Christianity. Such a +reconciliation is to be regarded as a "restoration +of belief." (p. 375.) And it is to be effected by +"taking away some of the external supports, because +they are not needed and do harm: also because they +interfere with the meaning." (p. 375.)—Those "external +supports" are (1) a belief in the Inspiration of +the Bible;—(2) the writings of the Fathers and +Doctors of the Church;—(3) Creeds and the decisions +of Councils;—(4) the works of Anglican Divines;—(5) Learning; +(p. 337;)—(6) a profound acquaintance +with the Greek language; (p. 393;)—(7) a minute +knowledge of Greek Grammar; (p. 391;)—(8) the +Doctrine of the Greek Article;—(9) the free use of +the parallel passages.... The Bible, when interpreted +by any self-relying young man who knows a little +Greek, and attends to the meaning <i>of words</i>,—will be +<span class='pagenum'><a name="Page_ccxxiii" id="Page_ccxxiii">[ccxxiii]</a></span>seen in all the freshness of its early beauty, like an +old picture which has been recently cleaned. "A +new interest" will be excited by this new Bible, +which will "make for itself a new kind of authority." +By being thus literally interpreted, it will be transformed +into "a spirit." Then, (but not before) the +Bible will enjoy the sublime satisfaction of keeping +pace with the Age. It may so, even yet, "embrace +the thoughts of men upon the earth."</p> + +<p>But what kind of thing will this Bible be? The +beginning of Genesis, (pp. 207-253,) is to be rejected +because it "is not an authentic utterance of Divine +knowledge, but a human utterance, which it has +pleased Providence to use in a special way for the +education of mankind." (p. 253.) We are invited to +"a frank recognition of the <i>erroneous views of Nature</i> +which the Bible contains." (p. 211.) Thus, <i>all</i> miraculous +transactions will have to be explained away. +The volume of Prophecy will have to be regarded as +a volume of History. The very History will have to +be read with distrust. Like other records, it is subject +to the conditions of "knowledge which existed in +an early stage of the world." (p. 411.) It does not +even begin to be authentic, until <span class="smcap">b.c.</span> 1900; or rather, +until <span class="smcap">b.c.</span> 900<a name="FNanchor_241_241" id="FNanchor_241_241"></a><a href="#Footnote_241_241" class="fnanchor">[241]</a>. What remains is to be looked upon +as "the continuous witness in all ages of the higher +things in the heart of man," (p. 375,)—(whatever +that may happen to mean.) The Gospel is to be +looked upon as "a life of <span class="smcap">Christ</span> in the soul, instead +of a theory of <span class="smcap">Christ</span> which is in a book, or written +down," (p. 423.) "The lessons of Scripture, when +disengaged from theological formulas, have a nearer +way to the hearts of the poor." (p. 424.) Even "in +<span class='pagenum'><a name="Page_ccxxiv" id="Page_ccxxiv">[ccxxiv]</a></span>Missions to the heathen, Scripture is to be treated as +the expression of universal truths, rather than of the +tenets of particular men and Churches." (p. 423.) It +is anticipated that this "would remove many obstacles +to the reception of Christianity." (<i>Ibid.</i>) "It +is not the Book of Scripture which we should seek to +give the heathen;" "but the truth of the Book; the +mind of <span class="smcap">Christ</span> and His Apostles, in which all lesser +details and differences should be lost and absorbed;" +"the purer light or element of Religion, of which +Christianity is the expression." (p. 427.) ... Such is +the ghostly phantom, by the aid of which the Heathen +are to become evangelized!</p> + +<p>But this historical Bible is not to be regarded as +the rule of a man's life, or indeed as an external Law +at all. (pp. 36, 45.) "We walk now by Reason and +Conscience <i>alone</i>." (p. 21.) The Bible is to be identified +"with the voice of Conscience," (p. 45,)—which +it has "to evoke, not to override." (p. 44.) "The principle +of private judgment ... makes Conscience the +supreme interpreter." (p. 45.) Ours is "a law which +is <i>not imposed upon us by another power</i>, but <i>by our own +enlightened will</i>:" (p. 35:) for the "Spirit, or Conscience" +"legislates" henceforth "<i>without appeal except +to himself</i>." (p. 31.)</p> + +<p>Having thus disposed of "Traditional Christianity," +(p. 156,) it is not obscurely hinted that +something quite different is to be substituted in its +place. And first, next to "a frank appeal to Reason, +and a frank criticism of Scripture," (p. 174,) the +nature and "office of the Church is to be properly +understood." (p. 194.)</p> + +<p>The Church then is a spontaneous development of +the State, as "part of its own organization," (p. 195,)<span class='pagenum'><a name="Page_ccxxv" id="Page_ccxxv">[ccxxv]</a></span>—a +purely secular Institution. The State will "develop +itself into a Church" by "throwing its elements, +or the best of them, into another mould; and constituting +out of them a Society, which is in it, though +in some sense not of it (?),—which is another (?), yet +the same." (p. 194.) The nation must provide, from +time to time, that the teaching of one age does "not +traditionally harden, so as to become an exclusive +barrier in a subsequent one; and so the moral growth +of those who are committed to the hands of the +Church be checked." (<i>Ibid.</i>) The Church is founded, +therefore, not upon "the possession of a supernaturally +communicated speculation (!) concerning <span class="smcap">God</span>," but +"upon <i>the manifestation of a Divine Life in Man</i>." +"Speculative doctrines should be left to <i>philosophical +schools</i>. A national Church must be concerned with +the <i>ethical development</i> of its members." (p. 195.) It +should be "free from dogmatic tests, and similar intellectual +bondage;" (p. 168;) hampered by no Doctrines, +pledged to no Creeds. These may be retained +indeed; but "<i>we refuse to be bound by them</i>." (p. 44.) +The Subscription of the Clergy to the Articles should +also be abolished: for "no promise can reach fluctuations +of opinion, and personal conviction." (!!!) +<i>Open</i> heretical teaching may, to be sure, be dealt +with by the Law; but the Law "should not require +any act which appears to signify 'I think.'" (p. 189.) +Witness "the reluctance of the stronger minds to +enter an Order in which their intellects may not have +<i>free play</i>." (p. 190.) ... Such then is the Negative Religion! +Such is the new faith which Doctors Temple +and Williams, Professors Powell and Jowett, Messieurs +Wilson, Goodwin, and Pattison, have deliberately +combined to offer to the acceptance of the World!</p> + +<p><span class='pagenum'><a name="Page_ccxxvi" id="Page_ccxxvi">[ccxxvi]</a></span> +It is high time to conclude. I cannot lay down +my pen however until I have re-echoed the sentiments +of one with whom I heartily agree. I allude to Dr. +Moberly; who professes that he is "struck almost +more with what seems to him the hardheartedness, +and exceeding unkindness of this book, than with its +unsoundness. Have the writers," (he asks,) "considered +how far the suggesting of innumerable doubts,—doubts +unargued and unproved,—will check honest +devotion, and embolden timid sin? <i>For whom</i> do they +intend this book? Is it written for the mass of +general readers? Is it designed for students at the +Universities? Do they suppose that this multitude +of random suggestions will be carefully wrought out +by these readers, and be rejected if unsound; so as to +leave their faith and devotion untarnished?... Have +they reflected how many souls for whom <span class="smcap">Christ</span> died +may be slain in their weakness by <i>their</i> self-styled +strength?"</p> + +<p>"Suppose, for a moment, that the Holy Scriptures +<i>are</i> (p. 177,) the Word of the Spirit of <span class="smcap">God</span>,—that +the Miracles, (cf. p. 109,) including the Resurrection +of <span class="smcap">Christ</span>, are actual objective facts, which have really +happened,—that the Doctrines of the Church are true, +(p. 195,) and the Creeds (p. 355,) the authoritative +expositions of them,—and that men are to reach Salvation +through faith in <span class="smcap">Christ</span>, Virgin-born, according +to the Scriptures, and making atonement (cf. p. 87,) +for their sins upon the Cross. <span class="smcap">On this supposition</span>,—<i>Is +not the publication of this book an act of real hostility +to <span class="smcap">God's</span> Truth; and one which endangers the Faith +and Salvation of Men?</i> And is this hostility less real, +or the danger diminished, because the writers are, all +but one, Clergymen, some of them Tutors and School<span class='pagenum'><a name="Page_ccxxvii" id="Page_ccxxvii">[ccxxvii]</a></span>masters; +because they wear the dress, and use the +language of friends, and threaten us with bitter opposition +if we do not regard them as such<a name="FNanchor_242_242" id="FNanchor_242_242"></a><a href="#Footnote_242_242" class="fnanchor">[242]</a>?"</p> + +<hr style='width: 45%;' /> + +<p>With this I lay down my pen. My last words +shall be simple and affectionate, addressed solely to +yourselves.</p> + +<p>I trace these concluding lines,—(of a work which, +but for <i>you</i>, would never have been undertaken,)—in +a <i>quite</i> empty College; and in the room where we +have so often and so happily met on Sunday evenings. +Can you wonder if, at the conclusion of what has +proved rather a heavy task, (so <i>hateful</i> to me is controversy,) +my thoughts revert with affectionate solicitude +to yourselves, already scattered in all directions; +and to those evenings which more, I think, +than any other thing, have gilded my College life?... +In thus sending you a written farewell, and praying +from my soul that <span class="smcap">God</span> may bless and keep you +all, I cannot suppress the earnest entreaty that you +would remember the best words of counsel which may +have at any time fallen from my lips: that you would +persevere in the daily study of the pure Book of Life; +and that you would read it, <i>not</i> as feeling yourselves +called upon to sit in judgment on its adorable contents; +but rather, as men who are permitted to draw +near; and invited <i>to listen</i>, and <i>to learn</i>, and <i>to live</i>. +And so farewell!... "Watch ye, stand fast in the +Faith,"—nay, take it in the original, which is far +better:<span class='pagenum'><a name="Page_ccxxviii" id="Page_ccxxviii">[ccxxviii]</a></span>—Γρηγορεῖτε, στήκετε ἐν τῇ πίστει ἀνδρίζεσθε, κραταιοῦσθε. πάντα ὑμῶν ἐν ἀγάπῃ γινέσθω. +Ἡ χάρις τοῦ Κυρίου Ἰησοῦ Χριστοῦ μεθ' ὑμῶν. ἡ +ἀγάπη μου μετὰ πάντων ὑμῶν.</p> + +<p> +Your friend,<br /> +<span style="margin-left: 5em;">J. W. B.</span><br /> +<br /> +<span style="margin-left: 2em;"><span class="smcap">Oriel</span>,</span><br /> +<i>June 22nd</i>, 1861.<br /> +</p> + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_19_19" id="Footnote_19_19"></a><a href="#FNanchor_19_19"><span class="label">[19]</span></a> I abstain from enumerating Dr. Temple's mistakes,—for such +things do not belong to the essence of a composition. And yet +I must remark that it is hardly creditable in a Doctor of Divinity +to write as he does. "In <i>all</i> (!) the doctrinal disputes of the fourth +and fifth centuries, the decisive voice came from Rome. Every +controversy was finally settled by her opinion, because she alone +possessed <i>the art of framing formulas</i>," &c. (p. 16.) Would the +learned writer favour us with <i>a single warrant</i> for this assertion?... +At p. 9, Dr. Temple mistakes for Micah's, words spoken 700 +years before by Balaam. At p. 10, he says that "Prayer, as +a regular and necessary part of worship, first appears in the later +books of the Old Testament."—His account of the papacy is contained +in the following words:—"Law was the lesson which Rome +was intended to teach the world. Hence (?) the Bishop of Rome +soon became the Head of the Church. Rome was in fact the centre +of the traditions which had once governed the world; and their +spirit still remained; and the Roman Church developed into the +papacy simply because a head was wanted (!), and no better one +could be found."—p. 16. At p. 10 we have a truly puerile misconception +of the meaning of 1 Cor. xv. 56, &c., &c.</p></div> + +<div class="footnote"><p><a name="Footnote_20_20" id="Footnote_20_20"></a><a href="#FNanchor_20_20"><span class="label">[20]</span></a> Deut. vi. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_21_21" id="Footnote_21_21"></a><a href="#FNanchor_21_21"><span class="label">[21]</span></a> 1 Sam. xv. 22, where see the places in the margin.</p></div> + +<div class="footnote"><p><a name="Footnote_22_22" id="Footnote_22_22"></a><a href="#FNanchor_22_22"><span class="label">[22]</span></a> Hos. vi. 6, quoted by our <span class="smcap">Lord</span>, St. Matth. ix. 13: xii. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_23_23" id="Footnote_23_23"></a><a href="#FNanchor_23_23"><span class="label">[23]</span></a> Consider Ps. xxvi. 6: l. 13, 14: li. 16, 17: cxvi. 15: cxix. +108: cxli. 2, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_24_24" id="Footnote_24_24"></a><a href="#FNanchor_24_24"><span class="label">[24]</span></a> St. Matth. xvi. 4: xii. 39. Compare St. Mark viii. 38.</p></div> + +<div class="footnote"><p><a name="Footnote_25_25" id="Footnote_25_25"></a><a href="#FNanchor_25_25"><span class="label">[25]</span></a> St. James iv. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_26_26" id="Footnote_26_26"></a><a href="#FNanchor_26_26"><span class="label">[26]</span></a> St. Matth. xxiii. 33.</p></div> + +<div class="footnote"><p><a name="Footnote_27_27" id="Footnote_27_27"></a><a href="#FNanchor_27_27"><span class="label">[27]</span></a> Ezek. xvi. 47-52.</p></div> + +<div class="footnote"><p><a name="Footnote_28_28" id="Footnote_28_28"></a><a href="#FNanchor_28_28"><span class="label">[28]</span></a> Is. i. 4, 6, 15.</p></div> + +<div class="footnote"><p><a name="Footnote_29_29" id="Footnote_29_29"></a><a href="#FNanchor_29_29"><span class="label">[29]</span></a> St. John viii. 9. "I cannot but speak my mind," (says Josephus, +after taking a survey of the extreme wickedness of his countrymen, +in connexion with the horrors of the siege of Jerusalem,) +"and it is this: I suppose that if the Romans had delayed to come +against these sinners, either the earth would have swallowed them +up; or the city would have been swept away by another Flood; or +it would have been consumed, like a second Sodom, by fire from +Heaven."</p></div> + +<div class="footnote"><p><a name="Footnote_30_30" id="Footnote_30_30"></a><a href="#FNanchor_30_30"><span class="label">[30]</span></a> S. John xii. 38-40. "<i>They have blinded</i> their eyes," &c. (See +the place in the LXX.:) sc. ὁ λαὸς οὗτος.</p></div> + +<div class="footnote"><p><a name="Footnote_31_31" id="Footnote_31_31"></a><a href="#FNanchor_31_31"><span class="label">[31]</span></a> "Had the revelation of <span class="smcap">Christ</span> been delayed till now, assuredly +it would have been hard for us to recognize His Divinity.... We, +of course, have in our turn counterbalancing advantages. (!) If +we have lost that freshness of faith which would be the first (<i>sic</i>) to +say to a poor carpenter,—Thou art the <span class="smcap">Christ</span>, the <span class="smcap">Son</span> of the living +<span class="smcap">God</span>,—yet we possess in the greater cultivation of our religious +understanding, that which perhaps we ought not to be willing to +give in exchange (!) ... They had not the same clearness of understanding +as we; the same recognition that it is <span class="smcap">God</span> and not the +Devil who rules the World; the same power of discrimination between +different kinds of truth.... Had our <span class="smcap">Lord</span> come later, He +would have come to mankind already beginning to stiffen into the +fixedness of maturity.... The truth of His Divine Nature would +not have been recognized." (pp. 24-5.)—Is this meant for bitter +satire on the age we live in; or for disparagement of the Incarnate +<span class="smcap">Word</span>?... But in the face of such anticipations, the keenest satire +of all is contained in the author's claim to a "religious understanding, +cultivated" to a degree unknown to the best ages of the +Church; as well as to surpassing "clearness of understanding," +and "powers of discrimination." Lamentable in <i>any</i> quarter, how +deplorable is such conceit in one who shews himself <i>unacquainted +with the first principles of Theological Science</i>; and who puts forth +an Essay on the Education of the World, which would have been +discreditable to an advanced school-boy!</p></div> + +<div class="footnote"><p><a name="Footnote_32_32" id="Footnote_32_32"></a><a href="#FNanchor_32_32"><span class="label">[32]</span></a> Quite ineffectual, at the very close of this unhappy composition, +as a set off to the compacted and often repeated asseverations +of his earlier pages, is the amiable author's plaintive plea for "even +the perverted use of the Bible;" adding,—"And meanwhile, how +utterly impossible it would be in the manhood of the world to +imagine any other instructor of mankind!" (p. 47.) It is one of +the favourite devices of these seven writers, side by side with their +most objectionable statements, to insert isolated passages of admitted +truth,—and occasionally even of considerable beauty: which however +are <i>utterly meaningless</i> and out of place where they stand; +and (like the sentence above written,) powerless to undo the circumstantial +wickedness of what went before. I repeat, that the +words above-written are meaningless <i>where they stand</i>: for if Dr. +Temple really means that it is "<i>utterly impossible in the manhood +of the world to <span class="smcap">imagine</span> any other instructor of mankind</i>" than +<span class="smcap">the Bible</span>,—what becomes of his Essay?</p></div> + +<div class="footnote"><p><a name="Footnote_33_33" id="Footnote_33_33"></a><a href="#FNanchor_33_33"><span class="label">[33]</span></a><span style="letter-spacing: 0.25em">παρα</span>τηρεῖσθε: i.e. "ye <i>mis</i>observe," "keep <i>in a wrong way</i>."</p></div> + +<div class="footnote"><p><a name="Footnote_34_34" id="Footnote_34_34"></a><a href="#FNanchor_34_34"><span class="label">[34]</span></a> Gal. iv. 1-10.</p></div> + +<div class="footnote"><p><a name="Footnote_35_35" id="Footnote_35_35"></a><a href="#FNanchor_35_35"><span class="label">[35]</span></a> Gal. iii. 24, 25.</p></div> + +<div class="footnote"><p><a name="Footnote_36_36" id="Footnote_36_36"></a><a href="#FNanchor_36_36"><span class="label">[36]</span></a> Gal. v. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_37_37" id="Footnote_37_37"></a><a href="#FNanchor_37_37"><span class="label">[37]</span></a> 2 St. John v. 10, 11.</p></div> + +<div class="footnote"><p><a name="Footnote_38_38" id="Footnote_38_38"></a><a href="#FNanchor_38_38"><span class="label">[38]</span></a> Rom. viii. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_39_39" id="Footnote_39_39"></a><a href="#FNanchor_39_39"><span class="label">[39]</span></a> It is presumed that the article in the <i>Dict. of Antiquities</i> will +be held unexceptionable authority as to the office of the παιδαγωγός.—"Rex +filio pædagogum constituit, et singulis diebus ad eum invisit, +interrogans eum: Num comedit filius meus? <i>num in scholam +abiit? num ex scholâ rediit</i>?"—Wetstein, in loc.—So Plato <i>Lysis</i>, +p. 118.</p></div> + +<div class="footnote"><p><a name="Footnote_40_40" id="Footnote_40_40"></a><a href="#FNanchor_40_40"><span class="label">[40]</span></a> 1 St. Peter ii. 21. Comp. St. James v. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_41_41" id="Footnote_41_41"></a><a href="#FNanchor_41_41"><span class="label">[41]</span></a> 1 Cor. xi. 1: iv. 16. Phil. iii. 17. 2 Thess. iii. 9. Heb. +xiii. 7, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_42_42" id="Footnote_42_42"></a><a href="#FNanchor_42_42"><span class="label">[42]</span></a> 1 St. Pet. i. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_43_43" id="Footnote_43_43"></a><a href="#FNanchor_43_43"><span class="label">[43]</span></a> 1 Tim. i. 10: iv. 6. Tit. i. 9: ii. 1. Comp. 2 St. John +v. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_44_44" id="Footnote_44_44"></a><a href="#FNanchor_44_44"><span class="label">[44]</span></a> 2 Tim. i. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_45_45" id="Footnote_45_45"></a><a href="#FNanchor_45_45"><span class="label">[45]</span></a> 2 Tim. i. 13, 14: ii. 2. Also 1 Tim. vi. 20. On both places, +Dr. Wordsworth's <i>Notes</i> may be consulted with advantage.</p></div> + +<div class="footnote"><p><a name="Footnote_46_46" id="Footnote_46_46"></a><a href="#FNanchor_46_46"><span class="label">[46]</span></a> 2 Tim. iv. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_47_47" id="Footnote_47_47"></a><a href="#FNanchor_47_47"><span class="label">[47]</span></a> 2 Thess. ii. 7, 8, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_48_48" id="Footnote_48_48"></a><a href="#FNanchor_48_48"><span class="label">[48]</span></a> Art. XX.</p></div> + +<div class="footnote"><p><a name="Footnote_49_49" id="Footnote_49_49"></a><a href="#FNanchor_49_49"><span class="label">[49]</span></a> Art. VIII.</p></div> + +<div class="footnote"><p><a name="Footnote_50_50" id="Footnote_50_50"></a><a href="#FNanchor_50_50"><span class="label">[50]</span></a> I allude especially to the terrible castigation he has individually +received at the hands of the Bishop of Exeter. See +<i>the Times</i>, of March 4th, 1861.</p></div> + +<div class="footnote"><p><a name="Footnote_51_51" id="Footnote_51_51"></a><a href="#FNanchor_51_51"><span class="label">[51]</span></a> "And when the Angel stretched out his hand upon Jerusalem +to destroy it, the <span class="smcap">Lord</span> ... said to the Angel that destroyed the +people," &c. "And the Angel of the <span class="smcap">Lord</span> was by the threshing-place +of Araunah the Jebusite."—2 Sam. xxiv. 16. +</p><p> +"The Angel of the <span class="smcap">Lord</span> stood by the threshing-floor of Ornan +the Jebusite. And David lifted up his eyes, and saw the Angel of +the <span class="smcap">Lord</span> stand between the Earth and the Heaven, having a drawn +sword in his hand stretched out over Jerusalem."—1 Chron. xxi. +15, 16.</p></div> + +<div class="footnote"><p><a name="Footnote_52_52" id="Footnote_52_52"></a><a href="#FNanchor_52_52"><span class="label">[52]</span></a> Acts i. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_53_53" id="Footnote_53_53"></a><a href="#FNanchor_53_53"><span class="label">[53]</span></a> <i>On the Creed</i>, Art. iv. p. 244, <i>notes</i> (<i>u</i>) and (<i>x</i>).</p></div> + +<div class="footnote"><p><a name="Footnote_54_54" id="Footnote_54_54"></a><a href="#FNanchor_54_54"><span class="label">[54]</span></a> "It would take no great space," (says Dr. Pusey,) "to shew +that the rendering 'as a lion,' is unmeaning, without authority, +against authority; while the rendering 'they pierced' is borne out +alike by authority and language."</p></div> + +<div class="footnote"><p><a name="Footnote_55_55" id="Footnote_55_55"></a><a href="#FNanchor_55_55"><span class="label">[55]</span></a> Ver. 1,—St. John xii. 38. Rom. x. 16. Ver. 4,—St. Matth. +viii. 17. Ver. 4 to 11,—1 St. Pet. ii. 24, 25. Ver. 7 and 8,—Acts +viii. 32. Ver. 12,—St. Mark xv. 28. St. Luke xxii. 37.</p></div> + +<div class="footnote"><p><a name="Footnote_56_56" id="Footnote_56_56"></a><a href="#FNanchor_56_56"><span class="label">[56]</span></a> Mal. iv. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_57_57" id="Footnote_57_57"></a><a href="#FNanchor_57_57"><span class="label">[57]</span></a> St. Luke i. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_58_58" id="Footnote_58_58"></a><a href="#FNanchor_58_58"><span class="label">[58]</span></a> As the Fathers generally teach. See Brown's <i>Ordo Sæclorum</i>, +pp. 702-3, &c., &c.</p></div> + +<div class="footnote"><p><a name="Footnote_59_59" id="Footnote_59_59"></a><a href="#FNanchor_59_59"><span class="label">[59]</span></a> And yet,—"I go to prepare <i>a place</i> for you!"—St. John xiv. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_60_60" id="Footnote_60_60"></a><a href="#FNanchor_60_60"><span class="label">[60]</span></a> See, for example, p. 60, (<i>lower half</i>,) p. 62, (<i>middle</i>,) &c.</p></div> + +<div class="footnote"><p><a name="Footnote_61_61" id="Footnote_61_61"></a><a href="#FNanchor_61_61"><span class="label">[61]</span></a> Comp. p. 45.</p></div> + +<div class="footnote"><p><a name="Footnote_62_62" id="Footnote_62_62"></a><a href="#FNanchor_62_62"><span class="label">[62]</span></a> Col. ii. 11, 12. Rom. ii. 29. Phil. iii. 3, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_63_63" id="Footnote_63_63"></a><a href="#FNanchor_63_63"><span class="label">[63]</span></a> <i>Edinburgh Review</i>, (Ap. 1861,) p. 429.</p></div> + +<div class="footnote"><p><a name="Footnote_64_64" id="Footnote_64_64"></a><a href="#FNanchor_64_64"><span class="label">[64]</span></a> <i>Analogy</i>, P. <span class="smcap">ii</span>. ch. ii., <i>ad fin.</i></p></div> + +<div class="footnote"><p><a name="Footnote_65_65" id="Footnote_65_65"></a><a href="#FNanchor_65_65"><span class="label">[65]</span></a> <i>Analogy</i>, P. <span class="smcap">ii</span>. ch. iii., <i>ad init.</i></p></div> + +<div class="footnote"><p><a name="Footnote_66_66" id="Footnote_66_66"></a><a href="#FNanchor_66_66"><span class="label">[66]</span></a> Van Mildert's <i>Historical View of the Rise and Progress of +Infidelity</i>, &c. Serm. xxi., (ed. 1806,) vol. ii. pp. 313-17.</p></div> + +<div class="footnote"><p><a name="Footnote_67_67" id="Footnote_67_67"></a><a href="#FNanchor_67_67"><span class="label">[67]</span></a> "Columbus' prediction of the eclipse to the native islanders, +was as true an argument to them as if the event had really been +supernatural." p. 115.</p></div> + +<div class="footnote"><p><a name="Footnote_68_68" id="Footnote_68_68"></a><a href="#FNanchor_68_68"><span class="label">[68]</span></a> St. Mark viii. 19, 20.</p></div> + +<div class="footnote"><p><a name="Footnote_69_69" id="Footnote_69_69"></a><a href="#FNanchor_69_69"><span class="label">[69]</span></a> St. John ix.</p></div> + +<div class="footnote"><p><a name="Footnote_70_70" id="Footnote_70_70"></a><a href="#FNanchor_70_70"><span class="label">[70]</span></a> St. John xi. 44.</p></div> + +<div class="footnote"><p><a name="Footnote_71_71" id="Footnote_71_71"></a><a href="#FNanchor_71_71"><span class="label">[71]</span></a> Consider St. John iii. 2, (referring to ii. 23 and iv. 45.) So +ix. 16: x. 21 and 38: xiv. 10, 11. Also xv. 24; and consider +St Luke vii. 16: also 21, 22: St. Matth. xii. 22, 23: St. John +vii. 31: xii. 17-19.</p></div> + +<div class="footnote"><p><a name="Footnote_72_72" id="Footnote_72_72"></a><a href="#FNanchor_72_72"><span class="label">[72]</span></a> St. John v. 44. Comp. vii. 17: viii. 12. St. Matth. v. 8. +Ps. xix. 8: cxix. 100. Also, Ecclus. i. 26: xxi. 11.—"There is," +(says an excellent living writer,) "scarcely any doctrine or precept +of our <span class="smcap">Saviour</span> more distinctly and strongly stated, than that the +capacity for judging of, and for believing the Truths of Christianity, +depends upon Moral Goodness, and the practice of Virtue."—Let us +hear our own Hooker on this subject:—"We find by experience +that although Faith be an intellectual habit of the mind, and have +her seat in the understanding, yet an evil moral disposition obstinately +wedded to the love of darkness dampeth the very light of +heavenly illumination, and permitted not the Mind to see what +doth shine before it."—<i>Eccl. Pol.</i>, B. v.c. lxiii. § 2.</p></div> + +<div class="footnote"><p><a name="Footnote_73_73" id="Footnote_73_73"></a><a href="#FNanchor_73_73"><span class="label">[73]</span></a> St. John xi. 44.</p></div> + +<div class="footnote"><p><a name="Footnote_74_74" id="Footnote_74_74"></a><a href="#FNanchor_74_74"><span class="label">[74]</span></a> P. 113. The italics are in the original.</p></div> + +<div class="footnote"><p><a name="Footnote_75_75" id="Footnote_75_75"></a><a href="#FNanchor_75_75"><span class="label">[75]</span></a> See the <i>Quarterly Review</i>, (on Prof. Baden Powell's "Order +of Nature,")—for Oct. 1859, (No. 212,) pp. 420-3.</p></div> + +<div class="footnote"><p><a name="Footnote_76_76" id="Footnote_76_76"></a><a href="#FNanchor_76_76"><span class="label">[76]</span></a> p. 169.—"Priests have neither been, as some would represent, +a set of deliberate conspirators against the free thoughts of mankind; +nor, on the other hand," &c. <i>Ibid.</i>—How partial becomes the judgment, +when we have to discuss the merits of our own order!</p></div> + +<div class="footnote"><p><a name="Footnote_77_77" id="Footnote_77_77"></a><a href="#FNanchor_77_77"><span class="label">[77]</span></a> <i>Ans.</i> Clearly in the relation of a blessing which has by all +means to be communicated to them.</p></div> + +<div class="footnote"><p><a name="Footnote_78_78" id="Footnote_78_78"></a><a href="#FNanchor_78_78"><span class="label">[78]</span></a> <i>Ans.</i> Certainly there is. Those which most obviously present +themselves are such as the following:—St. Matth. ix. 37, 38: xxviii. +19, 20. St. Luke xxiv. 47. Acts ii. 38, 39, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_79_79" id="Footnote_79_79"></a><a href="#FNanchor_79_79"><span class="label">[79]</span></a> <i>Analogy</i>, P. <span class="smcap">ii</span>. c. vi.</p></div> + +<div class="footnote"><p><a name="Footnote_80_80" id="Footnote_80_80"></a><a href="#FNanchor_80_80"><span class="label">[80]</span></a> Rom. v. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_81_81" id="Footnote_81_81"></a><a href="#FNanchor_81_81"><span class="label">[81]</span></a> 1 Cor. xv. 22.</p></div> + +<div class="footnote"><p><a name="Footnote_82_82" id="Footnote_82_82"></a><a href="#FNanchor_82_82"><span class="label">[82]</span></a> Eph. ii. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_83_83" id="Footnote_83_83"></a><a href="#FNanchor_83_83"><span class="label">[83]</span></a> <i>Analogy</i>, P. <span class="smcap">ii</span>. c. v. note (d).</p></div> + +<div class="footnote"><p><a name="Footnote_84_84" id="Footnote_84_84"></a><a href="#FNanchor_84_84"><span class="label">[84]</span></a> Col. i. 23.—p. 155.</p></div> + +<div class="footnote"><p><a name="Footnote_85_85" id="Footnote_85_85"></a><a href="#FNanchor_85_85"><span class="label">[85]</span></a> See Nelson's <i>Life of Bp. Bull</i>, p. 245.</p></div> + +<div class="footnote"><p><a name="Footnote_86_86" id="Footnote_86_86"></a><a href="#FNanchor_86_86"><span class="label">[86]</span></a> See Nelson's <i>Life of Bp. Bull</i>, p. 242.</p></div> + +<div class="footnote"><p><a name="Footnote_87_87" id="Footnote_87_87"></a><a href="#FNanchor_87_87"><span class="label">[87]</span></a> "The horizon which his view embraced was <i>much narrower</i> +than St. Paul's,"—who had enlarged his mind by foreign travel, +(p. 168.) +</p><p> +In a note, we are informed that "at any rate his Gospel cannot, +by external evidence, be attached to the person (!) of St. John as its +author." "Many persons," (it is added,) "shrink from a <i>bonâ fide</i> +examination of the 'Gospel question,' because they imagine, that +unless the four Gospels are received as ... entirely the composition +of the persons whose names they bear, and without any admixture +of legendary matter or embellishment in their narratives, the only +alternative is to suppose a fraudulent design in those who did compose +them." (p. 161.) ... May one who has <i>not</i> shrunk from +'the Gospel question' be permitted to regret that the Reverend +writer has not specified the charges which he thus vaguely brings +against the Gospels? <i>What</i>, pray, is the legendary matter; and +<i>which</i> are the embellishments? +</p><p> +In the same page we read of "the first, or genuine, epistle of +St. Peter." Is not his <i>second</i> epistle genuine, then?</p></div> + +<div class="footnote"><p><a name="Footnote_88_88" id="Footnote_88_88"></a><a href="#FNanchor_88_88"><span class="label">[88]</span></a> See above, <a href="#Page_lviii">p. lviii.</a></p></div> + +<div class="footnote"><p><a name="Footnote_89_89" id="Footnote_89_89"></a><a href="#FNanchor_89_89"><span class="label">[89]</span></a> "Pleas for 'liberty of conscience' and 'freedom of opinion,'" +(as on excellent writer has recently pointed out,) "can have +neither place nor pretext, while there is liberty, for all who choose, +to decline joining the Church of England; <i>and freedom, for all +who choose, to leave her</i>."—Rev. C. Forster's 'Spinoza Redivivus,' +(1861,) p. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_90_90" id="Footnote_90_90"></a><a href="#FNanchor_90_90"><span class="label">[90]</span></a> In what part of the Bible, (one begs respectfully to inquire,) +is one called upon to "accept the story of an arresting of the Earth's +motion, or of a reversal of its motion?" ... Would it not be as well +to be truthful in one's references to the Bible?</p></div> + +<div class="footnote"><p><a name="Footnote_91_91" id="Footnote_91_91"></a><a href="#FNanchor_91_91"><span class="label">[91]</span></a> See below, <a href="#Page_68">p. 68</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_92_92" id="Footnote_92_92"></a><a href="#FNanchor_92_92"><span class="label">[92]</span></a> See Butler's <i>Analogy</i>, P. <span class="smcap">ii</span>. c. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_93_93" id="Footnote_93_93"></a><a href="#FNanchor_93_93"><span class="label">[93]</span></a> <i>Quarterly Review</i>, Jan. 1861, p. 275.</p></div> + +<div class="footnote"><p><a name="Footnote_94_94" id="Footnote_94_94"></a><a href="#FNanchor_94_94"><span class="label">[94]</span></a> Take a few as a specimen:—"A great restraint is supposed to +be imposed upon the Clergy by reason of their subscription to the +Thirty-nine Articles. Yet it is more difficult than might be expected, +to define what is the extent of the legal obligation of those +who sign them; and in this case, the strictly legal obligation is the +measure of the moral one. Subscription may be thought even to +be <i>inoperative upon the conscience</i> by reason of its vagueness. For +the act of subscription is enjoined, but its effect or meaning nowhere +plainly laid down; and it does not seem to amount to more than an +acceptance of the Articles of the Church as the formal law to which +the subscriber is <i>in some sense</i> subject. What that subjection +amounts to, must be gathered elsewhere; for it does not appear on +the face of the subscription itself."—(p. 181. See down to page 185.) +Can equivocation such as this be read without a sense of humiliation +and shame, as well as of disgust and abhorrence?</p></div> + +<div class="footnote"><p><a name="Footnote_95_95" id="Footnote_95_95"></a><a href="#FNanchor_95_95"><span class="label">[95]</span></a> p. 180 to p. 190.</p></div> + +<div class="footnote"><p><a name="Footnote_96_96" id="Footnote_96_96"></a><a href="#FNanchor_96_96"><span class="label">[96]</span></a> Heading of the XXXIX Articles.</p></div> + +<div class="footnote"><p><a name="Footnote_97_97" id="Footnote_97_97"></a><a href="#FNanchor_97_97"><span class="label">[97]</span></a> The reader is referred to some remarks on Ideology towards +the close of Sermon VII., p. 243 to p. 251.</p></div> + +<div class="footnote"><p><a name="Footnote_98_98" id="Footnote_98_98"></a><a href="#FNanchor_98_98"><span class="label">[98]</span></a> "Unhappily, together with his <i>inauguration of Multitudinism</i>, +Constantine also inaugurated a principle essentially at variance with +it, the principle of <i>doctrinal limitation</i>." (p. 166.) ... "The opportunity +of reverting to the freedom of the Apostolic, and immediately +succeeding periods, was finally lost for many ages by the +sanction given by Constantine to the decisions of Nicæa." (<i>Ibid.</i>) +"At all events, a principle at variance with a true Multitudinism +was then recognised." (<i>Ibid.</i>) +</p><p> +How does it happen, by the way, that one writing B.D. after his +name, however bitter his animosity against the Nicene Creed may +be, is not aware that Creeds are co-eval with Christianity? Thus +we find the Creed of Carthage in the works of Cyprian, (<span class="smcap">a.d.</span> 225,) +and Tertullian, (<span class="smcap">a.d</span> 210, 203): that of Lyons in the works of +Irenæus, (<span class="smcap">a.d.</span> 180.) [see Heurtley's <i>Harmonia Symbolica</i>, pp. 7-20.] +We recognize fragments of the Creed in Ignatius, (<span class="smcap">a.d.</span> 90.) We +hear St. Paul himself saying—ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων, ὧν +(i.e. <i>the words</i> themselves!) παρ' ἐμοῦ ἤκουσας ... τὴν καλὴν παρακαταθήκην +φύλαξον—2 Tim. i. 13, 14. A few more words on this +subject will be found in the notice of Mr. Jowett's Essay.</p></div> + +<div class="footnote"><p><a name="Footnote_99_99" id="Footnote_99_99"></a><a href="#FNanchor_99_99"><span class="label">[99]</span></a> It is really impossible to argue with a man who informs us +that "<i>previous to the time of the divided Kingdom</i>, the Jewish History +presents little which is thoroughly reliable:" (p. 170:)—that +"the greater probability seems on the side of the supposition, that +the Priesthood, with its distinct offices and charge, was constituted +by Royalty, and that <i>the higher pretensions of the priests were not +advanced till the reign of Josiah</i>:" (<i>Ibid.</i>:)—that, "The negative +Theologian" demands "some positive elements in Christianity, on +grounds more sure to him than <i>the assumption of an objective 'faith +once delivered to the saints</i>,' which he cannot identify with the Creed +of any Church as yet known to him:" (pp. 174-5:)—a man who can +remark concerning the Bible, that,—"Those who are able to do so, +ought to lead the less educated to distinguish between the different +kinds of words which it contains, between <i>the dark patches of human +passion and error which form a partial crust upon it</i>, and the bright +centre of spiritual truth within." (p. 177.)</p></div> + +<div class="footnote"><p><a name="Footnote_100_100" id="Footnote_100_100"></a><a href="#FNanchor_100_100"><span class="label">[100]</span></a> <i>Quarterly Review</i>, (Jan. 1851,) No. 217, p. 259.</p></div> + +<div class="footnote"><p><a name="Footnote_101_101" id="Footnote_101_101"></a><a href="#FNanchor_101_101"><span class="label">[101]</span></a> A writer in the <i>Saturday Review</i>, (April 6, 1861,) in an admirable +Article on the importance of retaining the office of 'Dean' +in its integrity, (instead of suicidally merging it in the office of +'Bishop,') speaks of there being "no English Commentary on the +New Testament brought up to the level of modern Theological +Science." [As if "the level" had been rising of late!] "Butler +and Paley are still our text-books on the Evidences; and we are defending +<i>old beliefs</i> behind wooden walls <i>against the rifled cannon +and iron broadsides of modern Philosophy</i>."—p. 337. What a +strange misapprehension of the entire question,—of the relation +of Theological to Physical Science,—does such a sentence betray!</p></div> + +<div class="footnote"><p><a name="Footnote_102_102" id="Footnote_102_102"></a><a href="#FNanchor_102_102"><span class="label">[102]</span></a> See below, <a href="#Page_235">p. 235</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_103_103" id="Footnote_103_103"></a><a href="#FNanchor_103_103"><span class="label">[103]</span></a> As the excellent Townson observed long since,—"The brightness +of countenance and raiment which dazzled and overcame the +sight of His Apostles when He was Transfigured on the Mount, +was to Him but <i>a ray of that glory in which He dwelt before the +Worlds were made</i>."—Sermon on "The manner of our <span class="smcap">Saviour's</span> +Teaching,"—<i>Works</i>, vol. i. p. 282.</p></div> + +<div class="footnote"><p><a name="Footnote_104_104" id="Footnote_104_104"></a><a href="#FNanchor_104_104"><span class="label">[104]</span></a> St. Matth. xvii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_105_105" id="Footnote_105_105"></a><a href="#FNanchor_105_105"><span class="label">[105]</span></a> St. Mark ix. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_106_106" id="Footnote_106_106"></a><a href="#FNanchor_106_106"><span class="label">[106]</span></a> 1 Tim. vi. 15, 16.—If it be more philosophical to suppose that +the Light which shone upon the earth during the first three days +proceeded from the Sun, (the orb of which remained invisible,) and +not from any extraneous independent source,—I have no objection +whatever to such a supposition,—or indeed to any other which suffers +the inspired record to remain intact. I am by no means clear however +that Philosophy (begging her pardon,) does not entirely mistake +her office, when she pretends to explain the first chapter of Genesis. +Hence, her constrained language, and unnatural manner, when she +desires to be respectful,—her inconsequential remarks and perpetual +blunders when she rather prefers to be irreligious. She is simply +out of her element, and is discoursing of what <i>she does not understand</i>.—Theology, +dealing with a physical problem by the method +of Theological Science; and Philosophy, applying to a chapter in +the Bible the physical method,—are alike at fault, and alike ridiculous. +This truth, however obvious, does not seem to be generally +understood. +</p><p> +But, (to return to the first three days of Creation,)—since the +Author of Revelation seems to design that I should understand that +Sun, Moon, and Stars not only did not come to view until the fourth +day,—but also that they were not re-invested with their immemorial +function and office until then,—I find no difficulty, <i>remembering +with whom I have to do, even with Him who sowed the vault +of Heaven so thick with stars, each one of which may be not a sun +but a system</i><a name="FNanchor_107_107" id="FNanchor_107_107"></a><a href="#Footnote_107_107" class="fnanchor">[107]</a>;—when, I say, I attend to the emphatic nature of the +inspired record, on the one hand, and to <span class="smcap">God's</span> Omnipotence on the +other,—I have no difficulty in supposing that He embraced the Sun +in a veil, for just so long a period as it seemed Him good, and when +He willed that it should re-appear, that He withdrew the veil again. +The <i>name</i> for the operation just now alluded to belongs to the province +of Philosophy. Divinity is all the while thinking about something +infinitely better and higher.</p></div> + +<div class="footnote"><p><a name="Footnote_107_107" id="Footnote_107_107"></a><a href="#FNanchor_107_107"><span class="label">[107]</span></a> Herschel.</p></div> + +<div class="footnote"><p><a name="Footnote_108_108" id="Footnote_108_108"></a><a href="#FNanchor_108_108"><span class="label">[108]</span></a> Gen. i. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_109_109" id="Footnote_109_109"></a><a href="#FNanchor_109_109"><span class="label">[109]</span></a> Ibid. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_110_110" id="Footnote_110_110"></a><a href="#FNanchor_110_110"><span class="label">[110]</span></a> Job xxxvii. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_111_111" id="Footnote_111_111"></a><a href="#FNanchor_111_111"><span class="label">[111]</span></a> Ps. civ. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_112_112" id="Footnote_112_112"></a><a href="#FNanchor_112_112"><span class="label">[112]</span></a> Is. xl. 22.</p></div> + +<div class="footnote"><p><a name="Footnote_113_113" id="Footnote_113_113"></a><a href="#FNanchor_113_113"><span class="label">[113]</span></a> Job xxvi. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_114_114" id="Footnote_114_114"></a><a href="#FNanchor_114_114"><span class="label">[114]</span></a> Prov. xxx. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_115_115" id="Footnote_115_115"></a><a href="#FNanchor_115_115"><span class="label">[115]</span></a> See also Job ix. 8. Even in Job xxxvii. 18, the sky is said to +be "<i>spread out</i>." So Is. xlv. 12, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_116_116" id="Footnote_116_116"></a><a href="#FNanchor_116_116"><span class="label">[116]</span></a> Job xxvi. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_117_117" id="Footnote_117_117"></a><a href="#FNanchor_117_117"><span class="label">[117]</span></a> 2 Sam. xxii. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_118_118" id="Footnote_118_118"></a><a href="#FNanchor_118_118"><span class="label">[118]</span></a> Ps. lxxviii. 23.</p></div> + +<div class="footnote"><p><a name="Footnote_119_119" id="Footnote_119_119"></a><a href="#FNanchor_119_119"><span class="label">[119]</span></a> Gen. vii. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_120_120" id="Footnote_120_120"></a><a href="#FNanchor_120_120"><span class="label">[120]</span></a> Job ix. 6. Ps. lxxv. 3. See Blomfield's Glossary to Prom. +Vinct. v. 357.</p></div> + +<div class="footnote"><p><a name="Footnote_121_121" id="Footnote_121_121"></a><a href="#FNanchor_121_121"><span class="label">[121]</span></a> Comp. Is. xxiv. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_122_122" id="Footnote_122_122"></a><a href="#FNanchor_122_122"><span class="label">[122]</span></a> See Is. xxiv. 18 and Mal. iii. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_123_123" id="Footnote_123_123"></a><a href="#FNanchor_123_123"><span class="label">[123]</span></a> ἐκλείπειν τὴν ἕδραν. (Herod.) See Copleston's <i>Remains</i>, p. 107.</p></div> + +<div class="footnote"><p><a name="Footnote_124_124" id="Footnote_124_124"></a><a href="#FNanchor_124_124"><span class="label">[124]</span></a> <i>Eccl. Pol.</i> 1. iii. § 2.</p></div> + +<div class="footnote"><p><a name="Footnote_125_125" id="Footnote_125_125"></a><a href="#FNanchor_125_125"><span class="label">[125]</span></a> Gen. i. 26.</p></div> + +<div class="footnote"><p><a name="Footnote_126_126" id="Footnote_126_126"></a><a href="#FNanchor_126_126"><span class="label">[126]</span></a> "The difficulty," he says, (alluding to Gen. i. 1,) "lies in this, +that the heaven is distinctly said to have been formed ... on the +second day." (p. 226.) But this is the language of a man determined +that there <i>shall</i> be a difficulty. "The Heavens and the Earth" +clearly denote, (in the simple phraseology of a primitive age,) the +sum of all created things; the great transaction which Nehemiah has +so strikingly expounded:—"Heaven, <i>the Heaven of Heavens, with +all their host</i>,—the Earth and all things that are therein;" including +"the sea, with all that is therein." (Neh. ix. 6.) Whereas +"the firmament" of ver. 6, (which <span class="smcap">God</span> called "Heaven" in ver. 8,) +<i>can</i> only indicate the blue vault immediately overhead, wherein +fowls fly. (ver. 20.) If this be <i>not</i> the meaning of Gen. i. 1, one +half of the phrase is "proleptical,"—the other half not: for the +creation of Earth is nowhere recorded, if not in ver. 1.... But surely +it is a waste of words to discuss such "difficulties" as these.</p></div> + +<div class="footnote"><p><a name="Footnote_127_127" id="Footnote_127_127"></a><a href="#FNanchor_127_127"><span class="label">[127]</span></a> Consider especially Heb. iv. 9 and 10; and consider, (besides +Exod. xx. 11,) Deut. v. 15. See also Col. ii. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_128_128" id="Footnote_128_128"></a><a href="#FNanchor_128_128"><span class="label">[128]</span></a> "There have been found within the area of these islands upwards +of 15,000 species of once living things, <i>every one differing +specifically from those of the present Creation</i>. Agassiz states that, +with the exception of one small fossil fish, (discovered in the clay-stones +of Greenland,) <i>he has not found any creature of this class, +in all the Geological strata, identical with any fish now living</i>." +(Pattison's <i>The Earth and the World</i>, p. 27.)</p></div> + +<div class="footnote"><p><a name="Footnote_129_129" id="Footnote_129_129"></a><a href="#FNanchor_129_129"><span class="label">[129]</span></a> I allude to such passages as the following,—all of which are to +be found in Mr. Goodwin's Essay:— +</p><p> +"We are asked to believe that a vision of creation was presented +to him (Moses) by Divine power, for the purpose of enabling him to +inform the world of what he had seen; which vision inevitably led +him to give a description which has misled the world for centuries, +and in which the truth can now only with difficulty be recognized." +(p. 247.) "The theories [of Hugh Miller and of Dr. Buckland] assume +that appearances only, not facts, are described; and that, in +riddles which would never have been suspected to be such, had we +not arrived at the truth from other sources." (p. 249.) "For ages, +this simple view of Creation satisfied the wants of man, and formed +a sufficient basis of theological teaching:" but "modern research +now shews it to be physically untenable." (p. 253.) +</p><p> +"The writer asserts solemnly and unhesitatingly that for which +he must have known that he had no authority." But this was only +because "the early speculator was harassed by no such scruples" +as "arise from our modern habits of thought, and from the modesty +of assertion (!) which the spirit of true science has taught us." +He therefore "asserted as facts what he knew in reality only as +probabilities.... He had seized one great truth.... With regard +to details, observation failed him."—(pp. 252-3.)</p></div> + +<div class="footnote"><p><a name="Footnote_130_130" id="Footnote_130_130"></a><a href="#FNanchor_130_130"><span class="label">[130]</span></a> p. 329.</p></div> + +<div class="footnote"><p><a name="Footnote_131_131" id="Footnote_131_131"></a><a href="#FNanchor_131_131"><span class="label">[131]</span></a> pp. 307-309.</p></div> + +<div class="footnote"><p><a name="Footnote_132_132" id="Footnote_132_132"></a><a href="#FNanchor_132_132"><span class="label">[132]</span></a> Notice prefixed to <i>Essays and Reviews</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_133_133" id="Footnote_133_133"></a><a href="#FNanchor_133_133"><span class="label">[133]</span></a> p. 255.</p></div> + +<div class="footnote"><p><a name="Footnote_134_134" id="Footnote_134_134"></a><a href="#FNanchor_134_134"><span class="label">[134]</span></a> Nos. 74, 76, 78, 81.</p></div> + +<div class="footnote"><p><a name="Footnote_135_135" id="Footnote_135_135"></a><a href="#FNanchor_135_135"><span class="label">[135]</span></a> I allude particularly to the late Hugh James Rose, B.D.</p></div> + +<div class="footnote"><p><a name="Footnote_136_136" id="Footnote_136_136"></a><a href="#FNanchor_136_136"><span class="label">[136]</span></a> Neh. iv. 17, 18.</p></div> + +<div class="footnote"><p><a name="Footnote_137_137" id="Footnote_137_137"></a><a href="#FNanchor_137_137"><span class="label">[137]</span></a> St. Luke xviii. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_138_138" id="Footnote_138_138"></a><a href="#FNanchor_138_138"><span class="label">[138]</span></a> See Nelson's <i>Life of Bull</i>, p. 329, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_139_139" id="Footnote_139_139"></a><a href="#FNanchor_139_139"><span class="label">[139]</span></a> See his admirable Preface.</p></div> + +<div class="footnote"><p><a name="Footnote_140_140" id="Footnote_140_140"></a><a href="#FNanchor_140_140"><span class="label">[140]</span></a> Newman's dedication of his 'Lectures on Romanism and +popular Protestantism.'</p></div> + +<div class="footnote"><p><a name="Footnote_141_141" id="Footnote_141_141"></a><a href="#FNanchor_141_141"><span class="label">[141]</span></a> See the 'Monitum' prefixed to Dr. Routh's <i>Testimonia De +Auctoritate S. Scripturæ Ante-Nicæna.—Reliqq. Sacræ</i>, vol. v. +p. 335.</p></div> + +<div class="footnote"><p><a name="Footnote_142_142" id="Footnote_142_142"></a><a href="#FNanchor_142_142"><span class="label">[142]</span></a> "In 1781, the first Sunday School was established in England +by Robert Raikes, a publisher and bookseller in Gloucester."—National +Society's <i>Circular</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_143_143" id="Footnote_143_143"></a><a href="#FNanchor_143_143"><span class="label">[143]</span></a> <i>Primary Charge</i>, at the end of his <i>Sermons</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_144_144" id="Footnote_144_144"></a><a href="#FNanchor_144_144"><span class="label">[144]</span></a> Rev. M. Pattison, in <i>Essays and Reviews</i>, p. 307.</p></div> + +<div class="footnote"><p><a name="Footnote_145_145" id="Footnote_145_145"></a><a href="#FNanchor_145_145"><span class="label">[145]</span></a> pp. 338, 375, 420 top line, 428, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_146_146" id="Footnote_146_146"></a><a href="#FNanchor_146_146"><span class="label">[146]</span></a> See all this very ably and interestingly explained in an article +reprinted from the 'Christian Remembrancer' (Jan. 1861,) <i>On +certain Characteristics of Holy Scripture</i>, by the Rev. J. G. Cazenove, +p. 11, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_147_147" id="Footnote_147_147"></a><a href="#FNanchor_147_147"><span class="label">[147]</span></a> Nor is this a mere slip of Mr. Jowett's pen. At p. 372, he +states that "a majority of the Clergy throughout the world,"—(with +whom he associates the "instincts of many laymen, perhaps also +individual interest,")—are in favour of "<i>withholding the Truth</i>." +But, he adds, (with the indignant emphasis of Virtue when she is reproaching +Vice,)—"a higher expediency pleads that 'honesty is the +best policy,' and that truth alone 'makes free!'"—How would such +insolence be treated in the common intercourse of daily life?—(I +will not pause to remark on Mr. Jowett's wanton abuse of the Divine +saying recorded in St. John viii. 32,—repeated at p. 351.)</p></div> + +<div class="footnote"><p><a name="Footnote_148_148" id="Footnote_148_148"></a><a href="#FNanchor_148_148"><span class="label">[148]</span></a> I suppose that there may have been many inspired Psalmists; +and that perhaps the book of Judges was not all by one hand. With +reference to the two books of Samuel, Kings and Chronicles, see +1 Chron. xxix. 29, 30. 2 Chron. ix. 29: xi. 2: xii. 15, 5, 7: +xiii. 22.</p></div> + +<div class="footnote"><p><a name="Footnote_149_149" id="Footnote_149_149"></a><a href="#FNanchor_149_149"><span class="label">[149]</span></a> By the Jews themselves they were reckoned as 22.</p></div> + +<div class="footnote"><p><a name="Footnote_150_150" id="Footnote_150_150"></a><a href="#FNanchor_150_150"><span class="label">[150]</span></a> "It is remarkable that the word Γραφή, which means simply +<i>Writing</i>, is reserved and appropriated in the New Testament (where +it occurs fifty times) to the <i>Sacred</i> writings, i.e. to the <i>Holy Scriptures</i>; +and marks the separation of the <i>Scriptures</i> from all "common +books," indeed from <i>all other writings</i> in the world."—Wordsworth +'On Inspiration,'—p. 85.</p></div> + +<div class="footnote"><p><a name="Footnote_151_151" id="Footnote_151_151"></a><a href="#FNanchor_151_151"><span class="label">[151]</span></a> St. Luke xvi. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_152_152" id="Footnote_152_152"></a><a href="#FNanchor_152_152"><span class="label">[152]</span></a> οὐ δύναται λυθῆναι ἡ γραφή,—St. John x. 35.</p></div> + +<div class="footnote"><p><a name="Footnote_153_153" id="Footnote_153_153"></a><a href="#FNanchor_153_153"><span class="label">[153]</span></a> e.g. (i) <i>Long passages</i>:— +</p><p> +Judges i. 11-15 quotes Joshua xv. 15-19.—2 Sam. xxii. quotes +Ps. xviii.—1 Chron. xvi. quotes Ps. xcvi., and Ps. cv.—2 Kings xix. +quotes Is. xxxvii.—2 Kings xx. quotes Is. xxxviii., xxxix. +</p><p> +(ii) <i>One or two sentences</i>:— +</p><p> +Numb. xiv. 18 quotes Exod. xxxvi. 6, 7.—Ps. lxviii. 1 quotes +Numb. x. 35.—Ps. lxviii. 7, 8 quotes Judges v. 4, 5.—Ps. cxviii. +14 quotes Exod. xv. 2.—Prov. xxx. 5 quotes Ps. xviii. 30.—Joel ii. +13 quotes Jonah iv. 2.—Isaiah xii. 2 quotes Exod. xv. 2.—Isaiah +xiii. 6 quotes Joel i. 15.—Isaiah li. 6 quotes Ps. cii. 25-7.—Isaiah +lii. 10 quotes Ps. xcviii. 2, 3.—Micah iv. 1, 2, 3 quotes Isaiah ii. +2, 3, 4.—Nahum i. 15 quotes Isaiah lii. 7.—Zeph. iii. 19 quotes +Micah iv. 6.—Habakkuk ii. 14 quotes Isaiah xi. 9.—Jeremiah x. +13: li. 16 quotes Ps. cxxxv. 7.—Jeremiah xlviii. quotes Isaiah xv. +16.—Jeremiah xxvi. 18 quotes Micah iii. 12.—1 Chron. xxix. 15 +quotes Ps. xxxix. 12. +</p><p> +(iii) <i>Allusive references</i>.—(This would involve a prolonged +reference to the Hebrew Scriptures, which would be even out of +place here.)</p></div> + +<div class="footnote"><p><a name="Footnote_154_154" id="Footnote_154_154"></a><a href="#FNanchor_154_154"><span class="label">[154]</span></a> See <a href="#Page_234">pp. 234-5.</a></p></div> + +<div class="footnote"><p><a name="Footnote_155_155" id="Footnote_155_155"></a><a href="#FNanchor_155_155"><span class="label">[155]</span></a> Rev. Ralph Churton's Sermon "On the Quotations in the Old +Testament," (1807,) published in Townson's <i>Works</i>, vol. i. p. +cxxxiv.,—where see the interesting note.</p></div> + +<div class="footnote"><p><a name="Footnote_156_156" id="Footnote_156_156"></a><a href="#FNanchor_156_156"><span class="label">[156]</span></a> Rev. Ralph Churton's Sermon, quoted in <a href="#Footnote_155_155">note (t, [our 155])</a>, pp. cxliv-v.</p></div> + +<div class="footnote"><p><a name="Footnote_157_157" id="Footnote_157_157"></a><a href="#FNanchor_157_157"><span class="label">[157]</span></a> E.g. Gen. xxviii. 11, 12: xxxii. 1-3. Exod. xxiv. 10.—St. +Luke xxii. 43-45. St. Matth. xxvii. 52, 53. St. Jude ver. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_158_158" id="Footnote_158_158"></a><a href="#FNanchor_158_158"><span class="label">[158]</span></a> E.g. Jacob, Joseph, David.—St. Paul, St. Peter, St. John.</p></div> + +<div class="footnote"><p><a name="Footnote_159_159" id="Footnote_159_159"></a><a href="#FNanchor_159_159"><span class="label">[159]</span></a> E.g. Gen. viii. 9: xxxvii. 15-17: xlviii. 17, 18. Exod. ii. 6.—St. +Luke viii. 55. St. John xiii. 4, 5: xxi.</p></div> + +<div class="footnote"><p><a name="Footnote_160_160" id="Footnote_160_160"></a><a href="#FNanchor_160_160"><span class="label">[160]</span></a> E.g. in Heb. viii. 8-12, where Jer. xxxi. 31-36 is quoted. +See Acts ii. 17-21, where Joel ii. 28-32 is quoted.</p></div> + +<div class="footnote"><p><a name="Footnote_161_161" id="Footnote_161_161"></a><a href="#FNanchor_161_161"><span class="label">[161]</span></a> It is supposed that the three well-known references to profane +writers, (Acts xvii. 28. 1 Cor. xv. 33. Tit. i. 12, [concerning +which see Jerome, <i>Opp.</i> i. 424: vii. 471,])—the place in St. Matthew, +(xxvii. 9,)—and St. James iv. 5,—are scarcely exceptions to +the statement in the text.</p></div> + +<div class="footnote"><p><a name="Footnote_162_162" id="Footnote_162_162"></a><a href="#FNanchor_162_162"><span class="label">[162]</span></a> See above, —<a href="#Page_cliii_Section_delta">(δ)</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_163_163" id="Footnote_163_163"></a><a href="#FNanchor_163_163"><span class="label">[163]</span></a> Only given by St. Matthew and St. Luke.</p></div> + +<div class="footnote"><p><a name="Footnote_164_164" id="Footnote_164_164"></a><a href="#FNanchor_164_164"><span class="label">[164]</span></a> Only found in St. Luke iii. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_165_165" id="Footnote_165_165"></a><a href="#FNanchor_165_165"><span class="label">[165]</span></a> Only found in St. Matth. i. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_166_166" id="Footnote_166_166"></a><a href="#FNanchor_166_166"><span class="label">[166]</span></a> Only found in Acts vii. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_167_167" id="Footnote_167_167"></a><a href="#FNanchor_167_167"><span class="label">[167]</span></a> Only found in Acts vii. 23.</p></div> + +<div class="footnote"><p><a name="Footnote_168_168" id="Footnote_168_168"></a><a href="#FNanchor_168_168"><span class="label">[168]</span></a> St. James v. 17,—mentioned also by our <span class="smcap">Lord</span>, St. Luke iv. 25; +who informs us that Jonah <i>was a sign</i> to the Ninevites. This is +only revealed in St. Luke xi. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_169_169" id="Footnote_169_169"></a><a href="#FNanchor_169_169"><span class="label">[169]</span></a> 2 Cor. xi. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_170_170" id="Footnote_170_170"></a><a href="#FNanchor_170_170"><span class="label">[170]</span></a> St. Jude ver. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_171_171" id="Footnote_171_171"></a><a href="#FNanchor_171_171"><span class="label">[171]</span></a> 2 Tim. iii. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_172_172" id="Footnote_172_172"></a><a href="#FNanchor_172_172"><span class="label">[172]</span></a> See Heb. xi. 19. Consider Rom. iv. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_173_173" id="Footnote_173_173"></a><a href="#FNanchor_173_173"><span class="label">[173]</span></a> Acts vii. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_174_174" id="Footnote_174_174"></a><a href="#FNanchor_174_174"><span class="label">[174]</span></a> Compare Exod. ii. 2, 3 with Acts vii. 20. Consider Rev. ii. 14: +also Heb. xii. 21: also Heb. ix. 19, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_175_175" id="Footnote_175_175"></a><a href="#FNanchor_175_175"><span class="label">[175]</span></a> <i>Sermons</i>, by the Rev. C. P. Eden, p. 185.</p></div> + +<div class="footnote"><p><a name="Footnote_176_176" id="Footnote_176_176"></a><a href="#FNanchor_176_176"><span class="label">[176]</span></a> Τί γάρ ἐστιν ὁ Νόμος; Εὐαγγέλιον προκατηγγελμένον· τί δὲ τὸ +Εὐαγγέλιον; Νόμος πεπληρώμενος. Justin: <i>Quæst.</i> ci. p. 456.</p></div> + +<div class="footnote"><p><a name="Footnote_177_177" id="Footnote_177_177"></a><a href="#FNanchor_177_177"><span class="label">[177]</span></a> Eadem sunt in Vetere et Novo: ibi obumbrata, hic revelata; +ibi præfigurata, hic manifesta. (Augustine: <i>Quæst.</i> xxxiii., in +Num. § 1. m. iii. p. 541.)—In Veteri Testamento est occultatio +Novi: in Novo Testamento est manifestatio Veteris. (<i>Id. De +Catechiz. Rudibus</i>, § 8.—See also Quæst. lxxiii. in Exod.)</p></div> + +<div class="footnote"><p><a name="Footnote_178_178" id="Footnote_178_178"></a><a href="#FNanchor_178_178"><span class="label">[178]</span></a> See below, from the foot of <a href="#Page_174">p. 174</a> to the beginning of p. 176.</p></div> + +<div class="footnote"><p><a name="Footnote_179_179" id="Footnote_179_179"></a><a href="#FNanchor_179_179"><span class="label">[179]</span></a> Below, <a href="#Page_108">p. 108</a>. The reader is requested to refer to the place.</p></div> + +<div class="footnote"><p><a name="Footnote_180_180" id="Footnote_180_180"></a><a href="#FNanchor_180_180"><span class="label">[180]</span></a> E.g. Gen. xi. 5-8: xviii. 17-21.</p></div> + +<div class="footnote"><p><a name="Footnote_181_181" id="Footnote_181_181"></a><a href="#FNanchor_181_181"><span class="label">[181]</span></a> E.g. Gen. vi. 6. 2 Sam. xi. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_182_182" id="Footnote_182_182"></a><a href="#FNanchor_182_182"><span class="label">[182]</span></a> E.g. 2 Kings xix. 35. St. Matth. xxviii. 2, 3.</p></div> + +<div class="footnote"><p><a name="Footnote_183_183" id="Footnote_183_183"></a><a href="#FNanchor_183_183"><span class="label">[183]</span></a> Rev. i. 10, 11.</p></div> + +<div class="footnote"><p><a name="Footnote_184_184" id="Footnote_184_184"></a><a href="#FNanchor_184_184"><span class="label">[184]</span></a> <i>Analogy</i>, P. II. ch. vii.</p></div> + +<div class="footnote"><p><a name="Footnote_185_185" id="Footnote_185_185"></a><a href="#FNanchor_185_185"><span class="label">[185]</span></a> Butler's <i>Analogy</i>, P. <span class="smcap">ii</span>. ch. vii.</p></div> + +<div class="footnote"><p><a name="Footnote_186_186" id="Footnote_186_186"></a><a href="#FNanchor_186_186"><span class="label">[186]</span></a> Heb. viii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_187_187" id="Footnote_187_187"></a><a href="#FNanchor_187_187"><span class="label">[187]</span></a> St. Luke iv. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_188_188" id="Footnote_188_188"></a><a href="#FNanchor_188_188"><span class="label">[188]</span></a> St. John v. 46.</p></div> + +<div class="footnote"><p><a name="Footnote_189_189" id="Footnote_189_189"></a><a href="#FNanchor_189_189"><span class="label">[189]</span></a> St. Luke xxiv. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_190_190" id="Footnote_190_190"></a><a href="#FNanchor_190_190"><span class="label">[190]</span></a> St. Luke xxiv. 44.</p></div> + +<div class="footnote"><p><a name="Footnote_191_191" id="Footnote_191_191"></a><a href="#FNanchor_191_191"><span class="label">[191]</span></a> Dr. Wordsworth (Occasional Sermon 54,) <i>On the Inspiration +of the Old Testament</i>, (1859.)—p. 70.</p></div> + +<div class="footnote"><p><a name="Footnote_192_192" id="Footnote_192_192"></a><a href="#FNanchor_192_192"><span class="label">[192]</span></a> 2 Tim. ii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_193_193" id="Footnote_193_193"></a><a href="#FNanchor_193_193"><span class="label">[193]</span></a> See the middle of <a href="#Page_cxcvii">p. cxcvii</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_194_194" id="Footnote_194_194"></a><a href="#FNanchor_194_194"><span class="label">[194]</span></a> Photius, p. 195, ed. Bekker.—"Eos simul jungendos censui,—Polycarpum, +Irenæum, Hippolytum; cum Hippolytus discipulus +Irenæi fuisset, Irenæusque Polycarpum, Joannis Apostoli discipulum, +audivisset."—Routh, Preface to <i>Opuscula</i>, p. x.</p></div> + +<div class="footnote"><p><a name="Footnote_195_195" id="Footnote_195_195"></a><a href="#FNanchor_195_195"><span class="label">[195]</span></a> St. Luke xxiv. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_196_196" id="Footnote_196_196"></a><a href="#FNanchor_196_196"><span class="label">[196]</span></a> St. John xiv. 26. The fulfilment of this promise repeatedly occurs: +as in St. John ii. 17, 22: xii. 16: xiii. 7: St. Luke xxiv. 8. +Consider St. John xx. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_197_197" id="Footnote_197_197"></a><a href="#FNanchor_197_197"><span class="label">[197]</span></a> 1 Cor. xii., xiii., xiv., &c.</p></div> + +<div class="footnote"><p><a name="Footnote_198_198" id="Footnote_198_198"></a><a href="#FNanchor_198_198"><span class="label">[198]</span></a> St. Luke xxiv. 45.</p></div> + +<div class="footnote"><p><a name="Footnote_199_199" id="Footnote_199_199"></a><a href="#FNanchor_199_199"><span class="label">[199]</span></a> Acts ii. 4-21.</p></div> + +<div class="footnote"><p><a name="Footnote_200_200" id="Footnote_200_200"></a><a href="#FNanchor_200_200"><span class="label">[200]</span></a> See Mr. Jowett's Essay, p. 354.</p></div> + +<div class="footnote"><p><a name="Footnote_201_201" id="Footnote_201_201"></a><a href="#FNanchor_201_201"><span class="label">[201]</span></a> Ps. xcii. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_202_202" id="Footnote_202_202"></a><a href="#FNanchor_202_202"><span class="label">[202]</span></a> Acts viii. 30, 31.—"'Revela,' inquit David, 'oculos meos, et +considerabo mirabilia de Lege Tuâ.' Si tantus Propheta tenebras +ignorantiæ confitetur, quâ nos putas parvulos, et pene lactantes, +inscitiæ nocte circumdari? Hoc autem velamen non solum in facie +Moysi, sed et in Evangelistis et in Apostolis positum est."—Hieronymus, +<i>Ep.</i> lviii. vol. i. p. 323.</p></div> + +<div class="footnote"><p><a name="Footnote_203_203" id="Footnote_203_203"></a><a href="#FNanchor_203_203"><span class="label">[203]</span></a> Dr. Moberly, as before, <a href="#Page_liii">pp. liii.-iv.</a></p></div> + +<div class="footnote"><p><a name="Footnote_204_204" id="Footnote_204_204"></a><a href="#FNanchor_204_204"><span class="label">[204]</span></a> <i>Minor Works</i>, vol. ii. p. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_205_205" id="Footnote_205_205"></a><a href="#FNanchor_205_205"><span class="label">[205]</span></a> <i>Ibid.</i> p. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_206_206" id="Footnote_206_206"></a><a href="#FNanchor_206_206"><span class="label">[206]</span></a> See Serm. I. <a href="#Page_10">pp. 10-11</a>, 13, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_207_207" id="Footnote_207_207"></a><a href="#FNanchor_207_207"><span class="label">[207]</span></a> See below, <a href="#Page_142">p. 142</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_208_208" id="Footnote_208_208"></a><a href="#FNanchor_208_208"><span class="label">[208]</span></a> From a Sermon by the Rev. F. Woodward, quoted below, at p. +249.—In illustration of the learned writer's concluding remark, take +this from the Creed of Lyons, contained in Irenæus (<span class="smcap">a.d.</span> 180),—Καὶ +εἰς Πνεῦμα Ἅγιον, τὸ διὰ τῶν Προφητῶν κεκηρυχὸς τὰς οἰκονομίας, καὶ +τὰς ἐλεύσεις. In the Creed of Constantinople, we read, Τὸ Πνεῦμα τὸ +Ἅγιον ... τὸ λαλῆσαν διὰ τῶν Προφητῶν.</p></div> + +<div class="footnote"><p><a name="Footnote_209_209" id="Footnote_209_209"></a><a href="#FNanchor_209_209"><span class="label">[209]</span></a> The Creed of Lyons begins by describing itself as that which +ἡ μὲν Ἐκκλησία, καίπερ καθ' ὅλης τῆς οἰκουμένης ἕως περάτων τῆς γῆς +διεσπαρμένη, παρὰ δὲ τῶν Ἀποστόλων καὶ τῶν ἐκείνων μαθητῶν παραλαβοῦσα, +κ.τ.λ. Most refreshing of all, however, are the concluding +words of that Creed: so comfortable are they that I <i>cannot</i> deny +myself the consolation of transcribing them here, where indeed they +are very much <i>ad rem</i>:— +</p><p> +Τοῦτο τὸ κήρυγμα παρειληφυῖα, καὶ ταύτην τὴν πίστιν, ὡς προέφαμεν, ἡ +ἐκκλησία, καίπερ ἐν ὅλῳ τῷ κόσμῳ διεσπαρμένη, ἐπιμελῶς φυλάσσει, ὡς ἕνα +οἶκον οἰκοῦσα· καὶ ὁμοίως πιστεύει τούτοις, ὡς μίαν ψυχὴν καὶ τὴν αὐτὴν +ἔχουσα καρδίαν· καὶ συμφώνως ταῦτα κηρύσσει, καὶ διδάσκει, καὶ παραδίδωσιν, +ὡς ἓν στόμα κεκτημένη. Καὶ γὰρ αἱ κατὰ τὸν κόσμον διάλεκτοι +ἀνόμοιαι, ἀλλ' ἡ δύναμις τῆς παραδόσεως μία καὶ ἡ αὐτή. Καὶ οὔτε αἱ ἐν +Γερμανίαις ἱδρυμέναι ἐκκλησίαι ἄλλως πεπιστεύκασιν, ἢ ἄλλως παραδιδόασιν, +οὔτε ἐν ταῖς Ἰβηρίαις, οὔτε ἐν Κελτοῖς, οὔτε κατὰ τὰς ἀνατολὰς, οὔτε ἐν +Αἰγύπτῳ, οὔτε ἐν Λιβύῃ, οὔτε αἱ κατὰ μέσα τοῦ κόσμου ἱδρυμέναι. Ἀλλ' +ὥσπερ ὁ ἥλιος, τὸ κτίσμα τοῦ Θεοῦ, ἐν ὅλῳ τῷ κόσμῳ εἷς καὶ ὁ αὐτὸς, οὕτω +καὶ τὸ κήρυγμα τῆς ἀληθείας πανταχῇ φαίνει, καὶ φωτίζει πάντας ἀνθρώπους +τοὺς βουλομένους εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. Καὶ οὔτε ὁ πάνυ δυνατὸς +ἐν λόγῳ τῶν ἐν ταῖς ἐκκλησίαις προεστώτων ἕτερα τούτων ἐρεῖ, (οὐδεὶς γὰρ +ὑπὲρ τὸν διδάσκαλον,) οὔτε ὁ ἀσθενὴς ἐν τῷ λόγῳ ἐλαττώσει τὴν παράδοσιν. Μιᾶς γὰρ καὶ τῆς αὐτῆς πίστεως οὔσης, οὔτε ὁ πολὺ περὶ αὐτῆς δυνάμενος +εἰπεῖν ἐπλεόνασεν, οὔτε ὁ τὸ ὀλίγον ἠλαττόνησε.—See Heurtley's <i>Harmonia +Symbolica</i>, p. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_210_210" id="Footnote_210_210"></a><a href="#FNanchor_210_210"><span class="label">[210]</span></a> Abridged from Dr. Moberly, as before, <a href="#Page_lii">pp. lii.-v.</a></p></div> + +<div class="footnote"><p><a name="Footnote_211_211" id="Footnote_211_211"></a><a href="#FNanchor_211_211"><span class="label">[211]</span></a> Καὶ ὅνπερ τρόπον ὁ τοῦ σινάπεως σπόρος, ἐν μικρῷ κόκκῳ, πολλοὺς +περιέχει τοὺς κλάδους, οὕτω καὶ ἡ Πίστις αὕτη, ἐν ὀλίγοις ῥήμασι, πᾶσαν +τὴν ἐν τῇ Παλαιᾷ καὶ Καινῇ τῆς εὐσεβείας γνῶσιν ἐγκεκόλπισται. —Cyril. +Hieros. Cat. v. § 12,—quoted by Heurtley.</p></div> + +<div class="footnote"><p><a name="Footnote_212_212" id="Footnote_212_212"></a><a href="#FNanchor_212_212"><span class="label">[212]</span></a> <i>Answer.</i> He certainly does not employ <i>the identical language</i> +of the Nicene Council, or of the (so called) Athanasian Creed. But +what then?</p></div> + +<div class="footnote"><p><a name="Footnote_213_213" id="Footnote_213_213"></a><a href="#FNanchor_213_213"><span class="label">[213]</span></a> <i>Ans.</i> Passages of the Epistles "distributed in alternate clauses +between our Lord's Humanity and Divinity," begging Mr. Jowett's +pardon, is nonsense. But <i>no</i> passage in St. Paul's Epistles which +relates to the Humanity, or to the Divinity of <span class="smcap">Christ</span>, could be said +to "lose its meaning" by being unlocked by its own proper clue: or, +if the statement be complex, by being distributed under two heads.</p></div> + +<div class="footnote"><p><a name="Footnote_214_214" id="Footnote_214_214"></a><a href="#FNanchor_214_214"><span class="label">[214]</span></a> <i>Ans.</i> But not, I suppose, to <i>reconcile</i> them? Why use inaccurate +language on so solemn a subject?</p></div> + +<div class="footnote"><p><a name="Footnote_215_215" id="Footnote_215_215"></a><a href="#FNanchor_215_215"><span class="label">[215]</span></a> <i>Ans.</i> Doubtless we have to suppose this!</p></div> + +<div class="footnote"><p><a name="Footnote_216_216" id="Footnote_216_216"></a><a href="#FNanchor_216_216"><span class="label">[216]</span></a> <i>Ans.</i> Not so. For "there is one Person of the <span class="smcap">Father</span>, and +another of the <span class="smcap">Son</span>."</p></div> + +<div class="footnote"><p><a name="Footnote_217_217" id="Footnote_217_217"></a><a href="#FNanchor_217_217"><span class="label">[217]</span></a> <i>Ans.</i> Doubtless we have to suppose this!</p></div> + +<div class="footnote"><p><a name="Footnote_218_218" id="Footnote_218_218"></a><a href="#FNanchor_218_218"><span class="label">[218]</span></a> <i>Ans</i>. But He did <i>not</i> doubt!</p></div> + +<div class="footnote"><p><a name="Footnote_219_219" id="Footnote_219_219"></a><a href="#FNanchor_219_219"><span class="label">[219]</span></a> 1 St. John iv. 2, 3.—2 St. John ver. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_220_220" id="Footnote_220_220"></a><a href="#FNanchor_220_220"><span class="label">[220]</span></a> Dr. Moberly, as before, p. xlvii.</p></div> + +<div class="footnote"><p><a name="Footnote_221_221" id="Footnote_221_221"></a><a href="#FNanchor_221_221"><span class="label">[221]</span></a> E.g. "We should observe how the popular explanations of Prophecy, +as in heathen (Thucyd. ii. 54,) so also in Christian times, +had adapted themselves to the circumstances of mankind." (The +Reverend writer can <i>never for a moment</i> divest himself of his +theory that Thucydides and the Bible stand on the same footing!) +"We might remark that in our own country, and in the present +generation especially, the interpretation of Scripture had assumed +an apologetic character, as though making an effort to defend itself +against some supposed inroad of Science and Criticism." (p. 340.) ... +Just as if any other attitude was <i>possible</i> when one has to do +with 'Essayists and Reviewers!'</p></div> + +<div class="footnote"><p><a name="Footnote_222_222" id="Footnote_222_222"></a><a href="#FNanchor_222_222"><span class="label">[222]</span></a> One would imagine that the Essayist and his critic were +entirely agreed. See below, p. 74,—"I refuse to accept any +<i>theory</i> whatsoever." And p. 115,—"<i>Theory</i> I have none."</p></div> + +<div class="footnote"><p><a name="Footnote_223_223" id="Footnote_223_223"></a><a href="#FNanchor_223_223"><span class="label">[223]</span></a> Had the following passage occurred sooner to my recollection, +it should have been sooner inserted:—"Are we to conduct the +Interpretation of Holy Scripture as we would that of any other +writing? We are and we are not. <i>So far</i> as <span class="smcap">the words</span> <i>are concerned, +the mere words of Scripture</i> have the same office with those +of all language written or spoken in sincerity." They must be +studied "by the same means and the same rules which would guide +us to the meaning of any other work; by a knowledge of the languages +in which the books were written, the Hebrew, the Chaldee, +the Greek, and of those other languages, as the Syriac and Arabic, +which may illustrate them; and of all the ordinary rules of Grammar +and Criticism, and the peculiar information respecting times +and circumstances, history and customs,—all the resources, in a +word, of the Interpretation of any work of any kind. <i>The Grammatical +and Historical interpretation of profane or sacred writings +is the same</i>.... "All Scripture," meanwhile, "<i>is given by Inspiration +of <span class="smcap">God</span></i>:" and this at once introduces several important +differences; which whoever neglects may yet, with whatsoever advantages +of learning and talent, fail to discover the real meaning of +the Word of <span class="smcap">God</span>."—From Dr. Hawkins (Provost of Oriel)'s <i>Inaugural +Lecture</i> as Dean Ireland's Professor, delivered in 1847,—pp. +29-30. +</p><p> +It is but fair to Mr. Jowett to add that, <i>in terms</i>, he has very +nearly (not quite) said the self-same thing himself, at p. 337, (upper +half the page.) But it is the peculiar method of this most slippery +writer, or most illogical thinker, occasionally to grant almost all that +heart can desire, as far as <i>words</i> go; but straightway to deny, or +evacuate, or explain away, <i>the thing</i> which those words ought to +signify.—Thus, at p. 337, he volunteers the remark that "No one +who has a Christian feeling would place Classical on a level with +Sacred Literature;" and at p. 377, he observes that, "There are +many respects in which Scripture is unlike any other book." And +yet, (as I have shown, p. cxliii. to p. cl.,) Mr. Jowett <i>puts</i> the Bible +on a level with Sophocles and Plato; and argues throughout as if +Scripture were in <i>no</i> essential respect unlike any other book!</p></div> + +<div class="footnote"><p><a name="Footnote_224_224" id="Footnote_224_224"></a><a href="#FNanchor_224_224"><span class="label">[224]</span></a> "Had this writer reminded us that the New Testament Greek +is a Greek of different age from that of the classical writers; had he +simply warned us that we must not press our Attic Greek scholarship +too far, but study the Alexandrian Greek of the Septuagint, +Philo, &c. in order to ascertain the exact meaning of the words and +phrases of the writers of the New Testament;—still more, if, as the +result of such study on his own part, he had offered us some well-digested +observations on the use of tenses, articles, or particles in +the sacred writings;—he would have done some service. But this +talk about 'excessive attention to the article,' and 'particles being +often mere excrescences of style,' is of no effect except to expose the +writer to ridicule. It sounds as if he had been accustomed to lay +down the law to an admiring audience of 'clever young men,' and +had forgotten that there were still 'men in Denmark' who understood +Greek."—<i>Some Remarks on Essays and Reviews</i>, prefixed to +Dr. Moberly's 'Sermons on the Beatitudes.' (1861.) pp. lxii.-iii.</p></div> + +<div class="footnote"><p><a name="Footnote_225_225" id="Footnote_225_225"></a><a href="#FNanchor_225_225"><span class="label">[225]</span></a> <i>Quarterly Review</i>, No. 217, p. 298.</p></div> + +<div class="footnote"><p><a name="Footnote_226_226" id="Footnote_226_226"></a><a href="#FNanchor_226_226"><span class="label">[226]</span></a> <i>Quarterly Review</i>, No. 217, pp. 265-6.</p></div> + +<div class="footnote"><p><a name="Footnote_227_227" id="Footnote_227_227"></a><a href="#FNanchor_227_227"><span class="label">[227]</span></a> St. Matth. ii .1, 22.</p></div> + +<div class="footnote"><p><a name="Footnote_228_228" id="Footnote_228_228"></a><a href="#FNanchor_228_228"><span class="label">[228]</span></a> St. Luke ii. 41.</p></div> + +<div class="footnote"><p><a name="Footnote_229_229" id="Footnote_229_229"></a><a href="#FNanchor_229_229"><span class="label">[229]</span></a> See Sermon VII., <a href="#Page_222">pp. 222-232.</a></p></div> + +<div class="footnote"><p><a name="Footnote_230_230" id="Footnote_230_230"></a><a href="#FNanchor_230_230"><span class="label">[230]</span></a> <i>Essays and Reviews</i>, p. 109.</p></div> + +<div class="footnote"><p><a name="Footnote_231_231" id="Footnote_231_231"></a><a href="#FNanchor_231_231"><span class="label">[231]</span></a> See Dr. Moberly, (as before,) p. lv.-lx.</p></div> + +<div class="footnote"><p><a name="Footnote_232_232" id="Footnote_232_232"></a><a href="#FNanchor_232_232"><span class="label">[232]</span></a> <i>Edinburgh Review</i>, (April, 1861,) p. 476.</p></div> + +<div class="footnote"><p><a name="Footnote_233_233" id="Footnote_233_233"></a><a href="#FNanchor_233_233"><span class="label">[233]</span></a> The Rev. H. B. Wilson says,—"If those who distinguish themselves +in Science and Literature cannot, in a scientific and literary +age, be effectually and cordially attached to the Church of their +nation, they must sooner or later be driven into a position of hostility +to it." (p. 198.) This is one of the many notes, if not of +"concert and comparison," at least of <i>intense sympathy</i> between +the Essayists and Reviewers.</p></div> + +<div class="footnote"><p><a name="Footnote_234_234" id="Footnote_234_234"></a><a href="#FNanchor_234_234"><span class="label">[234]</span></a> <i>Quarterly Review</i>, No. 217, p. 266.</p></div> + +<div class="footnote"><p><a name="Footnote_235_235" id="Footnote_235_235"></a><a href="#FNanchor_235_235"><span class="label">[235]</span></a> See at pp. 351, 352, 357, 358, 361, 365, 367, 413, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_236_236" id="Footnote_236_236"></a><a href="#FNanchor_236_236"><span class="label">[236]</span></a> <i>Quarterly Review</i>, as before, p. 282.</p></div> + +<div class="footnote"><p><a name="Footnote_237_237" id="Footnote_237_237"></a><a href="#FNanchor_237_237"><span class="label">[237]</span></a> Take a few instances:—Mr. Wilson and Mr. Jowett speak of the +Gospels as more or less accurately embodying a common <i>tradition</i>, +pp. 161 and 346.—Dr. Temple and Mr. Jowett propose the heart +and conscience, as <i>the overruling principle</i>, pp. 42-5, and 410:—and insist that the Bible is "a Spirit, not a Letter," pp. 36 and 357, +375, 425.—Dr. Temple and Dr. Williams regard the Bible as <i>the +voice of conscience</i>, pp. 45 and 78:—look for <i>a verifying faculty</i> in +the individual, pp. 45 and 83:—dwell on the "interpolations" in +Scripture, pp. 47 and 78.—Mr. Wilson and Mr. Jowett insist on +the meaning which Scripture had <i>to those who first heard it</i>, as its +true meaning, pp. 219, 223, 230, 232, and 338, 378:—on the necessity +of <i>reconciling Intellectual men to Scripture</i>, pp. 198 and 374.—Professor +Powell and Mr. Jowett are of one mind as to Miracles, +pp. 109 and 349.—Dr. Temple and Mr. Jowett delight in the same +image of the Colossal Man, pp. 1-49 and 331, 387, 422.—Dr. +Williams and Mr. Jowett coincide in their estimate of the German +Commentators, pp. 67 and 340.—Dr. Temple and Dr. Williams are +of one mind as to the past training of our Race, pp. 1-49, and 51. +They are generally agreed as to the untrustworthiness of Genesis, +and of the Scripture generally, the hopeless contradictions between +the Evangelists, &c., &c. They hold the same language about our +having outlived the Faith, ('Traditional Christianity,' as it is +called;) the impossibility of freedom of thought; the necessity of +providing some new Religious system; the effete nature of Creeds +and formularies of Belief; the advance in Natural Science as likely +to prove fatal to Theology, &c., &c.</p></div> + +<div class="footnote"><p><a name="Footnote_238_238" id="Footnote_238_238"></a><a href="#FNanchor_238_238"><span class="label">[238]</span></a> See St. John iii. 2: v. 36: x. 25, 37-8: xiv. 11: xv. 24: St. +Luke vii. 20-22, &c., &c.</p></div> + +<div class="footnote"><p><a name="Footnote_239_239" id="Footnote_239_239"></a><a href="#FNanchor_239_239"><span class="label">[239]</span></a> Creed of Lyons, <span class="smcap">a.d.</span> 180; see above, p. clxxx., note.</p></div> + +<div class="footnote"><p><a name="Footnote_240_240" id="Footnote_240_240"></a><a href="#FNanchor_240_240"><span class="label">[240]</span></a> pp. cxciv.-v.</p></div> + +<div class="footnote"><p><a name="Footnote_241_241" id="Footnote_241_241"></a><a href="#FNanchor_241_241"><span class="label">[241]</span></a> See pp. <a href="#Page_57">57</a> and <a href="#Page_170">170</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_242_242" id="Footnote_242_242"></a><a href="#FNanchor_242_242"><span class="label">[242]</span></a> <i>Some Remarks, &c.</i>, pp. xxiii.-xxv.</p></div> +</div> + + +<hr style="width: 65%;" /> +<h2><b>Seven Sermons.</b></h2> + +<div class="center"> +<p>SUBJECTS OF THE SERMONS.</p> + +<p> + (<i>For a detailed account of the Contents of these Sermons, + the Reader is referred to the beginning of the Volume</i>.)</p> +</div> +<table> + + +<tr><td></td><td class="TOCcol2"> I.—<span class="smcap">the study of the bible recommended; and a method of + studying it described</span> </td><td class="TOCcol3"><a href="#Page_1">p. 1</a></td></tr> + + <tr><td></td><td class="TOCcol2"> II.—<span class="smcap">natural science and theological science</span> </td><td class="TOCcol3"><a href="#Page_23">p. 23</a></td></tr> + +<tr><td></td><td class="TOCcol2"> III.—<span class="smcap">inspiration of scripture.—gospel difficulties.—the + word of god infallible.—other sciences subordinate to + theological science</span> </td><td class="TOCcol3"><a href="#Page_53">p. 53</a></td></tr> + +<tr><td></td><td class="TOCcol2"> IV.—<span class="smcap">the plenary inspiration of every part of the bible, + vindicated and explained.—nature of inspiration.—the text + of scripture</span> </td><td class="TOCcol3"><a href="#Page_91">p. 91</a></td></tr> + +<tr><td></td><td class="TOCcol2"> V.—<span class="smcap">interpretation of holy scripture.—inspired + interpretation.—the bible is not to be interpreted like any + other book.—god, (not man,) the real author of the bible</span> </td><td class="TOCcol3"><a href="#Page_139">p. 139</a></td></tr> + +<tr><td></td><td class="TOCcol2"> VI.—<span class="smcap">the doctrine of arbitrary scriptural accommodation + considered</span> </td><td class="TOCcol3"><a href="#Page_183">p. 183</a></td></tr> + +<tr><td></td><td class="TOCcol2"> VII.—<span class="smcap">the marvels of holy scripture, moral and + physical.—jael's deed defended.—miracles vindicated</span> </td><td class="TOCcol3"><a href="#Page_221">p. 221</a></td></tr> +</table> + +<hr style='width: 45%;' /> +<div class="center" > +<p style="margin-top: 2em; margin-bottom: 2em;">PRÆVENERUNT OCULI MEI AD TE DILUCULO, UT MEDITARER ELOQUIA +TUA.</p> + +<p style="margin-top: 2em; margin-bottom: 2em;">QUAM DULCIA FAUCIBUS MEIS ELOQUIA TUA: SUPER MEL ORI MEO.</p> + +<p style="margin-top: 2em; margin-bottom: 2em;">LUCERNA PEDIBUS MEIS VERBUM TUUM, ET LUMEN SEMITIS MEIS.</p> + +<p style="margin-top: 2em; margin-bottom: 2em;">ῼ ΚΑΛΩΣ ΠΟΙΕΙΤΕ ΠΡΟΣΕΧΟΝΤΕΣ, ΩΣ ΛΥΧΝῼ ΦΑΙΝΟΝΤΙ ΕΝ ΑΥΧΜΗΡῼ +ΤΟΠῼ, ΕΩΣ ΟΥ ΗΜΕΡΑ ΔΙΑΥΓΑΣῌ, ΚΑΙ ΦΩΣΦΟΡΟΣ ΑΝΑΤΕΙΛῌ +ΕΝ ΤΑΙΣ ΚΑΡΔΙΑΙΣ ΥΜΩΝ.</p> + +<p style="margin-top: 2em; margin-bottom: 2em;"><span class="smcap">Domine Deus</span> meus, ... sint castæ deliciæ meæ Scripturæ Tuæ. +Nec fallar in eis, nec fallam ex eis.—<span class="smcap">Augustinus</span>, <i>Confessiones</i>, +lib. xi. c. ii. § 3.</p> + +<p style="margin-top: 2em; margin-bottom: 2em;">The Book of this Law we are neither able nor worthy to look +into. That little thereof which we darkly apprehend we admire: +the rest with religious ignorance we humbly and meekly adore.—<span class="smcap">Hooker</span>, +<i>Eccl. Pol.</i>, B. <span class="smcap">i</span>. ch. ii. § 5.</p> +</div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_1" id="Page_1">[1]</a></span></p> +<h2><a name="SERMON_I" id="SERMON_I"></a>SERMON I.<a name="FNanchor_243_243" id="FNanchor_243_243"></a><a href="#Footnote_243_243" class="fnanchor">[243]</a></h2> + +<div class="center"> +<hr style='width: 25%;' /> + +<p>THE STUDY OF THE BIBLE RECOMMENDED; AND +A METHOD OF STUDYING IT DESCRIBED.</p> + +<hr style='width: 25%;' /> + +<p><span class="smcap">St. John</span> vi. 68.</p> + +<p style="margin-bottom:2em;"><i><span class="smcap">Lord</span>, to whom shall we go? Thou hast the words of Eternal +Life.</i></p> +</div> + +<p>It was probably in that synagogue which the faithful +Centurion built at Capernaum<a name="FNanchor_244_244" id="FNanchor_244_244"></a><a href="#Footnote_244_244" class="fnanchor">[244]</a> that our <span class="smcap">Saviour</span> +had been discoursing. At the end of His discourse, +it is related that "many of His Disciples went back, +and walked no more with Him." Thereupon, He +asked the Twelve, "Will ye also go away?" the very +form of His inquiry (Μὴ καὶ ὑμεῖς) implying the answer +which the Divine Speaker expected and desired. +And to this challenge of Love to Faith, St. Peter +replied, not only on behalf of his fellow-Apostles, but +on behalf of all faithful men to the end of time:—"<span class="smcap">Lord</span>, +to <i>whom</i> shall we go? <i>Thou</i> hast the words +of Eternal Life!"</p> + +<p>You perceive that St. Peter's confession takes a peculiar +form,—resting the impossibility of unfaithfulness +in the Apostles on the gracious discourse of Him +to whom they had been listening. "A hard saying," +and unpalatable, it had proved to many; but to his +own taste it had seemed "sweeter than honey and the +<span class='pagenum'><a name="Page_2" id="Page_2">[2]</a></span>honeycomb." So that while, to those others, it had been +an occasion of going back, and walking with <span class="smcap">Christ</span> +no more,—to himself it had been a reason why he +could never, as he felt, be persuaded to forsake <span class="smcap">Christ</span>. +Nay, it was to himself, (and, as he boldly assumed, +to his fellow-Apostles,) a sufficient evidence that the +Speaker was none other than the <span class="smcap">Son</span> of <span class="smcap">God</span>. "And +we believe, and are sure, that Thou art the <span class="smcap">Christ</span>, +the <span class="smcap">Son</span> of the living <span class="smcap">God</span>!"</p> + +<p>Here then, surely, a very solemn picture is set +before us. The same message proves, in the case of +some, the savour of death unto death: in the case +of others, of life unto life. It is an image of what +is still taking place in the world. The Gospel, whether +veiled in the Old Testament, or unveiled in the +New, is confessedly "a hard saying:"—to some, their +very crown and joy; to others, only an occasion of +distress and downfall. It was so, when proclaimed +not by the tongue of men and of angels, but by the +lips "full of grace and truth" of the Incarnate <span class="smcap">Word</span> +Himself: and it is so still. The temper of mankind +is still the same as it was of old, and the instrument +of man's trial is still the same.</p> + +<p>Of the written Gospel, many of the self-same things +are said in Scripture which are said of Him by whom +that Gospel was preached. Thus, it is proclaimed +to be "the power of <span class="smcap">God</span> to salvation<a name="FNanchor_245_245" id="FNanchor_245_245"></a><a href="#Footnote_245_245" class="fnanchor">[245]</a>." It is described +as "a discerner of the thoughts and intents +of the heart<a name="FNanchor_246_246" id="FNanchor_246_246"></a><a href="#Footnote_246_246" class="fnanchor">[246]</a>." It is declared to be eternal,—a thing +which "shall never pass away<a name="FNanchor_247_247" id="FNanchor_247_247"></a><a href="#Footnote_247_247" class="fnanchor">[247]</a>." "In the last day," +it is prophesied that the words which <span class="smcap">Christ</span> has +spoken "shall judge" men<a name="FNanchor_248_248" id="FNanchor_248_248"></a><a href="#Footnote_248_248" class="fnanchor">[248]</a>. The very Name by +<span class='pagenum'><a name="Page_3" id="Page_3">[3]</a></span>which St. John designates the Eternal <span class="smcap">Son</span>, in the +forefront of his Gospel<a name="FNanchor_249_249" id="FNanchor_249_249"></a><a href="#Footnote_249_249" class="fnanchor">[249]</a>, is the appellation by which +the Gospel is emphatically known.—But even more +remarkable are the analogies which subsist between +the written record of our <span class="smcap">Lord's</span> Life and Teaching, +and the actual person of our <span class="smcap">Lord.</span> And proposing, +as I now do, to say a few earnest words to the younger +men in recommendation of a more punctual, methodical, +as well as attentive study of the Bible, than, +I am persuaded, is practised by one young man in +a thousand,—it may not prove unavailing in awakening +attention, if I advert, in passing, to some of the +circumstances whereby an even balance, (so to speak,) +is established between the opportunities of the men +of this generation, and of those who were blessed with +the oral teaching of the Son of Man.</p> + +<p>1. Thus, if the record has its difficulties, and its +seeming contradictions, so had <i>He</i>. It did not appear +that "<span class="smcap">Jesus</span> <i>of Nazareth</i>" was born, (according to the +prophet Micah's prediction,) at <i>Bethlehem</i><a name="FNanchor_250_250" id="FNanchor_250_250"></a><a href="#Footnote_250_250" class="fnanchor">[250]</a>. His title +perplexed even Nathanael<a name="FNanchor_251_251" id="FNanchor_251_251"></a><a href="#Footnote_251_251" class="fnanchor">[251]</a>.—He was called the son +of <i>Joseph</i>, even <i>by the Blessed Virgin<a name="FNanchor_252_252" id="FNanchor_252_252"></a><a href="#Footnote_252_252" class="fnanchor">[252]</a></i>. How then +could He be the <span class="smcap">Son</span> of <span class="smcap">God</span>? And how was the +famous prophecy of Isaiah fulfilled in Him<a name="FNanchor_253_253" id="FNanchor_253_253"></a><a href="#Footnote_253_253" class="fnanchor">[253]</a>?—He +grew up in a lowly estate. Once He is called "the +carpenter<a name="FNanchor_254_254" id="FNanchor_254_254"></a><a href="#Footnote_254_254" class="fnanchor">[254]</a>." How then could He be of the Royal +House of David? And so, in many other respects, +did He, in His own person, present the self-same class +of difficulties to the world's eye which His Gospel +presents to ours:—"the sixteenth of Tiberius,"—the +two genealogies,—"Cyrenius,"—"the days of Abiathar,"—"Jeremy +the prophet,"—and so on.</p> + +<p><span class='pagenum'><a name="Page_4" id="Page_4">[4]</a></span> +2. Somewhat less obvious, but not less true, is the +unattractive aspect, at first sight, of the Gospel. +Verily there is, until we become intimately acquainted +with it, "no beauty that we should desire" it.—The +style, (full of interest, to those who have tried to +understand it a little,) is not, I suppose, what critics +would call altogether a good style.—The Greek is not +what learned men call <i>pure</i>.—Many a word, (brimfull +of meaning to those who will give to the words of the +Gospel their best care,) reminds one, that neither did +<i>He</i> speak what, in the capital of Jewry, was accounted +a classical idiom. He employed the accent of the +despised Galilee.—The very reasoning, (until you +give it your heart's homage and best attention,) often +seems to be either inconsequential, or to contain a fallacy. +Certain words of our <span class="smcap">Lord</span> have been even <i>cited</i> +as fallacious by a celebrated Divine whose writings +we are all familiar with<a name="FNanchor_255_255" id="FNanchor_255_255"></a><a href="#Footnote_255_255" class="fnanchor">[255]</a>. Now, <i>His</i> words were disregarded, +cavilled at, made light of, in just the same +manner.</p> + +<p>3. Most surprising of all is the analogy observable +between the union of the Divine and the human +element in the Gospels,—and the strictly parallel +union, as it seems, of the two natures, the Divine +and the Human, in the person of our <span class="smcap">Lord</span>.—As <i>He</i> +was perfect and faultless, so do we deem <i>it</i> infallible +also, without spot or blemish of any kind. We reject +as monstrous any 'theory of Inspiration,' (as it is +called,) which imputes blunders to the work of the +<span class="smcap">Holy Ghost</span>.—As, further, we claim for our <span class="smcap">Lord's</span> +recorded human actions mysterious significancy, so do +we seem warranted in looking for a mysterious purpose, +<span class='pagenum'><a name="Page_5" id="Page_5">[5]</a></span>a divine meaning, in every expression of the +written Word.—Lastly, although we may, nay we +must, admit such a Divine and such a human element, +we must altogether deny the possibility of separating +the one from the other. We cannot separate Scripture +into human and Divine. Like the Incarnate <span class="smcap">Word</span>, +the Gospel is at once both human <i>and</i> Divine, yet one +and indivisible. And the method of its inspiration is +as great a difficulty in its way, and as much beyond +our ken, as the nature of the union of the Godhead +and the Manhood in the one person of <span class="smcap">Christ</span>.</p> + +<p>For whatever reason, and whether you please to +accept the foregoing remarks or not, it is a plain fact +that the Gospel is now in the world, fulfilling the +same office towards mankind, which our Saviour +<span class="smcap">Christ</span> Himself fulfilled, and experiencing the same +treatment at the hands of men in return. It is leavening +society indeed, and remodelling the world, even +while it is practically overlooked by politicians or +experiencing evil treatment from them. It wins its +way silently and secretly, yet surely; and it works +miracles here and there. Moreover, it divides opinion; +separating, as it will for ever separate, the +light from the darkness<a name="FNanchor_256_256" id="FNanchor_256_256"></a><a href="#Footnote_256_256" class="fnanchor">[256]</a>. It is slighted, and overlooked, +and neglected by some; even while, by others, +it is embraced with joy unspeakable. 'The humble +and meek' adore it; even while, by the proud and +rebellious, it is after a most strange fashion cavilled +at, called in question, and denied. We specify <i>the +Gospel</i>, instinctively, as that part of the Inspired +Word which chiefly concerns ourselves, as Christian +men; but the entire deposit shares the same fate. +I do not think I am delivering a paradox when I say +<span class='pagenum'><a name="Page_6" id="Page_6">[6]</a></span>that the Bible is generally very little read. That the +amount of <i>study</i> commonly bestowed upon it bears +no proportion whatever to its transcendent importance +and paramount value, shall not be any paradox at +all; but a mere truism.</p> + +<p>For I entreat you to consider, (trite and obvious +as it may sound,) <i>What</i> have we, in the whole wide +world, which may be put in competition with that +Book which contains <span class="smcap">God's</span> revelation of Himself to +man? In its early portions, how does it go back to +the very birthday of Time, and discourse of things +which were done in the grey of that early morning! +How mysterious is the record,—so methodical, so particular, +so unique; preserving the very words which +were syllabled in Paradise, and describing transactions +which no one but the <span class="smcap">Holy Ghost</span> is competent to +declare! Come lower down, and <i>where</i> will you find +more beautiful narratives,—still fresh at the end +of three and four thousand years,—than those stories +of Patriarchs, Judges, Kings, which wrap up divinest +teaching in all their ordinary details: where every +word is weighed in a heavenly balance, fraught with +a divine purpose, and intended for some glorious +issue: where the very characters are adumbrations +of personages far greater than themselves; and where +the course of events is made to preach to us, at this +distant day, of the things which concern our peace! +Is it a light thing again to know in what terms +Isaiah, and the rest of "the goodly fellowship," when +they opened their lips to speak in that remote age, +foretold of the coming of the Son of Man?... But all +seems to grow pale before the Everlasting Gospel, and +the other writings of the New Testament. Surely we +have become too familiar with the providence which +<span class='pagenum'><a name="Page_7" id="Page_7">[7]</a></span>has preserved to us the very words of the four Evangelists, +if we can bend our thoughts in the direction +of the Gospel without a throb of joy and wonder not +to be described, at having so great a treasure placed +within our easy reach. Can it indeed be, that I may +listen while the disciple whom <span class="smcap">Jesus</span> loved is discoursing +of the miracles, and recalling the sayings of +his <span class="smcap">Lord</span>? May I hear St. Peter himself address the +early Church,—or know the precise words of the +message which St. Jude sent to the first believers,—or +be shown the Epistle which the <span class="smcap">Lord's</span> cousin +addressed "to the Twelve Tribes scattered abroad"? +How does it happen that the Book is not for ever +in our hands which comes to us with such claims to +our undivided homage?</p> + +<p>But, on the contrary, it has become the fashion in +certain quarters, on every imaginable pretext, to call +in question the credibility of the Bible. It seems to +be the taste of the age to invent hazy difficulties and +dim objections to its statements. Inspiration, under +a miserable attempt to explain it, is openly explained +away. And the theory, however crude and preposterous, +is tolerated: at least it escapes castigation. +It cannot fail but that the unlearned and thoughtless +ones of this generation will be growing up in a notion +that these are open questions after all, and that +"Truth" is but a name,—not a thing worth contending, +aye <i>dying</i> for, if need be! The reason is but too +obvious. It must be, partly, because we do not in +reality prize the deposit nearly so much as we suppose. +Partly, because of the indifferentism which is +everywhere so prevalent. Partly too because, notwithstanding +our intellectual activity, we are not +a really learned body. And partly, it must be con<span class='pagenum'><a name="Page_8" id="Page_8">[8]</a></span>fessed, +the reason is, because Theology has become so +nearly a prostrate study with us, and because men +really able to do battle for the Truth are somewhat +hard to find. Nor is there any reasonable prospect +of improvement either; for those who go forth from +this place into the Ministry, go with such slender +preparation, that it would be truer to say that they +go with none at all.</p> + +<p>Now, it would be a mere waste of time, to inveigh +for half an hour against the indifferentism, or the +spurious liberality, of the age: and it would be a +most unbecoming proceeding, (not to say a highly +distasteful one,) from this place to be suggesting +remedies for an evil which already lies very near the +heart of every serious man among us; and which, +if discussed at all, must be discussed elsewhere. To +say the truth, while the neglect of Theology, and the +low ebb of Theological attainments in our Clergy, +is generally recognized, the remedy for the evil is by +no means so clear. From this subject, then, I pass +at once: and I shall content myself with the far +humbler task, of urging upon the younger men present,—those +especially who are destined for the Ministry,—one +act of preparation, one duty, about which, +at all events, there cannot be any difference of opinion: +I mean the duty of applying themselves, <i>now</i>, to the +patient study of the Bible.</p> + +<p>The thing is soon said; but the hint requires expanding +a little, in order that it may become of any +practical use.—By the "study of the Bible," I do not +mean a chapter occasionally read with care: nor even +a chapter regularly conned over at night; when a +convivial meeting has blunted the edge of observation, +or severe study has exhausted the powers of the brain. +<span class='pagenum'><a name="Page_9" id="Page_9">[9]</a></span>The <i>devotional</i> use of a portion of Holy Scripture is +quite a distinct affair. Still less would the practice +satisfy me of following the lessons in the College +Chapel: and this for reasons so obvious that I will +not stop to point them out. Nor even is the reading +of the Bible in College Lecture, the thing I mean; +for reasons also which any acute person will readily +ascertain for himself. None of these methods of acquainting +yourselves with the contents of the Bible +come up to the thing I contemplate, although each +is good in its way; and of course I am not speaking +in disparagement of any.</p> + +<p>No. The thing I would so strenuously urge upon +you, is,—that, during your undergraduate period, +you should read the whole Bible consecutively through, +from one end to the other, <i>by</i> yourself and <i>for</i> yourself, +with consummate method, care, and attention. +The fundamental conditions of such a study of the +Bible, in order to make it of any real use, are +these:—</p> + +<p>1. First, that you should deliberately apportion to +this solemn duty the best and freshest and quietest +half-hour in the whole day; and then, that you should +determine, let what will go undone, never to abridge +<i>that</i> half-hour. You may sometimes be enabled to +afford a little <i>more</i> time to the chapter: but you will +find it quite fatal ever to devote a shorter period +to it. And half an hour, if you employ it in right +good earnest, at present, must be thought enough.</p> + +<p>2. Next, (except on Sundays and in Vacation, +when you may safely double your daily task and your +daily time,) be persuaded to read each day exactly one +chapter. On no account attempt to go reading on; +but rather spend the moments which remain over, +<span class='pagenum'><a name="Page_10" id="Page_10">[10]</a></span>(they <i>cannot</i> be many!) in reviewing that day's portion; +or referring to some of the places indicated in +the margin; or glancing over yesterday's chapter.</p> + +<p>The effect of building up your Bible knowledge in +this manner, bit by bit, is what you would not anticipate. +The whole acquires a solidity and compactness +not to be attained by any other method. You +will find at the end of many days, not only that the +structure has attained to symmetry and beauty,—but +that the disposition of its several parts, in some respects, +has become intelligible also: while, (what is +not of least importance,) the foundation on which all +the superstructure rests, proves wondrous secure and +strong.</p> + +<p>3. Then, while you read,—safe from the risk of +interruption, (as I began by supposing,) and with +every faculty intent on your task,—try, as much as +possible, to go over the words as if they were new to +you; and watch them, one by one, so that nothing +may by any possibility escape your notice. Do not +slumber over a single word. Nothing can be unimportant +when it is the <span class="smcap">Holy Ghost</span> who speaketh. +It is an excellent practice to mark the expressions +which strike you; for it is a method of preserving the +memory of what is sure else soon to pass away.</p> + +<p>4. And next, be persuaded to read without extraneous +helps of any kind; except, of course, such +help as a map, or the margin of your Bible, supplies. +Pray avoid Commentaries and notes. First, you cannot +afford time for them: and secondly, if you could, +they would be as likely to mislead you as not. But +the real reason why you are so strenuously advised to +avoid them, is, because they will do more to nullify +your reading, than anything which could be imagined. +<span class='pagenum'><a name="Page_11" id="Page_11">[11]</a></span>Your object is to obtain an insight into Holy Scripture, +by acquiring the habit of reading it with intelligence +and care: <i>not</i> to be saved trouble, and to be +shown what <i>other persons</i> have thought about it.</p> + +<p>5. But then, though you are entreated not to have +recourse to the notes of others, you are as strongly +advised to make brief memoranda of your own: and +the briefer the better. Construct <i>your own</i> table of +the Patriarchs,—<i>your own</i> analysis of the Law,—<i>your +own</i> descent of the Kings,—<i>your own</i> enumeration of +the Miracles. A pedigree full of faults, made by +yourself, will do you more good than the most accurate +table drawn up by another: but if you are at all +attentive and clever, <i>it will not be</i> full of faults.—<i>You</i> +will perhaps make the parables 56 instead of 30: you +will have gained 26 by your honest industry. Nay, +keep a record of your difficulties, if you please; or of +anything which strikes you, and which you would be +sorry to forget. But, as a rule, it is well to write +little, and to give your time and thought to the record +before you.</p> + +<p>6. Above all, is it indispensable that your reading +of the Bible should be strictly consecutive; and on no +account may any one pretend to begin such a study of +that book as I am here recommending, except at <i>the +first Chapter of Genesis</i>. It is a great mistake, (though +one of the commonest of all,) for a man to imagine that +he knows the beginning of the Bible pretty well. I +say it advisedly, that it would be easy to write down +twelve interesting questions on that first chapter, of +which none of the younger men present would be able +to answer three,—and yet, they should all be questions +of such a sort that a labouring man's child with an +<span class='pagenum'><a name="Page_12" id="Page_12">[12]</a></span>open Bible would be able infallibly to answer them +every one.</p> + +<p>7. It will follow from what has been offered, that +you are invited to read every book in the Bible in the +order in which it actually stands,—never, of course, +skipping a chapter; much less a Book. In every mere +catalogue of names, be resolved to find edification. +Feel persuaded that details, seemingly the driest, are +full of <span class="smcap">God</span>. Remember that the difference between +every syllable of Scripture and all other books in the +world is, not a difference of <i>degree</i>, but of <i>kind</i>. All +books but one, are <i>human</i>: that one book is <i>Divine</i>!</p> + +<p>Now, you will perceive that the kind of study of +the Bible here recommended, is somewhat different +from what is commonly pursued. I contemplate the +continued exercise of a most curious and prying, as +well as a most vigilant and observing eye. <i>No</i> difficulty +is to be neglected; <i>no</i> peculiarity of expression +is to be disregarded; <i>no</i> minute detail is to be overlooked. +The hint let fall in an earlier chapter is to be +compared with a hint let fall in the later place. Do +they tally or not? and what follows? The chronological +details spontaneously evolved by the narrative, +are to be unerringly discovered by the student <i>for +himself</i>. The course of every journey is to be attentively +noted. Things omitted are to be spied out as +carefully as things set down; and whatever can possibly +be gathered in the way of necessary inference, is +to be industriously ascertained. The imagination is +not to slumber either, because no pains are taken by +the sacred writer to move the feelings or melt the +heart.</p> + +<p>How <i>soon</i> will any one who takes the trouble to +<span class='pagenum'><a name="Page_13" id="Page_13">[13]</a></span>read the Bible after this fashion, be struck with a +hundred things which he never knew before,—indeed, +which are not commonly known! How will he be for +ever eliciting unsuspected facts,—detecting undreamed +of coincidences, but which are as important as they are +true,—accumulating materials of value quite inestimable +for future study in Divine things! However +unpromising a certain collection of references may be, +he is careful to extend it,—convinced, like a wise +householder, that there will come an use for it after +many days. His whole aim is to <i>master thoroughly</i> the +record which he has undertaken to study.</p> + +<p>Let me not be misunderstood if it is added that +the Bible should be read,—I do not say <i>in the same +manner</i>,—that is, in the same temper and spirit,—but +at least <i>with the same attention</i>, as is bestowed upon +a merely human work. In truth, it should be read +with much more attention. But <i>that</i> diligence which +a student commonly bestows on a difficult moral +treatise, or an obscure drama, or a perplexed history,—analyzing +it, comparing passage with passage, and +learning a great deal of it by heart,—I am quite at +a loss to understand why a student of the Bible should +be a stranger to.—"I do much condemn," (says Lord +Bacon), "I do much condemn that Interpretation of +the Scripture which is only after the manner as men +use to interpret a profane book." So do I. Scripture +is to be approached and handled in quite a different +spirit from a common history. The mind, the heart +rather, must bow down before its revelations, in the +most suppliant fashion imaginable. The book should +ever be approached with prayer:—"<span class="smcap">Lord</span>, open Thou +mine eyes that I may see the wondrous things of Thy +Law!" The very printed pages should be handled +<span class='pagenum'><a name="Page_14" id="Page_14">[14]</a></span>with reverence, in consideration of the message they +contain. But what I am saying is, that none of the +methods which diligence and zeal have ever invented +to secure a complete mastery of the contents of any +merely <i>human</i> performance, may be overlooked by +a student of <i>the Bible</i>.</p> + +<p>To what has gone before I will add one caution, and +will trouble you with one only. It would be easy to +multiply cautions: but I am talking to highly intelligent +men; and there is only one rock which I am +really fearful of your running against.</p> + +<p>It was the advice of a great and good man, (to his +clergy, I suspect,) that they should read the Bible +<i>with a special object</i>: and an excellent recent writer +has repeated the same advice; namely that men should +"read with a view to some particular inquiry, with +purpose to clear up some peculiar question of interest, +which," (says he,) "you may create for yourselves<a name="FNanchor_257_257" id="FNanchor_257_257"></a><a href="#Footnote_257_257" class="fnanchor">[257]</a>." +I entreat <i>you</i> to do nothing of the kind. Whatever +advantages may result to an advanced student from +adopting this practice, to <i>you</i> it <i>must</i> be fraught with +unmingled evil. You will be tempted to overrate the +importance of everything you discover which suits +your present purpose: you will disregard all that looks +in a different direction: you will be disappointed if +you meet with nothing <i>ad rem</i>: you will get a habit +of slurring over many chapters, many whole books of +the Bible. A very little reflection will convince you +that it must be as I say. <i>Who</i>, for example, could be +expected to find delight and edification in the calendar +of the Deluge, who had determined to read Genesis +with a view to discovering what knowledge existed in +the patriarchal age of a future life? No. Your wisdom +<span class='pagenum'><a name="Page_15" id="Page_15">[15]</a></span>will be to divest your minds, as much as possible, of +<i>any</i> preconceived notion as to what the Bible contains, +or was intended to teach you. You should wish to +find there nothing so much as the authentic evidence +of <i>what</i> Divine Wisdom hath seen fit to communicate +to man. Read it therefore, if you are wise, with unaffected +curiosity: settling down upon every flower, +in order to find out, if you can, <i>where</i> the honey <i>is</i>: +clinging to it rather, <i>until you have found</i> the honey. +Say to yourself,—"It cannot be that all these details +of months and days should be given in vain<a name="FNanchor_258_258" id="FNanchor_258_258"></a><a href="#Footnote_258_258" class="fnanchor">[258]</a>. I <i>must</i> +find out the reason of it." And, at last, you will find,—what +you will find.—"Very strange," (you will learn +to say to yourself,) "that the history of nearly 1600 +years should be curdled into one short chapter<a name="FNanchor_259_259" id="FNanchor_259_259"></a><a href="#Footnote_259_259" class="fnanchor">[259]</a>; and +yet that three verses of the Bible should be devoted to +the history of a man's losing his way in a field, and +then finding it again<a name="FNanchor_260_260" id="FNanchor_260_260"></a><a href="#Footnote_260_260" class="fnanchor">[260]</a>!" The subject may be worth +thinking about. You are perhaps naturally disposed +to take what you are pleased to call "a common sense +view" of the meaning of Holy Scripture; and to interpret +it after a very dry unlovely fashion of your own: +to evacuate its deeper sayings, and to doubt the mysterious +significancy of its historical details. You will +speedily perceive, however, that the Apostles and +Evangelists of <span class="smcap">Christ</span>,—as many as were moved by +the <span class="smcap">Holy Spirit</span> of <span class="smcap">God</span>, and spoke not their own +words but <i>His</i>,—that all these are against you: and +the effect of this discovery on an honest and good +heart, reading not in order to be confirmed in some +preconceived opinion, but with a sincere desire of enlightenment +in Divine things,—may be anticipated. +<span class='pagenum'><a name="Page_16" id="Page_16">[16]</a></span>Bishop Horsley relates that by a yet simpler process +he became disabused of a favourite fancy with which +he set out,—namely, that prophecy must of necessity +carry a single meaning<a name="FNanchor_261_261" id="FNanchor_261_261"></a><a href="#Footnote_261_261" class="fnanchor">[261]</a>.—The attitude of mind which +I so strongly recommend you to assume, (and it depends +on an act of the Will, whether you assume it +or not,) is very exactly represented by the cry of +the child Samuel,—"Speak <span class="smcap">Lord</span>, for Thy servant +heareth!"</p> + +<p>It seems right, in the fewest words, to state what +we <i>do</i>,—and what we do <i>not</i>,—expect to result from +such a study of the Bible as this; in other words, to +assign the office of unassisted Biblical study. I would +not willingly have my meaning mistaken <i>here</i>.</p> + +<p>It is not implied then, for a moment, that a man is +either at liberty, or able, to gather his own Religion +for himself out of the Bible. The very thought were +monstrous. But it is a widely different thing for one +of yourselves to read his Bible patiently, and humbly, +and laboriously, through,—without prejudice or theory,—unmolested +by critical notes, undistracted by human +comments, uninfluenced by party views:—all this, +I say, is a widely different thing from a man's inventing +his own system of Divinity. Members of +the Catholic Church,—born in a Christian country,—educated +amid the choicest influences for good,—<i>you</i> +are by no means so left to yourselves. <span class="smcap">The Book of +Common Prayer</span> is your sufficient safeguard. The +framework of the Faith,—the conditions under which +you may lawfully speculate about Divine mysteries,—are +all prescribed for you: and within those limits you +cannot well go wrong.</p> + +<p>On the other hand, the outlines of <i>Moral Theology</i>, +<span class='pagenum'><a name="Page_17" id="Page_17">[17]</a></span>(as it may be called), you are fully competent to detect +for yourselves. <span class="smcap">God's</span> strictness in punishing +sin, as in the case of Moses<a name="FNanchor_262_262" id="FNanchor_262_262"></a><a href="#Footnote_262_262" class="fnanchor">[262]</a>;—the efficacy of repentance, +as in the case of Ahab<a name="FNanchor_263_263" id="FNanchor_263_263"></a><a href="#Footnote_263_263" class="fnanchor">[263]</a>;—the sure answer to +prayer, (to <i>forgotten</i> prayer, it may be!) as in the case +of Zacharias<a name="FNanchor_264_264" id="FNanchor_264_264"></a><a href="#Footnote_264_264" class="fnanchor">[264]</a>;—the seemingly roundabout methods of +<span class="smcap">God's</span> providence, (as in the case of Abraham,) yet +conducting inevitably to a blessed issue at the last;—the +rewards of obedience<a name="FNanchor_265_265" id="FNanchor_265_265"></a><a href="#Footnote_265_265" class="fnanchor">[265]</a>;—the faithfulness of the +Divine promises;—the boundless wealth of the Divine +contrivance, which, on man's repentance, is able to +convert even a curse into a blessing, as in the case of +Levi<a name="FNanchor_266_266" id="FNanchor_266_266"></a><a href="#Footnote_266_266" class="fnanchor">[266]</a>;—the peace and joy surely in reserve for those +who fear <span class="smcap">God</span>, as in the case of Joseph;—the extent +to which things seemingly trivial are noticed by the +Ancient of Days, as every page of the Bible shows;—these, +and a hundred points like these, not only a man +can gather for himself out of the Book of God's Law, +but no one else can do the work for him. He <i>must</i> +discover all such matters for himself.</p> + +<p>And need I point out, for a minute, the immense +advantage with which a mind so stored with Divine +knowledge will approach the Ministry; and finally +take in hand the actual oversight of the flock? It is +really not to be expressed. The Bishop's examination +for Orders will become nothing but an agreeable exercise, +instead of an object of dread. You are quite +sure of a few approving words in <i>that</i> quarter. But, +(what is a thousand times more important,) you yourself +<span class='pagenum'><a name="Page_18" id="Page_18">[18]</a></span>feel safe and strong. You begin to read some +treatise on Divinity; and you find yourself in some +degree competent to test the writer's statements, to +endorse or to suspect his conclusions, because you are +familiar with the Rule of Faith which he himself employed. +It becomes your turn at last to instruct +others,—from the pulpit for example; and instead of +timid truisms, and vague generalities, you are able to +draw a bold clear outline round almost any department +of Christian doctrine. You can explain with +authority.—You are not afraid to catechize before the +congregation: for although your Theological attainments +are but slender after all, yet, you know your +Bible well; and even if an absurdly wrong answer is +given you, you know how to single out from the hank +the golden thread of Truth, and to display it before +the eyes of men and Angels. And let me tell you, +by way of ending the subject, we should hear less +about dull sermons, and inattentive congregations, +and badly filled churches,—as well as about the +astounding ignorance of many among the upper +classes, in Divine things,—if our younger Clergy +knew the Bible a great deal better than they do.—Aye, +and we should not have so many unsound remarks +about Holy Scripture either,—so many mistaken +views of doctrine,—so many crude remarks +about Inspiration,—made <i>by persons who ought to +know better</i>.</p> + +<p>You will perceive that I am saying all this, (except +the last few words,) <i>at</i> you, (the younger men +present;) because in <i>you</i> I see many of the future +Clergy of England. And I say it, because, (for the +last time,) I do entreat you, one and all, to follow the +advice I have been giving you; and to set about such +<span class='pagenum'><a name="Page_19" id="Page_19">[19]</a></span>a careful study of the Bible, <i>at once</i>. Do not put it +off for a single day. Begin it tomorrow morning. +You will then have mastered Genesis this term, finishing +the last chapter on Sunday the 10th of December; +and on Monday, the 11th, you will have to read the +first chapter of Exodus. I am confident that you will +remember <i>this</i> day and hour with gratitude to the end +of your lives, if you will but make the experiment +and persevere.</p> + +<p>And just one word to those who aspire, (and all +<i>should</i> aspire,) to University honours. You will not +find what I have been recommending any hindrance +to you at all. But even supposing you <i>do</i>, now and +then, find the inexorable daily half-hour stand in the +way of something else,—shall not the very thought of +Him whose Voice you have deliberately resolved to +hear daily at that fixed time, make you full amends? +Shall you resolve to pluck so freely of the Tree of +Knowledge, and yet begrudge the approach once a day +to the <i>Tree of Life</i>, which grows in the midst of the +Paradise of <span class="smcap">God</span>? Shall ample time be found for +works of fiction,—for the Review, and the Magazine, +and the newspaper,—yet half an hour a day be deemed +too much to be given to the Word of <span class="smcap">God</span>? What? +room for everything and everybody; yet still "no +room in the Inn" for <i><span class="smcap">Christ</span></i>!... I have, (I speak +honestly,) I have far too high an opinion of your instincts +for good, to think it possible. You have +plenty of faults,—(<i>God</i> knoweth!),—but I am very +much deceived indeed if there be not a spirit stirring +among the young men of this place, overflowing with +promise; a real inclination, (obscured at times, but +still very energetic,) for whatever things are pure, +and lovely, and of good report.</p> + +<p><span class='pagenum'><a name="Page_20" id="Page_20">[20]</a></span> +Of course, it is implied by what goes before, that +you will read <i>no</i> work <i>of Divinity</i> just at present. Be +counselled, on no account, to read any. Above all, +shun the partial, ill-digested pamphlet,—and the one-sided +review,—and the controversial letter,—and the +Essay which seems to have been written in order to +prove nothing. Be content, for the next three years, +to study no book of Divinity but the Bible.</p> + +<p>And the study of <i>that</i> Book, I repeat, you will find +no hindrance, no impediment, no burthen to you at +all. On the contrary. It will render you a very +singular service,—let your classical and logical studies +be as severe as they will; (and they cannot well be too +severe, too engrossing,—for this is your golden opportunity +which never will, never <i>can</i>, come back again!) +The undersong of "Siloa's brook that flows, fast by +the oracle of <span class="smcap">God</span>," will many a time soothe and refresh +your else dry and weary spirit. What was begun as +a task will soon come to be regarded as a privilege. +<i>That</i> jealously-guarded half-hour will be found to be +the one green spot in the whole day,—like Gideon's +fleece, fresh with the dew of the early morning, when +it is "dry upon all the earth beside." Your secret +study of that Book of Books, I say, will render you +a very singular service. The contrast between the +Divine and Human method will strike you with ever-recurring +power. Unlike every other History, the +Bible removes the veil, and discovers the causes of +things,—including the First Great Cause of all, who +dwelleth in Light unapproachable, but who yet humbleth +Himself to behold, and to controul, and to overrule +for good, the things which are done in Heaven +and on Earth. And thus, it is not too much to say +that the Bible, to one who reads its pages aright, is +<span class='pagenum'><a name="Page_21" id="Page_21">[21]</a></span>a certain clue to every other History,—as well as +a perpetual commentary on every other Book. It +informs the judgment, and cleanses the eye, throughout +the whole department of Morals: and as for History, +what is it all, but the evidence of <span class="smcap">God</span> in the +world,—"traces of <i>His</i> iron rod, or of <i>His</i> Shepherd's +staff<a name="FNanchor_267_267" id="FNanchor_267_267"></a><a href="#Footnote_267_267" class="fnanchor">[267]</a>?"</p> + +<p>Profoundly sensible am I, that these have been +very unintellectual, and somewhat common-place remarks: +but I would rather, a hundred times, be of +use to the younger men present; I would rather, +a hundred times, succeed in persuading one of <i>them</i>, +to adopt that method of reading the Bible which I +have been recommending;—than try to say something +which might be thought fine and clever.... +Let me only, in conclusion, faithfully remind them, +that the <i>true</i> office of the study of Divine things is +not, by any means, that which, for obvious reasons, +I have been rather dwelling and enlarging upon. It +is <i>not</i> merely to inform the understanding, that Holy +Scripture is to be read with such consummate attention, +and studied with such exceeding care. It is +<i>not</i> for the illustration of History, or in order that it +may be made a test of the value of other systems of +Morals. <i>Not</i>, by any means, in order to facilitate +admission into Holy Orders, (for which only some of +you are destined;)—or to render a man's pulpit-addresses +attractive and agreeable;—or even to enable +a parish priest to teach with confidence and authority;—is +he entreated now to "prevent the night watches," +if need be, that he may be occupied (like one of old +time<a name="FNanchor_268_268" id="FNanchor_268_268"></a><a href="#Footnote_268_268" class="fnanchor">[268]</a>,) with <span class="smcap">God's</span> Word. O no! It is,—in order +<span class='pagenum'><a name="Page_22" id="Page_22">[22]</a></span>that his inner life may be made conformable to that +outer Law<a name="FNanchor_269_269" id="FNanchor_269_269"></a><a href="#Footnote_269_269" class="fnanchor">[269]</a>: that his aims may be ennobled, and his +motives purified, and his earthly hopes made consistent +with the winning of an imperishable crown! It is in +order that when he wavers between Right and Wrong, +the unutterable Canon of <span class="smcap">God's</span> <i>Law</i> may suggest itself +to him as a constraining motive. Its aim, and purpose, +and real function, is, that the fiery hour of temptation +may find the Christian soldier armed with "the sword +of the Spirit, which is the Word of <span class="smcap">God</span><a name="FNanchor_270_270" id="FNanchor_270_270"></a><a href="#Footnote_270_270" class="fnanchor">[270]</a>:"—that the +dark season of Adversity may find his soul anchored +on the Rock of Ages,—which alone can prove his +soul's sufficient strength and stay.... Of a truth, as +Life goes on, Men will find the blessedness of their +Hope; if they have not found it out already. Under +every form of trial,—and under every strange vicissitude;—in +sickness,—and in perplexity,—and in +bereavement,—and in the hour of death;—"<span class="smcap">Lord</span>,—to +<i>whom</i> shall we go? Thou,—<i>Thou</i> hast the words +of Eternal Life!"</p> + + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_243_243" id="Footnote_243_243"></a><a href="#FNanchor_243_243"><span class="label">[243]</span></a> Preached in Christ-Church Cathedral, Oct. 21st, 1860.</p></div> + +<div class="footnote"><p><a name="Footnote_244_244" id="Footnote_244_244"></a><a href="#FNanchor_244_244"><span class="label">[244]</span></a> τὴν συναγωγήν,—from which it would appear that there was +but <i>one</i>. See Bishop Middleton on St. Luke vii. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_245_245" id="Footnote_245_245"></a><a href="#FNanchor_245_245"><span class="label">[245]</span></a> Rom. i. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_246_246" id="Footnote_246_246"></a><a href="#FNanchor_246_246"><span class="label">[246]</span></a> Heb. iv. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_247_247" id="Footnote_247_247"></a><a href="#FNanchor_247_247"><span class="label">[247]</span></a> St. Matth. xxiv. 35, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_248_248" id="Footnote_248_248"></a><a href="#FNanchor_248_248"><span class="label">[248]</span></a> St. John xii. 48.</p></div> + +<div class="footnote"><p><a name="Footnote_249_249" id="Footnote_249_249"></a><a href="#FNanchor_249_249"><span class="label">[249]</span></a> St. John i. 1, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_250_250" id="Footnote_250_250"></a><a href="#FNanchor_250_250"><span class="label">[250]</span></a> Ibid. vii. 40-43.</p></div> + +<div class="footnote"><p><a name="Footnote_251_251" id="Footnote_251_251"></a><a href="#FNanchor_251_251"><span class="label">[251]</span></a> Ibid. i. 45, 46.</p></div> + +<div class="footnote"><p><a name="Footnote_252_252" id="Footnote_252_252"></a><a href="#FNanchor_252_252"><span class="label">[252]</span></a> St. Luke ii. 48.</p></div> + +<div class="footnote"><p><a name="Footnote_253_253" id="Footnote_253_253"></a><a href="#FNanchor_253_253"><span class="label">[253]</span></a> Is. vii. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_254_254" id="Footnote_254_254"></a><a href="#FNanchor_254_254"><span class="label">[254]</span></a> St. Mark vi. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_255_255" id="Footnote_255_255"></a><a href="#FNanchor_255_255"><span class="label">[255]</span></a> Our Lord's words in St. John viii. 47 are so cited by Archbishop +Whately in the Appendix of his Logic.—(App. II. No. 12, p. 418.)</p></div> + +<div class="footnote"><p><a name="Footnote_256_256" id="Footnote_256_256"></a><a href="#FNanchor_256_256"><span class="label">[256]</span></a> Consider all such places as St. John xi. 45, 46.</p></div> + +<div class="footnote"><p><a name="Footnote_257_257" id="Footnote_257_257"></a><a href="#FNanchor_257_257"><span class="label">[257]</span></a> Blunt's <i>Duties of a Parish Priest</i>,—p. 81.</p></div> + +<div class="footnote"><p><a name="Footnote_258_258" id="Footnote_258_258"></a><a href="#FNanchor_258_258"><span class="label">[258]</span></a> Gen. vii. 4 to viii. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_259_259" id="Footnote_259_259"></a><a href="#FNanchor_259_259"><span class="label">[259]</span></a> Ibid. v.</p></div> + +<div class="footnote"><p><a name="Footnote_260_260" id="Footnote_260_260"></a><a href="#FNanchor_260_260"><span class="label">[260]</span></a> Ibid. xxxvii. 15, 16, 17.</p></div> + +<div class="footnote"><p><a name="Footnote_261_261" id="Footnote_261_261"></a><a href="#FNanchor_261_261"><span class="label">[261]</span></a> See <a href="#APPENDIX_A">Appendix A</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_262_262" id="Footnote_262_262"></a><a href="#FNanchor_262_262"><span class="label">[262]</span></a> Deut. iii. 25, 26.</p></div> + +<div class="footnote"><p><a name="Footnote_263_263" id="Footnote_263_263"></a><a href="#FNanchor_263_263"><span class="label">[263]</span></a> 1 Kings xxi. 27-29.</p></div> + +<div class="footnote"><p><a name="Footnote_264_264" id="Footnote_264_264"></a><a href="#FNanchor_264_264"><span class="label">[264]</span></a> St. Luke i. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_265_265" id="Footnote_265_265"></a><a href="#FNanchor_265_265"><span class="label">[265]</span></a> Jerem. xxxv. 18, 19.</p></div> + +<div class="footnote"><p><a name="Footnote_266_266" id="Footnote_266_266"></a><a href="#FNanchor_266_266"><span class="label">[266]</span></a> Comp. Gen. xlix. 5-7, with Exod. xxxii. 26-28, (alluded to +in Deut. xxxiii. 9,) and finally Numb. iii. 9 and 45, and Josh. xxi. +3-8.</p></div> + +<div class="footnote"><p><a name="Footnote_267_267" id="Footnote_267_267"></a><a href="#FNanchor_267_267"><span class="label">[267]</span></a> The Rev. C. Marriott's <i>Sermons</i>,—vol. I. p. 441.</p></div> + +<div class="footnote"><p><a name="Footnote_268_268" id="Footnote_268_268"></a><a href="#FNanchor_268_268"><span class="label">[268]</span></a> Ps. cxix. 148.</p></div> + +<div class="footnote"><p><a name="Footnote_269_269" id="Footnote_269_269"></a><a href="#FNanchor_269_269"><span class="label">[269]</span></a> Not so <i>Essays and Reviews</i>, pp. 36 and 45.</p></div> + +<div class="footnote"><p><a name="Footnote_270_270" id="Footnote_270_270"></a><a href="#FNanchor_270_270"><span class="label">[270]</span></a> Eph. vi. 17.</p></div> +</div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_23" id="Page_23">[23]</a></span></p> +<h2><a name="SERMON_II" id="SERMON_II"></a>SERMON II.<a name="FNanchor_271_271" id="FNanchor_271_271"></a><a href="#Footnote_271_271" class="fnanchor">[271]</a></h2> +<div class="center"> +<hr style='width: 25%;' /> + +<p>NATURAL SCIENCE AND THEOLOGICAL SCIENCE.</p> + +<hr style='width: 25%;' /> + +<p><span class="smcap">Hebrews</span> xi. 3.</p> + +<p style="margin-bottom:2em;"><i>Through Faith, we understand that the worlds were framed by +the Word of <span class="smcap">God</span>.</i></p> +</div> +<p>St. Paul, in a famous and familiar chapter of his +Epistle to the Hebrews, having declared "what +Faith is," proceeds, (as the heading of the chapter +expresses it), to note "the worthy fruits thereof in +the Fathers of old time." The Book of Genesis was +obviously in his hands, or in his heart, while he +wrote: for he appeals to the transactions there recorded, +in the very order, and often in the very +words, of Moses. The <span class="smcap">Holy Ghost</span>, I say, directs +our attention to what is contained in the ivth,—vth,—vith,—xiith,—xviith,—xxiind,—xxviith,—xlviiith,—and +lth chapters of Genesis. But He begins with +a yet earlier chapter. <i>He begins with the first.</i> Abel,—Enoch,—Noah,—Abraham,—Sarah,—Isaac,—Jacob,—Joseph;—these +stand forward as samples of +God's faithful ones. But with them, the <span class="smcap">Holy Ghost</span> +proposes to associate <i>us</i>. Moreover, He gives <i>us</i> the +place of honour. Before mentioning one of <i>their</i> acts +of Faith, He mentions one of <i>ours</i>. We come first,—then +they. And the particular field in which <i>we</i> +shine out so conspicuously,—the special province +<span class='pagenum'><a name="Page_24" id="Page_24">[24]</a></span>which is assigned to <i>us</i>,—that portion of the inspired +Narrative wherein <i>you and I</i> are supposed to shew +a degree of undoubting faith which entitles us to rank +with those "Fathers of old time,"—is found to be <i>the +first chapter of the Book of Genesis</i>. "Through Faith +<i>we</i> understand that the worlds were framed by the +Word of God." An honourable place, and an honourable +function truly! I would to <span class="smcap">God</span> that it might +be as gratifying to every one of the congregation, as +it is to the preacher, to discover that <i>this</i> is the +special stand-point which has been reserved for him +and for them.</p> + +<p>Since, however, it is impossible to forget that we +have sometimes seen heads, which are supposed to be +very much indeed in advance of the age, shaken ominously +at the very chapter which the text bequeaths +and commends to the special acceptance of you and +me,—I propose that, in the very briefest manner, we +now review the contents of that chapter; in order +that we may discover what is the special absurdity, +or impossibility, or improbability, or by whatever +other name the thing is to be called,—which makes +it quite out of the question that you or I should +undertake the act of Faith here assigned us.</p> + +<p>I read then, that "In the beginning, <span class="smcap">God</span> created +the Heaven and the Earth:"—by which I understand, +that, at some remote period,—which may or +may not baffle human Arithmetic<a name="FNanchor_272_272" id="FNanchor_272_272"></a><a href="#Footnote_272_272" class="fnanchor">[272]</a>,—it was the pleasure +<span class='pagenum'><a name="Page_25" id="Page_25">[25]</a></span>of <span class="smcap">God</span> the <span class="smcap">Father</span>, <span class="smcap">God</span> the <span class="smcap">Son</span>, <span class="smcap">God</span> the <span class="smcap">Holy +Ghost</span>,—<i>three</i> Persons, coeternal and coequal,—<i>one</i> +<span class="smcap">God</span>,—out of nothing, to create the entire Universe. +"All things that are in Heaven, and that are in Earth, +visible and invisible, whether they be thrones, or dominions, +or principalities, or powers: all things were +created by Him<a name="FNanchor_273_273" id="FNanchor_273_273"></a><a href="#Footnote_273_273" class="fnanchor">[273]</a>;" and they were created out of nothing. +The word in the original does not indeed necessarily +imply as much: but since there is <i>no</i> word in +Hebrew, (any more than there is in Greek, Latin, or +English,) peculiarly expressive of the notion of creating +out of nothing, it need not excite our surprise that +Moses does not employ such a word to describe what +God did "in the beginning."—<i>Then</i> it was, in the +grey of that far distant morning I mean, that all those +glittering orbs which sow the vault of Heaven with +brightness and with beauty, flashed into sudden being. +"Thou, even Thou, art <span class="smcap">Lord</span> alone: Thou hast made +Heaven, the Heaven of Heavens, <i>with all their host<a name="FNanchor_274_274" id="FNanchor_274_274"></a><a href="#Footnote_274_274" class="fnanchor">[274]</a></i>." +Suns, the centres of systems, many of them so distant +from this globe of ours, that sun and system scarce +shew so bright as a single lesser star: suns, I say, +with their marvellous equipage of attendant bodies,—<i>our</i> +sun among the rest, with all those wandering +fires which speed their unwearied courses round it: +suns, and planets with their moons, bathed once and +for ever in the fountain of that Light which <span class="smcap">God</span> inhabited +from all Eternity, then marshalled themselves +in mysterious order, according to "the counsel of His +will<a name="FNanchor_275_275" id="FNanchor_275_275"></a><a href="#Footnote_275_275" class="fnanchor">[275]</a>:" yea, and with their furniture, unimagined +and unimaginable, went careering through the untrodden +realms of space, each on its several errand +of glory, because of obedience to its Maker's sovereign +<span class='pagenum'><a name="Page_26" id="Page_26">[26]</a></span>Law<a name="FNanchor_276_276" id="FNanchor_276_276"></a><a href="#Footnote_276_276" class="fnanchor">[276]</a>. "By the Word of the <span class="smcap">Lord</span>," (as it is written,) +"were the Heavens made; and all the hosts of them +by the breath of His mouth<a name="FNanchor_277_277" id="FNanchor_277_277"></a><a href="#Footnote_277_277" class="fnanchor">[277]</a>!"</p> + +<p>Now, it is reserved to the geologist,—(Nature's +High-priest!)—to guess at the condition of this +Earth of ours throughout all the long period of unchronicled +ages which immediately succeeded the +birthday of Time. It is for <i>him</i> to guess at the successive +changes which this globe of ours underwent; +and the progressive cycles of Creation of which it +was the theatre; and the many strange races of creatures +which, one after another, moved upon its surface,—walking +the dry, or inhabiting the moist. <i>He</i> +shall guess; and <i>I</i> will sit at his feet and listen, with +unfeigned gratitude, wonder, and delight, while he +reports to me his guesses: (for the really great man +is eager to assure me that they are no more.)—But +when his tale of perplexity is ended, and the last 6,000 +years of this world's History have to be discussed, +the geologist's function is at an end. I bid him, in +<span class="smcap">God's</span> Name, be silent; for now it is <span class="smcap">God</span> that speaketh. +If any question be moved as to how <i>that actual +system of things to which Man belongs</i>, began,—I bid +him come down, and take the learner's place; for now +<i>I</i> mean to assume his vacant chair. <i>This</i> time, there +shall at least be no guess-work. <span class="smcap">God</span> is now the +Speaker: and what <span class="smcap">God</span> revealeth unto <i>me</i>, <i>that</i> I +promise faithfully to report to <i>him</i>.</p> + +<p>There was a time, then,—and it was certainly less +than 6,000 years ago,—when "the Earth was without +form, and void; and darkness was upon the face of the +deep." What catastrophe it was which had caused +that the fountains of the abyss should be broken up, +<span class='pagenum'><a name="Page_27" id="Page_27">[27]</a></span>and the solid Earth submerged, I am not concerned to +explain:—nor how it had come to pass that from +a world of seas and continents, it had become a watery +ball, wrapped about with superincumbent vapour:—nor +how the blessed sunlight had suffered dire eclipse;—so +that the Earth revolved in a horror of great darkness. +<i>My faith</i> however is not troubled,—nor even +perplexed,—by the strangeness of these things. Shall +I think it a mere matter of course that one little flaw +in a pipe shall, in a second of time, transform the +orderly well-compacted seats of a goodly Church to +one unsightly mass of shapeless and disordered ruin<a name="FNanchor_278_278" id="FNanchor_278_278"></a><a href="#Footnote_278_278" class="fnanchor">[278]</a>; +and shall I pretend to stand aghast at the strangeness +of a similar overthrow of this Earth's furniture at the +mere fiat of the Most High?... Behold, "He measureth +the waters in the hollow of His Hand, and +weigheth the mountains in scales<a name="FNanchor_279_279" id="FNanchor_279_279"></a><a href="#Footnote_279_279" class="fnanchor">[279]</a>." What if the +Creator of the earth and the sea shall bid them of +a sudden change places? Think you that they would +hesitate to obey Him? Or what if He "calleth for +the waters of the Sea, and <i>poureth them out upon the +face of the Earth</i><a name="FNanchor_280_280" id="FNanchor_280_280"></a><a href="#Footnote_280_280" class="fnanchor">[280]</a>?"—Then further, if I believe, (as I +do believe,) that when the Jews crucified the <span class="smcap">Lord</span> of +Glory "there was darkness over all the land" from +the sixth hour unto the ninth<a name="FNanchor_281_281" id="FNanchor_281_281"></a><a href="#Footnote_281_281" class="fnanchor">[281]</a>;—nay, that when +"Moses stretched forth his hand toward Heaven, there +was a thick darkness in all the land of Egypt," even +darkness which might be felt, for three whole days<a name="FNanchor_282_282" id="FNanchor_282_282"></a><a href="#Footnote_282_282" class="fnanchor">[282]</a>:—more +<span class='pagenum'><a name="Page_28" id="Page_28">[28]</a></span>than <i>that</i>; if I believe, (as I <i>do</i> believe,) the +solemn prediction of my <span class="smcap">Lord</span>, that at the consummation +of all things, "The Sun shall be darkened, and +the Moon shall not give her light, and the Stars shall +fall from Heaven<a name="FNanchor_283_283" id="FNanchor_283_283"></a><a href="#Footnote_283_283" class="fnanchor">[283]</a>:"—shall it move me to incredulity, +if God tells me, that six thousand years ago it was +His Divine pleasure that the same phenomenon should +prevail for a season? Surely,—(I say to myself,)—surely +this is He "which removeth the mountains, +and they know not: which shaketh the Earth out of +her place, and the pillars thereof tremble. <i>Which +commandeth the Sun, and it riseth not; and sealeth up +the Stars<a name="FNanchor_284_284" id="FNanchor_284_284"></a><a href="#Footnote_284_284" class="fnanchor">[284]</a>!</i>"</p> + +<p>1. But it was now <span class="smcap">God's</span> pleasure to bring Beauty +out of Chaos, and to establish a fresh order of things +upon the surface of our Earth. And, as the first +step thereto, "the <span class="smcap">Spirit</span> of <span class="smcap">God</span> moved upon the face +of the waters." The Hebrew phrase implies no less +than the tremulous brooding as of a bird,—causing +the dreary waste to heave and swell with coming life. +"And <span class="smcap">God</span> said, Let there be Light. And there was +Light." "He spake and it was done<a name="FNanchor_285_285" id="FNanchor_285_285"></a><a href="#Footnote_285_285" class="fnanchor">[285]</a>." From Himself, +who is "the true Light," (not from the Sun, which,—like +the rest of the orbs of Heaven,—is but a lamp of +His kindling);—from Himself, I say, a ray of Light +went forth; and <i>that</i> is why He was pleased to praise +it. Look through the chapter, and you will find that +it is the only one of His creatures of which it is +specially said that "<span class="smcap">God</span> saw that it was good<a name="FNanchor_286_286" id="FNanchor_286_286"></a><a href="#Footnote_286_286" class="fnanchor">[286]</a>." ... Thus, +one hemisphere was illumined,—whereby "<span class="smcap">God</span> +divided the light from the darkness;" and when the +Earth had completed a single revolution, there had +<span class='pagenum'><a name="Page_29" id="Page_29">[29]</a></span>been a Day and there had been a Night,—so named +by the Word of <span class="smcap">God</span>: "and the evening and the +morning were the first Day<a name="FNanchor_287_287" id="FNanchor_287_287"></a><a href="#Footnote_287_287" class="fnanchor">[287]</a>." ... Do you see any +impossibility so far? I, certainly, see none. It does +not seem to me absurd that "the Light of the world<a name="FNanchor_288_288" id="FNanchor_288_288"></a><a href="#Footnote_288_288" class="fnanchor">[288]</a>," +"dwelling in the light which no man can approach +unto<a name="FNanchor_289_289" id="FNanchor_289_289"></a><a href="#Footnote_289_289" class="fnanchor">[289]</a>," should cause "the light to shine out of darkness<a name="FNanchor_290_290" id="FNanchor_290_290"></a><a href="#Footnote_290_290" class="fnanchor">[290]</a>." +We shall perhaps come upon the absurdity by +and by. Let us hasten forward.</p> + +<p>2. "And <span class="smcap">God</span> said, Let there be a firmament in +the midst of the waters, and let it divide the waters +from the waters." The Hebrew word (<i>an expansion</i>), +and the context, shew plainly enough what is meant. +The atmosphere was now created,—whereupon the +watery particles either subsided into sea, or rose aloft +in the form of clouds. "And the evening and the +morning were the second Day,"—which is the only day +of which it is not said that <span class="smcap">God</span> saw that it was good.</p> + +<p>3. "And <span class="smcap">God</span> said, Let the waters under the +Heaven be gathered together unto one place, and let +the dry land appear." Then it was that these continents +were upheaved,—other than those which had +been continents before; and the sea sank into the +cavities which had been ordained for its reception. +<i>Then</i>, "<span class="smcap">God</span> saw that it was good." The sentence of +approval which had been withheld from the work of +yesterday, because that work, (namely, of dividing the +<span class='pagenum'><a name="Page_30" id="Page_30">[30]</a></span>waters from the waters,) was incomplete,—is freely +bestowed to-day. And it may have been to teach us +that no incomplete work is "good," in <span class="smcap">God's</span> sight.—Next, +the Creator called into being every extant form +of vegetable life. So that, instead of a world of waters, +which was all that was to be seen yesterday,—not +only cliffs, and mountains, and bays,—but green hills, +and fertile valleys, and grassy meadows had come +to view,—with lakes, and rivers, and fountains, and +falls of water. Again it is written, concerning Earth's +green furniture, "<span class="smcap">God</span> saw that it was good." "And +the evening and the morning were the third Day."</p> + +<p>4. "And <span class="smcap">God</span> said, Let there be Lights in the firmament +of the Heaven to divide the day from the night: +and let them be for signs, and for seasons, and for +days, and for years." And so it was. Sun, moon, +and stars, came to view<a name="FNanchor_291_291" id="FNanchor_291_291"></a><a href="#Footnote_291_291" class="fnanchor">[291]</a>; and this globe of ours, no +longer illumined, as, for three days, it had been, rejoiced +in the sun's genial light by day,—and by night +in the splendours of the paler planet. And thus was +also gained an easy measure for marking time,—the +succession of months and years, as well as of days. +"And <span class="smcap">God</span> saw that it was good." "And the evening +and the morning were the fourth Day."</p> + +<p>5. "And <span class="smcap">God</span> said, Let the waters bring forth +abundantly the moving creature that hath life." Thus +the inhabitants of the sea and of the air were called +into existence; and it was from the sea that <span class="smcap">God</span> +seems to have commanded that they should derive +their being. He saw that it was good, and He blessed +<span class='pagenum'><a name="Page_31" id="Page_31">[31]</a></span>the fish and the winged fowl; "and the evening and +the morning were the fifth Day."</p> + +<p>6. It remained only to provide for the dry land its +occupants; and the Earth was accordingly commanded +to bring forth the living creature after his kind,—beast +and cattle and creeping thing. Unlike that +first Creation which was of all things out of nothing, +the work of the six days was a creation of new things +out of old.—To the Creation of Man, His crowning +work, <span class="smcap">God</span> is declared to have come with deliberation; +as well as to have announced His purpose with significant +solemnity of allusion. "Let us make Man in +our image, after our likeness; and let them have dominion +over the fish of the sea, and over the fowl of +the air, and over the cattle." "And the <span class="smcap">Lord God</span> +formed Man of the dust of the ground, and breathed +into his nostrils the breath of life; and Man became +a living soul."—Transferred to the Garden of <span class="smcap">God's</span> +planting in Eden, to dress it and to keep it, (for inactivity +is no part of bliss!)—and brought into solemn +covenant with <span class="smcap">God</span>,—to Adam, <span class="smcap">God</span> brings the beasts +of the field and the fowls of the air, of set purpose that +<span class="smcap">God</span> may "see <i>what he will call them</i>:" a wondrous +tribute, truly, to the perfection of understanding in +which Man had been created!... "And the <span class="smcap">Lord +God</span> caused a deep sleep to fall upon Adam, and he +slept: and He took one of his ribs, and closed up the +flesh instead thereof; and the rib which the <span class="smcap">Lord God</span> +had taken from man, made He a woman, and brought +her unto the man. And Adam said, This is now bone +of my bone, and flesh of my flesh: she shall be called +woman, because she was taken out of man. Therefore +shall a Man leave his Father and his Mother, and shall +cleave unto his wife, and they shall be one flesh." ... +<span class='pagenum'><a name="Page_32" id="Page_32">[32]</a></span>Man's creation was the crowning wonder, to which all +else had, in a manner, tended.... Truly when we think +of him,—newly made in <span class="smcap">God's</span> image,—surveying this +world, yet fresh with the dew of its birth, and beautiful +as it came from the Hands of its Maker,—it seems +scarcely the language of poetry that then "the morning +stars sang together and all the sons of <span class="smcap">God</span> shouted +for joy<a name="FNanchor_292_292" id="FNanchor_292_292"></a><a href="#Footnote_292_292" class="fnanchor">[292]</a>."</p> + +<p>I have preferred thus to complete the history of +Man's Creation; which presents us with the primal +institution of all,—that, namely, of Marriage.—"On +the seventh Day, <span class="smcap">God</span> rested from all His work which +He had made; and blessed the seventh Day, and +sanctified it; because that in it He had rested from +all His work."—This then is the other great primæval +institution; more ancient than the Fall,—the Law of +the Sabbath;—which in the sacred record is brought +into such august prominence. And never do we +ponder over that record, without apprehension at +what may be the possible results of relaxing the +stringency of enactments which would seem to be, to +our nature, as the very twin pillars of the Temple,—its +establishment and its strength<a name="FNanchor_293_293" id="FNanchor_293_293"></a><a href="#Footnote_293_293" class="fnanchor">[293]</a>.</p> + +<p>Now, on a review of all this wondrous History, +I profess myself at a loss to see what special note of +impracticability it presents that I should hesitate to +embrace it, in the plain natural sense of the words, +with both the arms of my heart. That it is not such +an account of the manner of the Creation as you or +I should have ourselves invented, or anticipated, or +on questionable testimony have felt disposed to accept,—is +very little to the purpose. Apart from Revelation, +we could really have known nothing at all +<span class='pagenum'><a name="Page_33" id="Page_33">[33]</a></span>about the works of the Days of the first Great Week. +Ejaculations therefore concerning the strangeness of +the record, and cavils at the phraseology in which it +is propounded, are simply irrelevant.</p> + +<p>There exists however a vague suspicion after all +that the beginning of Genesis is a vision, or an allegory, +or a parable,—or anything you please, except +true History. It is hard to imagine <i>why</i>. If there +be a book in the whole Bible which purports to be +a plain historical narrative of actual events, <i>that</i> book +is the book of Genesis. In nine-tenths of its details, +it is as <i>human</i>, and as matter of fact, as any book of +Biography or History that ever was penned. <i>Why</i> +the first page of it is to be torn out, treated as a myth +or an allegory, and in short explained away,—I am +utterly at a loss to discover. There is no difference +in the style. Long since has the theory that Genesis +is composed of distinguishable fragments, been exploded<a name="FNanchor_294_294" id="FNanchor_294_294"></a><a href="#Footnote_294_294" class="fnanchor">[294]</a>. +There is no pretence for calling this first +chapter poetry, and treating it by a distinct set of +canons. It is a pure <i>Revelation</i>, I admit: but I have +yet to learn why the revelation of things intelligible, +where the method of speech is not such as to challenge +a figurative interpretation, is not to be taken literally: +unless indeed it has been discovered that a narrative +must of necessity be fabulous if the transactions referred +to are unusually remote and extraordinary. The +events recorded are unique in their character,—true. +<span class='pagenum'><a name="Page_34" id="Page_34">[34]</a></span>But this happens from the very necessity of the case. +The creation of a world, to the inhabitants of that +world is an unique event.</p> + +<p>But we are assured that some of the statements in +this first chapter of Genesis are palpably untrue;—as +when it is said that the Sun, Moon, and Stars were +created on the fourth Day,—which, it is urged, is +a physical impossibility: for what forces else sustained, +and kept this world a sphere? The phenomena +of Geology again prove to demonstration, it is +said, that the structure of the earth is infinitely more +ancient than the Mosaic record states: and also that +there must have been Light, and sunshine too, at that +remote epoch,—which fostered each various form of +animal and vegetable life.—Further, we are assured +that it is unphilosophical to speak of the creation of +Light before the creation of the Sun.—Then, the +simplicity of the language is objected to:—"the +greater light to rule the day, and the lesser light to +rule the night:"—"dividing the light from the darkness:"—"waters +above the firmament:" and so forth. +The very ascription of speech to <span class="smcap">God</span>, gives offence.—Again, +some raw conceit of the advanced state of +the human intellect rejects with scorn the notion of +Adam oracularly bestowing names on <span class="smcap">God's</span> creatures. +Finally, the creation of Eve, moulded by <span class="smcap">God</span> from +the side of the Protoplast, is declared to savour so +plainly of the mythical, allegorical, or figurative; that +the narrative must be allowed to be altogether unworthy +of such wits as ours.</p> + +<p>But we have seen that <i>the creation</i> of Sun, Moon, +and Stars is <i>not</i> assigned to the fourth day—but to +"<i>the beginning</i>"—The antiquity of this Earth we +affirm to be a circumstance left wholly untouched by +<span class='pagenum'><a name="Page_35" id="Page_35">[35]</a></span>the Mosaic record: or, if touched, it is rather confirmed; +for, before beginning to describe the work +of the first Day, Moses describes the state of "the +Earth" by two Hebrew words of most rare occurrence<a name="FNanchor_295_295" id="FNanchor_295_295"></a><a href="#Footnote_295_295" class="fnanchor">[295]</a>, +which denote that it had become waste and empty: +while "the deep" is spoken of as being already in +existence.—There is nothing at all unphilosophical in +speaking of Light as existing apart from the Sun. +Rather would it be unphilosophical to speak of the +Sun as the source and centre of Light.—I see nothing +more childish again in the mention of "the greater +and the lesser light," than in the talk of "sun-rise" +and "sun-set,"—which is to this hour the language of +the Observatory.—As for attributing speech to <span class="smcap">God</span>, +I am content to remind you of Hooker's explanation +of the design of Moses therein, throughout the present +Chapter. "Was this only his intent," (he asks,) +"to signify the infinite greatness of <span class="smcap">God's</span> power by +the easiness of His accomplishing such effects without +travail, pain, or labour? Surely it seemeth that Moses +had herein besides this a further purpose; namely, +first to teach that <span class="smcap">God</span> did not work as a necessary, +but a voluntary agent, intending beforehand and decreeing +with Himself that which did outwardly proceed +from Him; secondly, to shew that <span class="smcap">God</span> did then +institute a Law natural to be observed by Creatures, +and therefore according to the manner of laws, the +institution thereof is described, as being established +by solemn injunction. His commanding those things +to be which are, and to be in such sort as they are, to +keep that tenure and course which they do, importeth +<span class='pagenum'><a name="Page_36" id="Page_36">[36]</a></span><i>the establishment of Nature's Law</i>.... And as it +cometh to pass in a kingdom rightly ordered, that +after a Law is once published, it presently takes effect +far and wide, all states framing themselves thereunto; +even so let us think that it fareth in the natural +course of the world. Since the time that <span class="smcap">God</span> did +first proclaim the edicts of His Law upon it, Heaven +and Earth have hearkened unto His voice, and their +labour hath been to do His will<a name="FNanchor_296_296" id="FNanchor_296_296"></a><a href="#Footnote_296_296" class="fnanchor">[296]</a>."—"<i>He spake the +word</i>, and they were made: He commanded and they +were created. He hath made them fast for ever +and ever. <i>He hath given them a law which shall not +be broken<a name="FNanchor_297_297" id="FNanchor_297_297"></a><a href="#Footnote_297_297" class="fnanchor">[297]</a>.</i>"</p> + +<p>Whether or no South overestimated Adam's knowledge, +I will not pretend to decide: but I am <i>convinced</i> +the truth lies more with him than with certain modern +wits, when he says concerning our first Father:—"He +came into the world a philosopher; which sufficiently +appeared by his writing the nature of things +upon their names.... His understanding could almost +pierce into future contingents; his conjectures improving +even to prophecy, or the certainties of prediction. +Till his Fall, he was ignorant of nothing but +sin.... There was then no struggling with memory, +no straining for invention. His faculties were ready +upon the first summons.... We may collect the excellency +of the understanding <i>then</i>, by the glorious +remainders of it now: and guess at the stateliness of +the building by the magnificence of its ruins.... And +certainly that must <i>needs</i> have been very glorious, the +decays of which are so admirable. He that is comely +when old and decrepit, surely was <i>very</i> beautiful when +he was young! An Aristotle was but the rubbish +<span class='pagenum'><a name="Page_37" id="Page_37">[37]</a></span>of an Adam; and Athens but the rudiments of +Paradise<a name="FNanchor_298_298" id="FNanchor_298_298"></a><a href="#Footnote_298_298" class="fnanchor">[298]</a>."</p> + +<p>And lastly, as for so much of the Divine narrative +as concerns the Creation of the first human pair, I am +content to remind you of a circumstance which in addressing +believers ought to be of overwhelming weight: +namely, that our <span class="smcap">Saviour</span> and His Apostles, again and +again, refer to the narrative before us in a manner +which precludes the notion of its being anything but +severest History. Our <span class="smcap">Saviour Christ</span> even resyllables +the words spoken by the Protoplast in Paradise; +and therein finds a sanction for the indissoluble +nature of the marriage bond<a name="FNanchor_299_299" id="FNanchor_299_299"></a><a href="#Footnote_299_299" class="fnanchor">[299]</a>.</p> + +<p>I take leave to add that even the respectful attempt +to make Genesis accommodate itself to the supposed +requirements of Geology, by boldly assuming that the +days of Creation were each a thousand years long,—seems +inadmissible. Even were such an hypothesis +allowed, nothing would be gained: for <i>Geology</i> does +not by any means require us to believe that after +a thousand years of misty light, there came a thousand +years of ocean deposit: and again, a thousand years +of moist and dry, during which vegetable life alone +prevailed: and then a thousand years of sun, moon, +and stars. The very notion seems absurd<a name="FNanchor_300_300" id="FNanchor_300_300"></a><a href="#Footnote_300_300" class="fnanchor">[300]</a>.—But, +<span class='pagenum'><a name="Page_38" id="Page_38">[38]</a></span>what is more to the purpose, such an interpretation +seems to stultify the whole narrative. A <i>week</i> is described. +<i>Days</i> are spoken of,—each made up of an +evening and a morning. <span class="smcap">God's</span> cessation from the work +of Creation on the Seventh Day is emphatically adduced +as the reason of the Fourth Commandment,—the +mysterious precedent for <i>our</i> observance of one +day of rest at the end of every six days of toil,—"<i>for</i> +in six days" (it is declared,) "the <span class="smcap">Lord</span> made +Heaven and Earth<a name="FNanchor_301_301" id="FNanchor_301_301"></a><a href="#Footnote_301_301" class="fnanchor">[301]</a>." You may not play tricks with +language plain as this, and elongate a week until +it shall more than embrace the span of all recorded +Time.</p> + +<p>Neither am I able to see what would be gained by +proposing to prolong the Days of Creation indefinitely, +so as to consider them as representing vast and +unequal periods; (though I am far from presuming +to speak of <i>any</i> pious conjecture with disrespect.) +My inveterate objection to this scheme is again twofold. +(1) The best-ascertained requirements of Geology +are <i>not satisfied</i> by a <i>sixfold</i> division of phenomena +corresponding with what is recorded in Genesis +of the Six Days of Creation. (2) This method +does even greater violence to the letter of the inspired +narrative than the scheme of reconcilement +last hinted at.</p> + +<p>I dare not believe that what has been spoken will +altogether meet the requirements of minds of a certain +<span class='pagenum'><a name="Page_39" id="Page_39">[39]</a></span>stamp. A gentleman, who certainly has the advantage +of appearing in good company, has lately favoured +the world with the information that the first chapter +of Genesis is the uninspired speculation of a Hebrew +astronomer, who was bent on giving "the best and +most probable account that could be then given of +<span class="smcap">God's</span> universe<a name="FNanchor_302_302" id="FNanchor_302_302"></a><a href="#Footnote_302_302" class="fnanchor">[302]</a>." The Hebrew writer asserts indeed +"solemnly and unhesitatingly that for which he must +have known that he had no authority<a name="FNanchor_303_303" id="FNanchor_303_303"></a><a href="#Footnote_303_303" class="fnanchor">[303]</a>;" but we need +not therefore "attribute to him wilful misrepresentation, +or consciousness of asserting that which he knew +not to be true<a name="FNanchor_304_304" id="FNanchor_304_304"></a><a href="#Footnote_304_304" class="fnanchor">[304]</a>." If this "early speculator" "asserted +as facts what he knew in reality only as probabilities," +it was because he was not harassed by +the scruples which result "from our modern habits of +thought, and from the modesty of assertion which the +spirit of true science has taught us<a name="FNanchor_305_305" id="FNanchor_305_305"></a><a href="#Footnote_305_305" class="fnanchor">[305]</a>." The history of +this important discovery and of others of a similar +nature, (which, by the way, are one and all announced +with the same "modesty of assertion" as what goes +before,) would appear to be this.—Natural science has +lately woke up from her long slumber of well nigh +sixty ages; and with that immodesty for which youth +and inexperience have ever been proverbial, she is +impatient to measure her crude theories against the +sure revelation of <span class="smcap">God's</span> Word. Where the two differ, +she assumes that of course the inspired Oracles are +wrong, and her own wild guesses right. She is even +indecent in her eagerness to invalidate the testimony +of that Book which has been the confidence and stay +of <span class="smcap">God's</span> Servants in all ages. On any evidence, or +on none, she is prepared to hurl to the winds the +<span class='pagenum'><a name="Page_40" id="Page_40">[40]</a></span>august record of Creation. Inconveniently enough +for the enemies of <span class="smcap">God's</span> Word, every advance in +Geological Science does but serve to corroborate the +record that the Creation <i>of Man</i> is not to be referred +to a remoter period than some six thousand years ago. +But of this important fact we hear but little. On the +other hand, no trumpet is thought loud enough to +bruit about <i>a suspicion</i> that Man may be a creature of +yet remoter date. Thus, fragments of burnt brick found +fifty feet below the surface of the banks of the Nile, +were hailed as establishing Man's existence in Egypt +more than 13,000 years; until it was unhappily remembered +that <i>burnt</i> brick in Egypt belongs to the +period of the Roman dominion.—More recently, implements +of chipped flint found, with some bones, in +a bed of gravel, have been eagerly appealed to as +a sufficient indication that the Creation of Man is to +be referred to a period at least 10,000 years more remote +than is fixed by the Chronology of the Bible.... +Brick and flint! a precious fulcrum, truly, for +a theory which is to upset the World!</p> + +<p>But I shall be told,—with that patronizing air of +conscious intellectual superiority which a certain class +of gentlemen habitually assume on such occasions,—that +I mistake the case completely: that no wish is +entertained in any quarter to invalidate the truth of +Revelation, or to shake Men's confidence in the Bible +as the Word of <span class="smcap">God</span>: that it has been the way of +narrow-minded bigots in all ages, and is so in this, +to raise an outcry of the Bible being in danger, and +so to rouse the prejudices of mankind: that the error +lies in claiming for the Bible an office which it nowhere +claims for itself, and which it was never meant +to fulfil: that the harmony between the Bible and +<span class='pagenum'><a name="Page_41" id="Page_41">[41]</a></span>Nature is complete, but that it is not <i>such</i> a harmony +as is sometimes imagined: that the Bible is not a +scientific book, and was never meant to teach Natural +Science: that it was designed to inculcate moral goodness, +and is clearly full of unscientific statements, +which it is the office of Science to correct; and, if +need be, to remove. All this, and much beside, I +shall be told. Such fallacious platitudes have been +put forth by men who are neither Divines nor Philosophers, +<i>ad nauseam</i>, within the last forty or fifty years.</p> + +<p>Now, in reply, we have a few words to say. The +profession of faithfulness we hail with pleasure: the +imputation of imbecility we accept with unconcern. +But when gentlemen tell us that the Bible was never +meant to teach Science; and that wherever its statements +are opposed to the clear inductions of reason, +they must give way; and so forth: we take the liberty +of retaliating their charge. We inform them that <i>they</i> +really mistake the case entirely. When they go on +to tell us that they believe in the truth of the Bible +as sincerely as ourselves: that its harmonies are complete, +but not such as we imagine; and so forth;—we +venture to add that they really know not what +they assert. In plain language, they talk nonsense. +Of a simple unbeliever we know at least what to +think. But what is to be thought of persons who +disbelieve just whatever they dislike, and yet profess +to be just as hearty believers as you or I?</p> + +<p>That the Mosaic record of Creation has been thought +at variance with certain deductions of modern observation, +is not surprising: seeing that the deductions +of each fresh period have been at variance with the +deductions of that which went before; and seeing +that the theory of one existing school is inconsistent +<span class='pagenum'><a name="Page_42" id="Page_42">[42]</a></span>with the theory of another.—That the Bible is not, in +any sense, <i>a scientific treatise</i> again, is simply a truism: +(who ever supposed that it was?). Moses writes "the +history of the Human Race as regards Sin and Salvation: +not a cosmical survey of all the successive +phenomena of the globe<a name="FNanchor_306_306" id="FNanchor_306_306"></a><a href="#Footnote_306_306" class="fnanchor">[306]</a>." Further, that he employs +popular phraseology when speaking of natural phenomena, +is a statement altogether undeniable. But such +remarks are a gross fallacy, and a mere deceit, if it +be meant that the statements in the Bible partake of +the imperfection of knowledge incident to a rude and +primitive state of society. To revive an old illustration,—Is +a philosopher therefore a child, because, in +addressing children, he uses language adapted to their +age and capacity? <span class="smcap">God</span> speaks in the First Chapter +of Genesis,—<i>hath</i> spoken for three and thirty hundred +years,—as unto children: but there is no risk therefore +that in what He saith, He either hath deceived, +or will deceive mankind.</p> + +<p>You are never to forget the great fundamental position, +that the Bible claims to be the Word of <span class="smcap">God</span>; +and that <i><span class="smcap">God's</span> Word can never contradict or be contradicted +by <span class="smcap">God's</span> works</i>. We therefore reject, <i>in limine</i>, +all insinuations about the "unscientific" character of +the Bible. A scientific man does not cease to be scientific +because he does not choose always to express +himself scientifically. Again. A man of universal +Science does not forfeit his scientific reputation, if, +in the course of a <i>moral</i> or <i>religious</i> argument, his +allusions to <i>natural</i> phenomena are expressed in the +ordinary language of mankind. Even so, Almighty +God, "in whom are hid all the treasures of wisdom +<span class='pagenum'><a name="Page_43" id="Page_43">[43]</a></span>and knowledge<a name="FNanchor_307_307" id="FNanchor_307_307"></a><a href="#Footnote_307_307" class="fnanchor">[307]</a>,"—speaking to us by the mouth of +His holy Prophets, never, that I am aware, teaches +them to speak a strictly scientific language,—<i>except +when the Science of Theology is being discoursed of</i>. On +other occasions, He suffers their language to be like +yours or mine. "Sun, stand thou still upon Gibeon<a name="FNanchor_308_308" id="FNanchor_308_308"></a><a href="#Footnote_308_308" class="fnanchor">[308]</a>:"—"The +clouds drop down the dew<a name="FNanchor_309_309" id="FNanchor_309_309"></a><a href="#Footnote_309_309" class="fnanchor">[309]</a>:"—"The wind +bloweth where it listeth<a name="FNanchor_310_310" id="FNanchor_310_310"></a><a href="#Footnote_310_310" class="fnanchor">[310]</a>."—Not so when <i>Theology</i> +is the subject. <i>Then</i> the language becomes scientific. +"Except a man be born of water and of the Spirit, he +cannot enter into the Kingdom of <span class="smcap">God</span><a name="FNanchor_311_311" id="FNanchor_311_311"></a><a href="#Footnote_311_311" class="fnanchor">[311]</a>:"—"Take, +eat, This is My Body<a name="FNanchor_312_312" id="FNanchor_312_312"></a><a href="#Footnote_312_312" class="fnanchor">[312]</a>:"—"Before Abraham was, +I am<a name="FNanchor_313_313" id="FNanchor_313_313"></a><a href="#Footnote_313_313" class="fnanchor">[313]</a>:"—"I and the <span class="smcap">Father</span> are One<a name="FNanchor_314_314" id="FNanchor_314_314"></a><a href="#Footnote_314_314" class="fnanchor">[314]</a>."</p> + +<p>But there is this great difference between the cases +supposed. A man of universal scientific attainment +will be less strong in one subject than another: and +in the course of his <i>Geological</i> allusions, if <i>Mechanical</i> +Science be his forte,—in the course of his <i>Metaphysical</i> +allusions, if <i>Mathematical</i> Science be his proper department,—he +may easily err. Above all, the limits of +the knowledge of unassisted Man must infallibly be +those of the age in which he lives. But, with the +Ancient of Days, it is not so. <i>He</i> at least <i>cannot</i> err. +Nothing that man has ever discovered by laborious +induction was not known to Him from the beginning: +nothing that <i>He</i> hath ever commissioned His servants +to deliver, will be found inconsistent with the anterior +facts of History. "He that <i>made</i> the eye, shall <i>He</i> +not see<a name="FNanchor_315_315" id="FNanchor_315_315"></a><a href="#Footnote_315_315" class="fnanchor">[315]</a>?" The records of Creation then <i>cannot</i> be +incorrect. The course of Man's history <i>must</i> be that +<span class='pagenum'><a name="Page_44" id="Page_44">[44]</a></span>which, speaking by the mouth of His Prophets, <span class="smcap">God</span> +hath described.</p> + +<p>"I never said the contrary," is the reply. "All +I say is that you interpret the records of Creation +wrongly: and that you are disposed to lay greater +stress on the historical accuracy of the Bible than the +narrative will bear."</p> + +<p>O but, sir, whoever you may be who censure me +thus, let me in all kindness warn you of the pit, at the +very edge whereof you stand!</p> + +<p>Far be it from such an one as the preacher to assume +that he so apprehends the First Chapter of Genesis, +that if an Angel were to turn interpreter, he might +not convince me of more than one misapprehension in +matters of detail. But of this, at least, I am <i>quite</i> +certain; that when I find it recorded that <span class="smcap">God</span> took +counsel about Man's Creation: and made him in "His +own image," and "breathed into his nostrils the breath +of life," whereby man became "a living soul:" and +further, when I find it stated that Adam bestowed +names upon all creatures: and spake oracularly of his +spouse:—I am <i>certain</i>, I say, when I read such things, +that <span class="smcap">God</span> intended me to believe that Man was created +with a Godlike understanding, and with the perfect +fruition of the primæval speech. Further, I boldly +assert that he who could prove the contradictory, +would make the Bible, even as a Theological Book, +nothing worth, to you and me.</p> + +<p>The same must be said of the Bible chronology. +And here I will adopt the words of one who is justly +entitled to be listened to in this place; and who must +at least be allowed to be a competent judge of the +matter, for he made Chronology his province. Mr. +Clinton says:—"Those who imagine themselves at +<span class='pagenum'><a name="Page_45" id="Page_45">[45]</a></span>liberty to enlarge the time [which elapsed from the +Creation to the Deluge, and from the Deluge to the +Birth of Abraham,] to an indefinite amount,—mistake +the nature of the question. The uncertainty here is +not an uncertainty arising from want of testimony: +(like that which occurs in the early chronology of +Greece, and of many other countries; when the times +are uncertain because no evidence is preserved.) ... +The uncertainty here is of a peculiar character, belonging +to this particular case. The evidence exists, +but in a double form; and we have to decide which is +the authentic and genuine copy. But if the one is +rejected, the other is established:" the difference between +the two being exactly 1,250 years.—Men are +free to <i>reject</i> the evidence, to be sure; but we defy +them to <i>explain it away</i>. The chronological details of +the Bible are as emphatically set down as anything +can be; and,—(with the exception of a few particulars, +chiefly in the Book of Kings, which are to the record +what misprints are to a printed book,)—they are entirely +consistent; and hang perfectly well together. +Let us not be told, then, that we entertain groundless +apprehensions for the authority of <span class="smcap">God's</span> Word when +we hear it proposed to refer the Creation of Man to +a period of unheard-of antiquity. Destroy my confidence +in the Bible as an historical record, and you +destroy my confidence in it altogether; for by far the +largest part of the Bible <i>is</i> an historical record. If +the Creation of Man,—the longevity of the Patriarchs,—the +account of the Deluge;—if <i>these</i> be not +true histories, what is to be said of the lives of Abraham, +of Jacob, of Joseph, of Moses, of Joshua, of +David,—of our <i>Saviour Christ</i> Himself?</p> + +<p>But there is a scornful spirit abroad which is not +<span class='pagenum'><a name="Page_46" id="Page_46">[46]</a></span>content to allegorize the earlier pages of the Bible,—to +scoff at the story of the Flood, to reject the outlines +of Scripture Chronology;—but which would dispute +the most emphatic details of Revelation itself. +Consistent, this method is, at all events. Let it have +the miserable praise which is so richly its due. To +logical consistency, it may at least lay claim. It refuses +to stop anywhere: as why should it stop? Faith +is denied her office, because Reason fails to see the reasonableness +of Faith: and accordingly, unbelief enters +in with a flood-tide. Miracles, for example, are now +to be classed, (we learn,) among "the difficulties" of +Christianity<a name="FNanchor_316_316" id="FNanchor_316_316"></a><a href="#Footnote_316_316" class="fnanchor">[316]</a>. It was to have been expected. (<i>Who</i> +foresees not what must be the fate of such "difficulties" +as these?) And will you tell me that you +may reject the miraculous transactions recorded in +the Old and New Testaments, and yet retain the narrative +which contains them? That were indeed absurd! +Will you then reject one miracle and retain +another? Impossible! You can make no reservation, +even in favour of the Incarnation of our <span class="smcap">Lord</span>,—the +most adorable of all miracles, as it is the very keystone +of our Christian hope. Either, with the best +and wisest of all ages, you must believe <i>the whole</i> of +Holy Scripture; or, with the narrow-minded infidel, +you must <i>dis</i>believe the whole. There is no middle +course open to you.</p> + +<p>Do we then undervalue the discoveries of Natural +Science; or view with jealousy the progress she has +of late been making? <span class="smcap">God</span> forbid! With unfeigned +joy we welcome her honest triumphs, as so many +fresh evidences of the wisdom, the power, the goodness +of <span class="smcap">God</span>. "Thou, <span class="smcap">Lord</span>, hast made me glad +<span class='pagenum'><a name="Page_47" id="Page_47">[47]</a></span>through Thy works<a name="FNanchor_317_317" id="FNanchor_317_317"></a><a href="#Footnote_317_317" class="fnanchor">[317]</a>!" The very guesses of Geology +are precious. What are they but noble endeavours +to unfold a page anterior to the first page of the +Bible; or rather, to discover what secrets are locked +up in the first verse of it? But when, instead of +being a faithful Servant, Natural Science affects the +airs of an imperious Mistress,—what can she hope to +incur at the hands of Theology, but displeasure and +contempt? She forgets her proper place, and overlooks +her lawful function. She prates about the laws +of Nature in the presence of Him who, when He +created the Universe, invented those very laws, and +impressed them on His irrational creatures.—Does it +never humble her to reflect that it was but yesterday +she detected the fundamental Law of Gravitation? +Does she never blush with shame to consider that for +well nigh six thousand years men have been inquisitively +walking this Earth's surface; and yet, that, one +hundred years ago, the provident notions concerning +fossil remains, and the Earth's structure, were such +as now-a-days would be pronounced incredibly ridiculous +and absurd?</p> + +<p>To conclude. The very phraseology with which +men have presumed to approach this entire question, +is insolent and unphilosophical. The popular phraseology +of the day, I say, hardly covers, so as to conceal, +a lie. We constantly find <span class="smcap">Science</span> and <span class="smcap">Theology</span> +opposed to one another: just as if Theology were <i>not</i> +a Science! History forsooth, with all her inaccuracy +of observation, is a Science: and Geology, with all +her weak guesses, is a Science: and comparative Anatomy, +with nothing but her laborious inductions to +boast of, is a Science: but Theology,—which is based +<span class='pagenum'><a name="Page_48" id="Page_48">[48]</a></span>on the express revelation of the Eternal,—is some +other thing! What do you mean to tell us that Theology +is, but the very queen of Sciences? Would +Aristotle have bestowed on Ethic the epithet ἀρχιτεκτονική, +think you, had he known of that θεῖος λόγος, +which his friend,—"not blind by choice, but destined +not to see<a name="FNanchor_318_318" id="FNanchor_318_318"></a><a href="#Footnote_318_318" class="fnanchor">[318]</a>,"—felt after yet found not? that +"more excellent way," which you and I, by <span class="smcap">God's</span> +great mercy, possess? Go to! For popular purposes, +if you will, let the word "Science" stand for the +knowledge of the phenomena of Nature; somewhat as, +in this place, the word stands for the theory of Morals, +and some of the phenomena of Mind: and so, let +Science be contrasted with <span class="smcap">Theology</span>, without offence +taken, because none is intended. But let it never +be forgotten that Theology is <i>the</i> great Science of all,—the +only Science which really deserves the name. +What have other sciences to boast of which Theology +has not? Antiquity,—such as no other can, in any +sense, lay claim to: a Literature,—which is absolutely +without a rival: a Terminology,—which reflects the +very image of all the ages: Professors,—of loftier +wit, from the days of Athanasius and Augustine, +down to the days of our own Hooker and Butler,—men +of higher mark, intellectually and morally,—than +adorn the annals of any other Science since the +World began: above all things, a subject-matter, +which is the grandest imagination can conceive; and +a foundation, which has all the breadth, and length, +and depth and height<a name="FNanchor_319_319" id="FNanchor_319_319"></a><a href="#Footnote_319_319" class="fnanchor">[319]</a>, which the Hands of <span class="smcap">God</span> +Himself could give it.</p> + +<p>For subject-matter, what Science will you compare +with this? All the others in the world will not bring +<span class='pagenum'><a name="Page_49" id="Page_49">[49]</a></span>a man to the knowledge of <span class="smcap">God</span> and of <span class="smcap">Christ</span>! They +will not inform him of the will of <span class="smcap">God</span>, although they +may teach him to observe His Works. "The Heavens +declare the glory of <span class="smcap">God</span>,"—but, as Lord Bacon remarked +long since, we do not read that they declare +His will. Neither do the other sciences of necessity +lead to any belief at all in the <span class="smcap">God</span> of Revelation<a name="FNanchor_320_320" id="FNanchor_320_320"></a><a href="#Footnote_320_320" class="fnanchor">[320]</a>.</p> + +<p>And, for that whereon they are built, what Science +again will you compare with this? Let the pretender +to Geological skill,—(I say not the true Geologist, for +<i>he</i> never offends!)—let the conceited sciolist, I say, go +dream a little longer over those implements of chipped +flint which have called him into such noisy activity,—and +discover, as he <i>will</i> discover, that the assumed +inference from the gravel and the bones is fallacious +after all<a name="FNanchor_321_321" id="FNanchor_321_321"></a><a href="#Footnote_321_321" class="fnanchor">[321]</a>.—Let the Historian go spell a little longer +over that moth-eaten record of dynasties which never +were, by means of which he proposes to set right the +clock of Time<a name="FNanchor_322_322" id="FNanchor_322_322"></a><a href="#Footnote_322_322" class="fnanchor">[322]</a>. Let the Naturalist walk round the +stuffed or bleached wonders of his museum, and guess +again<a name="FNanchor_323_323" id="FNanchor_323_323"></a><a href="#Footnote_323_323" class="fnanchor">[323]</a>. Theological Science not so! <i>Her</i> evidence +is sure, for her Rule is <span class="smcap">God's</span> Word. No laborious +Induction here,—fallacious because imperfect; imperfect +because human: but a direct message from the +presence-chamber of the <span class="smcap">Lord</span> of Heaven and Earth,—decisive +because inspired; infallible because Divine. +The express Revelation of the Eternal is that whereon +Theological Science builds her fabric of imperishable +<span class='pagenum'><a name="Page_50" id="Page_50">[50]</a></span>Truth: <i>that</i> fabric which, while other modes change, +shift, and at last become superseded, shines out,—yea, +and to the very end of Time will shine out,—unconscious +of decay, incapable of improvement, far, +far beyond the reach of fashion: a thing unchanged, +because in its very nature unchangeable<a name="FNanchor_324_324" id="FNanchor_324_324"></a><a href="#Footnote_324_324" class="fnanchor">[324]</a>!</p> + +<p>O sirs,—we are constrained to be brief in this place. +The field must perforce be narrowed; and so, for this +time, it must suffice to have warned you against the +men who resort to the armoury of Natural Science +for weapons wherewith to assail <span class="smcap">God's</span> Truth. Regard +them as the enemies of your peace; and learn +to reject their specious, yet most inconsequential reasonings, +with the scorn which is properly their due. +Contempt and scorn <span class="smcap">God</span> implanted in us, precisely +that we might bestow them on reasonings worthless +in their texture, and foul in their object, as these; +which teach distrust of the earlier pages of <span class="smcap">God's</span> +Word, on the pretence that they are contradicted by +the evidence of <span class="smcap">God's</span> Works. Learn to abhor that +spurious liberality which is liberal only with what is +<i>not its own</i>; and which reminds one of nothing so +much as the conduct of leprous persons who are said +to be for ever seeking to communicate and extend +their own unhappy taint to others. I allude to that +sham liberality which under pretence of extending the +common standing ground of Christian men, is in reality +attenuating it until it proves incapable of bearing the +weight of a single soul. There is room on the Rock +for all; but it is only on the Rock that we are safe. +To speak without a figure,—He who surrenders the +first page of his Bible, surrenders all. He knows not +<span class='pagenum'><a name="Page_51" id="Page_51">[51]</a></span>where to stop. Nay, you and I cannot in any way +<i>afford</i> to surrender the beginning of Genesis; simply +because upon the truth of what is there recorded +depends the whole scheme of Man's salvation,—the +need of that "second Man" which is "the <span class="smcap">Lord</span> from +Heaven<a name="FNanchor_325_325" id="FNanchor_325_325"></a><a href="#Footnote_325_325" class="fnanchor">[325]</a>." It is not too much to say that the beginning +of Genesis is the foundation on which all the rest +of the Bible is built<a name="FNanchor_326_326" id="FNanchor_326_326"></a><a href="#Footnote_326_326" class="fnanchor">[326]</a>. We may not go over to those +who would mutilate the Book of Life, or evacuate any +part of its message. It is they, on the contrary, who +must come over to us.—Much has it been the fashion +of these last days, (I cannot imagine why,) to vaunt +the character and the Gospel of St. John, "the disciple +of Love," as he is called; as if it were secretly thought +that there is a latitudinarianism in Love which would +wink at Doctrinal obliquity; whereas <i>St. John is the +Evangelist of Dogma</i>; and if there be anything in the +world which is <i>jealous</i>, that thing is <i>Love</i>. Indifference +to Truth, and laxity of Belief, are the growing +characteristics of the age. But you will find that +St. John has about four or five times as much about +<span class="smcap">Truth</span> as all the other three Evangelists; while <i>the act</i> +of Faith receives as frequent mention in his writings +alone as in all the rest of the New Testament Canon +put together<a name="FNanchor_327_327" id="FNanchor_327_327"></a><a href="#Footnote_327_327" class="fnanchor">[327]</a>.</p> + +<p>Let me end, as the manner of preachers is, by +gathering out of what has been spoken one brief practical +consideration.—This whole visible frame of things +wherein we play our part, is hastening to decay. +Everything we behold,—ourselves included,—carries +<span class='pagenum'><a name="Page_52" id="Page_52">[52]</a></span>with it the prophecy of its own speedy dissolution.—What, +amid the wreck of worlds, will be our confidence?... It +is an inquiry worth making, in these +the days of health, and vigour, and security, and +peace. O my soul, (learn to ask yourselves,)—O my +soul, when the Heavens shall depart, and the Earth +reel before the Second Advent of its Maker;—when +the Sun puts on mourning, and the very powers of +Heaven are shaken;—what shall be <i>our</i> confidence,—<i>our</i> +hope,—in that tremendous day? Whither shall +we betake ourselves, amid the overthrow of universal +Nature, but to the sure mercies of Him who "in the +beginning created the Heaven and the Earth?"—To +those strong Hands, we intend, (<span class="smcap">God</span> helping us!) +with unswerving confidence to commend our fainting +spirits<a name="FNanchor_328_328" id="FNanchor_328_328"></a><a href="#Footnote_328_328" class="fnanchor">[328]</a>.... <i>Him</i>, then, in life let us learn to reverence, +on whom in death we propose so implicitly to +lean! And we only know Him in, and through, and +by His <span class="smcap">Word</span>. Nor can we in any surer way shew +Him reverence or dishonour, than by the manner in +which we receive His message,—yea, by the spirit in +which we unfold this, the first page of it,—where +stands recorded that primæval act of Almighty power +which is the ground of all our confidence,—the very +warrant for our own security.... "Blessed" of a +truth, in that day, will he be, "that hath the <span class="smcap">God</span> +of Jacob for his help, and whose hope is in the <span class="smcap">Lord</span> +his <span class="smcap">God</span>:—<i>who made the Heaven and the Earth,—the +Sea and all that therein is:—who keepeth His promise +for ever</i><a name="FNanchor_329_329" id="FNanchor_329_329"></a><a href="#Footnote_329_329" class="fnanchor">[329]</a>!"</p> + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_271_271" id="Footnote_271_271"></a><a href="#FNanchor_271_271"><span class="label">[271]</span></a> Preached in Christ-Church Cathedral, Nov. 11th, 1860.</p></div> + +<div class="footnote"><p><a name="Footnote_272_272" id="Footnote_272_272"></a><a href="#FNanchor_272_272"><span class="label">[272]</span></a> "The whole period, from the beginning of the primary fossiliferous +strata to the present day, <i>must be great beyond calculation</i>, +and only bear comparison with the astronomical cycles, as might +naturally be expected; the earth being without doubt of the same +antiquity with the other bodies of the solar system."—Mrs. Somerville's +<i>Physical Geography</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_273_273" id="Footnote_273_273"></a><a href="#FNanchor_273_273"><span class="label">[273]</span></a> Col. i. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_274_274" id="Footnote_274_274"></a><a href="#FNanchor_274_274"><span class="label">[274]</span></a> Neh. ix. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_275_275" id="Footnote_275_275"></a><a href="#FNanchor_275_275"><span class="label">[275]</span></a> Eph. i. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_276_276" id="Footnote_276_276"></a><a href="#FNanchor_276_276"><span class="label">[276]</span></a> Hooker's <i>Eccl. Pol.</i>, B. I. c. iii. § 2.</p></div> + +<div class="footnote"><p><a name="Footnote_277_277" id="Footnote_277_277"></a><a href="#FNanchor_277_277"><span class="label">[277]</span></a> Ps. xxxiii. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_278_278" id="Footnote_278_278"></a><a href="#FNanchor_278_278"><span class="label">[278]</span></a> Alluding to a catastrophe which had recently occurred at +St. Mary's Church, and which necessitated considerable repairs; in +consequence of which, the first four of these Sermons were preached +in the Cathedral.</p></div> + +<div class="footnote"><p><a name="Footnote_279_279" id="Footnote_279_279"></a><a href="#FNanchor_279_279"><span class="label">[279]</span></a> Is. xl. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_280_280" id="Footnote_280_280"></a><a href="#FNanchor_280_280"><span class="label">[280]</span></a> Amos v. 8 and ix. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_281_281" id="Footnote_281_281"></a><a href="#FNanchor_281_281"><span class="label">[281]</span></a> St. Matth. xxvii. 45.</p></div> + +<div class="footnote"><p><a name="Footnote_282_282" id="Footnote_282_282"></a><a href="#FNanchor_282_282"><span class="label">[282]</span></a> Exod. x. 21-23.</p></div> + +<div class="footnote"><p><a name="Footnote_283_283" id="Footnote_283_283"></a><a href="#FNanchor_283_283"><span class="label">[283]</span></a> St. Matth. xxiv. 29.</p></div> + +<div class="footnote"><p><a name="Footnote_284_284" id="Footnote_284_284"></a><a href="#FNanchor_284_284"><span class="label">[284]</span></a> Job ix. 5-7.</p></div> + +<div class="footnote"><p><a name="Footnote_285_285" id="Footnote_285_285"></a><a href="#FNanchor_285_285"><span class="label">[285]</span></a> Ps. xxxiii. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_286_286" id="Footnote_286_286"></a><a href="#FNanchor_286_286"><span class="label">[286]</span></a> Gen. i. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_287_287" id="Footnote_287_287"></a><a href="#FNanchor_287_287"><span class="label">[287]</span></a> "Can any one sensible of the value of words suppose," (asks +Mr. Goodwin,) "that nothing more is here described, or intended +to be described, than <i>the partial clearing away of a fog</i>?" (<i>Essays +and Reviews</i>, pp. 227-8.) No one,—we answer. But to the question, +we venture to rejoin another. To <i>whom</i> does this philosopher +suppose his pleasantry likely to prove injurious? Is he making +Moses ridiculous, or—himself?</p></div> + +<div class="footnote"><p><a name="Footnote_288_288" id="Footnote_288_288"></a><a href="#FNanchor_288_288"><span class="label">[288]</span></a> St. John ix. 5, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_289_289" id="Footnote_289_289"></a><a href="#FNanchor_289_289"><span class="label">[289]</span></a> 1 Tim. vi. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_290_290" id="Footnote_290_290"></a><a href="#FNanchor_290_290"><span class="label">[290]</span></a> 2 Cor. iv. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_291_291" id="Footnote_291_291"></a><a href="#FNanchor_291_291"><span class="label">[291]</span></a> "Whether the writer regarded them as already existing, and +only waiting to have a proper place assigned them, may be open to +question." (<i>E. and R.</i>, p. 221.) We accept the alternative given +us by Mr. Goodwin.</p></div> + +<div class="footnote"><p><a name="Footnote_292_292" id="Footnote_292_292"></a><a href="#FNanchor_292_292"><span class="label">[292]</span></a> Job xxxviii. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_293_293" id="Footnote_293_293"></a><a href="#FNanchor_293_293"><span class="label">[293]</span></a> Alluding to 1 Kings vii. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_294_294" id="Footnote_294_294"></a><a href="#FNanchor_294_294"><span class="label">[294]</span></a> The test of <i>Elohim</i> and <i>Jehovah</i> has been, by the Germans themselves, +given up; "and for this plain reason,—that in many parts +of Genesis, [e.g. ch. xxviii. 16-22: xxxi.: xxxix., &c.] it is utterly +untenable; the names being so intermingled as to admit of no such +division." See the Appendix (C) to the Rev. Henry John Rose's +<i>Hulsean Lectures</i> for 1833,—p. 233.</p></div> + +<div class="footnote"><p><a name="Footnote_295_295" id="Footnote_295_295"></a><a href="#FNanchor_295_295"><span class="label">[295]</span></a> Besides in Gen. i. 2, the expression (<i>tohu bohu</i>) recurs in Jer. +iv. 23 and Is. xxxiv. 11,—both times with clear reference to the +earlier place. Jeremiah in fact <i>quotes</i> Genesis.</p></div> + +<div class="footnote"><p><a name="Footnote_296_296" id="Footnote_296_296"></a><a href="#FNanchor_296_296"><span class="label">[296]</span></a> <i>Eccl. Pol.</i>, B. I. c. iii. § 2.</p></div> + +<div class="footnote"><p><a name="Footnote_297_297" id="Footnote_297_297"></a><a href="#FNanchor_297_297"><span class="label">[297]</span></a> Ps. cxlviii. 5, 6.</p></div> + +<div class="footnote"><p><a name="Footnote_298_298" id="Footnote_298_298"></a><a href="#FNanchor_298_298"><span class="label">[298]</span></a> South's <i>Sermons</i>, (Serm. II.)</p></div> + +<div class="footnote"><p><a name="Footnote_299_299" id="Footnote_299_299"></a><a href="#FNanchor_299_299"><span class="label">[299]</span></a> See St. Matth. xix. 4 to 6,—where Gen. i. 27 as well as Gen. +ii. 24, are quoted by our <span class="smcap">Saviour</span>.</p></div> + +<div class="footnote"><p><a name="Footnote_300_300" id="Footnote_300_300"></a><a href="#FNanchor_300_300"><span class="label">[300]</span></a> "Holding," (says Hugh Miller,) "that the <i>six</i> days of the +Mosaic account were not natural days, but lengthened periods, +I find myself called on, as a geologist, to account for but three out +of the six. Of the period during which light was created; of the +period during which a firmament was made to separate the waters +from the waters; or of the period during which the two great lights +of the earth, with the other heavenly bodies, became visible from +the Earth's surface;—we need expect to find no record in the rocks."—<i>Testimony</i>, +&c., p. 134.—This is ingenious, and is piously meant. +But the first three days remain to be accounted for <i>by somebody</i>, all +the same. If the last three days represent "lengthened periods," +so, I suppose, do the <i>first</i> three.</p></div> + +<div class="footnote"><p><a name="Footnote_301_301" id="Footnote_301_301"></a><a href="#FNanchor_301_301"><span class="label">[301]</span></a> Exod. xx. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_302_302" id="Footnote_302_302"></a><a href="#FNanchor_302_302"><span class="label">[302]</span></a> <i>Essays and Reviews</i>, p. 252.</p></div> + +<div class="footnote"><p><a name="Footnote_303_303" id="Footnote_303_303"></a><a href="#FNanchor_303_303"><span class="label">[303]</span></a> <i>Ibid.</i></p></div> + +<div class="footnote"><p><a name="Footnote_304_304" id="Footnote_304_304"></a><a href="#FNanchor_304_304"><span class="label">[304]</span></a> <i>Id.</i> p. 253.</p></div> + +<div class="footnote"><p><a name="Footnote_305_305" id="Footnote_305_305"></a><a href="#FNanchor_305_305"><span class="label">[305]</span></a> <i>Id.</i> p. 252.</p></div> + +<div class="footnote"><p><a name="Footnote_306_306" id="Footnote_306_306"></a><a href="#FNanchor_306_306"><span class="label">[306]</span></a> Pattison's <i>The Earth and the World</i>, p. 99.</p></div> + +<div class="footnote"><p><a name="Footnote_307_307" id="Footnote_307_307"></a><a href="#FNanchor_307_307"><span class="label">[307]</span></a> Col. ii. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_308_308" id="Footnote_308_308"></a><a href="#FNanchor_308_308"><span class="label">[308]</span></a> Josh. x. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_309_309" id="Footnote_309_309"></a><a href="#FNanchor_309_309"><span class="label">[309]</span></a> Prov. iii. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_310_310" id="Footnote_310_310"></a><a href="#FNanchor_310_310"><span class="label">[310]</span></a> St. John iii. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_311_311" id="Footnote_311_311"></a><a href="#FNanchor_311_311"><span class="label">[311]</span></a> St. John iii. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_312_312" id="Footnote_312_312"></a><a href="#FNanchor_312_312"><span class="label">[312]</span></a> St. Matth. xxvi. 26.</p></div> + +<div class="footnote"><p><a name="Footnote_313_313" id="Footnote_313_313"></a><a href="#FNanchor_313_313"><span class="label">[313]</span></a> St. John viii. 58.</p></div> + +<div class="footnote"><p><a name="Footnote_314_314" id="Footnote_314_314"></a><a href="#FNanchor_314_314"><span class="label">[314]</span></a> St. John x. 30.</p></div> + +<div class="footnote"><p><a name="Footnote_315_315" id="Footnote_315_315"></a><a href="#FNanchor_315_315"><span class="label">[315]</span></a> Ps. xciv. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_316_316" id="Footnote_316_316"></a><a href="#FNanchor_316_316"><span class="label">[316]</span></a> On this subject, the reader is referred to Serm. VII.</p></div> + +<div class="footnote"><p><a name="Footnote_317_317" id="Footnote_317_317"></a><a href="#FNanchor_317_317"><span class="label">[317]</span></a> Ps. xcii. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_318_318" id="Footnote_318_318"></a><a href="#FNanchor_318_318"><span class="label">[318]</span></a> Cowper.</p></div> + +<div class="footnote"><p><a name="Footnote_319_319" id="Footnote_319_319"></a><a href="#FNanchor_319_319"><span class="label">[319]</span></a> Eph. iii. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_320_320" id="Footnote_320_320"></a><a href="#FNanchor_320_320"><span class="label">[320]</span></a> This paragraph is mostly copied from a Sermon (MS.) preached +before the University by the late Professor Hussey, Oct. 12, 1856.</p></div> + +<div class="footnote"><p><a name="Footnote_321_321" id="Footnote_321_321"></a><a href="#FNanchor_321_321"><span class="label">[321]</span></a> Professor Phillips refers me to a paper by Mr. Prestwich in the +<i>Proceedings of the Royal Society</i>, 1859, vol. x. No. 35, p. 58. Also +in the <i>Transactions of the R. S.</i> for 1860, p. 308.</p></div> + +<div class="footnote"><p><a name="Footnote_322_322" id="Footnote_322_322"></a><a href="#FNanchor_322_322"><span class="label">[322]</span></a> I allude to the supposed disclosures of Egyptian monuments.</p></div> + +<div class="footnote"><p><a name="Footnote_323_323" id="Footnote_323_323"></a><a href="#FNanchor_323_323"><span class="label">[323]</span></a> I allude to a recent work on the Origin of Species.</p></div> + +<div class="footnote"><p><a name="Footnote_324_324" id="Footnote_324_324"></a><a href="#FNanchor_324_324"><span class="label">[324]</span></a> The reader is requested to read what Bishop Pearson has +most eloquently written on this subject. It will be found in the +<a href="#APPENDIX_B">Appendix (B)</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_325_325" id="Footnote_325_325"></a><a href="#FNanchor_325_325"><span class="label">[325]</span></a> 1 Cor. xv. 47.</p></div> + +<div class="footnote"><p><a name="Footnote_326_326" id="Footnote_326_326"></a><a href="#FNanchor_326_326"><span class="label">[326]</span></a> Ibid. xv. 22, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_327_327" id="Footnote_327_327"></a><a href="#FNanchor_327_327"><span class="label">[327]</span></a> Πίστις <i>does not occur once</i> in St. John's Gospel: πιστεύω (which +is found about thirty-five times, in all, in the first three Gospels,) +occurs about <i>one hundred times</i>, in the Gospel of St. John alone.</p></div> + +<div class="footnote"><p><a name="Footnote_328_328" id="Footnote_328_328"></a><a href="#FNanchor_328_328"><span class="label">[328]</span></a> St. Luke xxiii. 46, (quoting Ps. xxxi. 5:) words which are +alluded to in 1 St. Pet. iv. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_329_329" id="Footnote_329_329"></a><a href="#FNanchor_329_329"><span class="label">[329]</span></a> Ps. cxlvi. 5,—words quoted by the early Church of Jerusalem, +Acts iv. 24.</p></div> +</div> + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_53" id="Page_53">[53]</a></span></p> +<h2><a name="SERMON_III" id="SERMON_III"></a>SERMON III.<a name="FNanchor_330_330" id="FNanchor_330_330"></a><a href="#Footnote_330_330" class="fnanchor">[330]</a></h2> +<div class="center"> +<hr style='width: 25%;' /> + +<p>INSPIRATION OF SCRIPTURE.—GOSPEL DIFFICULTIES.—THE +WORD OF GOD INFALLIBLE.—OTHER SCIENCES +SUBORDINATE TO THEOLOGICAL SCIENCE.</p> + +<hr style='width: 25%;' /> + +<p>2 Tim. iii. 16.</p> + +<p class="margin-bottom: 2em;"><i>All Scripture is given by inspiration of God.</i></p></div> + + +<p>But <i>that</i> is not exactly what St. Paul says. The +Greek for <i>that</i>, would be πᾶσα Ἡ γραφή—not +πᾶσα γραφὴ—θεόπνευστός. St. Paul does not say +that <i>the whole</i> of Scripture, collectively, is inspired. +More than <i>that</i>: what he says is, that <i>every writing</i>,—every +<i>several book</i> of those ἱερὰ γράμματα, or Holy +Scriptures, in which Timothy had been instructed +from his childhood,—is inspired by God<a name="FNanchor_331_331" id="FNanchor_331_331"></a><a href="#Footnote_331_331" class="fnanchor">[331]</a>. It <i>comes</i> +to very nearly the same thing; but it is <i>not</i> quite +the same thing. St. Paul is careful to remind us that +every Book in the Bible is an inspired Book<a name="FNanchor_332_332" id="FNanchor_332_332"></a><a href="#Footnote_332_332" class="fnanchor">[332]</a>. And +<span class='pagenum'><a name="Page_54" id="Page_54">[54]</a></span>this statement is not confined to one place.—Elsewhere, +he calls his message "the Word of <span class="smcap">God</span>;" +and says that it had been received by the disciples +not as the Word of Men, but as it is in truth, the +Word of <span class="smcap">God</span><a name="FNanchor_333_333" id="FNanchor_333_333"></a><a href="#Footnote_333_333" class="fnanchor">[333]</a>.—Elsewhere, "Which things also we +speak, not in the words which man's wisdom teacheth, +but which the <span class="smcap">Holy Ghost</span> teacheth<a name="FNanchor_334_334" id="FNanchor_334_334"></a><a href="#Footnote_334_334" class="fnanchor">[334]</a>:"—where, if +I at all understand the Apostle, (and he speaks very +plainly!) he says that <i>his words</i> were inspired by the +<span class="smcap">Holy Ghost</span>.—Accordingly, St. Peter declares that +the Epistles of his "beloved brother Paul" are part +of the Holy Scriptures<a name="FNanchor_335_335" id="FNanchor_335_335"></a><a href="#Footnote_335_335" class="fnanchor">[335]</a>;—Divinely inspired, therefore, +like all the rest.</p> + +<p>But does not St. Paul himself in a certain place +express a doubt—saying "I <i>think</i> that I have the +Spirit of <span class="smcap">God</span><a name="FNanchor_336_336" id="FNanchor_336_336"></a><a href="#Footnote_336_336" class="fnanchor">[336]</a>?" and does he not contrast his own +sayings with the Divine sayings, ("not I but the +<span class='pagenum'><a name="Page_55" id="Page_55">[55]</a></span><span class="smcap">Lord</span><a name="FNanchor_337_337" id="FNanchor_337_337"></a><a href="#Footnote_337_337" class="fnanchor">[337]</a>"), clearly implying that his own were <i>not</i> +Divine? and does he not say that he delivers certain +things "by permission, and not of commandment<a name="FNanchor_338_338" id="FNanchor_338_338"></a><a href="#Footnote_338_338" class="fnanchor">[338]</a>," +whereby he seems to insinuate a gradation of authority +in what he delivers?—No. Not one of these +things does he do. He says, indeed, of a certain hint +to married persons that he offers it "by way of <i>advice</i> +to them not by way of <i>precept</i>:" but <i>giving advice</i> +to <i>men</i> is a very different thing from <i>receiving permission</i> +from <span class="smcap">God</span>. Again, "Unto the married," (he +says,) "I command, yet not I but the <span class="smcap">Lord</span>,"—alluding +to our <span class="smcap">Lord's</span> words, as set down by St. Matthew, +chap. xix. verse 6<a name="FNanchor_339_339" id="FNanchor_339_339"></a><a href="#Footnote_339_339" class="fnanchor">[339]</a>; which is simply an historical +allusion to the Gospel.—So far from "<i>thinking</i>" +he had the Spirit of <span class="smcap">God</span>, (as if it were an open question +whether he had it or not,) he says the very contrary. +Δοκέω, in all such places, implies, not <i>doubt</i> +but <i>certainty<a name="FNanchor_340_340" id="FNanchor_340_340"></a><a href="#Footnote_340_340" class="fnanchor">[340]</a></i>: (as when our <span class="smcap">Lord</span> asks,—-"Doth he +thank that servant because he did the things commanded +him? οὐ δοκῶ,"—I fancy not indeed<a name="FNanchor_341_341" id="FNanchor_341_341"></a><a href="#Footnote_341_341" class="fnanchor">[341]</a>!) On +St. Paul's lips, as every scholar knows, the phrase is +not one of doubt, but one of indignant, or at least +emphatic asseveration<a name="FNanchor_342_342" id="FNanchor_342_342"></a><a href="#Footnote_342_342" class="fnanchor">[342]</a>.—A man had need be very +sure he <i>understands</i> the record, (let me just remark in +passing,) before he presumes to criticize it.</p> + +<p>"<i>The Spirit of <span class="smcap">Christ</span></i>" is said by St. Peter to have +<span class='pagenum'><a name="Page_56" id="Page_56">[56]</a></span>been "<i>in the prophets</i><a name="FNanchor_343_343" id="FNanchor_343_343"></a><a href="#Footnote_343_343" class="fnanchor">[343]</a>:" and in another place he declares +that they "<i>spake as they were moved by the <span class="smcap">Holy +Ghost</span></i><a name="FNanchor_344_344" id="FNanchor_344_344"></a><a href="#Footnote_344_344" class="fnanchor">[344]</a>." The <span class="smcap">Holy Ghost</span> accordingly is said to +have spoken the xlist Psalm "by the mouth of +David<a name="FNanchor_345_345" id="FNanchor_345_345"></a><a href="#Footnote_345_345" class="fnanchor">[345]</a>." The xcvth Psalm is declared absolutely to +be the utterance of the <span class="smcap">Holy Ghost</span><a name="FNanchor_346_346" id="FNanchor_346_346"></a><a href="#Footnote_346_346" class="fnanchor">[346]</a>. Once, the cxth +Psalm is ascribed simply to <span class="smcap">God</span><a name="FNanchor_347_347" id="FNanchor_347_347"></a><a href="#Footnote_347_347" class="fnanchor">[347]</a>; and once, to David +speaking under the influence of <i>the <span class="smcap">Holy Ghost</span></i><a name="FNanchor_348_348" id="FNanchor_348_348"></a><a href="#Footnote_348_348" class="fnanchor">[348]</a>. The +iind Psalm is described as the language of <span class="smcap">God</span> the +<span class="smcap">Father</span> "by the mouth of His Servant David<a name="FNanchor_349_349" id="FNanchor_349_349"></a><a href="#Footnote_349_349" class="fnanchor">[349]</a>." +"<i>Well spake the <span class="smcap">Holy Ghost</span></i> by Esaias the Prophet +unto our Fathers<a name="FNanchor_350_350" id="FNanchor_350_350"></a><a href="#Footnote_350_350" class="fnanchor">[350]</a>,"—was the exclamation of the +Apostle Paul, quoting the 9th and 10th verses of his +vith chapter. When Jeremiah speaks, the <span class="smcap">Holy Ghost</span> +is declared, (not Jeremiah, <i>but the <span class="smcap">Holy Ghost</span></i>) to witness +unto us<a name="FNanchor_351_351" id="FNanchor_351_351"></a><a href="#Footnote_351_351" class="fnanchor">[351]</a>. The assertion is express that it was +"<span class="smcap">God</span>" who, "<i>by the mouth of all His Prophets</i>," foretold +the Death of <span class="smcap">Christ</span><a name="FNanchor_352_352" id="FNanchor_352_352"></a><a href="#Footnote_352_352" class="fnanchor">[352]</a>: "<i>the <span class="smcap">Lord God</span> of Israel</i>" who, +"<i>by the mouth of His holy Prophets of old</i>," gave promise +of <span class="smcap">Christ's</span> coming<a name="FNanchor_353_353" id="FNanchor_353_353"></a><a href="#Footnote_353_353" class="fnanchor">[353]</a>. "<i>The <span class="smcap">Holy Ghost</span> signified</i>" +<span class='pagenum'><a name="Page_57" id="Page_57">[57]</a></span>what the Mosaic Law enjoined<a name="FNanchor_354_354" id="FNanchor_354_354"></a><a href="#Footnote_354_354" class="fnanchor">[354]</a>. "It is not ye that +speak, <i>but the <span class="smcap">Holy Ghost</span></i><a name="FNanchor_355_355" id="FNanchor_355_355"></a><a href="#Footnote_355_355" class="fnanchor">[355]</a>"—was our <span class="smcap">Saviour's</span> +word of promise and of consolation to the Twelve: +and, on an earlier occasion,—"It is not ye that speak; +but the <span class="smcap">Spirit</span> of your Father, <i>which speaketh in you</i><a name="FNanchor_356_356" id="FNanchor_356_356"></a><a href="#Footnote_356_356" class="fnanchor">[356]</a>." +And this promise became so famous, that St. Paul +says the Corinthians challenged him to <i>prove</i> that +<span class="smcap">Christ</span> was speaking in him<a name="FNanchor_357_357" id="FNanchor_357_357"></a><a href="#Footnote_357_357" class="fnanchor">[357]</a>.... But why multiply +places? The use which our <span class="smcap">Saviour</span> makes in the +New Testament of the words of the Old,—from the +writings of Moses to the writings of Malachi,—would +be simply nugatory unless those words were much +more than human. And the record of the Apostle is +express and emphatic:—"All Scripture—every Book +of the Bible,—is given <i>by Inspiration of <span class="smcap">God</span></i>."—In +the face of such testimony, by the way, we deem it +not a little extraordinary to be assured (by an individual +who has acquired considerable notoriety within +the last few months) that "for any of the higher or +supernatural views of Inspiration there is no foundation +in the Gospels or Epistles<a name="FNanchor_358_358" id="FNanchor_358_358"></a><a href="#Footnote_358_358" class="fnanchor">[358]</a>."</p> + +<p>Strange to say, there is a marvellous indisposition +in Man to admit the notion of such a heaven-sent +message. Not to dispute with those who deny Inspiration +altogether, (for that would be endless,) there +are many,—and, we fear, a daily increasing number +of persons,—who, admitting Inspiration in terms, yet +so mutilate the notion of it, that their admission becomes +<span class='pagenum'><a name="Page_58" id="Page_58">[58]</a></span>a practical lie. "St. Paul was inspired, no doubt. +So was Shakspeare." He who says this, intending +no quibble, declares that in his belief St. Paul was +<i>not inspired at all</i>.</p> + +<p>But this is a monstrous case, with which I will not +waste your time. Far more numerous are they, who, +admitting that the Authors of the Bible were inspired +in quite a different sense from Homer and Dante, are +yet for modifying and qualifying this admission after +so many strange and arbitrary fashions, that the residuum +of their belief is really worth very little. One +man has a mental reservation of exclusion in favour of +the two Books of Chronicles, or the Book of Esther, +or of Daniel.—Another, is content to eliminate from +the Bible those passages which seem to him to run +counter to the decrees of physical Science;—the History +of the Six Days of Creation,—of the Flood,—of +the destruction of Sodom,—and of Joshua's address to +Sun and Moon.—Another regards it as self-evident +that nothing is trustworthy which savours supremely +of the marvellous;—as the Temptation of our first +Parents,—the Manna in the Wilderness,—Balaam reproved +by the dumb ass,—and the history of Jonah.—There +are others who cannot tolerate the Miracles of +the Old and the New Testament. The more timid, +explain away as much of them as they dare. What +remains, troubles them. The more logical sweep them +away altogether. A miracle (they say) cannot be true +because it implies a violation of the fixed and immutable +laws of Nature.</p> + +<p>And then,—(so strangely constituted are some men's +minds,)—there are not a few persons who, without +exactly denying the inspiration of the Bible in any of +its more marvellous portions,—(for <i>that</i> would be an +<span class='pagenum'><a name="Page_59" id="Page_59">[59]</a></span>inconvenient proceeding,)—are yet content to regard +much of it as a kind of inspired myth. This is a class +of ally (?) with whom one really knows not how to +deal. The man does not reason. He assumes his +right to disbelieve, and yet will not allow that he is +an unbeliever. The world is singularly indulgent +toward persons of this unphilosophical, illogical, presumptuous +class.</p> + +<p>Now, I shall have something to say to all these +different kinds of objectors, on some subsequent occasion. +But I shall be rendering the younger men +a far more important service if to-day I address my +remarks to a different class of objectors altogether: +<i>that</i> far larger body, I mean, who without at all desiring +to impugn the Inspiration of <span class="smcap">God's</span> Oracles, yet +make no secret of their belief that the Bible is full of +inaccuracies and misstatements. These men ascribe +a truly liberal amount of human infirmity to the +Authors of the several Books of the Bible;—slips of +memory, misconceptions, imperfect intelligence, partial +illumination, and so forth;—and, under one or other +of those heads, include whatever they are themselves +disposed to reject. The writers who come in for the +largest share of this indulgence, are the Evangelists; +because the Historians of our <span class="smcap">Lord's</span> life, having happily +left us four versions of the same story, and often +three versions of the same transaction, the evidence +whereby <i>they</i> may be convicted of error is in the +hands of all. Truly, mankind has not been slow to +avail itself of the opportunity. You will seldom hear +a Gospel difficulty discussed, without a quiet assumption +on the part of the Reverend gentleman that <i>he</i> +knows all about the matter in question, but that the +Evangelist did <i>not</i>. His usual method is, calmly to +<span class='pagenum'><a name="Page_60" id="Page_60">[60]</a></span>inform us that it is useless to look for strict consistency +in matters of minute detail; that <i>general +agreement</i> between the four Evangelists there does +exist, and <i>that</i> ought to be enough. The inevitable inference +from his manner of handling the Gospels, is, +that if his actual thoughts could find candid expression, +we should hear him address their blessed authors somewhat +as follows:—"You are four highly respectable +characters, no doubt; and you <i>mean</i> well. But it +cannot be expected that persons of your condition in +life should have described so many intricate transactions +so minutely without making blunders. I do +not say it unkindly. I often make blunders myself,—<i>I</i>, +who have a "clearness of understanding," "a power +of discrimination between different kinds of Truth<a name="FNanchor_359_359" id="FNanchor_359_359"></a><a href="#Footnote_359_359" class="fnanchor">[359]</a>" +unknown to the Apostolic Age!" ... Of course the +preacher does not <i>say</i> all this. He has too keen +a sense of "the dignity of the pulpit." And so he +puts it somewhat thus:—"While we are disposed to +recognize substantial agreement, and general conformity +in respect of details, among the synoptical +witnesses, in their leading external outlines, we are +yet constrained to withhold our unqualified acceptance +of any theory of Inspiration which should claim +for these compilers exemption from the oscitancy, and +generally from the infirmities of humanity." ... This +sounds fine, you know; and is thought an ingenious +way of wrapping up the charge which the Reverend +preacher brings against the Evangelists;—of having, +in plain terms,—<i>made blunders</i>.</p> + +<p>It will be convenient that we should narrow the +ground to this single issue: for the time is short. +And in the remarks I am about to offer, I shall not +<span class='pagenum'><a name="Page_61" id="Page_61">[61]</a></span>imitate the example of those preachers who dress out +an easy thought in a superfluity of inflated language, +only in order that its deformity may escape detection. +Be not surprised if I speak to you this morning in +uncommonly plain English; for I am determined that +the simplest person present shall understand at least +what <i>I</i> mean. The dignity of the Blessed Evangelists, +who walked with <span class="smcap">Jesus</span>, and whom <span class="smcap">Jesus</span> loved,—the +dignity of that Gospel which I believe to be penetrated +through and through with the Holy Spirit of +<span class="smcap">God</span>,—for <i>that</i>, I confess to a most unbounded jealousy. +As for the "dignity of the pulpit,"—I hate the very +phrase! It has been made too often the shield of +impiety and the cloak of dulness.</p> + +<p>To begin, then,—Is it, I would ask you, a reasonable +anticipation that the narrative of one inspired +by <span class="smcap">God</span> would prove full of inconsistencies, misstatements, +slips of memory:—or indeed, that it should +contain <i>any</i> misstatements, <i>any</i> inaccuracies at all? +What then is the difference between an inspired and +an uninspired writing,—the Word of <span class="smcap">God</span> and the +Word of Man?</p> + +<p>The answer which I shall receive, is obvious. As +a matter of fact (it is replied) there <i>are</i> these inaccuracies: +that is, the same transaction is described +by two or more writers, and their accounts prove inconsistent. +Thus, St. Matthew begins his account of +the healing of the blind at Jericho, with the words,—"And +as they were <i>going out</i> of Jericho:" but +St. Luke, "While He was <i>drawing nigh</i> to Jericho."—There +<i>are</i> these slips of memory; as when St. Matthew +ascribes to "Jeremy the prophet" words which are +found in the prophet Zechariah.—There <i>are</i> these +misstatements, as where the Census of the Nativity +<span class='pagenum'><a name="Page_62" id="Page_62">[62]</a></span>is said to have taken place under the presidentship of +Cyrenius.—And these are but samples of a mighty +class of difficulties, (it is urged:)—the two Genealogies; +the Call of the four Disciples; the healing of +the Centurion's servant; the title on the Cross; the +history of the Resurrection:—and again, "the sixteenth +of Tiberius;" "the days of Abiathar;" with +many others.—Let me then briefly discuss the three +examples first cited,—which really came spontaneously. +Each is the type of a class; and the answer +to one is, in reality, applicable to all the rest. I humbly +ask for your patience and attention; promising that +I will abuse neither, though I must tax both.</p> + +<p>The great fundamental truth to be first laid down, +is <i>this</i>—that the Gospels are not <i>four</i>—but <i>one</i>. The +Ancients knew this very well. Εὐαγγελισταὶ μὲν +τέσσαρες,—Εὐαγγέλιον δὲ ἕν—says Origen<a name="FNanchor_360_360" id="FNanchor_360_360"></a><a href="#Footnote_360_360" class="fnanchor">[360]</a>: "the +Gospel-<i>writers</i> are four,—but the <i>Gospel</i> is one." +And the ancients recorded this mighty verity four +times over on the first page of the Gospel, lest it +should ever be forgotten; and there it stands to this +day:—the Gospel,—the <i>one</i> Gospel κατὰ,—<i>according +to</i>—St. Matthew,—<i>according to</i> St. Mark,—<i>according +to</i> St. Luke,—<i>according to</i> St. John. Like that river +which went out of Eden to water the Garden,—it was +by the <span class="smcap">Holy Ghost</span> "parted, and became into four +heads."—The Gospels therefore, (to call them by +their common name,) are not to be regarded as four +witnesses, or rather as four culprits, brought up on +a charge of fraud. Rather are they Angelic voices +singing in sweetest harmony, but after a method of +Heavenly counterpoint which must be studied before +it can be understood of Men.</p> + +<p><span class='pagenum'><a name="Page_63" id="Page_63">[63]</a></span> +And next,—There is one great principle, and one +only, which needs to be borne in mind for the effectual +reconciliation of <i>every discrepancy</i> which the four +narratives present: namely, that you should approach +them in exactly the same spirit in which you approach +the statement of any man of honour of your +acquaintance. Whether the Apostles of the <span class="smcap">Lamb</span>,—men +whom we believe to have been inspired by the +Holy Spirit of the Everlasting <span class="smcap">God</span>,—are not entitled +to far higher respect, far higher consideration, at our +hands,—I leave <i>you</i> to decide. As one whose joy +and crown it has been to weigh every word in the +Gospel in hair-scales, I am prepared to risk the issue. +Be only as fair to the four Evangelists as you are +to one another; and I am quite confident about the +result.</p> + +<p>I appeal to the experience of every thoughtful man +among you who has at all given his mind to the subject +of evidence, whether it be not the fact,—(1st) +That when two or more persons are giving true versions +of the same incident, their accounts will sometimes +differ so considerably, that it will seem at first +sight as if they could not possibly be reconciled: and +yet (2ndly), That a single word of explanation, the +discovery of one minute circumstance,—perfectly natural +when we hear it stated, yet most unlikely and +unlooked-for,—will often suffice to remove the difficulty +which before seemed unsurmountable; and further, +that when this has been done, the entire consistency +of the several accounts becomes apparent; +while the harmony which is established is often of the +most beautiful nature. (3rdly) That when (for whatever +reason) two or more versions of the same incident +are <i>not</i> correct, no ingenuity can ever possibly +<span class='pagenum'><a name="Page_64" id="Page_64">[64]</a></span>reconcile them, <i>as they stand</i>. They lean apart in +hopeless divergence. In other words, they <i>contradict</i> +one another.</p> + +<p>Now, these principles are fully admitted in daily +life. If your friend comes to you with ever so improbable +a tale, the last thing which enters into your +mind is to disbelieve him. Is he in earnest? Yes, +on his honour. Is he sure he is not mistaken? <i>That</i> +very doubt of yours requires an apology: but your +friend says,—"I am as sure as I am of my existence." +"Give it me under your hand and seal then." Your +friend begins to suspect your sanity; but the matter +being of some importance, he complies. "It must be +so then," you exclaim, "though I <i>cannot</i> understand +it.".... I only wish that men would be as fair to +the Evangelists as they are to their friends!</p> + +<p>You are requested to observe,—for really you <i>must</i> +admit,—that <i>any</i> possible solution of a difficulty, however +<i>improbable</i> it may seem, any <i>possible</i> explanation +of the story of a competent witness, is enough logically +and morally to exempt that man from the imputation +of an incorrect statement. The illustration +which first presents itself may require an apology; +but the dignity of the pulpit shall not outweigh the +dignity of <i>His</i> Gospel after whose blessed Name this +House is called<a name="FNanchor_361_361" id="FNanchor_361_361"></a><a href="#Footnote_361_361" class="fnanchor">[361]</a>: and I can think of nothing as apposite +as what follows.</p> + +<p>It is a conceivable case, that, hereafter, three persons +of known truthfulness should meet, in a Court +of Justice at the Antipodes; where the entire difficulty +should turn on a question of time. The case is conceivable, +that the first should be heard to declare that +at Oxford, on such a day, of such a year, he had seen +<span class='pagenum'><a name="Page_65" id="Page_65">[65]</a></span>such an one standing before Carfax Church while the +clock <i>was striking one</i>:—that the second should declare +that he also, on the same day of the same year, had +seen the same person passing by St. Mary's, when the +clock of <i>that</i> Church was also striking one:—that the +third should stand up and assert,—"I also saw the +same person on that same day, but it was on the steps +<i>of the Cathedral</i> I met him; and I also remember +hearing the clock at that moment strike one."—Now +I can conceive that the result of such evidence would +be adverted upon in some such way as the following:—"While +we are disposed to recognize the substantial +agreement, and general conformity in respect +of details, among the synoptical witnesses, in their +leading external outlines, we are yet constrained,"—and +the rest of the impertinence we had before. +Whereas you and I know perfectly that the three +clocks in question were, till lately, <i>kept five minutes +apart</i>: a sufficient interval, (I beg you to observe in +passing,) for the individual in question to have been +seen <i>by you</i> walking in an easterly direction; and <i>by +me</i> due west; and by a third person, due east again. +Highly improbable circumstances, I freely grant, +every one of them; and yet, by the hypothesis, all +perfectly <i>true</i>! Meantime, it is conceivable that +Judge and jury would have the indecency openly to +tax the three men I spoke of with inexactitude in +their statements: and it is conceivable that those +three honest men—(the <i>only</i> true men, it might be, +in the Colony, after all,)—would carry to their grave +the imputation of untruth. Here and there, a generous +heart would be found to say to them,—<i>I</i> share +not in the vulgar cry against you! <i>I</i> nothing doubt +that it all fell out precisely as you assert. Either, +<span class='pagenum'><a name="Page_66" id="Page_66">[66]</a></span>the clocks in Oxford went wrong that day;—or there +had been some trick played with the clocks;—any +how, <i>I</i> believe <i>you</i>, for I have evidence that you are +marvellously exact in all your little statements; and +you cannot have been mistaken in a plain matter +like this. I have heard too that you are not the +ordinary men you seem.... The men make no +answer. <i>They</i> care nothing for <i>your opinion</i>, and <i>my +opinion</i>. The rashness of mankind may astonish the +Angels perhaps; but the Apostles and Evangelists of +<span class="smcap">Christ</span> are already safe within the veil!</p> + +<p>The difficulty supposed is not an imaginary one. +St. John says that when Pilate sat in judgment on +the <span class="smcap">Lord</span> of Glory, "it was about the sixth hour<a name="FNanchor_362_362" id="FNanchor_362_362"></a><a href="#Footnote_362_362" class="fnanchor">[362]</a>." +But since St. Mark says that at the third hour they +crucified Him<a name="FNanchor_363_363" id="FNanchor_363_363"></a><a href="#Footnote_363_363" class="fnanchor">[363]</a>,—the two statements seem inconsistent. +The ancients,—(giants at interpretation, babes +in criticism,)—<i>altered the text</i>. Peter, Bishop of Alexandria, +<span class="smcap">a.d.</span> 300, says that he had seen it in the very +autograph of St. John<a name="FNanchor_364_364" id="FNanchor_364_364"></a><a href="#Footnote_364_364" class="fnanchor">[364]</a>. A learned man of our own, +however, a hundred years ago, ascertained that, in the +Patriarchate of Ephesus, the hours were not computed +after the Jewish method: but, (strange to say,) +exactly <i>after our own English method</i><a name="FNanchor_365_365" id="FNanchor_365_365"></a><a href="#Footnote_365_365" class="fnanchor">[365]</a>. And yet, not +so strange either; for the Gospel first came to us +from there.—You see at a glance that all the four +mentions of time of day in St. John<a name="FNanchor_366_366" id="FNanchor_366_366"></a><a href="#Footnote_366_366" class="fnanchor">[366]</a>, which used to +occasion so much difficulty, become beautifully intelligible +at once.</p> + +<p><span class='pagenum'><a name="Page_67" id="Page_67">[67]</a></span> +To come then to the three samples of difficulty +propounded a moment ago. And first, for the blind +men of Jericho.</p> + +<p>I. The difficulty lies all on the surface. Listen +to a plain tale.</p> + +<p>Our <span class="smcap">Saviour</span>, attended by His Disciples and followed +by a vast concourse of persons, had reached +the outskirts of Jericho. A certain blind man was +sitting by the roadside begging. He heard the noise +of a passing crowd, and inquired what it meant? He +was told that Jesus of Nazareth was passing by. +He rose at once,—hastened down the main street +through which, in due time, <span class="smcap">Christ</span> perforce must +come; joined another blind man, (named Bartimæus,—a +well-known character, who, like himself, was accustomed +to sit and beg by the road side;) and the +two companions in suffering, having stationed themselves +at the exit of Jericho, waited till the Great +Physician should appear.</p> + +<p>The crowd begins to approach; and the two blind +men implore the Son of David to have pity on them. +So importunate is their suit, that the foremost of the +passers-by rebuke them. The men grow more urgent. +Our <span class="smcap">Saviour</span> pauses, and orders that they shall be +called. At this gracious summons, both draw near; +the more remarkable applicant flinging his outer garment +from him as he rises from his seat; but both, +when they appear in our <span class="smcap">Saviour's</span> presence, making +the same request. The Holy One, touched with compassion, +laid His Hands upon their eyes, and grants +their prayer: whereupon they both follow Him in +the way.</p> + +<p>Well, (you will ask,)—what then?—"What then?" +I answer. <i>Then</i> there is no difficulty in the three +<span class='pagenum'><a name="Page_68" id="Page_68">[68]</a></span>accounts about which you spoke so unbecomingly a +moment ago. Assume this plain, and not at all improbable +version of the incident, to be true, and you +will find that no difficulty remains whatever. Every +recorded circumstance is accounted for, and fits in +exactly with it. I wish there were time to enlarge +on some of the details, and to make some remarks on +the manner of the Evangelists in relating events: but +there <i>is</i> no time. Besides,—without a huge copy of +the Gospel open before us all, I could not hope to +make my meaning understood.</p> + +<p>For of course you are to believe that he who would +understand the Gospel must first <i>study</i> it. You must +ascertain, by some crucial test, confirmed by a large +and careful induction, what the character of a narrative +purporting to be inspired, <i>is</i>. You have no right +first to assume exactly <i>what</i> Inspiration shall result +in, and then to deny that there is Inspiration because +you fail to discover your assumed result<a name="FNanchor_367_367" id="FNanchor_367_367"></a><a href="#Footnote_367_367" class="fnanchor">[367]</a>. That +were foolish.</p> + +<p>I shall perhaps be thought to lay myself open to the +rejoinder,—"Neither have <i>you</i> any right to assume +that Inspiration will result in Infallibility." But +the retort is without real point. I do but assert that, +just as every man of honour claims to be believed +until he has been convicted of a falsehood,—inspired +Prophets, Evangelists, and Apostles have a right to +our entire confidence in the scrupulous accuracy of +every word they deliver, until it can be <i>shewn</i> that +they have once made a mistake.</p> + +<p>If you will take the trouble to compare any of the +<span class='pagenum'><a name="Page_69" id="Page_69">[69]</a></span>cases,—in Genesis for example,—where a conversation +is first set down, and then reported by one of the +speakers,—you will find that it is deemed allowable +to omit or to add clauses, even when the discourse +is related in the first person<a name="FNanchor_368_368" id="FNanchor_368_368"></a><a href="#Footnote_368_368" class="fnanchor">[368]</a>. Something before inserted, +is withheld: or something before withheld, is +inserted. No discourse was probably ever set down, +word for word, as it was delivered. In sacred, as in +profane writings, the exact <i>substance</i>, or rather, the +real <i>purport</i>, of what was spoken, very reasonably +stands for what was <i>actually</i> spoken. The difference +is this;—that a narrative, by man abridged, +<i>may</i> convey a wrong impression: whereas an inspired +abridgement of any history soever <i>cannot</i> mislead.</p> + +<p>Other characteristics of an inspired narrative,—the +lesser Laws of the Divine Harmony, as they may be +called,—will be discovered by the attentive reader. +For example, that intervening circumstances are often +passed over, without any notice taken of them whatever: +while yet it is singular how often the Evangelist +shews himself conscious of what he omits by +some very minute allusion to it<a name="FNanchor_369_369" id="FNanchor_369_369"></a><a href="#Footnote_369_369" class="fnanchor">[369]</a>. This must suffice +however. It would require a whole sermon, a whole +volume rather, to enumerate all the features of the +Evangelical method.</p> + +<p><span class='pagenum'><a name="Page_70" id="Page_70">[70]</a></span> +II. The next sample of difficulty will not occupy +us long. St. Matthew is charged with a bad memory, +because he ascribes to "Jeremy the prophet<a name="FNanchor_370_370" id="FNanchor_370_370"></a><a href="#Footnote_370_370" class="fnanchor">[370]</a>" words +which are said to be found in Zechariah.—Strange +that men should be heard to differ about a plain matter +of fact! <i>I</i> have never been able to find these +words in Zechariah yet!... There are words <i>something +like them</i>,—but not those very words, by any +means,—in Zech. xi. 12. Why then is St. Matthew +to be taxed with a bad memory? Are there +not other prophecies quoted in the New Testament +not to be found in the Old? Yes<a name="FNanchor_371_371" id="FNanchor_371_371"></a><a href="#Footnote_371_371" class="fnanchor">[371]</a>. Is not the self-same +prophecy sometimes found in two different prophets,—as +in Isaiah and Nahum? Yes<a name="FNanchor_372_372" id="FNanchor_372_372"></a><a href="#Footnote_372_372" class="fnanchor">[372]</a>. Are not +some prophetic passages <i>common to Jeremiah and Zechariah?</i> +Yes<a name="FNanchor_373_373" id="FNanchor_373_373"></a><a href="#Footnote_373_373" class="fnanchor">[373]</a>. The Jews even had a saying that the +Spirit of the one was in the other. <i>Where</i> then remains +a pretence for supposing that St. Matthew was +troubled with a bad memory?</p> + +<p>III. So, it is generally assumed that St. Luke made +a mistake when he said that the census of the Nativity +was made when Cyrenius was President of Syria,—because +not Cyrenius but <i>Varus</i> is known to have +been President about that time.—Now, there are +three fair conjectures,—each of which is sufficient to +meet this difficulty: but instead of developing them, +I will simply remind you of a minute circumstance +in Jewish story which shews how dangerous it is to +press a general fact against a particular statement.—In +<span class='pagenum'><a name="Page_71" id="Page_71">[71]</a></span>the year 4 <span class="smcap">b.c.</span>, Matthias was undeniably the Jewish +High-priest. Now, if St. Luke, describing the events +of a certain day in September, <span class="smcap">b.c.</span> 4, had recorded +that the High-priest's name was <i>Joseph</i>, you would +have thought him guilty of a misstatement: but the +error would have been all your own,—for it has been +discovered that a person bearing that name held the +office of High-priest for <i>one single day</i>,—namely, the +10th of Tisri.... "A very unlikely circumstance!" +you will exclaim. O yes,—<i>a very unlikely circumstance +indeed</i>: but, you will have the kindness to observe +that <i>that</i> is not exactly the point in question.</p> + +<p>Why then are difficulties of this, or of any kind, +permitted in the Gospel at all? it may be asked.—I +answer,—that they may prove instruments of probation +to you and to me. The sensualist has <i>his</i> trials; +and the ambitious man, <i>his</i>. The difficulties in Holy +Scripture,—which are numerous, and diverse, and +considerable,—are admirable tests of the moral, the +spiritual, the intellectual temper of Man<a name="FNanchor_374_374" id="FNanchor_374_374"></a><a href="#Footnote_374_374" class="fnanchor">[374]</a>. Experience +shews moreover that some of the minutest +discrepancies of all, if they be but of a character almost +hopeless, are more potent to create perplexity +in minds of a certain constitution, than the gravest +doubts which ever burthened the soul of Speculation.</p> + +<p>I have confined myself to one class of objections, +for an obvious reason. Difficulties which arise out +of the <i>matter</i> of Scripture, as it is emphatically embodied +in quotations from the Old Testament made in +the New, must be separately considered in one or +more Sermons on <i>Interpretation</i>. I must be content +to-day with repudiating, in the most unqualified way, +<span class='pagenum'><a name="Page_72" id="Page_72">[72]</a></span>the notion that a mistake of <i>any kind whatever</i> is consistent +with the texture of a narrative inspired by the +Holy Spirit of <span class="smcap">God</span>. The allusion in St. Stephen's +speech to "the sepulchre that Abraham bought for +a sum of money of the sons of Emmor, the son" (not +<i>the father</i>, but <i>the son</i>) "of Sychem," is a good example +of confusion apparently existing in an inspired +speaker; but, in reality, only in the writings of those +who have sat in judgment upon his words<a name="FNanchor_375_375" id="FNanchor_375_375"></a><a href="#Footnote_375_375" class="fnanchor">[375]</a>.</p> + +<p>To keep to the case of the Evangelists,—I appeal +to your sense of fairness, whether it be not reasonable +to assume, that until those blessed writers have been +convicted of <i>one</i> single inaccuracy of statement, their +narratives ought to be accounted faultless, like Him +whose Life they record;—like Him by whose Spirit they +are inspired. I would to Heaven that men would have +the decency to suspect themselves, and one another, +rather than the Evangelists,—of mistake; or at least, +before they venture publicly to impugn the Authors +of the Everlasting Gospel, that they would be at the +pains to weigh the evidence with the care <i>that</i> evidence +deserves, but which I am <i>sure</i> that sermon-writers +and essayists do not bestow. Let them spend +the long summer days of many a Long Vacation—from +early morning until twilight,—dissecting every +syllable of the blessed pages; and then they will +learn to adore instead of to cavil. They will deem +them absolutely faultless, instead of daring to charge +all their own pitiful misconceptions, and weak misapprehensions, +and miserable blunders, upon <i>them</i>.—They +will be inclined, rather, to challenge the +world to establish one blot in what they love so well; +<span class='pagenum'><a name="Page_73" id="Page_73">[73]</a></span>and would gladly stake all upon the issue of a conflict +before a fair tribunal,—if submission might follow +upon defeat.</p> + +<p>As for mistakes of the paltry kind last noticed—(the +days of Abiathar, the sixteenth of Tiberius, and +so forth,)—I wonder the glaring absurdity of charging +them against Evangelists, does not strike any modest +man of sane mind. To suppose that St. Matthew +quoted the wrong prophet, or that St. Luke did not +know the regnal years of the reigning Emperor; that +St. Stephen confused Abraham with Jacob, and Sychem +with Hebron;—all this is really so <i>grossly</i> absurd, +that I can hardly condescend to discuss the question. +It is like maintaining that Sir Isaac Newton, after +discovering the Law of Gravitation, and calculating +the pathway of a planet, persisted in saying that two +and two make five: or that Columbus, after discovering +America, despaired of finding the way to his own +door. It is simply ridiculous!—Admirable as a subject +for men to exercise their wits upon,—as instruments +of <i>cavil</i>, objections like these are about as +formidable as a child's sword of lathe in the day +of battle.</p> + +<p>I hear some one say,—It seems to trouble <i>you</i> very +much that inspired writers should be thought capable +of making mistakes; but it does not trouble <i>me</i>,—Very +likely not. It does not trouble <i>you</i>, perhaps, to see +stone after stone, buttress after buttress, foundation +after foundation, removed from the walls of Zion, until +the whole structure trembles and totters, and is pronounced +insecure. Your boasted unconcern is very +little to the purpose, unless we may also know how +dear to you the safety of Zion is. But if you make +indignant answer,—(as would to Heaven you may!)<span class='pagenum'><a name="Page_74" id="Page_74">[74]</a></span>—that +your care for <span class="smcap">God's</span> honour, your jealousy for +God's oracles, is every whit as great as our own,—<i>then</i> +we tell you that, on <i>your</i> wretched premises, men +more logical than yourself will make shipwreck of +their peace, and endanger their very souls. There +is no stopping,—no knowing where to stop,—in this +downward course. Once admit the principle of fallibility +into the inspired Word, and the whole becomes +a bruised and rotten reed. If St. Paul a little, why +not St. Paul much? If Moses in some places, why +not in many? You will doubt our <span class="smcap">Lord's</span> infallibility +next!... It might not trouble <i>you</i>, to find your own +familiar friend telling you a lie, every now and then: +but I trust this whole congregation will share the +preacher's infirmity, while he confesses that it would +trouble <i>him</i> so exceedingly that after one established +falsehood, he would feel unable ever to trust that +friend implicitly again.</p> + +<p>Do you mean to say then, (I shall be asked,) that +you maintain the theory of Verbal Inspiration?—I +answer, I refuse to accept any <i>theory</i> whatsoever<a name="FNanchor_376_376" id="FNanchor_376_376"></a><a href="#Footnote_376_376" class="fnanchor">[376]</a>. +But I believe that the Bible is the Word of <span class="smcap">God</span>—and +I believe that <span class="smcap">God's</span> Word must be absolutely +infallible. I shall therefore believe the Bible to +be absolutely infallible,—until I am convinced of +the contrary. "<i>Theories of Inspiration</i>," (as they are +called,) are the growth of an unbelieving age: and +it is enough to disgust any one with the term, to find +how it has been understood in some quarters. A well-known +living editor of the Gospel<a name="FNanchor_377_377" id="FNanchor_377_377"></a><a href="#Footnote_377_377" class="fnanchor">[377]</a>, says,—"According +to the Verbal-Inspiration Theory, each Evangelist +has recorded the exact words of the Inscription on the +Cross;—not <i>the general sense</i>, but <i>the Inscription itself</i>;—not +<span class='pagenum'><a name="Page_75" id="Page_75">[75]</a></span>a letter less nor more. This is absolutely necessary +to the theory." The advocates of the theory +(he proceeds) "may here find an <i>undoubted</i> example +of the absurdity of their view.... Let us bear this +in mind when the narrative of words spoken, or of +events, differs in a similar manner."—It is certainly +very kind of the learned writer thus to apprize us of +the danger of accepting a theory, which, so explained, +we certainly never heard of before,—and trust we +may never hear of again.</p> + +<p>But if, instead of the "Theory of Verbal Inspiration," +I am asked whether I believe <i>the words</i> of +the Bible to be inspired,—I answer, To be sure I do,—every +one of them: and every syllable likewise. Do +not <i>you?</i>—<i>Where</i>,—(if it be a fair question,)—Where +do you, in your wisdom, stop? The <i>book</i>, you allow +<i>is</i> inspired. How about the chapters? How about +the verses? Do you stop at the verses, and not go +on to the words? Or perhaps you enjoy a special +tradition on this subject, and hold that Inspiration is +a general, vague kind of thing,—here more, there +less: strong, (to speak plainly,) where you make no +objection to what is stated,—weak, when it runs +counter to some fancy of your own.—O Sir, but this +"general vague kind of thing" will not suffice to +anchor the fainting soul upon, in the day of trouble, +and in the hour of death! "Here <i>more</i>, there <i>less</i>," +will not satisfy a parched and weary spirit, athirst +for the water of Life, and craving the shadow of the +great Rock. What security can <i>you</i> offer <i>me</i>, that +the promise which has sustained me so long occurs +in the "more," and not in the "less?" How am +I to know that your Bible is <i>my</i> Bible: in other +words, what proof is there that either of us possesses +<span class='pagenum'><a name="Page_76" id="Page_76">[76]</a></span>the Word of <span class="smcap">God</span>,—the authentic utterance of <span class="smcap">God's +Holy Spirit</span>,—<i>at all</i>?</p> + +<p>And do you not feel, that this "will o' the wisp" +phantom of your brain, can prove no guide to either +of us in the pilgrimage of life? Perceive you not that +the unworthy spirit in which you approach the Book +of <span class="smcap">God's</span> Law must effectually prevent you from getting +any wisdom from it? Why, the pages which you +look so coldly and carnally at, are written within and +without, and burn from end to end with unutterable +meaning! While you are quarrelling about the title +on the Cross, you are missing the common salvation! +You keep us, Sunday after Sunday, disputing outside +the gates of Paradise, instead of bidding us enter in, +and eat of the delicious fruit! While <i>you</i> are persisting +that there is no beauty in the garden, (because +you choose to be deaf as well as blind,)—the shadows +are lengthening out, and the glory is departing, and +the angels are getting weary of harping upon their +harps!</p> + +<p>No, Sirs! The Bible (be persuaded) is the very +utterance of the Eternal;—as much <span class="smcap">God's</span> Word, as +if high Heaven were open, and we heard <span class="smcap">God</span> speaking +to us with human voice. Every book of it, is +inspired alike; and is inspired entirely. Inspiration +is not a difference of degree, but of kind. The Apocryphal +books are not one atom more inspired than +Bacon's Essays. But the Bible, from the Alpha to +the Omega of it, is filled to overflowing with the +Holy Spirit of <span class="smcap">God</span>: the Books of it, and the sentences +of it, and the words of it, and the syllables of it,—aye, +and the very letters of it. "Nihil in Scripturis est +otiosum," (said the great Casaubon): "non dictio, non +dictionis forma, non syllaba, non littera." ... The +<span class='pagenum'><a name="Page_77" id="Page_77">[77]</a></span>difficulty which attends quotations, I must explain +another day. It is <i>not</i> a difficulty.—The seeming +paradox of calling a pedigree inspired, is only seeming.—The +<i>text</i> of Holy Scripture has nothing at all to +do with the question. Is a dead poet responsible for +the clumsiness of him who transcribes his copy, or +for the carelessness of the apprentice in the printer's +attic?—Least of all do we overlook the personality of +the human writers, when we so speak. The styles +of Daniel,—of St. John,—of St. Paul,—of St. James,—differ +as much as the sounds emitted by organ pipes +of wholly diverse construction. But those human +instruments were fabricated, one and all, by the Hands +of the same Divine Artist: and I have yet to learn +that when the same man builds an organ, fills it with +breath, and performs upon it a piece of his own composition +with matchless skill,—I have yet to learn +that any part of the honour, any part of the praise, +any part of the glory of the performance is to be withheld +from <i>him!</i> ... The illustration is at least as old +as Christianity itself. Pray take it in the noble words +of Hooker.—"They neither spoke nor wrote one word +of their own: but uttered syllable by syllable as the +Spirit put it into their mouths; no otherwise than +the harp or the lute doth give a sound according to +the discretion of his hands that holdeth and striketh +it with skill. The difference is only this: an instrument, +whether it be pipe or harp, maketh a distinction +in the times and sounds, which distinction is well +perceived of the hearer, the instrument itself understanding +not what is piped or harped. The prophets +and holy men of <span class="smcap">God</span> not so. 'I opened my mouth,' +saith Ezekiel, 'and <span class="smcap">God</span> reached me a scroll, saying, +Son of Man, cause thy belly to eat, and fill thy bowels +<span class='pagenum'><a name="Page_78" id="Page_78">[78]</a></span>with this I give thee. I ate it, and it was sweet +in my mouth as honey,' saith the prophet<a name="FNanchor_378_378" id="FNanchor_378_378"></a><a href="#Footnote_378_378" class="fnanchor">[378]</a>. Yea, +sweeter, I am persuaded, than either honey or the +honeycomb. For herein, they were not like harps or +lutes, but they felt, they felt the power and strength +of their own words. When they spake of our peace, +every corner of their hearts was filled with joy. When +they prophesied of mourning, lamentations, and woes, +to fall upon us, they wept in the bitterness and indignation +of spirit, the Arm of the <span class="smcap">Lord</span> being mighty +and strong upon them<a name="FNanchor_379_379" id="FNanchor_379_379"></a><a href="#Footnote_379_379" class="fnanchor">[379]</a>."</p> + +<p>To conclude. The first time I enjoyed this privilege, +I urged the younger men to a diligent and +painful daily study of the Bible. On the next occasion, +opening the Bible at the first page, I attempted +to define the provinces of Theological and of Physical +Science. All that was then offered may be summed +up in one brief formula:—<i><span class="smcap">God's</span> works <span class="smcap">cannot</span> contradict +<span class="smcap">God's</span> Word</i>. I adverted to the method of would-be +geologists, (a class all apart from the grave and +learned few who give their days and nights to a truly +noble branch of study,)—because from <i>them</i> the most +malignant attacks have proceeded: and I took my +stand on the first chapter of Genesis, because the +enemies of <span class="smcap">God's</span> Truth have made that chapter their +favourite point of attack. But my argument was not +directed more against Geology than against any other +of the physical Sciences. They are all alike the handmaids +of <i>Theological</i> Science. Geology, however, singularly +honoured by the Creator in that He hath bequeathed +for her inspection so many marvels of primæval +Time,—evidences of how He was working in this +remote planet before the Creation of Man;—Geology, +<span class='pagenum'><a name="Page_79" id="Page_79">[79]</a></span>I say, it especially behoves to be humble: partly, +because she is the youngest of all the sciences; and +partly, because the weak guesses of her childhood are +yet in the memory of us all. If indeed she would +<i>inherit the Earth</i>, let her remember that she asks for +the blessing which <span class="smcap">Christ</span> hath promised to none but +<i>the meek</i><a name="FNanchor_380_380" id="FNanchor_380_380"></a><a href="#Footnote_380_380" class="fnanchor">[380]</a>.</p> + +<p>We altogether repudiated, then, the contrast which +is often implied between Theology and Science; as if +Theology were <i>not</i> a Science, but some other thing. +Theological Science we declared to be the noblest of +the Sciences,—the very Queen and Mistress of them +all. And yet, supreme as she is, she not only admits, +but desires, and thankfully accepts the ministerial +offices of the other Sciences; all of which, like dutiful +servants in a household, have it in their power to +render her most important acts of homage. Language, +for example, carries the keys of the casket wherein +she keeps her treasures; and for that reason Theology +hath promoted Language to great honour. History, +and Geography, and Chronology, have each had their +respective tasks assigned them. It is for Astronomy +to make answer if question be raised of the date of +Paschal full Moon, or of Eclipse. Let the physiologist +explain, if he can, Scriptural allusions to the +vegetable and animal kingdoms. How precious are +the guesses of Geology, as she tries to fathom the +Ocean of unrecorded Time!—<i>Who</i> would desire the +silence of the Professor of <i>any</i> department of physical +Science? Morals also have their place and their +function assigned them; and a thrice blessed place,—a +most holy function is theirs! Why should not +Moral Science have an office even in the Court of +<span class='pagenum'><a name="Page_80" id="Page_80">[80]</a></span>Theology? Was not Morality the Schoolmaster of +the sons of Japheth, what time there was dew on the +fleece only, but it was dry upon all the earth beside? +What are Morals else but the echoes of the voice of +<span class="smcap">God</span> yet lingering in the Hall of Conscience, or +rather in the Chambers of Memory?.... Her function +therefore is to bear willing witness to the Goodness, +the Wisdom, the Justice of the Eternal: and +her place,—the loftiest which can be imagined for +a creature,—is somewhere beneath the footstool of +Almighty <span class="smcap">God</span>.</p> + +<p>But when, instead of the submissive manners of +a well-ordered Court, symptoms of insolence and insubordination +are witnessed on every side,—then, +the least and humblest takes leave, (time, and place, +and occasion serving,) to speak out fearlessly on behalf +of that which he loves with an unworthy, but +a most undivided heart.—When Language impugns +those Oracles which she was hired to decypher,—and +pretends to doubt the Inspiration of that Book of +which, confessedly, she barely understands the Grammar:—when +History and Chronology cry out that +the annals of Theology are false, and her record of +Time a fable; that the Deluge, for instance, is an old +wives' story, and the economy of times and seasons +a human fabrication:—when Astronomical and Mechanical +Science strut up to the Throne whereon sits +the Ancient of Days,—prate to <i>Him</i>, (the first Author +of Law,) about the "supremacy of Law,"—and tell +Him to His face that His miracles are things impossible:—when +Physiology insinuates that Mankind +cannot be descended from one primæval pair; +and that the lives of the Patriarchs cannot be such +as they are recorded to have been:—when the pre<span class='pagenum'><a name="Page_81" id="Page_81">[81]</a></span>tender +to Natural Philosophy gravely assures us that +we ought not to pray for fair weather, because the +weather depends <i>not</i> upon "arbitrary changes in the +will of <span class="smcap">God</span>," <i>but</i> upon laws as fixed and certain "as +the laws of gravitation<a name="FNanchor_381_381" id="FNanchor_381_381"></a><a href="#Footnote_381_381" class="fnanchor">[381]</a>,"—which, mark you, Sirs, is +no longer a dry verbal speculation, but is nothing +less than an invasion of that inner chamber where you +or I have retired to pour out the fulness of an aching +heart, in prayer that <span class="smcap">God</span> would prolong, if it may be, +the life of the dearest thing we have on earth; and +rudely to bid us rise from our knees and be silent, +for that the health of Man depends not on the will +of <span class="smcap">God</span>, but on fixed physiological laws:—lastly, when +the pretender to Geological skill denies the authenticity +of the First Chapter of Genesis; which is to +deny the Inspiration of all the rest; and therefore +of the whole Bible;—and thus to rob Life's weary +pilgrim of that rod and staff concerning which he +has many a time exclaimed,—"they <i>comfort</i> me!":—whenever, +as now, such things are spoken and printed,—not +in a corner, and by insignificant persons, and +in ambiguous language,—but in plain English, by +clergymen and scholars in authority, openly in the +face of <span class="smcap">God's</span> sun;—then it is high time, even for the +humblest and least among you,—if no man of mark +will speak up, and speak out, for <span class="smcap">God's</span> Truth,—to +deliver a plain message with that freedom which +Englishmen hold to be a part of their birthright. It +should breed no offence, I say, if the most unworthy +of <span class="smcap">God's</span> servants, here, before you all,—before these +younger men especially, who have been drawn hither +by the fame of your piety and your learning,—and +<span class='pagenum'><a name="Page_82" id="Page_82">[82]</a></span>who have been entrusted to your guardianship through +the precious years of early manhood, with a well-grounded +confidence that you would give them to +eat not only of the Tree of Knowledge, but also largely +of the fruit of the Tree of Life:—in this Holy House +too where he received his commission<a name="FNanchor_382_382" id="FNanchor_382_382"></a><a href="#Footnote_382_382" class="fnanchor">[382]</a>, and vowed +before <span class="smcap">God</span> and Man, that he would "be ready," (the +<span class="smcap">Lord</span> being his helper,) "with all faithful diligence +to drive away all erroneous and strange doctrines +contrary to <span class="smcap">God</span>'s Word:"—before <i>such</i> an audience, +and in such a place, it must and <i>shall</i> be lawful for +me solemnly to denounce as false and deadly,—full +of nothing but pernicious consequence,—that system +of practical Infidelity which enjoys such unhappy +popularity at this hour; which, under the mask of +Science, and under the specious name of Progress, is +spreading like a fatal contagion through the length +and breadth of the land; and which, if suffered to go +unchastised and unchecked, will end by shaking both +the Altar and the Throne!.... Look well to it, Sirs, +if you care for the safety of the Ark of <span class="smcap">God</span>. For my +part,—like one of old time whose words I am not +worthy to take upon my lips,—"I cannot hold my +peace: because thou hast heard, O my soul, the sound +of the trumpet, the alarm of war<a name="FNanchor_383_383" id="FNanchor_383_383"></a><a href="#Footnote_383_383" class="fnanchor">[383]</a>!"</p> + +<p>The case is not altered,—rather is it made worse,—if +this hostility to <span class="smcap">God</span>'s Truth proceeds from persons +bearing Orders in the English Church. ("O my soul, +come not thou into their secret!") The case is not +altered: for the requirements of Physical Science are +still the plea; and <i>Divines</i>, in <i>no</i> sense, these men are, +however unsuccessful they may prove in establishing +their claim to the title of <i>philosophers</i> either. Nay, +<span class='pagenum'><a name="Page_83" id="Page_83">[83]</a></span>Sirs,—suffer one of yourselves to ask you, whether +these disgraceful developments are not the lawful result +of your own incredible system, of sending forth, +year by year, men to be teachers and professors of +Divinity,—to whom you have yet never imparted <i>any +Theological training whatever</i><a name="FNanchor_384_384" id="FNanchor_384_384"></a><a href="#Footnote_384_384" class="fnanchor">[384]</a>.</p> + +<p>You are requested to observe, that not only cannot +<span class="smcap">God</span>'s Works contradict <span class="smcap">God</span>'s Word,—simply because +they are twin utterances of one and the same Divine +Intelligence;—but also the deductions of Physical +Science cannot possibly run counter to the decrees of +Theology<a name="FNanchor_385_385" id="FNanchor_385_385"></a><a href="#Footnote_385_385" class="fnanchor">[385]</a>,—simply because they are respectively in +a wholly diverse subject-matter. Had Theology even +<i>once</i> delivered a Geological decree, or pretended even +<i>once</i> to pronounce upon any Astronomical problem; +then, indeed, there would be reason why her disciples +should watch with alarm the rapid advance of Physical +Science,—instead of hailing it, as they do, with wonder +and delight. Then, indeed, we should be constrained +to admit that the day might be coming when Theology +would have to reconsider the platform whereon +she stands; and possibly to "give way." But +it is an undeniable fact that there exist <i>no</i> Theological +dogmas on matters Geological,—no, <i>not one!</i> +Theology cannot retreat from ground on which she +<span class='pagenum'><a name="Page_84" id="Page_84">[84]</a></span>has never set foot. She cannot retract, what she has +never advanced, or recal the words which she has +never spoken. The decrees of Theology are all confined +to the Science of Theology,—and with <i>that</i> subject-matter, +the other Sciences have simply <i>no concern</i>. +Their office <i>there</i>, as I have again and again explained, +is simply ministerial; and when they enter the presence +chamber of the great King, they are bid not to +draw too nigh. "Put off thy shoes from off thy feet; +for the place whereon thou standest is holy ground!"</p> + +<p>And how about Moral Science,—whom we beheld, +a moment since, shrouded in her mantle, beneath the +footstool of the <span class="smcap">Almighty</span>;—afraid to look up into +His awful Face,—and not presuming to speak, unless +called upon to bear her solemn witness to what +she learned of Him "in the beginning?"—Must we +imagine <i>her</i> too rising from her lowly seat, and presuming +to sit in judgment upon the Author of her +Being? Are we to picture her arraigning the Goodness +of Him who commanded Abraham to slay his +son;—or the Justice of Him who sent Saul to destroy +the Amalekites;—or the Mercy of Him who inspired +certain of David's Psalms;—or the Wisdom of Him +who made the everlasting Gospel the mysterious four-fold +thing it is?—Then, were she to do so, we should +perforce exclaim,—This judgment of thine cannot +possibly be just! For the echo <i>must</i> resemble the +voice which woke it! Other spirits must have been +intruding here; and the unholy din of their voices +must have drowned the clear, yet still and small +utterance of <span class="smcap">Almighty God</span> within thy breast!.... +In other words, if there <i>be</i> antagonism, Ethics,—not +Theology, <i>but</i> (<i>that which calls itself</i>) <i>Moral Science</i>,—must +instantly and hopelessly give way.</p> + +<p><span class='pagenum'><a name="Page_85" id="Page_85">[85]</a></span> +For doubtless, that inference of ours as to what had +happened, would be a true inference.—It <i>will</i> be the +fact, I fear, before the end of all things; for it seems +to be implied,—(a more heart-sickening sentence in +all Scripture, I know not!),—that when the Son of +Man cometh, He will not find the Faith on the Earth<a name="FNanchor_386_386" id="FNanchor_386_386"></a><a href="#Footnote_386_386" class="fnanchor">[386]</a>. +And if not <i>the Faith</i> (τὴν πίστιν),—what then? <i>The +Moral Sense?</i> Hardly! for where was the Moral Sense +when she <i>let go</i> the Faith?—It was the fact, (if I read +the record rightly,) eighteen centuries ago: for children +had then forgotten their duty to their Parents; +and the sanctity of Marriage was unknown; and (O +prime note of a darkened conscience!) men not only +<i>did</i> things worthy of Death, but "<i>had pleasure in them +that did them</i>." Read the first chapter of St. Paul's +Epistle to the Romans, and say what was <i>then</i> the +condition of the Moral Sense in man. Tell me, while +your cheek is yet burning, whether you think Moral +Science was <i>then</i> competent to sit in judgment on a +Revelation sent from the <span class="smcap">God</span> of Purity, until <span class="smcap">God</span>'s +own <span class="smcap">Son</span> had republished the sanctions of the Moral +Law, and informed Man's conscience afresh!... No +Sirs. We are told expressly, that "as they did not +like to retain <span class="smcap">God</span> in their knowledge, <span class="smcap">God</span> gave them +over to a reprobate mind,"—"gave them up unto vile +affections." And why? Hear the Apostle! It was +because "when they knew <span class="smcap">God</span>, they glorified Him +not as <span class="smcap">God</span>; neither were thankful:"—hence, they +were suffered to become vain in their imaginations, +and, "<i>their foolish heart was darkened!</i>"—In other +words, the candle of the <span class="smcap">Lord</span>, the light of conscience +within them, was well nigh <i>put out</i>.</p> + +<p>This will explain the reason why, when "<span class="smcap">THE +<span class='pagenum'><a name="Page_86" id="Page_86">[86]</a></span>Word</span> was made flesh and dwelt among us," He so +frequently delivered precepts,—yea, preached whole +Sermons,—on what would now-a-days be called mere +"Morality." He was <i>republishing the Moral Law</i>. He +was graving afresh those letters which had been wellnigh +worn out through tract of Time, and the wear +and tear of Man's ungoverned lusts.—Hence, to this +hour, when question is raised of Right and Wrong,—the +appeal is made, by the common consent of Christian +men, <i>not</i> to the inner consciousness of the creature, +but to the Creator's external Revelation of His mind +and will. Let abler men explain to us what we mean +when we talk about Immutable Morality. I am by +no means sure that I understand myself. Sure only +am I that it will carry us a very little way. Aristotle +would never have made the average moral sense of +mankind his standard, had <i>he</i> known of a λόγος θεόπνευστος. +The principles of Morality do indeed seem +to be fixed and eternal;—ἀεί ποτε ζῇ ταῦτα:—but it +is no longer true, οὐδεὶς οἶδεν ἐξ ὅτου 'φάνη. Ever +since the Gospel came into the world, <i>general opinion</i> +has ceased to be the standard of Truth: for the Bible +has simply superseded it; and put forth a standard to +which "general opinion" itself must bow. "<i>I</i> am +the Way, <i>the Truth</i>, and the Life." So spake the +Eternal <span class="smcap">Son</span> while yet on Earth. And He foresaw +that there would come a day when the world would +still ask, with Pilate, "What is Truth?" Accordingly, +we heard his solemn reply in this Morning's Second +Lesson—"<span class="smcap">Thy Word</span>,"—"<span class="smcap">Thy Word</span> is Truth." ... +"<span class="smcap">God</span> made two great lights," I grant you: but what +I maintain is, that He made "<i>the greater Light</i> to +rule <i>the Day</i>."</p> + +<p>And therefore are we very bold to assert that it is all +<span class='pagenum'><a name="Page_87" id="Page_87">[87]</a></span>too late for men <i>now</i> to vaunt the authority of the Moral +Sense, as a thing to be set up against the fixed and +immutable Revelation of <span class="smcap">God's</span> mind and will. "The +sufficiency of Natural Religion is a paradox of modern +invention, and the boast of it comes with an ill grace, +and under great suspicions, so late in the day of +trial<a name="FNanchor_387_387" id="FNanchor_387_387"></a><a href="#Footnote_387_387" class="fnanchor">[387]</a>." Aye, it comes all too late. Here in England, +(<span class="smcap">God</span> be praised!) the moral sense is indeed strong. +Is it <i>as</i> strong, think you, among those continental nations +which are under the spiritual yoke of Rome? Is +it as strong among the Hindoos? Is it as strong among +the savage inhabitants of central Australia?... Perceive +you not that if Moral Science speaks with a loud +and clear voice in Christian lands, it is because there +the Moral Sense has been in those lands informed +afresh by Revelation? "That the principles of Natural +Religion have come to be so far understood and +admitted, may fairly be taken for one of the effects of +the Gospel<a name="FNanchor_388_388" id="FNanchor_388_388"></a><a href="#Footnote_388_388" class="fnanchor">[388]</a>." The echoes of the voice of <span class="smcap">God</span> are +now so distinct, only because <span class="smcap">God</span> hath suffered His +awful voice to be heard on earth again: and if among +ourselves those echoes are the loudest and the clearest, +is it not because among ourselves the Bible is read +the most?</p> + +<p>"The fact" (says the thoughtful writer already +quoted,)—"the fact is not to be denied; the Religion +of Nature <i>has</i> had the opportunity of rekindling her +faded taper by the Gospel light,—whether furtively +or unconsciously availed of. Let her not dissemble +the obligation, and make a boast of the splendour, as +though it were originally her own; or had always, in +her hands, been sufficient for the illumination of the +World."—"It is not to be imagined that men fail to +<span class='pagenum'><a name="Page_88" id="Page_88">[88]</a></span>profit by the light that has been shed upon them, +though they have not always the integrity to own the +source from which it comes; or though they may turn +their back upon it, whilst it fills the very atmosphere +in which they move, with glory<a name="FNanchor_389_389" id="FNanchor_389_389"></a><a href="#Footnote_389_389" class="fnanchor">[389]</a>."</p> + +<p>I say, therefore, that it is <i>all too late</i> to vaunt the +supremacy of Conscience as opposed to Revelation,—Moral +as opposed to Theological Science. Moral +Science owes all its renewed strength and vigour to +<span class='pagenum'><a name="Page_89" id="Page_89">[89]</a></span>Theology. And so, were Moral Science to dare call in +question, (as she sometimes <i>has</i> done, and may dare +to do again!), the Morality of the Bible,—we should +find her monstrous image nowhere so fitly as in that +of the man whose withered hand <span class="smcap">Christ</span> healed in +the Synagogue,—if the same man had proved such a +wretch, as straightway to lift up his arm with intention +to smite his Benefactor and his <span class="smcap">God</span>.</p> + +<p>Physical Science therefore, (for the last time!)—<i>all</i> +the other Sciences,—Moral Science not excepted,—are +the handmaids of Theological Science: and Morality, +to which we omitted before to assign an office, +we have stationed somewhere beneath the footstool, +which is before the Throne, of the Most High.—But +this day's Sermon,—(and with these words I conclude, +sorry to have felt obliged to detain you so +long!)—<i>this</i> Day's Sermon has had for its object +to remind you, that <span class="smcap">the Bible</span> is none other than +<i>the voice of Him that sitteth upon the Throne</i>! Every +Book of it,—every Chapter of it,—every Verse of it,—every +word of it,—every syllable of it,—(<i>where</i> are +we to <i>stop</i>?)—every letter of it—is the direct utterance +of the Most High!—Πᾶσα γραφὴ θεόπνευστος. +"Well spake the <span class="smcap">Holy Ghost</span>, by the mouth of" the +many blessed Men who wrote it.—The Bible is none +other than <i>the Word of <span class="smcap">God</span></i>: not some part of it, +more, some part of it, less; but all alike, the utterance +of Him who sitteth upon the Throne;—absolute,—faultless,—unerring,—supreme!</p> + +<p><span class='pagenum'><a name="Page_90" id="Page_90">[90]</a></span></p> +<hr style="width: 65%;" /> + +<div class="blockquot"> +<p> +Ἐγὼ μὲν οὖν ἰῶτα ἓν ἢ μίαν κεραίαν οὐ πιστεύω κενὴν εἶναι θείων +μαθημάτων.</p> +</div> + +<p><span class="smcap">Origenes</span>, Comment. in S. Matth. tom. xvi. c. 12. p. 734.</p> + +<div class="blockquot"> +<p>Ταῦτά μοι εἴρηται ... πρὸς σύστασιν τοῦ μηδὲν μέχρι συλλαβῆς ἀργόν +τι εἶναι τῶν θεοπνεύστων ῥημάτων.</p> +</div> + +<p><span class="smcap">Basilius</span>, in Hex. Hom. vi. c. 11. tom. i. p. 61 c.</p> + +<div class="blockquot"> +<p>Scripturæ quidem perfectæ sunt, quippe a <span class="smcap">Verbo Dei</span>, et <span class="smcap">Spiritu</span> +ejus dictæ.</p> +</div> + +<p><span class="smcap">Irenæus</span>, Contr. Hær. lib. ii. c. xxviii. 2.</p> + +<div class="blockquot"> +<p>Μηδεμία ὑπεναντίωσις ἤ ἀτοπία ἐν τοῖς θείοις λόγοις.</p> +</div> + +<p><span class="smcap">Methodius</span>, Tyrius Episcopus, ap. Routh Reliqq. t. v. p. 351.</p> + +<div class="blockquot"> +<p>Ἔστι γὰρ ἐν τοῖς τῶν Γραφῶν ῥήμασιν ὁ Κύριος.</p> +</div> + +<p><span class="smcap">Athanasius</span>, ad Marcellinum.</p> + +<div class="blockquot"> +<p>Ὅσα ἡ θεία γραφὴ λέγει, τοῦ Πνεύματός εἰσι τοῦ Ἁγίου φωναί.</p> +</div> + +<p><span class="smcap">Gregorius Nyssen</span>, Contr. Eunom. Orat. vi.</p> + +<div class="blockquot"> +<p>Cedamus igitur et consentiamus auctoritati Sanctæ Scripturæ, +quæ nescit falli nec fallere.</p> +</div> + +<p><span class="smcap">Augustinus</span>, De Peccator. Merit. lib. i. c. 22.</p> + + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_330_330" id="Footnote_330_330"></a><a href="#FNanchor_330_330"><span class="label">[330]</span></a> Preached in Christ-Church Cathedral, 25th Nov. 1860.</p></div> + +<div class="footnote"><p><a name="Footnote_331_331" id="Footnote_331_331"></a><a href="#FNanchor_331_331"><span class="label">[331]</span></a> Πᾶσαι αἱ θεόπνευστοι γραφαί,—as it is worded in the Epistle sent +by the Council of Antioch in the case of Paul of Samosata, <span class="smcap">a.d.</span> 269. +(Routh <i>Reliqq.</i> iii. 292.) See Middleton <i>on the Greek Article</i>, +(Rose's ed.) <i>in loc.</i> And so, in effect, Wordsworth and Ellicott.—It +is right to add that it has been contended that πᾶσα γραφή = "the +whole of Scripture." See Lee <i>on Inspiration</i>, p. 263, (note.) +So Athanasius seems to have taken it: Πᾶσα ἡ καθ' ἡμᾶς γραφὴ, +παλαιά τε καὶ καινὴ, θεόπνευστος ἐστι. (<i>Ep. ad Marcell.</i> i. 982.)</p></div> + +<div class="footnote"><p><a name="Footnote_332_332" id="Footnote_332_332"></a><a href="#FNanchor_332_332"><span class="label">[332]</span></a> That θεόπνευστος is the predicate, seems sufficiently obvious. +So Athanasius, in the passage above quoted. So Gregory of Nyssa: +διὰ τοῦτο πᾶσα γραφὴ θεόπνευστος λέγεται, διὰ τὸ τῆς θείας ἐμπνεύσεως +εἶναι διδασκαλίαν. (<i>Contr. Eunom.</i> Orat. VI. ii. 605.) Amphilochius, +Bishop of Iconium, quotes the place in the same way.—Basil also, +saying—Πᾶσα γραφὴ θεόπνευστος καὶ ὠφέλιμος, διὰ τοῦτο συγγραφεῖσα +παρὰ τοῦ Πνεύματος, (<i>Hom. in Psalm.</i> I. i. 90,)—clearly adopts the construction +assumed in the text.—Ambrose (<i>De Spir. Sancto</i>, lib. II. +c. 16. ii. 688,) says,—"In Scriptura Divina, θεόπνευστος omnis ex hoc +dicitur, quod Deus inspiret quæ locutus est Spiritus." (The above +are from Lee <i>on Inspiration</i>, which see, pp. 260, 493, 599.)—Tertullian +(quoted by Tisch.) says, "Legimus omnem Scripturam ædificationi +habilem, divinitus inspirari."—A few modern scholars have +suggested that θέοπν. may be an epithet, not a predicate. The <i>doctrine</i> +will remain the same either way; for the meaning of the place +can only be, "Every Scripture, <i>being</i> inspired, is also <i>profitable</i>," &c. +This is Origen's view: but his criticism is not in point, inasmuch +as he read the text differently, (omitting the καί.) Lee aptly compares +the construction of πᾶν κτίσμα Θεοῦ καλὸν, καὶ οὐδὲν ἀπόβλητον. +(1 Tim. iv. 4.)</p></div> + +<div class="footnote"><p><a name="Footnote_333_333" id="Footnote_333_333"></a><a href="#FNanchor_333_333"><span class="label">[333]</span></a> Thess. ii. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_334_334" id="Footnote_334_334"></a><a href="#FNanchor_334_334"><span class="label">[334]</span></a> 1 Cor. ii. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_335_335" id="Footnote_335_335"></a><a href="#FNanchor_335_335"><span class="label">[335]</span></a> 2 St. Pet. iii. 16,—where see Wordsworth.</p></div> + +<div class="footnote"><p><a name="Footnote_336_336" id="Footnote_336_336"></a><a href="#FNanchor_336_336"><span class="label">[336]</span></a> 1 Cor. vii. 40.</p></div> + +<div class="footnote"><p><a name="Footnote_337_337" id="Footnote_337_337"></a><a href="#FNanchor_337_337"><span class="label">[337]</span></a> 1 Cor. vii. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_338_338" id="Footnote_338_338"></a><a href="#FNanchor_338_338"><span class="label">[338]</span></a> 1 Cor. vii. 6. (Τοῦτο δὲ λέγω κατὰ συγγνώμην, οὐ κατ' ἐπιταγήν.)</p></div> + +<div class="footnote"><p><a name="Footnote_339_339" id="Footnote_339_339"></a><a href="#FNanchor_339_339"><span class="label">[339]</span></a> St. Matth. xix. 6 (= St. Mark x. 9:) and the following places,—St. +Matth. v. 32: xix. 9 (= St. Mark x. 11, 12.): St. Luke xvi. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_340_340" id="Footnote_340_340"></a><a href="#FNanchor_340_340"><span class="label">[340]</span></a> Montfaucon, <i>præf. ad Euseb. Comm. in Psalm.</i>, cap. x. See also +Æsch. Prom. V. v. 289.</p></div> + +<div class="footnote"><p><a name="Footnote_341_341" id="Footnote_341_341"></a><a href="#FNanchor_341_341"><span class="label">[341]</span></a> St. Luke xvii. 9. So St. Mark x. 42. St. Luke viii. 18. +St. John v. 39.</p></div> + +<div class="footnote"><p><a name="Footnote_342_342" id="Footnote_342_342"></a><a href="#FNanchor_342_342"><span class="label">[342]</span></a> Comp. 1 Cor. iv. 9: Gal. ii. 9: Heb. iv. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_343_343" id="Footnote_343_343"></a><a href="#FNanchor_343_343"><span class="label">[343]</span></a> Τὸ ἐν αὐτοῖς Πνεῦμα Χριστοῦ.—1 St. Pet. i. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_344_344" id="Footnote_344_344"></a><a href="#FNanchor_344_344"><span class="label">[344]</span></a> ὑπὸ Πνεύματος Ἁγίου φερόμενοι ἐλάλησαν οἱ ἅγιοι Θεοῦ ἄνθρωποι.—2 +St. Pet. i. 21. (<i>lit.</i> "impelled,"—like a ship before the wind.)</p></div> + +<div class="footnote"><p><a name="Footnote_345_345" id="Footnote_345_345"></a><a href="#FNanchor_345_345"><span class="label">[345]</span></a> προεῖπε τὸ Πνεῦμα τὸ Ἅγιον διὰ στόματος Δαβὶδ.—Acts i. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_346_346" id="Footnote_346_346"></a><a href="#FNanchor_346_346"><span class="label">[346]</span></a> καθὼς λέγει τὸ Πνεῦμα τὸ Ἅγιον.—Heb. iii. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_347_347" id="Footnote_347_347"></a><a href="#FNanchor_347_347"><span class="label">[347]</span></a> ὑπὸ τοῦ Θεοῦ.—Heb. v. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_348_348" id="Footnote_348_348"></a><a href="#FNanchor_348_348"><span class="label">[348]</span></a> Δαβὶδ εἶπεν ἐν τῷ Πνεύματι τῷ Ἁγίῳ.—St. Mark xii. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_349_349" id="Footnote_349_349"></a><a href="#FNanchor_349_349"><span class="label">[349]</span></a> ὁ Θεὸς ὁ ποιήσας τὸν οὐρανὸν καὶ τὴν γῆν καὶ τὴν θάλασσαν καὶ πάντα +τὰ ἐν αὐτοῖς, ὁ διὰ στόματος Δαβὶδ τοῦ παιδός σου εἰπών.—Acts iv. 24, 25.</p></div> + +<div class="footnote"><p><a name="Footnote_350_350" id="Footnote_350_350"></a><a href="#FNanchor_350_350"><span class="label">[350]</span></a> τὸ Πνεῦμα τὸ Ἅγιον ἐλάλησε διὰ Ἡσαΐου τοῦ προφήτου.—Acts +xxviii. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_351_351" id="Footnote_351_351"></a><a href="#FNanchor_351_351"><span class="label">[351]</span></a> μαρτυρεῖ δὲ ἡμῖν καὶ τὸ Πνεῦμα τὸ Ἅγιον—Heb. x. 15, quoting +Jer. xxxi. 33, 34.</p></div> + +<div class="footnote"><p><a name="Footnote_352_352" id="Footnote_352_352"></a><a href="#FNanchor_352_352"><span class="label">[352]</span></a> ὁ δὲ Θεὸς ... προκατήγγειλε διὰ στόματος πάντων τῶν προφητῶν +αὐτοῦ παθεῖν τὸν Χριστὸν.—Acts iii. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_353_353" id="Footnote_353_353"></a><a href="#FNanchor_353_353"><span class="label">[353]</span></a> Κύριος ὁ Θεὸς τοῦ Ἰσραὴλ ... ἐλάλησε διὰ στόματος τῶν ἁγίων τῶν +ἀπ' αἰῶνος προφητῶν αὐτοῦ.—St. Luke i. 68, 70.</p></div> + +<div class="footnote"><p><a name="Footnote_354_354" id="Footnote_354_354"></a><a href="#FNanchor_354_354"><span class="label">[354]</span></a> τοῦτο δηλοῦντος τοῦ Πνεύματος τοῦ Ἁγίου.—Heb. ix. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_355_355" id="Footnote_355_355"></a><a href="#FNanchor_355_355"><span class="label">[355]</span></a> οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τὸ Ἅγιον.—St. Mark +xiii. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_356_356" id="Footnote_356_356"></a><a href="#FNanchor_356_356"><span class="label">[356]</span></a> οὐ γὰρ ὑμεῖς ἐστε οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τοῦ Πατρὸς ὑμῶν τὸ +λαλοῦν ἐν ὑμῖν.—St. Matth. x. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_357_357" id="Footnote_357_357"></a><a href="#FNanchor_357_357"><span class="label">[357]</span></a> ἐπεὶ δοκιμὴν ζητεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ.—2 Cor. xiii. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_358_358" id="Footnote_358_358"></a><a href="#FNanchor_358_358"><span class="label">[358]</span></a> Rev. B. Jowett, in <i>E. and R.</i>,—p. 345. Yet see Acts iii. 18, 21.</p></div> + +<div class="footnote"><p><a name="Footnote_359_359" id="Footnote_359_359"></a><a href="#FNanchor_359_359"><span class="label">[359]</span></a> Dr. Temple, in <i>Essays and Reviews</i>, p. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_360_360" id="Footnote_360_360"></a><a href="#FNanchor_360_360"><span class="label">[360]</span></a> <i>Contra Marcion</i>, sect. I. p. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_361_361" id="Footnote_361_361"></a><a href="#FNanchor_361_361"><span class="label">[361]</span></a> See the first foot-note, <a href="#Footnote_330_330">p. 53 (our 330)</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_362_362" id="Footnote_362_362"></a><a href="#FNanchor_362_362"><span class="label">[362]</span></a> St. John xix. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_363_363" id="Footnote_363_363"></a><a href="#FNanchor_363_363"><span class="label">[363]</span></a> St. Mark xv. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_364_364" id="Footnote_364_364"></a><a href="#FNanchor_364_364"><span class="label">[364]</span></a> The passage may be seen in John Bois' <i>Vet. Interpretis cum +Bezâ aliisque recentioribus collatio</i>, (1655,) p. 333.</p></div> + +<div class="footnote"><p><a name="Footnote_365_365" id="Footnote_365_365"></a><a href="#FNanchor_365_365"><span class="label">[365]</span></a> See a Dissertation by Dr. Townson at the end of his admirable +book on the Gospels.</p></div> + +<div class="footnote"><p><a name="Footnote_366_366" id="Footnote_366_366"></a><a href="#FNanchor_366_366"><span class="label">[366]</span></a> Viz. St. John i. 39: iv. 6, 52: xix. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_367_367" id="Footnote_367_367"></a><a href="#FNanchor_367_367"><span class="label">[367]</span></a> And yet, we hear it asserted that we cannot "suppose the Spirit +of absolute Truth" "to suggest accounts <i>only to be reconciled in +the way of hypothesis and conjecture</i>."—<i>E. and R.</i>, p. 179.</p></div> + +<div class="footnote"><p><a name="Footnote_368_368" id="Footnote_368_368"></a><a href="#FNanchor_368_368"><span class="label">[368]</span></a> E.g. Gen. xxiv. 2-8, compared with ver. 37-41; and again, +ver. 12-14, compared with ver. 42-44. Again, Gen. xlii. 10-13, +compared with ver. 31, 32: and again, ver. 14-16, compared with +ver. 33, 34. Again, Gen. xlii. 36-8, compared with xliv. 27-29, +&c., &c., &c.</p></div> + +<div class="footnote"><p><a name="Footnote_369_369" id="Footnote_369_369"></a><a href="#FNanchor_369_369"><span class="label">[369]</span></a> Instances of this will be very familiar to every attentive student +of the Gospels. Thus St. Matth. xxvi. 68 implies acquaintance +with a minute circumstance which is stated in St. Luke xxii. 64:—St. +Matth. x. 13 <i>implies</i> what is <i>expressed</i> in St. Luke x. 5, &c., +&c., &c.</p></div> + +<div class="footnote"><p><a name="Footnote_370_370" id="Footnote_370_370"></a><a href="#FNanchor_370_370"><span class="label">[370]</span></a> St. Matth. xxvii. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_371_371" id="Footnote_371_371"></a><a href="#FNanchor_371_371"><span class="label">[371]</span></a> E.g. St. Jude ver. 14, 15.</p></div> + +<div class="footnote"><p><a name="Footnote_372_372" id="Footnote_372_372"></a><a href="#FNanchor_372_372"><span class="label">[372]</span></a> Is. lii. 7, and Nahum i. 15.—Is. ii. 2, 3, 4, and Micah iv. 1, +2, 3.—Micah iv. 6, and Zeph. iii. 19.—Is. xi. 9, and Hab. ii. 14.—Micah +iii. 12, and Jer. xxvi. 18, &c., &c.</p></div> + +<div class="footnote"><p><a name="Footnote_373_373" id="Footnote_373_373"></a><a href="#FNanchor_373_373"><span class="label">[373]</span></a> E.g. Jer. xxiii. 5 and Zech. vi. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_374_374" id="Footnote_374_374"></a><a href="#FNanchor_374_374"><span class="label">[374]</span></a> See <a href="#APPENDIX_C">Appendix (C)</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_375_375" id="Footnote_375_375"></a><a href="#FNanchor_375_375"><span class="label">[375]</span></a> See <a href="#APPENDIX_C">Appendix (D)</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_376_376" id="Footnote_376_376"></a><a href="#FNanchor_376_376"><span class="label">[376]</span></a> See <a href="#APPENDIX_C">Appendix (E)</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_377_377" id="Footnote_377_377"></a><a href="#FNanchor_377_377"><span class="label">[377]</span></a> The Rev. H. Alford, Dean of Canterbury.</p></div> + +<div class="footnote"><p><a name="Footnote_378_378" id="Footnote_378_378"></a><a href="#FNanchor_378_378"><span class="label">[378]</span></a> Ezek. iii. 2, 3.</p></div> + +<div class="footnote"><p><a name="Footnote_379_379" id="Footnote_379_379"></a><a href="#FNanchor_379_379"><span class="label">[379]</span></a> Hooker, <i>Serm.</i> v. § 4. (<i>Works</i>, vol. iii. p. 663.)</p></div> + +<div class="footnote"><p><a name="Footnote_380_380" id="Footnote_380_380"></a><a href="#FNanchor_380_380"><span class="label">[380]</span></a> St. Matth. v. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_381_381" id="Footnote_381_381"></a><a href="#FNanchor_381_381"><span class="label">[381]</span></a> Professor Kingsley's Sermon,—"<i>Why should we pray for fair +Weather?</i>"</p></div> + +<div class="footnote"><p><a name="Footnote_382_382" id="Footnote_382_382"></a><a href="#FNanchor_382_382"><span class="label">[382]</span></a> See at the foot of p. 53, <a href="#Footnote_330_330">note (a) [our 330]</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_383_383" id="Footnote_383_383"></a><a href="#FNanchor_383_383"><span class="label">[383]</span></a> Jer. iv. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_384_384" id="Footnote_384_384"></a><a href="#FNanchor_384_384"><span class="label">[384]</span></a> The complaint is a very old one. See Pearson's <i>Minor Works</i>, +vol. i. pp. 429-30.</p></div> + +<div class="footnote"><p><a name="Footnote_385_385" id="Footnote_385_385"></a><a href="#FNanchor_385_385"><span class="label">[385]</span></a> It becomes necessary to explain, that on the Sunday after the +delivery of the foregoing Sermon, a Sermon was preached <i>directly +contravening its teaching</i>. Next week, it became the present writer's +duty to address the same auditory,—which will explain as much of +what follows in the present Sermon, (including something at p. 79,) +as may seem to require explanation. It was impossible to proceed +with the argument, until what had been advanced of a directly opposite +tendency had been thus disposed of.</p></div> + +<div class="footnote"><p><a name="Footnote_386_386" id="Footnote_386_386"></a><a href="#FNanchor_386_386"><span class="label">[386]</span></a> St. Luke xviii. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_387_387" id="Footnote_387_387"></a><a href="#FNanchor_387_387"><span class="label">[387]</span></a> Davison's <i>Discourses on Prophecy</i>,—p. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_388_388" id="Footnote_388_388"></a><a href="#FNanchor_388_388"><span class="label">[388]</span></a> <i>Ibid.</i></p></div> + +<div class="footnote"><p><a name="Footnote_389_389" id="Footnote_389_389"></a><a href="#FNanchor_389_389"><span class="label">[389]</span></a> Davison's <i>Discourses on Prophecy</i>,—p. 8.—The following passage +is from Bp. Horsley's <i>Primary Charge to the Clergy of Rochester</i>, +(1796,):—"The question in this case is not abstract,—what +Reason <i>may have</i> the ability to do. The question is upon +a matter of fact,—<i>what she did</i>. Were these things, in point of +fact, man's own discovery?—The sacred history is explicit that they +were not. And notwithstanding the many useful lessons of Morality +we find in the writings of the heathen sages,—the many +eloquent discourses upon providence, and the immortality of the +soul,—the many subtile disquisitions upon the great questions of +necessity and moral freedom, upon fate and chance,—I am persuaded, +that had it not been for the early communications of the Creator +with mankind, Man never would have raised the conceptions of his +mind to the idea of a God; he never would have dreamt of the immaterial +principle within himself; and he never would have formed +any general notions of Right and Wrong in the abstract; he would +have had no Religion, perhaps no Morality.... The prudent dispensers +of the Word will resort to Revelation for his first principles, +as well as for more mysterious truths. He will not trust to philosophy +for any discoveries. He will suffer philosophy to be nothing +more than his assistant in the study of the inspired Word. She +must herself be instructed by those lively oracles before she can be +qualified to take part in the instruction of men. To lay the foundation +of Revelation upon any previous discoveries of Reason, is in +fact to make Reason the superior teacher. It is not improbable, +that Idolatry itself had its first beginning in an early adoration of +this phantom of Natural Religion,—the idol, in later ages, of impolitic +metaphysical Divines."—<i>Charges</i>, pp. 50, 51.—Bp. Butler +says the same thing, but more briefly, in his <i>Analogy</i>, P. II., c. ii.: +also P. I., c. vi.</p></div> +</div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_91" id="Page_91">[91]</a></span></p> +<h2><a name="SERMON_IV" id="SERMON_IV"></a>SERMON IV.<a name="FNanchor_390_390" id="FNanchor_390_390"></a><a href="#Footnote_390_390" class="fnanchor">[390]</a></h2> + +<div class="center"> +<hr style='width: 25%;' /> + +<p>THE PLENARY INSPIRATION OF EVERY PART OF THE +BIBLE, VINDICATED AND EXPLAINED.—NATURE +OF INSPIRATION.—THE TEXT OF SCRIPTURE.</p> + +<hr style='width: 25%;' /> + +<p><span class="smcap">St. John</span> xvii. 17.</p> + +<p style="margin-bottom:2em;"><i>Thy Word is Truth.</i></p> +</div> + +<p>I thankfully avail myself of the opportunity +which, unexpected and unsolicited, so soon presents +itself, to proceed with the subject which was +engaging our attention when I last occupied this +place.</p> + +<p>Let me remind you of the nature of the present +inquiry, and of the progress which we have already +made.</p> + +<p>Taking Holy Scripture for our subject, and urging, +as best we knew how, its paramount claims on the +daily attention of the younger men,—who at present +are our hope and ornament; to be hereafter, as we +confidently believe, our very crown and joy;—even +while we held in our hands that volume which our +Fathers were content to call the volume of Inspiration, +we were constrained to recollect that its claim to be +inspired has of late years been repeatedly called in +question. It has even become the fashion to cavil at +almost everything which the Bible contains. We are +<span class='pagenum'><a name="Page_92" id="Page_92">[92]</a></span>grown so exceedingly wise, have made so many strange +discoveries, and have become so clear-sighted, that +the more advanced among us are kindly bent on disabusing +the minds of their less gifted brethren of that +most venerable delusion of all,—(for it is coeval with +Christianity,)—that the Bible is in any special sense +the Word of <span class="smcap">God</span>. I do not say that Theologians +talk thus. But pretenders to Natural Science, knowing +nothing whatever of Divinity, and therefore intruding +into a realm of which they do not understand +so much as the language;—together with, (sad to +relate!) men bearing a commission in the Church of +<span class="smcap">Christ</span>, (and who ought therefore to be building up, +where they are seeking to destroy,)—are employing +the powers which <span class="smcap">God</span> has given them, in this direction. +It becomes indispensable, in consequence, that +we should say somewhat on behalf of those Oracles +which have been so vigorously impugned; and it +should not seem strange if we oppose to such destructive +dogmatism, the most uncompromising severity +of counter statement.</p> + +<p>The objections which have been raised against the +Bible, although they have been industriously gleaned +from various quarters, will all be most effectually met, +I am persuaded, by getting men to acquaint themselves +with the contents of the deposit itself. And +yet, inasmuch as it is the nature of doubts, when +once injected into the mind, to fester and to spread; +inasmuch also as the bold confidence of plausible assertion, +especially when recommended by men of reputation, +and set off with some ability and skill, is apt +to impose on youth and inexperience;—we seem reduced +to a kind of necessity, to examine; and, as far +as the limits of a sermon will allow, to refute; the +<span class='pagenum'><a name="Page_93" id="Page_93">[93]</a></span>charges which have been so industriously brought +forward against the Bible.</p> + +<p>The favourite objections of the day come partly +from without,—partly from within. The classification +is not exact, but it may serve to assist the memory. +One class of objections is, in a manner, destructive,—for +it results in entire disbelief of the Bible:—the +other class, suggesting imperfections, results in a low +and disparaging estimate of its contents. When exception +is taken against certain portions of Holy Scripture, +on the ground of discoveries in Physical Science,—of +the dictates of the Moral Sense,—of the supremacy +of mechanical Laws,—and the like,—we consider +that the supposed difficulties come <i>from without</i>. As +much as we care to say on this class of objections has +either been already offered, or must be reserved for +a subsequent occasion<a name="FNanchor_391_391" id="FNanchor_391_391"></a><a href="#Footnote_391_391" class="fnanchor">[391]</a>.—When doubts are insinuated, +arising out of the subject-matter of the Bible, we +consider the difficulties to proceed <i>from within</i>. The +apparent contradictions of the Evangelists, are of this +nature. Supposed errors or misstatements, come under +the same head. Very imperfectly, yet sufficiently for +our immediate purpose, we have touched upon both +subjects. Those portions of the Old Testament which +savour in the highest degree of the marvellous, must +be reserved for separate consideration<a name="FNanchor_392_392" id="FNanchor_392_392"></a><a href="#Footnote_392_392" class="fnanchor">[392]</a>. To-day I propose +to speak of another kind of objection; but which +arises, like the others, out of the subject-matter of the +Bible. Moreover, it is the kind of difficulty which +most readily presents itself to any who listened with +unwilling ears to my last discourse. Some here present +may remember my repeated and unequivocal assertion +that Holy Scripture is inspired from the Alpha +<span class='pagenum'><a name="Page_94" id="Page_94">[94]</a></span>to the Omega of it;—not some parts more, some parts +less, but all equally, and all to overflowing;—that we +hold it to be, not generally inspired, but particularly; +that we see not how with logical consistency we can +avoid believing the words as well as the sentences of +it; the syllables as well as the words; the letters as +well as the syllables; every "jot" and every "tittle" +of it, (to use our <span class="smcap">Lord's</span> expression,) to be divinely +inspired:—and further, that until the contrary has +been <i>proved</i>, we shall maintain that no misapprehension +or misstatement, no error or blot of any kind, +can possibly exist within its pages:—that we hold +the Bible to be as much the Word of <span class="smcap">God</span>, as if <span class="smcap">God</span> +spoke to us therein with human lips;—and that, as +the very utterance of the <span class="smcap">Holy Ghost</span>, we cannot <i>but</i> +think that it must be absolute, faultless, unerring, +supreme.</p> + +<p>I. To this, it has been objected as follows:—</p> + +<p>You cannot possibly mean what you say. You will +not pretend to assert that the list of the Dukes of +Edom<a name="FNanchor_393_393" id="FNanchor_393_393"></a><a href="#Footnote_393_393" class="fnanchor">[393]</a>, is as much inspired,—inspired in <i>the same +sense</i>,—as the Gospel of St. John.—To which I make +answer, that I believe one to be just as much inspired +as the other: and before I leave off, I will endeavour to +bring my hearers to the same opinion. In the meantime, +it is only fair to the objector, to hear him out: +to follow his guidance; and to see whither he would +lead us. It will be quite competent for us <i>then</i> to +retrace our steps; to point out "a more excellent +way;" and to entreat him, with all a brother's earnestness, +to reconsider the matter, and to follow <i>us</i>.</p> + +<p>The objection may, I believe, be fairly stated as +follows.—It is unreasonable to consider any part of +<span class='pagenum'><a name="Page_95" id="Page_95">[95]</a></span>Holy Scripture inspired which the author was competent +to write without the aid of Inspiration. Just +as you would not multiply miracles needlessly, and +ascribe to special Divine interference results which +might be otherwise accounted for, so neither ought +you to call in the aid of Inspiration where it may +clearly be dispensed with. A genealogy,—a catalogue +of names, whether of places or persons,—whatever +may reasonably be suspected to have been an +extract from public Archives;—nothing of this sort +need you, nor indeed, properly speaking, <i>can</i> you, call +"inspired." More than that. All mere narratives +of ordinary transactions,—or indeed of transactions +extraordinary;—whatever, in short, a writer, having +first beheld it with his eyes, appears to have simply +described with his pen, it is unreasonable to regard +as the work of Inspiration. For it is plain to common +sense,—(so at least I have heard it said,) that there is +much, both in the Old and in the New Testament, the +delivery of which required no other than the ordinary +gifts of men:—actual observation, good memory, high +intellect, clearness of statement, honesty of purpose. +Look at the preface to St. Luke's Gospel. It seems +only to convey that the author of it believed himself +to be bringing out a superior edition of a narrative +which had already been attempted by many. I would +apply, (it is said,) to the whole of the Old Testament +the same observations which I apply to the New. +There are parts which evidently required nothing but +opportunity of experience, or research, and the ordinary +qualities of a trustworthy historian.—This then +is the way the case is put. There is no intentional +irreverence on the part of the objector: no conscious +hostility to <span class="smcap">God's</span> Truth. Very much the reverse. +<span class='pagenum'><a name="Page_96" id="Page_96">[96]</a></span>But having once assumed that the catalogue of the +Dukes of Edom is not to be regarded as an inspired +document, he has logical consistency enough to perceive +that he cannot exactly stop <i>there</i>. And so, he +carries his speculations a little further. He tries to +take (what he calls) a "common sense" view of the +question. He says that he thinks it a dangerous +proceeding on the part of the preacher to insist on +the infallibility of Apostles and Evangelists. Meanwhile, +I suspect that he is not by any means without +a suspicion that he is on a platform beset with <i>far +greater dangers</i>, himself. He has walked a little this +way, and that way; and his "common sense" has +shewn him that there is an ugly precipice on every +side. Nay; he perceives that the ground trembles, +and cracks, and shakes,—and even yawns beneath +his feet.</p> + +<p>For I request you to observe, that there is absolutely +no middle state between Inspiration and non-inspiration. +If a writing be inspired, it is Divine: if +it be not inspired, it is human. It is absurd to shirk +the alternative. <i>Some</i> parts of the Bible, it is allowed, +<i>are</i> inspired; other parts, it is contended, are <i>not</i>. Let +it be conceded then, for the moment, that the catalogue +of the Dukes of Edom is <i>not</i> an inspired writing; +and let it be ejected from the Bible accordingly. +We must by strict parity of reasoning, eject the xth +chapter of Genesis, which enumerates the descendants +of Japheth, of Ham, and of Shem, with the countries +which they severally occupied,—that truly venerable +record and outline of the primæval settlement of the +nations! The ten Patriarchs before, and the ten +after Noah: the many enumerations contained in the +Book of Numbers: much of the two Books of Chroni<span class='pagenum'><a name="Page_97" id="Page_97">[97]</a></span>cles: +together with the Genealogies of our <span class="smcap">Saviour</span> +as given by St. Matthew and St. Luke.</p> + +<p>It is clear that the history of the Flood,—very +much of it at least,—is of the same nature: a kind of +calendar as it were, and record of dates.</p> + +<p>But we may go on faster, and use the knife far +more freely. Every thing in the Pentateuch of which +Moses had been an eye or ear-witness, and which he +set down from his own personal knowledge, may be +eliminated from the Bible, as not inspired. According +to the principle already enunciated by yourself, +I call upon you to excise from the Book of <span class="smcap">God's</span> Law, +Exodus, and Leviticus, and Numbers, and Deuteronomy: +those passages only excepted which are prophetical,—as +the xxxiiird of Deuteronomy. Joshua +must go of course: for if the son of Nun did not +write the Book which goes under his name,—(as the +wise men in Germany say, or used to say, he did +not<a name="FNanchor_394_394" id="FNanchor_394_394"></a><a href="#Footnote_394_394" class="fnanchor">[394]</a>,)—of course the narrative is not authentic; and +if he <i>did</i>, <i>you</i> say that it ought not to be regarded as +inspired. Judges and Ruth cannot hope to stand; +for they are mere stories,—narratives of events which +any contemporary author who enjoyed "actual observation, +good memory, high intellect, clearness of +statement, and honesty of purpose," was abundantly +qualified—(according to <i>your</i> view of the matter)—to +commit to writing. The Books of Samuel and of +Kings cannot be claimed as the work of Inspiration, +of course. Chronicles we have got rid of already. +No imaginable plea can be invented for the Books +of Ezra, of Nehemiah, and of Esther; those writings +<span class='pagenum'><a name="Page_98" id="Page_98">[98]</a></span>having evidently required nothing (to use your own +phrase) but "opportunity of experience or research, +and the ordinary qualities of a trustworthy historian." +The prophetical books you spare; natural piety suggesting +that since "Prophecy came not in old time +by the will of man, but holy men of <span class="smcap">God</span> spake as +they were moved by the <span class="smcap">Holy Ghost</span><a name="FNanchor_395_395" id="FNanchor_395_395"></a><a href="#Footnote_395_395" class="fnanchor">[395]</a>;"—the writings +of Isaiah and the rest, must be retained as inspired. +We expunge those portions only which are simply +historical and moral; since to these, by the hypothesis, +the spirit of Inspiration cannot be thought +to have extended.</p> + +<p>We come now to the New Testament; and two of +the Gospels are found to be mutilated already, by the +elimination of one chapter of St. Matthew and one of +St. Luke. But on the principle that personal observation, +a good memory, honesty of purpose, and so +forth, are the only requirements necessary, we may +proceed to carry forward the work of excision with +spirit, so that we be but careful to use discernment. +For example, we may begin with the Call of St. Matthew, +and the Feast which he made to our <span class="smcap">Lord</span> in +his own house. <i>Who</i> so competent to relate this, as +the Evangelist himself? Whenever, in short, the +Twelve were present, St. Matthew, (as one of the +Twelve,) may be assumed to have written from personal +observation; and <i>that</i> portion of his narrative is +to be rejected accordingly as uninspired.</p> + +<p>It is painful to anticipate what will be the fate of +St. John's Gospel, on this principle,—together with +most of the Divine Discourses therein recorded. Not, +to be sure, that we shall lose the conversation with +Nicodemus, nor that with the woman of Samaria; +<span class='pagenum'><a name="Page_99" id="Page_99">[99]</a></span>because St. John was not present when either of those +conversations took place: but all, from the xivth to +the xviith chapter inclusive; as well as the discourse +in the vith chapter, must of course be dismissed. +The matter of these discourses, it will be urged,—(with +more of logical consistency, alas! than of essential +truth,)—might have been faithfully handed down +by St. John without any extraordinary gift. He was +bound to our <span class="smcap">Lord</span> by more than ordinary affection. +He was ever nearest to Him. Is it not conceivable, +(we are asked,) that these two causes, aided by a retentive +memory, would at least <i>enable</i> him to give us +the record which he has given?</p> + +<p>Quite superfluous must it be to state that the Acts +of the Apostles, under the expurgatory process which +now engages our attention, will cease to be regarded +as an inspired Book; and therefore must be at once +disconnected from the confessedly inspired portions of +Holy Scripture.—St. Paul's Epistles, you say, on the +contrary, are probably inspired, and therefore are +probably to be spared.... And I really think we +need go no further. If your own handling of Holy +Scripture,—your own method, by yourself applied,—be +not a <i>reductio ad absurdum</i>, I know of nothing +in the world which is.... Look only at that handful +of mutilated pages in the hands of one who is +supposed to be the impersonation of "common sense;" +turn the tattered and mangled leaves over and over, +which <i>you</i> are pleased to call the Volume of Inspiration; +and get all the comfort and help out of it you +can. But be not surprised to hear that you are exposing +yourself to the ridicule of the sane part of +Mankind,—even while haply you are acting a part +which makes the Angels weep.... How much of +<span class='pagenum'><a name="Page_100" id="Page_100">[100]</a></span>the Bible will remain, when <i>Science</i>, (Physical, Moral, +Historical,) has further done <i>her</i> work, I forbear now +to inquire: but I shrewdly suspect that she will leave +you very little beyond the back and the covers.</p> + +<p>Let us not be told, (as we doubtless shall,) that +the human parts of Scripture need not be <i>ejected</i> from +the Canon because they are human: that they may +be allowed to stand with the rest, although uninspired; +and the like. About this, <i>we</i> at least are competent +judges. We are now bent on discovering how much +of Holy Scripture is <i>the Word of <span class="smcap">God</span></i>; and we refuse, +for the moment, to regard as such, and to retain, +a single passage which, being (as you say) uninspired, +is simply <i>the word of Man</i>.</p> + +<p>II. Let me now be permitted to lay before you a +somewhat different view of the office of Inspiration. +Since the illumination of Science, falsely so called, +and the process of Common Sense, would seem to +have resulted in the extinction of the deposit, I ask +your patience while I try to shew, that common sense, +informed by a somewhat loftier Theological Instinct, +may give such an account of the matter as will enable +us to preserve every word of the deposit entire.</p> + +<p>You call my attention to the catalogue of the +Dukes of Edom, and tell me that it required no +supernatural aid to enable Moses to write it. How, +may I ask, do you ascertain that fact? No specimens +of the documentary evidence of the land of Seir in +the days of Moses, are known now to exist on the +earth's surface. You therefore know absolutely nothing +whatever about the matter of which you speak +so confidently.</p> + +<p>But, that we may grapple with the question fairly, +let us come down from an age concerning which nei<span class='pagenum'><a name="Page_101" id="Page_101">[101]</a></span>ther +of us knows anything beyond what the Bible +teaches, to a period with which all are familiar, and +to documents of which we know at least a little. It +will suit your purpose far better that you should instance +the two Genealogies of our <span class="smcap">Lord</span>,—of which +you also say that it is impossible to maintain that +they exhibit the work of Inspiration in the same +sense as when some lofty statement of Christian doctrine +comes before us. Indeed, you deny that they +are inspired at all. I, on my side, am willing to +admit that it is quite possible,—even probable,—that +the first and the third Evangelist had access to extant +documents of which they respectively availed +themselves, when they recorded our <span class="smcap">Lord's</span> descent.</p> + +<p>But, do you not perceive that the great underlying +fallacy in all you have been saying, is your own +wholly gratuitous assumption that you are a competent +judge of what <i>did</i>,—what did <i>not</i>,—require +supernatural aid to deliver? that whatever <i>seems</i> as +if it might have been written without Inspiration, +<i>was</i> therefore written without it?—I see so many +practical inconveniences, or rather I see such glaring +absurdity, resulting from the supposition that Inspiration +goes and comes before an authentic document, +that I am constrained to think that you are altogether +mistaken in the office which you assign to Inspiration,—in +the kind of notion which you seem to entertain +concerning its nature.</p> + +<p>An Evangelist, if you please, is inspired. It becomes +necessary to introduce a genealogy. Following +the Divine guidance, (the nature of which, neither +you nor I know anything at all about,) he applies in +a certain quarter, and obtains access to a certain +document. Or he repairs to a well-known repository +<span class='pagenum'><a name="Page_102" id="Page_102">[102]</a></span>of public archives, and out of the whole collection he +is guided to make choice of one particular writing. +He proceeds to transcribe it,—omitting names (dropping +three generations for instance,)—or inserting +names (the second Cainan for example,)—or, if you +please, neither omitting nor inserting anything. The +document, (suppose,) requires no correction whatever.—Well +but, this man was inspired a moment ago, in +what he was writing; and no reason has been shewn +why he should not be inspired still. He has adopted +a document, by incorporating it into his narrative. +By transcribing it, he has made it his own. I +am at a loss to see that its claim to be an inspired +writing, from that moment forward, is in any respect +inferior to the rest of the narrative in which +it stands.</p> + +<p>You are requested to remember that when we call +the Bible an inspired book, we mean nothing more +than that the words of it are the very utterance of the +<span class="smcap">Holy Spirit</span>;—that the Book is as much the Word of +<span class="smcap">God</span> as if high Heaven were open, and we heard <span class="smcap">God</span> +speaking to us with human voice. All I am contending +for <i>now</i>, is, that this is at least as true of one part +of the Gospel as of another: that if it be true of anything +in the Gospel, it is at least <i>as</i> true of the +Genealogy of <span class="smcap">Christ</span>. The <i>subject-matter</i> indeed is +different; but it is a mere confusion of thought to +infer therefrom a different degree of <i>Inspiration</i>. Let +me try and make this plainer by a few familiar illustrations.</p> + +<p>1. When the Sovereign reads a speech from the +Throne, does she speak the words of it in any <i>different +sense</i> from the words of a speech which she has herself +composed?—Nay, are words of investiture, mere +<span class='pagenum'><a name="Page_103" id="Page_103">[103]</a></span>words of form and state, in any <i>less degree spoken</i>, +than words of confidence, and private friendship?</p> + +<p>2. Again. The substance of paper and the substance +of gold, are widely different. And yet, when paper +has been subjected to a certain process, and stamped +with a certain impress, there is practically <i>no difference +whatever</i> between the value of what was, a moment +ago, absolutely worthless, and an ingot of the purest +gold.</p> + +<p>3. Consider how the case stands with a merely human +author. An historian has occasion to introduce into +his narrative the descent of a House, or the preamble +of an Act, or any other lifeless thing. Does his responsibility +cease when he comes to it, and recommence +immediately afterwards? Is he not responsible +just to the same extent for <i>that</i>, as for every other +part of his story?</p> + +<p>That he did not <i>compose it himself</i>, is certain: but +<i>neither did he compose the sayings which he has recorded +of great men</i>.—True also is it that the edification to +be derived from the pedigree is not so great,—certainly, +not so obvious,—as from certain of the events +which he describes. But it is nevertheless henceforth +an integral part of his history. He sought for it,—and +he found it: he weighed it,—and he approved of +it: he transcribed it,—and he interwove it into his +narrative. In a word, he adopted; and by adopting, +he <i>made it his own</i>. Henceforth, it will be +quoted as authentic, because it is found to have +satisfied <i>him</i>.</p> + +<p>The utmost praise which can be accorded to any +creature is, that it thoroughly fulfils the office whereunto +God sends it. A genealogy is not intended to +make men wise unto Salvation: the threats and pro<span class='pagenum'><a name="Page_104" id="Page_104">[104]</a></span>mises +of <span class="smcap">God's</span> Law are not intended to acquaint men +with the descent of David's Son. But because <i>their +offices</i> are different, it does not follow that <i>their origin</i> +shall not he the same! Is a shoe-latchet in any sense +less an article manufactured by Man, than a watch? +Is the Archangel Michael, burning with glory, and +intent on some celestial enterprise, with twelve legions +of glittering seraphs in his train;—is such a host as +<i>that</i>, one atom more a creation of the <span class="smcap">Almighty</span> than +the handful of yellow leaves which flutter unheeded +on the blast?</p> + +<p>None of these figures present a strict parallel; and +yet, successively, they seem to set forth different +aspects of the same case, with sufficient vividness +and truth.... So bent am I on conveying to your +minds the strong sense of certainty, the clear definite +view, which I cherish for myself on this subject, that +I take leave to add yet another illustration.</p> + +<p>4. If I commission a Servant to deliver a message,—is +not the message which he delivers <i>mine</i>? If I give +him words to deliver,—are not <i>the words</i> which he +delivers <i>mine</i>? So obvious a proposition is no matter +of opinion. You <i>cannot</i> deny it. Nor,—(to apply the +illustration to the matter in hand,)—nor <i>do</i> you deny +it, probably, so far as <i>Prophecy</i>, (in the popular sense +of the term,) is concerned: but you begin to doubt, it +seems, when any other function of the prophetic office +is in question. "Any other function," I say; for, +(as all men ought to be aware,) a prophet,—(<i>navē</i> in +Hebrew, προφήτης in Greek,)—does not, by any means, +of necessity imply one who describes <i>future</i> events. +Πρό does not denote futurity of time, but vicariousness +of office. The προ-φήτης is one who speaketh πρό, +"on behalf of," "in the person of," <span class="smcap">God</span>; whether +<span class='pagenum'><a name="Page_105" id="Page_105">[105]</a></span>declaring things past,—(as when Moses describes the +Creation of the World, the Fall of Man, the Patriarchal +Age): things present,—(as when St. Luke, +"having had perfect understanding of all things from +the very first," writes of them "in order"): things +future,—(as when David, and Isaiah, and the rest of +the goodly fellowship, "testified beforehand the sufferings +of <span class="smcap">Christ</span>, and the glory that should follow<a name="FNanchor_396_396" id="FNanchor_396_396"></a><a href="#Footnote_396_396" class="fnanchor">[396]</a>.") +This is no arbitrary statement, but a well-known fact, +which modern unbelievers and ancient heathen writers +have declared with sufficient plainness<a name="FNanchor_397_397" id="FNanchor_397_397"></a><a href="#Footnote_397_397" class="fnanchor">[397]</a>. +<span class='pagenum'><a name="Page_106" id="Page_106">[106]</a></span>So long then as the message which the Servant +delivers is prophetic, you do not object to the notion +that it is <span class="smcap">God's</span> message; nay, that the words spoken +are <span class="smcap">God's</span> words. You begin to doubt, it seems, +when a collection of genealogies, (as the two Books +of Chronicles;) or when a story like that contained +in the Book of Esther is concerned.</p> + +<p>But what is this but very trifling, and mere childishness? +The message <i>may</i> be mine, it seems, if it +be of a lofty character: it may <i>not</i> be mine if it be of +a homely, ordinary kind!—I send a message by my +Servant, and he delivers it faithfully: but whether it +<i>is</i> to be called my message, or is <i>not</i> to be called my +message, is to depend entirely on the subject-matter!... +Thus, if a King, refusing to appear in person, +should issue a reprieve to prisoners under sentence +of Death, a proclamation of Peace or of War, an +address to the representatives of the constitution, +(Clergy, Lords, and Commons,) in parliament assembled,—the +message would be <i>his</i>. But if, on the +contrary, he were only to send a few homely words, +the expression of some wish or intention which has +nothing that seems particularly royal in it,—then, the +message would <i>cease</i> to be his!... I protest that +as I am unable to see the reasonableness of such +a method of regarding things human, so am I at +a loss to understand why men should so regard +things Divine.</p> + +<p>5. This entire matter may be usefully illustrated by +having recourse to an analogy which was established +on a former occasion: namely, the analogy between +<span class='pagenum'><a name="Page_107" id="Page_107">[107]</a></span>the <i>Written</i> and the <i>Incarnate</i> Word<a name="FNanchor_398_398" id="FNanchor_398_398"></a><a href="#Footnote_398_398" class="fnanchor">[398]</a>. That our <span class="smcap">Lord +Jesus Christ</span> is at once very <span class="smcap">God</span> and very Man, we +all fully admit; although <i>the manner</i> of the union of +<span class="smcap">Godhead</span> and Manhood in His one Person we confess +ourselves quite unable to comprehend. Even so, that +there is a human as well as a Divine element in Holy +Scripture,—<i>who</i> so blind as to overlook? <i>who</i> so weak +as to deny? And yet, to dissect out that human element,—<i>who</i> +(but a fool) so rash as to attempt?... +To apply this to the matter before us. <i>Certain parts</i> +of Holy Scripture you think, (for reasons to yourself +best known,) are not to be looked upon as inspired in +the same sense as the rest of the volume. Just as +reasonably might you try to persuade me that our +<span class="smcap">Saviour</span> was not <i>in the same sense</i> our <span class="smcap">Saviour</span> when +He ate and drank at the Pharisees' board, as when +He cast out devils and raised the dead. Was He not +equally the Incarnate <span class="smcap">Word</span> at every stage of His +earthly career; from the time that He was laid in +the manger, until the instant when He expired upon +the Cross? The degradation which He endured in +Pilate's judgment-hall did not affect the reality of the +great truth that the <span class="smcap">Godhead</span> was indissolubly joined +to the Manhood in His Person. He was not less very +<span class="smcap">God</span> as well as very Man when some one spat upon +Him, than at His Transfiguration and at His Ascension +into Heaven!... Why then should the mean +aspect and lowly office of certain parts of Scripture,—(genealogical +details and the narrative of what we +think ordinary occurrences,)—be supposed to disentitle +those parts to the praise of being <i>as fully inspired +as any thing in the whole compass of the Bible?</i></p> + +<p><span class='pagenum'><a name="Page_108" id="Page_108">[108]</a></span> +I may remind you, in passing, that the narrative of +Scripture, even in its humblest, and (to all appearance) +most human parts, has a perpetual note of Divinity +set upon it. The historical portions are throughout +interspersed with indications that the writer is +beholding the transactions which he records, from +a Divine, (not a human,) point of view. <span class="smcap">God</span> is invariably, +(sooner or later,) mentioned as the Agent; +or there is some reference made to <span class="smcap">God</span>; or to <span class="smcap">God's</span> +Word. As Butler expresses it,—"The general design +of Scripture ... may be said to be, to give us +an account of the world, in this one single view,—<i>as +<span class="smcap">God's</span> world</i>: by which it appears essentially distinguished +from all other books, so far as I have found, +except such as are copied from it<a name="FNanchor_399_399" id="FNanchor_399_399"></a><a href="#Footnote_399_399" class="fnanchor">[399]</a>."</p> + +<p><span class='pagenum'><a name="Page_109" id="Page_109">[109]</a></span> +I entreat you therefore to disabuse your minds of the +very weak,—aye and very fatal,—notion that the catalogue +of the Dukes of Edom is <i>less</i>, or <i>in any different +sense</i>, inspired, from the rest of the narrative in which +it stands. We may not multiply miracles needlessly, +it is true; but neither may we deny the miraculous +character of certain transactions, (as the two Draughts +of Fishes,) which, apart from the recorded attendant +circumstances, would not have been deemed miraculous.—In +truth, however, Holy Scripture, in one +sense, is a miracle from end to end; and if we may +not multiply miracles needlessly, certainly we are not +at liberty to dismiss the recorded details of a single +miracle, as of no account.—Consider also, I entreat +you, whether it is credible that Inspiration should be +a thing of such a nature, that it comes and goes,—is +here and is gone,—once and again in the course of +a single page. What? does it vanish, like lightning, +when the Evangelist's pen has to record the title on +the Cross,—to re-appear the instant afterwards?</p> + +<p>This allusion to the title on the Cross of our Blessed +<span class="smcap">Lord</span>, variously given by each of the four Evangelists, +reminds me of the singular perversity of mankind +when this subject of Inspiration is being treated of; +and to this, I now particularly desire to invite your +attention.—When a document is simply transcribed +by the Evangelist, or may be <i>supposed</i> to have been +merely transferred to his pages, men assert that so +purely mechanical an act precludes the notion that +Inspiration has had any share in the transaction. Be +it so!—Behold now, four inspired writers exhibiting +the brief title on our <span class="smcap">Lord's</span> Cross with considerable +verbal diversity; and you will hear the same critics +open-mouthed against the Evangelists' claim to Inspi<span class='pagenum'><a name="Page_110" id="Page_110">[110]</a></span>ration, +for exactly the opposite reason!—It is just so +of places quoted from the Old Testament in the New. +Faithful transcription, (we are told,) is in the power +of all. What note of an inspired author have we +here? But the places are <i>not</i> faithfully transcribed. +On the contrary. They exhibit every possible degree +of deflection from the original standard. And lo, the +Apostles of <span class="smcap">Christ</span> are thought not to have quite understood +Greek,—to have mistaken the sense of the +Hebrew,—and to have been the victims of a most +capricious memory.—For the last time. Certain narrative +portions of Holy Scripture, (it is assumed,) +could have been written without the aid of Inspiration; +and therefore it is unphilosophical, (we are +told,) to assign to them a divine original. But the +marvellous parts of Holy Scripture, which seem to +claim a loftier original than man's unaided wit,—<i>these</i> +you view with suspicion, or you deny!... +"Whereunto shall I liken the men of this generation?"</p> + +<p>Before dismissing the subject, I must ask you to +observe, that this arbitrary, irreverent method of approaching +Holy Scripture, is absolutely fatal; and +can result in nothing but general unbelief. It confessedly +leaves the individual reader to decide what +parts of the Bible he thinks could, what parts could +not, have been written without Divine assistance;—a +point on which I am bold to say that he is not competent +even to form an opinion. In other words, it +constitutes every man the judge of how much of the +Bible he will retain,—how much he will reject. To +put the case yet more plainly, it makes every man +a <span class="smcap">God</span> to himself, and the maker of his own Bible.—For, +mark you, the exceptions taken against a gene<span class='pagenum'><a name="Page_111" id="Page_111">[111]</a></span>alogy, +or a catalogue of names, are just as applicable +to the account of our <span class="smcap">Lord's</span> Discourses as given by +St. John. Once convince me that the function of +Inspiration ceases when a genealogy has to be set +down,—because (say you) it requires no Inspiration +to enable an Evangelist to copy <i>written</i> words;—and +I shall have no difficulty in convincing myself that +St. John's Gospel, from the xivth to the xviith chapters +inclusive, is not inspired,—because I cannot <i>but</i> +infer that then neither can it require Inspiration to +enable an Evangelist to copy <i>spoken</i> words.—The original +fallacy, I repeat,—the πρῶτον ψεῦδος,—consists +in your supposing yourself a competent judge of +the nature and office of Inspiration; concerning which, +in reality, you know nothing. You can but reverently +examine the phenomena of the Book of Inspiration; +remembering that you have everything to learn.</p> + +<p>The Bible, it cannot be too often repeated, too +clearly borne in mind,—the Bible must stand or fall,—or +rather, be received or rejected,—<i>as a whole</i>. A +Divinity hath over-ruled it, that those many Books +of which it is composed should come to be spoken of +collectively as if they were one Book. As it was formerly +called ἡ γραφή—"the Scripture,"—so is it happily +called "the Bible"—(the Book)—<i>now</i>. "Moses—the +Prophets—and the Psalms," was the recognized +analysis of the volume of the Old Testament. +The Gospels, the Epistles, and the Apocalypse, exhibits +the sum of the contents of the New.—There is +no disjoining the Law from the Gospel. There is no +disconnecting one Book from its fellows. There is +no eliminating one chapter from the rest. There +is no taking exception against one set of passages, or +supposing that Inspiration has anywhere forgotten +<span class='pagenum'><a name="Page_112" id="Page_112">[112]</a></span>her office, or discharged it imperfectly. All the +Books of the Bible must stand or fall together. +"Nothing can be put to it, nor anything taken from +it<a name="FNanchor_400_400" id="FNanchor_400_400"></a><a href="#Footnote_400_400" class="fnanchor">[400]</a>." It is a fabric hard as adamant; and the gates +of Hell will assuredly never prevail against it. But +remove in thought a single stone; and in thought, +that goodly work of Lawgivers and Judges—Kings +and Prophets—Evangelists and Apostles,—collapses +into a shapeless and unmeaning ruin<a name="FNanchor_401_401" id="FNanchor_401_401"></a><a href="#Footnote_401_401" class="fnanchor">[401]</a>.</p> + +<p>Nor may it occasion perplexity, or breed mistrust +in any thoughtful mind to find this Book of <span class="smcap">God's</span> +Law so complex in its character,—so various in its +contents,—so fruitful in its difficulties. Might it +not, on the contrary, have been expected beforehand, +that some analogy would have been recognizable between +the general complexion of <span class="smcap">God's</span> Works and +of <span class="smcap">God's</span> Word? While I behold the creatures of +<span class="smcap">God</span> so various,—their functions so marvellous,—their +nature so little understood,—the very purpose +of their creation so great a mystery;—shall I think +it strange that <i>that</i> Book which is but another expression +of <span class="smcap">God's</span> Mind and Will, proves diverse in +texture, and difficult of interpretation?—Shall I grow +rebellious against the message, because the history +of it is hid in the long night of ages; say rather, in +the counsels of <span class="smcap">God's</span> inscrutable will? or shall I be +incredulous that it comes from Heaven, because I see +the fingers of a Man's hand writing upon the plaister of +the wall? or shall I despise those parts of it of which +I cannot detect the medicinal value? As there are +riddles in Nature, so are there riddles in Grace. Anomalies +too, it may be, are discoverable in both worlds.—Give +<span class='pagenum'><a name="Page_113" id="Page_113">[113]</a></span>me leave to add, that as the microscope reveals +unsuspected wonders in the one, so does minute examination +bring to light undreamed of perfections in +the other also; unimagined proofs of divine wisdom, +and skill.... But beyond all things, there is perhaps +this further thing which it behoves us to consider:—that +the field of either is very vast; the subject-matter +very complex: and as, in one, many Professors +are needed,—(for the Animal kingdom and the +Vegetable kingdom are realms apart: the analysis of +substances, and the structure of the Earth demand the +undivided attention of different minds;)—so does it +fare with the other also. The languages of Scripture +are in themselves a mighty study; and the collation +of the Text is the portion of a long life. The Law of +Moses would abundantly engross the time of one who +should undertake to explain its depths; as the Gospel +of <span class="smcap">Jesus Christ</span> would assuredly fill to overflowing +the soul of another who should desire to appreciate +its perfections. The Prophetic writings are a distinct +field of labour. The same may well be said of the +Epistles of St. Paul. It would be easy to multiply departments—; for +I have said nothing yet of Sacred History; +and above all, of Sacred Exegesis. But enough +has been stated to introduce the remark that considering +how slenderly one man is able to labour in all +these various provinces, it behoves each one of us to +be humble; and certainly to be a vast deal more mistrustful +of ourselves than some of us unhappily seem +to be; especially when the errand on which we propose +to come abroad is the assailing of the authenticity, +or the morality, or the integrity, or the Inspiration, +of any part of the Bible. Our own amazing ignorance,—our +many infirmities,—our faculties limited on every +<span class='pagenum'><a name="Page_114" id="Page_114">[114]</a></span>side,—might well keep us humble in the presence of +Him whose knowledge is infinite;—whose attributes +are all perfections;—whose very Name is <span class="smcap">Almighty</span>!—Shall +we, on the contrary, presume to sit in judgment +upon His Word, which claims to be none other than +the authentic record of His Providence,—the Revelation +of His very mind and will?... Truly, in this +behalf, beyond all others, we seem to stand in need of +the solemn warning: "Dangerous it were for the feeble +brain of Man to wade far into the doings of the Most +High: whom although to know be life, and joy to +make mention of His Name; yet our soundest knowledge +is to know that we know Him not as indeed He +is, neither can know Him. And our safest eloquence +concerning Him is our silence, when we confess without +confession that His glory is inexplicable; His +greatness above our capacity and reach. He is above, +and we upon earth: therefore it behoveth our words +to be wary and few<a name="FNanchor_402_402" id="FNanchor_402_402"></a><a href="#Footnote_402_402" class="fnanchor">[402]</a>."</p> + +<p>And this brings me naturally back to the subject of +my first Sermon from this place; and enables me to +conclude, as I began, with an earnest entreaty to the +younger men present, that,—whatever their future +destination in life may be,—but especially if the +Ministry is to be their high privilege, (and the blessedness +of <i>that</i> choice they can have no idea of, until they +prove it by experience!);—an entreaty, I say, that +they would <i>now</i> be assiduous, and earnest, and regular, +and punctual, and devout, in their daily study of one +chapter of the Bible.—And while you read the Bible, +read it believing that you are reading an inspired +Book:—not a Book inspired in parts only, but a Book +inspired in <i>every</i> part:—not a Book unequally inspired, +<span class='pagenum'><a name="Page_115" id="Page_115">[115]</a></span>but all inspired equally:—not a Book generally inspired,—the +substance indeed given by the Spirit, but +the words left to the option of the writers; but the +words of it, as well as the matter of it, all—all given +by <span class="smcap">God</span>. As it is written,—"Man shall not live by +bread alone, but by <i>every word that proceedeth out of +the mouth of <span class="smcap">God</span></i>."</p> + +<p>I illustrated sufficiently, last time, in what way +fulness of Inspiration is consistent with the expression +of individual character: even while I availed myself +of the ancient illustration that an inspired writer +is like an instrument in the harper's hand<a name="FNanchor_403_403" id="FNanchor_403_403"></a><a href="#Footnote_403_403" class="fnanchor">[403]</a>. I did +not, of course, "intend thereby to affirm that the +Writers of Holy Scripture were <i>constrained</i> to write, +without any volition or consciousness on their part.... +<span class="smcap">Almighty God</span>, while He <i>inspired</i> the Writers of +Scripture, did not impair their moral and intellectual +faculties, nor destroy their personal identity<a name="FNanchor_404_404" id="FNanchor_404_404"></a><a href="#Footnote_404_404" class="fnanchor">[404]</a>." Let +me not be told therefore that this is to advocate a +mechanical theory of Interpretation. Theory I have +none<a name="FNanchor_405_405" id="FNanchor_405_405"></a><a href="#Footnote_405_405" class="fnanchor">[405]</a>. The Bible comes to me as the Word of <span class="smcap">God</span>; +and, <i>as the Word of <span class="smcap">God</span></i>, (the <span class="smcap">Lord</span> being my helper!) +I will receive it. I should as soon think of holding +a theory of Providence and Freewill, as of holding +a theory of Inspiration. I <i>believe</i> in Providence. I +<i>know</i> that I am a free agent. And that is enough for +me.—The case of Inspiration seems strictly parallel. +I <i>believe</i> in the Divine origin of the Bible. I <i>see</i> that +the writers of the several books wrote like men.... +<span class='pagenum'><a name="Page_116" id="Page_116">[116]</a></span><i>That</i> outer circle of causation, which, leaving each individual +will entirely free, so controuls without coercing, +so overrules without occasioning, the actions of men,—that +all things shall work together for good in the +end, and the great designs of <span class="smcap">God's</span> Providence find +free accomplishment;—all this, far, far transcends +your and my powers of comprehension. It is as much +beyond us as Heaven is higher than the Earth. And, +in like manner, we must be content to own that Inspiration,—the +analysis of which is so favourite a problem +with this inquisitive age,—is far, far above us +likewise. To St. Luke "it seemed good" to write +a Gospel; and doubtless he held high communing on +the subject,—which may, or may not, have sounded +like ordinary human converse,—with St. Paul. St. +Mark in like sort, beyond a question, enjoyed the help +of St. Peter, while he wrote his Gospel. But St. Peter +and St. Mark, and St. Paul and St. Luke, were all +alike,—however unconsciously,—held by the Ancient +of Days within the hollow of His palm; and, as +Augustine says,—"Whatsoever He willed that <i>we</i> +should read concerning His acts and sayings,—<i>that</i> +He commissioned the Evangelists to write,—as though +it had been <i>Himself</i> that wrote it<a name="FNanchor_406_406" id="FNanchor_406_406"></a><a href="#Footnote_406_406" class="fnanchor">[406]</a>."—The guidance +was remote, I grant you. The mechanism which +moved the pens of those blessed writers was far above +out of their sight; and complex beyond anything +which the mind of man can imagine; (so that the +publican lisped of "gold, and silver, and brass<a name="FNanchor_407_407" id="FNanchor_407_407"></a><a href="#Footnote_407_407" class="fnanchor">[407]</a>;"—and +the companion of St. Peter, at Rome, wrote Latin +<span class='pagenum'><a name="Page_117" id="Page_117">[117]</a></span>words in Greek letters<a name="FNanchor_408_408" id="FNanchor_408_408"></a><a href="#Footnote_408_408" class="fnanchor">[408]</a>;—and the Physician of Antioch +withheld the statement that the woman who had +spent all that she had in consulting many physicians, +"was nothing bettered, but rather grew worse<a name="FNanchor_409_409" id="FNanchor_409_409"></a><a href="#Footnote_409_409" class="fnanchor">[409]</a>;"—and +the beloved disciple perhaps indulged his own +personal love while he recalled so largely the discourses +of his <span class="smcap">Lord</span>:)—but, for all that, the long sequence +of cause and effect existed; and the other +end of that golden chain which terminated in the man, +and the pen, and the ink, and the paper,—the other +end of it, I say, was held fast within the Hand of <span class="smcap">God</span>.—The +method of Inspiration is but another of the +many thousand marvels which on every side surround +me; one of the many things I cannot fully understand, +much less pretend to explain. But I may at +least believe it in silence, and adore<a name="FNanchor_410_410" id="FNanchor_410_410"></a><a href="#Footnote_410_410" class="fnanchor">[410]</a>.</p> + +<p>And,—(forgive me for keeping you so long; but I +<i>cannot</i> let you go until I have emptied my heart a little +more on this great, and most concerning subject;)—mark +you, Sirs, however reluctant some of you may +be to admit that you agree with me, you <i>do</i> agree +with me,—almost to a man. For, what mean your +reasonings on Holy Scripture,—your sermons, and +your dissertations, and your catechizings,—your formulæ +of belief, and your definitions of Faith,—except +you believe in a vast deal more than <i>the substance</i> of +Holy Scripture? How can you pretend to expound +a text, unless you hold <i>the words</i> of that text to be +inspired? What inferences can you venture to draw +from words, the Divinity of which you dare not affirm? +<span class='pagenum'><a name="Page_118" id="Page_118">[118]</a></span>O, to what endless, hopeless scepticism are you pointing +the way! What a variety of most unanswerable +questionings will you provoke! How can you hope +ever to convince or convict, if you begin by acquainting +your adversary that it is only for the substantial +verity of Scripture that you claim Inspiration; the +verbal details being quite a different matter! See you +not that you put into his hands a weapon with which +he will infallibly slay <i>yourself?</i> Did the Bishops and +Doctors of the Church, when they met in solemn +Council,—did <i>they</i> hold such a theory concerning +Holy Scripture, think you, as that the matter of it +alone is Divine,—the language human? More briefly, +that <i>the words</i> of Scripture are <i>not inspired?</i> What +then mean their weighty definitions of Doctrine;—<span class="smcap">God</span> +the <span class="smcap">Father</span>, "Maker of Heaven and Earth,"—<span class="smcap">God</span> +the <span class="smcap">Son</span>, "by whom all things were made:"—the +<span class="smcap">Son</span>, "Θεὸς ἐκ Θεοῦ,"—"being of <i>one substance</i> +with the <span class="smcap">Father</span>:"—"incarnate by the <span class="smcap">Holy Ghost</span> +of the Virgin Mary:"—who "descended into Hell"—"whose +kingdom shall have no end:"—the <span class="smcap">Holy +Ghost</span>, "τὸ Κύριον καὶ τὸ ξωοποίον," "who proceeded +from the <span class="smcap">Father</span> and the <span class="smcap">Son</span>?"—What +means every article of that Creed to which you and I +have given our unfeigned assent, and which Athanasius +would have gladly subscribed to,—the most +precious jewel in the Church's casket!—Nay, what +means St. Paul's commentary on the history of Melchizedek, +if the very words <i>omitted</i> from Holy Scripture +are not a <i>Divine</i> omission?</p> + +<p>You will perhaps be told hereafter, (I am speaking +now to the younger men,) that quite fatal to this view +of the question, is the state of the Text of Scripture: +that no one can maintain that the words of Scripture +<span class='pagenum'><a name="Page_119" id="Page_119">[119]</a></span>are inspired, because no one can tell for certain what +the words of Scripture <i>are</i>; or something to that effect. +Now I will not stop to expose the falsity of this charge +against the text of Scripture; (which is implied to be +a very corrupt text, whereas, on the contrary, it is +the best ascertained text of any ancient writing in the +world.) Rather let me remind you, once and for ever, +how to refute this silly sophism,—the transparent fallacy +of which one would have thought unworthy of +exposure before men of trained understandings; but +that one hears it urged so often and so confidently. +See you not that the state of the text of the Bible has +no more to do with the Inspiration of the Bible, than +the stains on yonder windows have to do with the +light of <span class="smcap">God's</span> Sun? Let me illustrate the matter,—(though +it surely cannot need illustration!)—by supposing +the question raised whether Livy did or did +not write the history which goes under his name. +<i>You</i>, (suppose,) are persuaded that he <i>did</i>,—<i>I</i>, that +he did <i>not</i>. So far, we should both understand, and +perhaps respect one another. But what if I were to +go on to condemn your opinion as untenable, because +of the corrupt state of Livy's <i>text?</i> Would you not +reply that I mistook the question entirely: that <i>you</i> +were speaking of the <i>authorship of the work</i>,—not +about the <i>fate of the copies!</i> ... Suppose, however, +I were to contend that Livy may indeed have furnished +the matter of his history, but that the form +of expression must needs have been supplied by some +one else; <i>still</i> on the same ground of the corrupt state +of the historian's text. What would you think of me +<i>then?</i>—a man who not only confounded two things +utterly dissimilar,—(the authorship of a book, and +the amount of care with which it had been transcribed +<span class='pagenum'><a name="Page_120" id="Page_120">[120]</a></span>and printed;)—but who was for distinguishing the +mind of the writer from the expression of that mind; +the <i>thoughts</i>, from the <i>words</i> which are essential to +their transmission! A hopelessly illogical person, +surely!</p> + +<p>O no, Sirs! Banish the fancy at once and for ever +from your minds. You cannot thus dissect Inspiration +into substance and form. It is a mere delusion +of these last days,—prated of from man to man, +until respectable persons begin to give in to the fallacy; +and persuade themselves that they themselves +believe it. They hope thus to avoid the danger which +is supposed to attach to hearty belief in the Bible as +the very Word of <span class="smcap">God</span>; as well as to secure for themselves +a side-door, (so to speak,) by which to escape, +whenever they are inconveniently hard pressed. How +much more faithful, to leave <span class="smcap">God</span> to take care of His +own! How much more manly, to be prepared sometimes +to confess ignorance!... As for <i>thoughts</i> being +inspired, apart from the <i>words</i> which give them expression,—you +might as well talk of a tune without +notes, or a sum without figures. No such dream can +abide the daylight for a moment. No such theory +of Inspiration, (for a theory it <i>is</i>, and a most audacious +one too!), is even intelligible. It is as illogical +as it is worthless; and cannot be too sternly put down. +The philosophical mind of Greece, (far better taught!), +knew of only one word for both Reason and the expression +of it. Lodged within the chambers of the +brain, or put forth into living energy,—it was still, +with them, the Λόγος.—I invite you, as the only intelligible +view of the matter,—your only alternative, +unless you resolve to run the risk of the most irrational +rationalism,—to take this high view of Inspi<span class='pagenum'><a name="Page_121" id="Page_121">[121]</a></span>ration: +to believe, concerning the Bible, that it is in +the most literal sense imaginable, verily and indeed, +<i>the Word</i> of <span class="smcap">God</span>.</p> + +<p>And do you,—(for I am still addressing myself to +the younger men,)—learn to put away from your +souls that vile indifferentism which is becoming the +curse of this shallow and unlearned age. Be as forgiving +as you please of indignities offered to yourselves; +but do not be ashamed to be very jealous +for the honour of the <span class="smcap">Lord</span> of Hosts; and to resent +any dishonour offered to Him, with a fiery indignation +utterly unlike anything you could possibly feel +for a personal wrong. Attend ever so little to the +circumstance, and you will perceive that every form +of fashionable impiety is one and the same vile thing +in the essence of it: still Antichrist, disguise it how +you will. We were reminded last Sunday that the +sensualist, by following the gratification of his own +unholy desires, in bold defiance of <span class="smcap">God's</span> known Law, +is in reality setting himself up in the place of <span class="smcap">God</span>, +and becoming a <span class="smcap">God</span> unto himself<a name="FNanchor_411_411" id="FNanchor_411_411"></a><a href="#Footnote_411_411" class="fnanchor">[411]</a>. The same is +true of the Idolatry of Human Reason; and of Physical +Science: as well as of that misinformed Moral +Sense which finds in the Atonement of our <span class="smcap">Lord</span> nothing +but a stone of stumbling and a snare. It is +true of Popish error also;—for what else is this but +a setting up of the Human above the Divine,—(Tradition, +the worship of the Blessed Virgin, the casuistry +of the Confessional, and the like,)—and so, once more +substituting the creature for the Creator?—What +again is the fashionable intellectual sin of the day, +but the self-same detestable offence, under quite a +different disguise? The idea of Law,—(<i>that</i> old idea +<span class='pagenum'><a name="Page_122" id="Page_122">[122]</a></span>which is declared to be only now emerging into supremacy +in Science,)—takes the hideous shape of rebellion +against its Maker; and pronounces, now Miracles, +now Prophecy, now Inspiration itself, to be a thing +impossible; or is content to insinuate that the disclosures +of Revelation are at least untrue. What is +this, I say, but another form of the self-same iniquity,—a +setting up of the creature before the Creator who +is blessed for evermore; a substitution of some created +thing in the place of <span class="smcap">God</span>!</p> + +<p>The true antidote to all such forms of impiety, +believe me, is not controversy of any sort; but the +childlike study of the Bible, each one for himself,—not +without prayer.—Humble must we be, as well as +assiduous; for the powers of the mind as well as the +affections of the heart should be prostrated before the +Bible, or a man will derive little profit from his study +of it. Humble, I repeat, for mysteries, (remember), +are revealed unto the meek<a name="FNanchor_412_412" id="FNanchor_412_412"></a><a href="#Footnote_412_412" class="fnanchor">[412]</a>; and the fear of the +<span class="smcap">Lord</span> is the beginning of Wisdom<a name="FNanchor_413_413" id="FNanchor_413_413"></a><a href="#Footnote_413_413" class="fnanchor">[413]</a>; and he that +would understand more than the Ancients must keep +<span class="smcap">God's</span> precepts<a name="FNanchor_414_414" id="FNanchor_414_414"></a><a href="#Footnote_414_414" class="fnanchor">[414]</a>; and it is the commandments of the +<span class="smcap">Lord</span> which give light unto the eyes<a name="FNanchor_415_415" id="FNanchor_415_415"></a><a href="#Footnote_415_415" class="fnanchor">[415]</a>.—The dutiful +student of the Bible is permitted to see the mist melt +away from many a speculative difficulty; and is many +a time reminded of that saying of his <span class="smcap">Lord</span>,—"Do +ye not therefore err, <i>because ye know not the Scriptures</i>, +neither the power of <span class="smcap">God</span><a name="FNanchor_416_416" id="FNanchor_416_416"></a><a href="#Footnote_416_416" class="fnanchor">[416]</a>?" ... The humble and +attentive reader of the Bible becomes impressed at +last with a sense of its Divinity, analogous I suppose +to the conviction of Eleven of the Apostles that the +Man they walked with was none other than the <span class="smcap">Son</span> +<span class='pagenum'><a name="Page_123" id="Page_123">[123]</a></span>of <span class="smcap">God</span>. <i>That</i> similarity of allusion,—<i>that</i> sameness +of imagery,—<i>that</i> oneness of design,—<i>that</i> uniformity +of sentiment,—<i>that</i> ever-recurring anticipation of the +Gospel message;—<i>all</i> goes to produce a secret and +sure conviction that every writer, under whatever +variety of circumstances, had access to but one Treasury,—drew +from but one and the same Well of living +water. Marks of purpose, shewn in the choice or +collocation of single words, often strike an attentive +reader; which, singly, might be thought fortuitous; +but which, collectively, can only be accounted for on +a very different principle. The beautiful structure +of the Gospels strikes him especially; and he could +as soon believe that a song harmonized for four Angel +voices had been the result of accident, as that the +Evangelists had achieved their task without special +aid, throughout, from Heaven. A lock of very complicated +mechanism, which four keys of most peculiar +structure will open simultaneously,—must have been +as evidently made for them, as they for it.</p> + +<p>It is almost treason, in truth, to the Majesty of +Heaven to discuss the Bible on the low ground which +I have been hitherto forced to occupy. It is quite +monstrous, in the first University of the most favoured +of Christian lands, that a man should be compelled +thus to lift up his voice in defence of the very Inspiration +of <span class="smcap">God's</span> Word. O that Divine narrative, +which is for ever rending aside the veil, and disclosing +to us the counsels of the presence-chamber of the +<span class="smcap">Almighty</span>!—O those human characters, beset with +all the infirmities of our fallen nature,—whose words +and actions yet are shadows of things heavenly and +eternal!—O that majestic retinue of types which, +from the very birthday of recorded Time, heralded the +<span class='pagenum'><a name="Page_124" id="Page_124">[124]</a></span>approach of the King of Glory!—O that scarlet thread +which runs through all the seemingly tangled web of +Scripture, to terminate only in the cross of <span class="smcap">Christ</span>!—How +do the features of the Gospel struggle into sight +through the veil of the Law! How do the holy and +humble men of heart ever and anon break out into +speech, as it were, before the time;—as if they felt +the burden of silence too great to be endured!... +Whence is it that we dare to handle the pages of +<span class="smcap">God's</span> Book as if they were a common thing,—doubting, +questioning, cavilling, disbelieving, denying? +Why choose for ourselves the soldiers' part, who +buffeted, reviled, smote, spat upon Him?... O my +friends, far, far be all this from you and from me! +Never imagine, because this day we have thus spoken, +that such discussions are congenial to us; or that we +deem them the proper theme for addresses from the +pulpit; although the coincidence of this day's Collect +seems, for once, to lend a kind of sanction to our present +endeavours. Look through the whole range of +patristic homilies, and you will not find <i>one</i> of the +kind, with which, unhappily, our ears are grown so +familiar in this place,—ingenious attempts to evacuate +Holy Writ of its fulness, on the one hand;—or apologies +of some sort for its Divinity and Inspiration, +on the other. You will take, if you are wise, far, +far higher ground, in your private study of its pages; +remembering that "the most generous faith is invariably +the truest;"—nor ever stoop so low as <i>we</i> +have been this day doing. Waste not thy precious +time in cavil about the structure of the casket which +contains thy treasure; but unlock it once with the +Key of Faith, and make thyself rich indeed.—Already,— +(as we were last week reminded),—already the +<span class='pagenum'><a name="Page_125" id="Page_125">[125]</a></span>Judge standeth at the door; and assuredly, thou and +I, (to whom <span class="smcap">God</span> hath entrusted so much!) shall have +to render a very strict account of the use we have +made of the Bible,—when we shall stand face to face +with its undoubted Author. The season of the year +reminds us, as with a trumpet, of that tremendous +hour when the veil will be withdrawn from our eyes,—and +the office of Faith will be ended,—and we shall +be confronted with One who hath "a vesture dipped +in blood, and whose Name is called <span class="smcap">The Word of +God</span>." ... "I <i>have heard of Thee</i>," (we shall, every one +of us, exclaim),—"I <i>have heard of Thee</i>, by the hearing +of the ear; but <i>now</i>,—mine eye <i>seeth</i> Thee<a name="FNanchor_417_417" id="FNanchor_417_417"></a><a href="#Footnote_417_417" class="fnanchor">[417]</a>!"</p> + + +<p><span class='pagenum'><a name="Page_126" id="Page_126">[126]</a></span></p> +<h3>SUPPLEMENT TO SERMON IV</h3> + + +<p>There is yet another view of the nature and office +of Inspiration,—another 'Theory' as it would perhaps +aspire to be called,—which limits <i>the extent</i> of the +Divine help and guidance which the writers, confessedly +inspired, may be supposed to have enjoyed. +According to this view, it is admitted that Inspiration +was, from first to last, a continuous influence; exerted +equally throughout: but then, it has been suggested +that perhaps <i>its office</i> was not to protect a Writer +against a certain class of errors. The office of the +Bible, (it is argued,) is to make men wise unto Salvation. +It does not follow that Inspiration, because it +guided a sacred writer so long as he wrote of Christian +Doctrine, so as to make what he wrote unerringly +true, should have protected him against slips of +memory; preserved him from inaccuracies of statement; +from inconclusive reasonings; from incorrect +quotations; from mistaken inferences; from scientific +errors.—This is what is said: and because this is +a view of the question which is observed to recommend +itself occasionally to candid, and even to reverential +minds, it seems to deserve distinct and careful +consideration.</p> + +<p>But I must preface all I have to reply by remarking +that "a Book cannot [properly] be said to be inspired, +or to carry with it the authority of being <span class="smcap">God's</span> Word, +if only <i>portions</i> come from Him, and there exists no +plain and infallible sign to indicate <i>which</i> those por<span class='pagenum'><a name="Page_127" id="Page_127">[127]</a></span>tions +are; and if the same Writer may give us in one +verse of the Bible a revelation from the <span class="smcap">Most High</span>, +and in the next verse a blunder of his own. How can +we be certain, that the very texts, upon which we +rest our doctrines and hopes, are not the <i>uninspired</i> +portions? What can be the meaning or nature of an +Inspiration to teach Truth, which does not guarantee +its recipient from error?"—So far a living sceptical +writer.</p> + +<p>1. Now, the first thing which strikes one in this +theory, is its extreme vagueness. We hardly know +what we have to consider; for nothing is definitely +stated. Neither are we informed how many of the +phenomena of Inspiration, this view is intended to +explain. Again, does the theory apply equally to the +Old Testament and to the New? If it does apply +equally to the Old Testament, (and I can see no +possible reason why it should <i>not</i>,) then, I apprehend +this theory will be found <i>practically</i> to run up into, +and to identify itself with, that last described<a name="FNanchor_418_418" id="FNanchor_418_418"></a><a href="#Footnote_418_418" class="fnanchor">[418]</a>. For +a guidance <i>which has failed to guide</i>, has been no guidance +at all; and since whole chapters of the Old +Testament will occur to every one's memory which +may be thought to have no connexion whatever with +'Christian Doctrine,'—to conduce wondrous little to +the 'making men wise unto Salvation,'—it will follow +that Inspiration is, according to this theory, in effect, +of the nature already described,—namely, a quality +which can never be predicated of any passage of +Scripture with entire certainty. The larger part of +the Old Testament in fact, by this theory, is exhibited +in the light of a common book; having no pretension +to be regarded as part of the Inspired Canon.</p> + +<p><span class='pagenum'><a name="Page_128" id="Page_128">[128]</a></span> +But if this theory simply shirks the question of the +Old Testament, then, those who are inclined to accept +it, are bound to explain why there should be one +theory of Inspiration applicable to the Old Testament, +and another for the New:—in which difficulty, I must +candidly profess that I am not able to render any +assistance at all. It is clearly not allowable to overlook +the intimate connexion which subsists between +the two great divisions of Holy Scripture; the habitual +references of the Writers of the New Testament +to the writers of the Old,—Moses, David, Isaiah, and +the rest;—or rather, <i>to the utterance of the</i> <span class="smcap">Holy +Ghost</span>, <i>speaking by the mouth of those writers</i>. Whatever +may have been the Inspiration of the Authors of +the New Testament must be assumed to have been +that of the Authors of the Old Testament also.</p> + +<p>2. But further,—(to confine our remarks to the +Scriptures of the New Testament; which, it is manifest, +the view under consideration specially contemplates;)—however +plausible in the abstract a theory +may sound, which would account for a Chronological +difficulty,—the insertion of what seems to be a wrong +name,—a quotation made with singular license,—an +unscientific statement,—the apparent inconsistency of +two or more accounts of one and the same transaction, +in respect of lesser details,—a (supposed) inconclusive +remark, or specimen of reasoning which seems to be +fallacious;—on the supposition that it is not the office +of Inspiration to enlighten the understanding on points +like these, or to preserve the pen from error;—however +plausible, I say, this theory, abstractedly considered, +may appear;—it will be found that it will not +bear the searching test of a practical application.</p> + +<p>It would indeed be a great advantage to the cause +<span class='pagenum'><a name="Page_129" id="Page_129">[129]</a></span>of Truth, and a great help to individual minds, as well +as wonderfully promote the arriving at a sound conclusion +in this perilous department of speculative +Divinity,—if, instead of putting up with a vague +theory, (like the present,) regardless of its logical +bearings and necessary issues;—men would compel +themselves to apply their view to the actual phenomena +of Holy Scripture: to carry it out to its legitimate +consequences, and steadily to contemplate the +result. I venture to predict that the theory which we +are now considering, when submitted to such a test, +would be found not only inconvenient, but absolutely +untenable. The inconsistency and absurdity which results +from it, can, I think, easily be made to appear.</p> + +<p>For if any one who is disposed to regard it with +favour,—instead of idly, (as is the way with nine-tenths +of mankind,) repeating the formula in terms +more or less vague and indefinite; and straightway +wincing, falling back on generalities, and in a word +shirking the point, the instant it is proposed to bring +the question to a definite issue;—if a favourer of the +present theory I say, instead of so acting, would take +up a copy of the New Testament, and proceed, with +a pen in his hand, to <i>apply</i> the theory, by running +his pen through the places, (and they <i>must</i> be capable +of individual specification!), which he suspects of +being external to the influence of Inspiration;—or, if +you please, which he thinks have been penned without +that Divine help which makes what is written +infallible;—I venture to predict that such an one will +speedily admit that his erasures are either so very +few, or so very many, as to be fatal to the theory of +which they are the expression.</p> + +<p>If they be confined to "the fifteenth year of Tibe<span class='pagenum'><a name="Page_130" id="Page_130">[130]</a></span>rius<a name="FNanchor_419_419" id="FNanchor_419_419"></a><a href="#Footnote_419_419" class="fnanchor">[419]</a>; +to the names of the second Cainan<a name="FNanchor_420_420" id="FNanchor_420_420"></a><a href="#Footnote_420_420" class="fnanchor">[420]</a>, Cyrenius<a name="FNanchor_421_421" id="FNanchor_421_421"></a><a href="#Footnote_421_421" class="fnanchor">[421]</a>, +Abiathar<a name="FNanchor_422_422" id="FNanchor_422_422"></a><a href="#Footnote_422_422" class="fnanchor">[422]</a>, 'Jeremy the prophet<a name="FNanchor_423_423" id="FNanchor_423_423"></a><a href="#Footnote_423_423" class="fnanchor">[423]</a>;'" to "the sixth +hour<a name="FNanchor_424_424" id="FNanchor_424_424"></a><a href="#Footnote_424_424" class="fnanchor">[424]</a>," and so on;—no great inconvenience truly +will result. But the instant you go a step further, +the difficulty begins. Many of the quotations from +the Old Testament may be made to correspond with +the Hebrew, doubtless, without sensible inconvenience: +but there are others which refuse the process. +However, let it be supposed that all such indications +of imperfect memory, or misapprehension of the sense +of the Hebrew Scriptures, have been removed; and +here and there, that an irrelevant clause in the +reasoning has been lopped off, or an unscientific remark +expunged.—After all this has been done, I venture +to say that the result will be the reverse of +satisfactory, even to the theorist himself. He will +infallibly exclaim secretly,—I seem to have gained +wondrous little by this corrective process. Was it +worth while, in order to achieve <i>this</i>, to tamper with +the Divine Oracles? The great body of Scripture +remains after all, in all its strangeness, all its perplexing +individuality. Meanwhile, piety and wisdom +modestly suggest,—Is it reasonable to think that +Evangelists and Apostles should have stumbled, like +children, before dates, and names, and quotations from +their own Scriptures? Surely if <i>this</i> be all that can +be objected against the Bible, the very slenderness of +the charge becomes its sufficient refutation!... +<i>The erasures are so few, in fact, that they refute the +theory.</i></p> + +<p>But if, on the other hand, the pen be freely used, +then the result will be fatal to the theory, <i>because it +<span class='pagenum'><a name="Page_131" id="Page_131">[131]</a></span>will be fatal to the record</i>. If an 'Essayist and Reviewer' +were to reduce the Gospels to consistency, +according to <i>his</i> view of consistency, the Gospels +would scarcely be recognizable. If he were to reject +from St. Paul's writings every instance of what <i>he</i> +thinks fanciful exposition, illogical reasoning, inexact +quotation, and mistaken inference; the result would +be altogether unmanageable. For any one who attends +to the matter will perceive that such things +run into the very staple of the Apostle's argument; +and therefore cannot be detached without destroying +the whole. The householder's reason for not removing +the tares, ("lest while ye gather up the tares ye +root up also the wheat with them<a name="FNanchor_425_425" id="FNanchor_425_425"></a><a href="#Footnote_425_425" class="fnanchor">[425]</a>,") applies exactly. +If St. Paul's exposition of Melchizedek be fanciful and +untrustworthy, then does the proof of the superiority +of our <span class="smcap">Saviour's</span> Priesthood over that of Aaron, fall +to the ground. If his handling of the story of Sarah +and Hagar be an uninspired allegory, then does his +argumentation respecting the rejection of the Jews +and the calling of the Gentiles disappear. If the furniture +of the Temple, and the provisions of the Jewish +ritual, were not dictated by the <span class="smcap">Spirit</span> of <span class="smcap">God</span><a name="FNanchor_426_426" id="FNanchor_426_426"></a><a href="#Footnote_426_426" class="fnanchor">[426]</a>, then +will the Epistle wherein it is found be reduced to +proportions which make it meaningless. If Deuteronomy +xxv. 4 has no reference to the Christian Ministry, +then the entire context (in two of St. Paul's +Epistles) must go at once<a name="FNanchor_427_427" id="FNanchor_427_427"></a><a href="#Footnote_427_427" class="fnanchor">[427]</a>.... It is useless to multiply +such instances. Any one familiar with the writings +of St. Paul will know the truth of what has been +offered; and will admit that the erasures required by +the theory before us will become so numerous as to +<span class='pagenum'><a name="Page_132" id="Page_132">[132]</a></span>prove,—(to a devout mind at least, or indeed to any +one of sense and candour,)—that the theory is altogether +untenable.</p> + +<p>It cannot escape observation, therefore, that however +plausible this view of Inspiration may sound, as +long as some few petty historical, chronological, and +scientific inaccuracies are all that have to be accounted +for;—the theory (unhappily) proves worthless when +it comes to be practically applied; inasmuch as in +the writings of St. Paul, for example, there is little +or nothing of the kind just specified, to be condoned. +Erroneous dates, unscientific statements, wrong names, +and the like, form no part of the staple of the New +Testament. Such instances may be counted on one's +fingers; and are to be sufficiently explained to render +any special theory of Inspiration in order to meet +them, quite a gratuitous exercise of ingenuity.</p> + +<p>3. On the other hand, if a wider class of phenomena +is to be dealt with by this theory, the reader is requested +to observe that we involve ourselves in a gross +contradiction; for we forsake the very principle on +which it pretends to be built. The theory set out by +reminding us that "the office of the Bible is to make +men wise unto Salvation,"—not to teach physical +Science, nor to deal with facts in chronology and the +like: and the plea was allowed. But the theory which +was devised to account for one class of phenomena is +now most unwarrantably applied to account for another. +We have travelled into a widely different subject-matter,—namely, +<i>Divinity proper!</i> Let it therefore +be respectfully asked,—If the Inspiration which +the Apostles enjoyed did not preserve them against +unsound inferences in respect of <i>Holy Scripture</i>; and +illogical, inconclusive argumentation in <i>things Divine</i>;—pray, +<span class='pagenum'><a name="Page_133" id="Page_133">[133]</a></span>of what use was it? We have not been reviewing +a set of <i>Geological</i> mistakes on the part of the +great Apostle. To Physical Science, he has scarcely +so much as a single allusion. He deals with <i>Christian +Doctrine</i>; with <i>Divinity</i>, properly so called; and <i>with +that only</i>. Pray, was not Inspiration a sufficient guide +to him, <i>there</i>?</p> + +<p>4. It is high time also to remind the reader that +although the office of the Bible, confessedly, is "to +make men wise unto Salvation," it does not by any +means follow that <i>that</i> is its <i>only</i> office. In other +words, we have no right to assume that we know all +the possible ends for which the Bible was designed; +and to lay it down, as if it were an ascertained fact, +that it was <i>not</i> designed to enlighten men in matters +of Chronology, History, and the like; seeing, on the +one hand, that all the evidence we are able to adduce +in support of such an opinion, does not establish so +much as a faint presumption that any part of Scripture +is uninspired; and seeing that, on the other, as a plain +matter of fact, historical details constitute so large a +part of the contents of the Bible; and that the sacred +volume is <i>the sole depository</i> of the History and Chronology +of the World for by far the largest portion of +the interval since that World's Creation.</p> + +<p>5. In passing, it may also be reasonably declared, +that it is to take a very derogatory view of the result +of the <span class="smcap">Holy Spirit</span>'s influence, to suppose that imperfections +and inaccuracies can freely abound,—nay, can +exist at all,—in a Revelation which the same <span class="smcap">Holy +Spirit</span> is believed to have inspired. They ought surely +to be <i>demonstrated</i> to exist, before we are called upon +to listen to the apologies which have been invented +to account for their existence!</p> + +<p><span class='pagenum'><a name="Page_134" id="Page_134">[134]</a></span> +6. Let me also advert to a dilemma which seems +hardly ever to obtain from a certain class of critics the +attention it deserves. If a writing be not inspired, +<i>it is of no absolute authority</i>. If a part of a writing +be not inspired, that part is of no absolute authority. +If a single word in the text of Holy Scripture be even +uncertain,—(as, for example, whether we are to read +ΟΣ or ΘΕΟΣ in 1 Tim. iii. 16,)—<i>that word becomes without +absolute authority</i>. We cannot venture to adduce +it <i>in proof</i> of anything. Without therefore, in the +remotest degree, desiring to discourage the application +of a <i>true</i> theory of Inspiration to the phenomena +of Holy Scripture, through fear of the necessary consequences,—may +we not call attention to the manifest +awkwardness of a theory which no one knows how to +apply, and about the application of which no two men +will ever be agreed?—the issue of the discussion +being, in every case, neither more nor less than this,—whether +the portion of Scripture under consideration +is Human, and therefore <i>of no absolute authority</i>; or +Divine, and therefore <i>infallible</i>!</p> + +<p>7. A far more important consideration remains to +be offered, and with this I shall conclude. Although, +when St. Paul appears to reason inconclusively, some +of us do not hesitate to refer the Apostle's (supposed) +imperfect logic to his personal infirmity,—yet, common +piety revolts against the proposal to apply the +same solution to the same phenomenon when it is +observed to occur in the Discourses of our Blessed +<span class="smcap">Lord</span> Himself. It seems to have been providentially +ordained, however, that the discourses of <span class="smcap">Christ</span> Himself +should supply examples of every one of those +difficulties which it is thought lawful to account for,—when +an Apostle or an Evangelist is the speaker,—on +<span class='pagenum'><a name="Page_135" id="Page_135">[135]</a></span>the hypothesis of partial, imperfect, or suspended +Inspiration. Now, since <i>I</i>, at least, shall not be permitted +to be either vague or general, I proceed to +subjoin the proof of what has been thus advanced:—</p> + +<p>α. The well-known difficulty about "the days of +Abiathar," <i>is found in one of our <span class="smcap">Lord's</span> discourses</i><a name="FNanchor_428_428" id="FNanchor_428_428"></a><a href="#Footnote_428_428" class="fnanchor">[428]</a>. +Here then is a case of what, if an Evangelist or an +Apostle had been the author of the statement, would +have been called an historical inaccuracy.</p> + +<p>β. However unworthy of scientific attention the +Mosaic account of the descent of Mankind from a +single pair may be deemed,—the universality of 'the +Noachian Deluge,'—the destruction of the Cities of the +plain,—the fate of Lot's wife,—Jonah in the fish's +belly,—and so forth;—to all these (supposed) unscientific +statements our Blessed <span class="smcap">Lord</span> commits Himself +unequivocally<a name="FNanchor_429_429" id="FNanchor_429_429"></a><a href="#Footnote_429_429" class="fnanchor">[429]</a>.</p> + +<p>γ. When the Holy One inferred the Resurrection +of the Dead from the words spoken to Moses "in the +bush<a name="FNanchor_430_430" id="FNanchor_430_430"></a><a href="#Footnote_430_430" class="fnanchor">[430]</a>;"—when He proved that <span class="smcap">Christ</span> is not the son of +David, because "David in spirit calls Him '<span class="smcap">Lord</span><a name="FNanchor_431_431" id="FNanchor_431_431"></a><a href="#Footnote_431_431" class="fnanchor">[431]</a>;'"—and +when He shewed from a clause in the 6th verse +of the lxxxiind Psalm, ("I said ye are gods,") that it +was not unlawful for Himself to claim the title of <span class="smcap">Son</span> +of <span class="smcap">God</span><a name="FNanchor_432_432" id="FNanchor_432_432"></a><a href="#Footnote_432_432" class="fnanchor">[432]</a>;—I humbly think that the argumentation is +of such a nature as would not produce conviction in +captious minds cast in a modern mould<a name="FNanchor_433_433" id="FNanchor_433_433"></a><a href="#Footnote_433_433" class="fnanchor">[433]</a>. I desire not +<span class='pagenum'><a name="Page_136" id="Page_136">[136]</a></span>to dwell longer upon this subject; and only hope in +what I have ventured to say concerning some of the +recorded sayings of Him to whose creative Power and +Goodness I am indebted for the exercise of my own +reason,—I have not written amiss. But the point of +what I am urging is, that I defy any one to bring +a charge of faulty logic against passages in St. Paul's +Epistles which might not, <i>with the same show of reason</i>, +be brought against certain of our <span class="smcap">Lord</span>'s recorded +sayings.</p> + +<p>δ. When the Chief Priests and Scribes remonstrated +with our <span class="smcap">Lord</span> because of the children crying in the +Temple; and asked Him,—"Hearest Thou what these +say?" He replied,—"Yea, have ye never read, 'Out +of the mouths of babes and sucklings Thou hast perfected +praise<a name="FNanchor_434_434" id="FNanchor_434_434"></a><a href="#Footnote_434_434" class="fnanchor">[434]</a>?'" ... Now, this quotation from the +viiith Psalm is what an 'Essayist or Reviewer' would +have pronounced irrelevant.</p> + +<p>ε. It seems clear from Gen. ii. 24, that <i>Adam</i> was +the author of the words, "Therefore shall a man leave +his father and his mother," &c. And yet, our <span class="smcap">Lord</span> +(in St. Matth. xix. 4, 5,) as unmistakeably seems to +make <span class="smcap">God</span> the Speaker. An Evangelist or an Apostle +would be thought here to have made a slip of +memory.</p> + +<p>ζ. In St. John viii. 47, the following words occur. +"He that is of God heareth God's words: ye therefore +<span class='pagenum'><a name="Page_137" id="Page_137">[137]</a></span>hear them not, because ye are not of God." This +passage (as already pointed out<a name="FNanchor_435_435" id="FNanchor_435_435"></a><a href="#Footnote_435_435" class="fnanchor">[435]</a>,) has been adduced +by one who now occupies an Archiepiscopal throne, as +containing a logical fallacy.</p> + +<p>Many more examples might be adduced: but these +will suffice. It is plain that when the like phenomena +are observed in the writings of Apostles and Evangelists, +we need not, in order to account for them, +have recourse to any theory of partial or imperfect Inspiration; +since nothing of the kind is supposed necessary +when they occur in the Discourses of our +<span class="smcap">Lord</span>.—As much as I care to offer on the subject of +<i>Inspired Reasoning</i> will be found in the course of the +Sixth of these Sermons, where the Doctrine of 'Accommodation' +is considered.</p> + +<p><span class='pagenum'><a name="Page_138" id="Page_138">[138]</a></span></p> +<div class="blockquot"><p>To say that the Scriptures, and the things contained in them, +can have no other or farther meaning than those persons thought or +had, who first recited or wrote them; is evidently saying, that +those persons were the original, proper, and sole Authors of those +Books, i.e. <i>that they are not inspired</i>: which is absurd, whilst the +authority of those Books is under examination; i.e. till you have +determined they are of no Divine authority at all. Till this be +determined, it must in all reason be supposed, (not indeed that they +have, for this is taking for granted that they are inspired; but) that +they may have, some farther meaning than what the compilers saw +or understood.</p> +</div> + +<p><span class="smcap">Bishop Butler</span>, <i>Analogy</i>, P. <span class="smcap">ii</span>. ch. vii.</p> + +<div class="blockquot"><p>As the Literal sense is, as it were, the main stream or river, so +the Moral sense chiefly, and sometimes the Allegorical or Typical, +are they whereof the Church hath most use: not that I wish men +to be bold in allegories, or indulgent or light in allusions; but that +I do much condemn that Interpretation of the Scripture <i>which is +only after the manner as men use to interpret a profane book</i>.</p> +</div> + +<p><span class="smcap">Lord Bacon</span>, <i>Advancement of Learning</i>.</p> + +<div class="blockquot"><p>The Book of this Law we are neither able nor worthy to open +and look into. That little thereof which we darkly apprehend, we +admire; the rest, with religious ignorance we humbly and meekly +adore.</p> +</div> + +<p><span class="smcap">Hooker</span>, <i>Eccl. Pol.</i> B. <span class="smcap">i.</span> c. ii. § 5.</p> + +<div class="blockquot"><p><span class="smcap">Open Thou mine eyes that I may see the wondrous things of +Thy Law!</span></p></div> + +<div class="blockquot"><p>ΟΥ ΛΟΓΟΣ ἈΝΘΡΩΠΩΝ, ἈΛΛΑ ΚΑΘΩΣ ἘΣΤΙΝ ἈΛΗΘΩΣ +ΛΟΓΟΣ ΘΕΟΥ.</p></div> +<p><span class='pagenum'><a name="Page_139" id="Page_139">[139]</a></span></p> +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_390_390" id="Footnote_390_390"></a><a href="#FNanchor_390_390"><span class="label">[390]</span></a> Preached in Christ-Church Cathedral, Dec. 9th, 1860.</p></div> + +<div class="footnote"><p><a name="Footnote_391_391" id="Footnote_391_391"></a><a href="#FNanchor_391_391"><span class="label">[391]</span></a> See <a href="#SERMON_VII">Sermon VII</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_392_392" id="Footnote_392_392"></a><a href="#FNanchor_392_392"><span class="label">[392]</span></a> Ibid.</p></div> + +<div class="footnote"><p><a name="Footnote_393_393" id="Footnote_393_393"></a><a href="#FNanchor_393_393"><span class="label">[393]</span></a> Gen. xxxvi.</p></div> + +<div class="footnote"><p><a name="Footnote_394_394" id="Footnote_394_394"></a><a href="#FNanchor_394_394"><span class="label">[394]</span></a> See the Hulsean Lectures for 1833, (<i>The Law of Moses viewed +in connexion with the History and character of the Jews, with +a defence of the Book of Joshua</i>, &c.) by Henry John Rose, B.D.</p></div> + +<div class="footnote"><p><a name="Footnote_395_395" id="Footnote_395_395"></a><a href="#FNanchor_395_395"><span class="label">[395]</span></a> 2 St. Peter i. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_396_396" id="Footnote_396_396"></a><a href="#FNanchor_396_396"><span class="label">[396]</span></a> 1 St. Peter i. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_397_397" id="Footnote_397_397"></a><a href="#FNanchor_397_397"><span class="label">[397]</span></a> "With the idea of a Prophet," (says Gesenius in his Hebrew +Lexicon, on the noun,) "there was this necessarily attached; that +he spoke not his own words, but those which he had divinely received; +(see Philo, t. iv. p. 116, ed. Pfeifferi,—προφήτης γὰρ ἴδιον +μὲν οὐδὲν ἀποφθέγγεται, ἀλλότρια δὲ πάντα ὑπηχοῦντος ἑτέρου); and that +he was the messenger of <span class="smcap">God</span>, and the declarer of His will. This +is clear from a passage of peculiar authority in this matter, (Ex. +vii. 1,)—where <span class="smcap">God</span> says to Moses,—'I have made thee a god to +Pharaoh; and Aaron thy brother <i>shall be thy prophet</i>.'" ... Elsewhere, +(speaking of the Hebrew verb, 'to prophesy,') Gesenius has +the following remarkable statement:—"The <i>passive forms</i>, Niphal +and Hithpael, are used in this verb; from the Divine Prophets +having been <i>supposed to be moved rather by another's powers than +their own</i>." (Just as if the Oracles of <span class="smcap">God</span> were not express on the +subject! viz. "No prophecy ever came by the will of Man; but, +[because they were] borne along (φερόμενοι) by the <span class="smcap">Holy Ghost</span>, +spake those holy men of <span class="smcap">God</span>."—2 St. Pet. i. 21.) +</p><p> +Προφήτης, in fact, means 'an interpreter' rather than 'a prophet,' +(for which, in our popular sense, the Greek is rather μάντις:) hence +the use of the words προφήτης, προφητεύω, προφητεία in the New +Testament, e.g. 1 Thess. v. 20. 1 Cor. xi. 4: xii. 10. Rom. xii. 6, +(where see Wordsworth.) See also 1 Cor. xiv. 1, 3, 4, 5, &c.: in +all which places, the προφήτης was what we should rather now call +<i>a preacher</i>. But then, the expounding of <span class="smcap">God's</span> Word is the special +function of the preacher's office from which he takes this name.—The +reader is referred to Blomfield's Glossary, <i>Agam.</i> v. 399, and to +Liddell and Scott's <i>Lexicon</i>; (in both of which, some important +references are given:) also to Trench's <i>Synonyms of the New +Testament</i>, pp. 22-26.</p></div> + +<div class="footnote"><p><a name="Footnote_398_398" id="Footnote_398_398"></a><a href="#FNanchor_398_398"><span class="label">[398]</span></a> See above, <a href="#Page_2">pp. 2-5</a>.—The reader will find an interesting +passage based on this analogy, in the <a href="#APPENDIX_F">Appendix (F)</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_399_399" id="Footnote_399_399"></a><a href="#FNanchor_399_399"><span class="label">[399]</span></a> <i>Analogy</i>, P. <span class="smcap">ii.</span> c. vii.—The same thing has been more fully +expressed in a volume of Sermons which deserves to be far better +known than it is:—"I suppose that if there is one portion of the +Old Testament which a discriminator would set aside as less needing +to be reckoned inspired than other parts, it is the Historical; the +books which are strictly narrative. Now it may seem to have been +providentially ordered, in the purpose of meeting this view, that +these books are made to bear on them most peculiarly the stamp +and the claim of Inspiration. For they do not profess to be so +much the account of what Man did, as what <span class="smcap">God</span> did in ruling +men, and guiding human events. They are a history of a providential +course of events, and, (which is the point,) as seen from +the providential point of view. They are a history written not on +Earth, but above the skies. Events are spoken of therefore in this +view. A man's obduracy is recorded thus,—'<span class="smcap">God</span> hardened his +heart.' A king numbers his people; it is recorded as a thing +suggested in the spiritual world. In fact, the historic volume of +the Old Testament is a history of the secret springs of things; it is +a narrative of things which none but <span class="smcap">God Almighty</span> could know; +not Man's Word therefore at all, but <span class="smcap">God's</span>."—<i>Sermons</i>, by the +Rev. C. P. Eden, pp. 153-155. Several other extracts from the +same suggestive volume of a very excellent Divine, will be found +in the Appendix.</p></div> + +<div class="footnote"><p><a name="Footnote_400_400" id="Footnote_400_400"></a><a href="#FNanchor_400_400"><span class="label">[400]</span></a> Eccl. iii. 14. So Deut. iv. 2: xii. 32. Rev. xxii. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_401_401" id="Footnote_401_401"></a><a href="#FNanchor_401_401"><span class="label">[401]</span></a> See the <a href="#APPENDIX_G">Appendix (G)</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_402_402" id="Footnote_402_402"></a><a href="#FNanchor_402_402"><span class="label">[402]</span></a> Hooker's <i>Eccl. Pol.</i>, B. 1. c. ii. § 2</p></div> + +<div class="footnote"><p><a name="Footnote_403_403" id="Footnote_403_403"></a><a href="#FNanchor_403_403"><span class="label">[403]</span></a> See above, <a href="#Page_77">p. 77</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_404_404" id="Footnote_404_404"></a><a href="#FNanchor_404_404"><span class="label">[404]</span></a> <i>The Inspiration of the Bible, five Lectures</i>, by Chr. Wordsworth, +D.D. 1861,—p. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_405_405" id="Footnote_405_405"></a><a href="#FNanchor_405_405"><span class="label">[405]</span></a> For some remarks on Theories of Inspiration, see the <a href="#APPENDIX_H">Appendix +(H.)</a></p></div> + +<div class="footnote"><p><a name="Footnote_406_406" id="Footnote_406_406"></a><a href="#FNanchor_406_406"><span class="label">[406]</span></a> "Quicquid Ille de Suis factis et dictis nos legere voluit, hoc +scribendum illis tanquam Suis manibus imperavit."</p></div> + +<div class="footnote"><p><a name="Footnote_407_407" id="Footnote_407_407"></a><a href="#FNanchor_407_407"><span class="label">[407]</span></a> St. Matth. x. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_408_408" id="Footnote_408_408"></a><a href="#FNanchor_408_408"><span class="label">[408]</span></a> E.g. κεντυρίων: σπεκουλάτωρ: ξέστης.</p></div> + +<div class="footnote"><p><a name="Footnote_409_409" id="Footnote_409_409"></a><a href="#FNanchor_409_409"><span class="label">[409]</span></a> Comp. St. Luke viii. 43, with St. Mark v. 26.</p></div> + +<div class="footnote"><p><a name="Footnote_410_410" id="Footnote_410_410"></a><a href="#FNanchor_410_410"><span class="label">[410]</span></a> The reader will be grateful for a beautiful and highly suggestive +passage from Eden's <i>Sermons</i>, in the <a href="#APPENDIX_I">Appendix (I.)</a></p></div> + +<div class="footnote"><p><a name="Footnote_411_411" id="Footnote_411_411"></a><a href="#FNanchor_411_411"><span class="label">[411]</span></a> Alluding to a sermon preached by the Provost of Queen's.</p></div> + +<div class="footnote"><p><a name="Footnote_412_412" id="Footnote_412_412"></a><a href="#FNanchor_412_412"><span class="label">[412]</span></a> Ecclus. iii. 19.</p></div> + +<div class="footnote"><p><a name="Footnote_413_413" id="Footnote_413_413"></a><a href="#FNanchor_413_413"><span class="label">[413]</span></a> Ps. cxi. 10. Prov. ix. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_414_414" id="Footnote_414_414"></a><a href="#FNanchor_414_414"><span class="label">[414]</span></a> Ps. cxix. 100.</p></div> + +<div class="footnote"><p><a name="Footnote_415_415" id="Footnote_415_415"></a><a href="#FNanchor_415_415"><span class="label">[415]</span></a> Ps. xix. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_416_416" id="Footnote_416_416"></a><a href="#FNanchor_416_416"><span class="label">[416]</span></a> St. Mark xii. 24.</p></div> + +<div class="footnote"><p><a name="Footnote_417_417" id="Footnote_417_417"></a><a href="#FNanchor_417_417"><span class="label">[417]</span></a> Job xlii. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_418_418" id="Footnote_418_418"></a><a href="#FNanchor_418_418"><span class="label">[418]</span></a> See above, <a href="#Page_95">p. 95-99</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_419_419" id="Footnote_419_419"></a><a href="#FNanchor_419_419"><span class="label">[419]</span></a> St. Luke iii. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_420_420" id="Footnote_420_420"></a><a href="#FNanchor_420_420"><span class="label">[420]</span></a> Ibid. iii. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_421_421" id="Footnote_421_421"></a><a href="#FNanchor_421_421"><span class="label">[421]</span></a> Ibid. ii. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_422_422" id="Footnote_422_422"></a><a href="#FNanchor_422_422"><span class="label">[422]</span></a> St. Mark ii. 26.</p></div> + +<div class="footnote"><p><a name="Footnote_423_423" id="Footnote_423_423"></a><a href="#FNanchor_423_423"><span class="label">[423]</span></a> St. Matth. xxvii. 9.</p></div> + +<div class="footnote"><p><a name="Footnote_424_424" id="Footnote_424_424"></a><a href="#FNanchor_424_424"><span class="label">[424]</span></a> St. John xix. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_425_425" id="Footnote_425_425"></a><a href="#FNanchor_425_425"><span class="label">[425]</span></a> St. Matth. xiii. 29.</p></div> + +<div class="footnote"><p><a name="Footnote_426_426" id="Footnote_426_426"></a><a href="#FNanchor_426_426"><span class="label">[426]</span></a> Heb. ix. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_427_427" id="Footnote_427_427"></a><a href="#FNanchor_427_427"><span class="label">[427]</span></a> 1 Cor. ix. 9 and 1 Tim. v. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_428_428" id="Footnote_428_428"></a><a href="#FNanchor_428_428"><span class="label">[428]</span></a> St. Mark ii. 26.</p></div> + +<div class="footnote"><p><a name="Footnote_429_429" id="Footnote_429_429"></a><a href="#FNanchor_429_429"><span class="label">[429]</span></a> All will be found more fully insisted upon at the beginning of +the VIIth Sermon.</p></div> + +<div class="footnote"><p><a name="Footnote_430_430" id="Footnote_430_430"></a><a href="#FNanchor_430_430"><span class="label">[430]</span></a> St. Luke xx. 37-8.</p></div> + +<div class="footnote"><p><a name="Footnote_431_431" id="Footnote_431_431"></a><a href="#FNanchor_431_431"><span class="label">[431]</span></a> St. Matth. xxii. 41-6.</p></div> + +<div class="footnote"><p><a name="Footnote_432_432" id="Footnote_432_432"></a><a href="#FNanchor_432_432"><span class="label">[432]</span></a> St. John x. 34-6.</p></div> + +<div class="footnote"><p><a name="Footnote_433_433" id="Footnote_433_433"></a><a href="#FNanchor_433_433"><span class="label">[433]</span></a> 'Essayists and Reviewers' would reply, that in the first instance, +the supposed inference has no connexion with the premisses:—that +in the second, (1) it has to be proved that the person intended in +Psalm cx. is <span class="smcap">Christ</span>; and (2) it does not follow, because David +calls him "lord," that the person so spoken of is not his "son:"—that +in the third instance, 'gods' is used in Psalm lxxxii. of <i>earthly</i> +rulers; whereas, when our <span class="smcap">Saviour</span> called Himself "the <span class="smcap">Son</span> of +<span class="smcap">God</span>," He claimed to be "<i>of one substance with the <span class="smcap">Father</span>,—<span class="smcap">God</span> +of <span class="smcap">God</span></i>."</p></div> + +<div class="footnote"><p><a name="Footnote_434_434" id="Footnote_434_434"></a><a href="#FNanchor_434_434"><span class="label">[434]</span></a> St. Matth. xxi. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_435_435" id="Footnote_435_435"></a><a href="#FNanchor_435_435"><span class="label">[435]</span></a> See above, <a href="#Page_4">p. 4</a>.</p></div> +</div> + + +<hr style="width: 65%;" /> +<h2><a name="SERMON_V" id="SERMON_V"></a>SERMON V.<a name="FNanchor_436_436" id="FNanchor_436_436"></a><a href="#Footnote_436_436" class="fnanchor">[436]</a></h2> + +<div class="center"> +<hr style='width: 25%;' /> + +<p>INTERPRETATION OF HOLY SCRIPTURE.—INSPIRED INTERPRETATION.—THE +BIBLE IS NOT TO BE INTERPRETED +LIKE ANY OTHER BOOK.—GOD, (NOT MAN,) THE REAL +AUTHOR OF THE BIBLE.</p> + +<hr style='width: 25%;' /> + +<p><span class="smcap">St. Matthew</span> iv. 4.</p> + +<p class="margin-bottom:2em;"><i>It is written, Man shall not live by bread alone, but by every +word that proceedeth out of the mouth of God.</i></p></div> + + +<p>It is impossible to preserve exact method in Sermons +like these, uncertain in number, and delivered at +irregular intervals. It shall only be stated that, having +already spoken at considerable length, of the <span class="smcap">Inspiration</span> +of Holy Scripture;—not, one part more, one +part less, but every part equally inspired throughout; +not general, (whatever the exact notion may be of +a book <i>generally</i> inspired,) but particular, by which I +mean that <i>every word</i> is none other than the utterance +of the Holy Ghost<a name="FNanchor_437_437" id="FNanchor_437_437"></a><a href="#Footnote_437_437" class="fnanchor">[437]</a>: having, moreover, explained the +<span class='pagenum'><a name="Page_140" id="Page_140">[140]</a></span>reasonableness,—(the logical necessity, as it seems,)—of +giving such an account of the Bible;—I propose +to-day to proceed to the subject of <span class="smcap">Interpretation</span>. +Really, it has become the fashion of a School of unbelief +which has lately emerged into infamous notoriety, +to deal with both these questions in so insolent +a style of dogmatism, that the preacher is compelled +to halt <i>in limine</i>; and to explain that he begs that no +offence may be taken at the account which he has just +given of the Bible; for that really he means no more +than Bp. Pearson meant when he said that "<i>the Scripture +phrase</i>" is "<i>the Language of the <span class="smcap">Holy Ghost</span></i><a name="FNanchor_438_438" id="FNanchor_438_438"></a><a href="#Footnote_438_438" class="fnanchor">[438]</a>:"—that +he desires to say no other thing than what <i>He</i> +said, by whose Spirit, (as St. Peter declares<a name="FNanchor_439_439" id="FNanchor_439_439"></a><a href="#Footnote_439_439" class="fnanchor">[439]</a>,) the prophets +prophesied;—the preacher, I say, wishes to explain +that he desires to mean no other thing than our +<span class="smcap">Lord Jesus Christ</span> Himself meant, when He spoke of +"<i>every word that proceedeth out of the mouth of <span class="smcap">God</span></i>."</p> + +<p>I. <span class="smcap">Interpretation</span>, then, in the largest sense of the +term, I take to denote the discovery of the method +and meaning of Holy Scripture.—I exclude those +critical labours which merely aim at establishing a +correct text.—I exclude also the learning which +merely investigates the grammatical force of single +words. True, that even to translate is often to interpret; +but this results only from the imperfection of +language,—which can seldom represent the words of +one idiom by the words of another, without at the +<span class='pagenum'><a name="Page_141" id="Page_141">[141]</a></span>same time parting with the associations which belong +to the old words, and importing those which are inseparable +from the new.—Moreover, except occasionally, +it is presumed that the lore of the Antiquary, +Geographer, and so forth, does not aspire to the dignity +of Interpretation.—To be brief,—whatever simply +puts us on a level with ordinary hearers of ancient +days; does no more than inform us what custom, +locality, or date is intended by the sacred writer; +(things which once were obvious, and which <i>ought not</i> +to be any difficulty now;)—all this, I say, seems external +to the province of Interpretation; the purpose +of which is to discover <i>the method</i> and <i>the meaning</i> of +Holy Writ. And I find that every extant specimen +of this sacred Science is either (1) what <span class="smcap">God</span> hath +Himself revealed; or (2) what the Church hath with +authority delivered; or (3) what individuals have +thought themselves competent to declare.</p> + +<p>Of these three authorities concerning the sense of +Scripture, it is evident that the last-named is entitled +to least notice. So unimportant indeed is it, as +scarcely to be of any weight at all. What one individual +asserts, on his own unsupported authority, another +individual may, with as much or as little authority, +deny; and <i>who</i> is to decide?</p> + +<p>But the authority indicated in the second place, +clearly challenges very different attention. When, for +example, our own Hooker declares, concerning the 5th +verse of the iiird chapter of St. John, that "of all the +ancients <i>there is not one to be named</i> that ever did otherwise +expound or allege this place than as implying external +Baptism<a name="FNanchor_440_440" id="FNanchor_440_440"></a><a href="#Footnote_440_440" class="fnanchor">[440]</a>," we perceive at once that such consent, +on the part of men in whose ears the echoes of the Apostolic +<span class='pagenum'><a name="Page_142" id="Page_142">[142]</a></span>Age had not yet quite ceased to vibrate; and +who were themselves professors of that Divine Science +which takes cognizance of the subject-matter in hand:—such +general consent of Antiquity, I say, on a +point of Interpretation, must evidently be held to be +decisive.</p> + +<p>"Religio mihi est, eritque, contra torrentem omnium +Patrum, Sanctas Scripturas interpretari; nisi +quando me argumenta cogunt evidentissima,—quod +nunquam eventurum credo<a name="FNanchor_441_441" id="FNanchor_441_441"></a><a href="#Footnote_441_441" class="fnanchor">[441]</a>." So spake one who +had read the Fathers with no common care, and +who turned his reading to no common account. "I +persuade myself," he says, "that you will learn the +modesty of submitting your judgment to that of the +Catholic Doctors, where they are found generally to +concur in the interpretation of a text of Scripture, +how absurd soever that interpretation may, at first +appearance, seem to be. For upon a diligent search +you will find, that <i>aliquid latet quod non patet</i>,—'there +is a mystery in the bottom:' and that which at first +view seemed even ridiculous, will afterwards appear +to be a most certain truth<a name="FNanchor_442_442" id="FNanchor_442_442"></a><a href="#Footnote_442_442" class="fnanchor">[442]</a>." "No man can oppose +Catholic consent, but he will at last be found to oppose +both the Divine Oracles and Sound Reason<a name="FNanchor_443_443" id="FNanchor_443_443"></a><a href="#Footnote_443_443" class="fnanchor">[443]</a>."</p> + +<p><span class='pagenum'><a name="Page_143" id="Page_143">[143]</a></span> +The distinction thus drawn between individual opinion +and the collective voice of the Church, was far +better understood anciently than at present. The interpretation +of a Council, especially if [oe]cumenical, +was accounted decisive. Even the generally consentient +voice of Doctors and Fathers, as far as it could +be ascertained, was held to be of the same authoritative +kind. An interesting illustration occurs. Than +Eusebius, Bishop of Cæsarea, few Fathers of the fourth +century were more learned in Holy Scripture. He, +commenting upon "the Captain of the <span class="smcap">Lord's</span> Host," +mentioned in the vth chapter of the Book of Joshua, +delivers it as his opinion that it was the same Personage +who spoke to Moses 'in the Bush;' viz. the +Eternal <span class="smcap">Son</span><a name="FNanchor_444_444" id="FNanchor_444_444"></a><a href="#Footnote_444_444" class="fnanchor">[444]</a>. On which opinion, a learned man of +the same age, in a scholion of singular beauty which +has come down to us, remarks as follows:—"Aye, +but the Church, O most holy Eusebius, holds a view +on this subject altogether at variance with thine<a name="FNanchor_445_445" id="FNanchor_445_445"></a><a href="#Footnote_445_445" class="fnanchor">[445]</a>." +<span class='pagenum'><a name="Page_144" id="Page_144">[144]</a></span>He goes on to allege reasons why the ἀρχιστράτηγος +of Joshua must be held to have been not an <i>uncreated</i>, +but a <i>created</i> Angel; the Archangel Michael, in fact. +We will not now go into that matter. You are but +requested to observe, how profoundly unimportant the +opinion of a very learned individual was held to be, +by one in whose ears the Patristic "torrent" was yet +sounding; although Justin Martyr is known to have +been of the same mind with Eusebius.—And thus +much for individual views as to the meaning of Holy +Scripture; as contrasted with the decisions of Councils +and Fathers. To judge from the signs of the Age, +we have exactly reversed the ancient estimate; and +expect that more respect will be shewn to our own +private fancies, than to a general consensus of Divines, +ancient and modern. It seems to have been discovered +that the supreme guide of Life is the individual conscience,—"without +appeal—except to himself<a name="FNanchor_446_446" id="FNanchor_446_446"></a><a href="#Footnote_446_446" class="fnanchor">[446]</a>!"</p> + +<p>II. Before descending, however, to the <i>business</i> of +Interpretation, there is clearly one preliminary question +to be settled: namely, <i>the principle</i> on which Interpretation +is to be conducted. And this is all that +can be discussed to-day. To seek for that principle +in the contradictory pages of solitary theorists, would +of course be hopeless, as well as absurd. To elicit it +from Patristic Commentaries, would obviously leave +a door open for cavil. The ancient Fathers, (allowing +<span class='pagenum'><a name="Page_145" id="Page_145">[145]</a></span>that they often speak with consentient voice,) singly, +were but fallible men,—however famous, as professors +of Theological Science, they may have been. <i>This</i>, +however, I venture to assume without any hesitation +whatever,—that if, instead of either of these two ways +of ascertaining how Holy Scripture ought to be handled, +we can be so fortunate as to discover from the +Inspired Writers themselves what <i>their</i> method was +with respect to the Word of <span class="smcap">God</span>,—in such case, I +say, we shall be in a position of entire certainty<a name="FNanchor_447_447" id="FNanchor_447_447"></a><a href="#Footnote_447_447" class="fnanchor">[447]</a>. +We shall then have full warrant for disregarding +the dicta of modern sciolists on this great subject;—however +arrogant their dogmatism, however confident +their unsupported asseverations.</p> + +<p>I desire to be very clearly understood. My position +is this. All Christian men allow that the Apostles +and Evangelists of our <span class="smcap">Lord</span> were inspired. +Before such an audience as the present, I will not +condescend even to <i>allude</i> to the absolute claim of +our <span class="smcap">Saviour Christ</span>, who, as the Son of Man, enjoyed +the gift of the Spirit without measure; who, +as very <span class="smcap">God</span>, "in the beginning created the Heaven +and the Earth,"—(for, "In the beginning was <span class="smcap">the +Word</span>; and <span class="smcap">the Word</span> was with <span class="smcap">God</span>; and <span class="smcap">the Word</span> +was <span class="smcap">God</span>.... All things were made by Him, and without +Him was not anything made that was made<a name="FNanchor_448_448" id="FNanchor_448_448"></a><a href="#Footnote_448_448" class="fnanchor">[448]</a>:")—I +will not, I say, for every utterance of our <i><span class="smcap">Saviour +Christ</span></i> pause even, to claim the entire reverence of +our hearts,—the prostrate homage of our understandings.... Well +then. If we <i>can</i> but discover what +the mind and method of these several speakers and +writers was, with regard to the Interpretation of Holy +Scripture; on what principle, and with what sentiments, +<span class='pagenum'><a name="Page_146" id="Page_146">[146]</a></span><i>they</i> bandied the Book of <span class="smcap">God's</span> Law; we +shall have discovered the thing of which we are in +search. For the <i>Author</i> of a book must perforce be +allowed to be the best judge of the method and intention +of that book:—the <span class="smcap">Holy Spirit</span> <i>must</i> be allowed +to be the best authority as to His own meaning!</p> + +<p>Now this method,—(of which, as I will presently +remind you, we possess a great many specimens,)—proves +to be very extraordinary. It altogether establishes +the fact that the Bible <i>is not to be interpreted +"like any other book."</i> That it <i>could</i> not be so interpreted, +might have been confidently anticipated beforehand, +from the very fact of its Divine origin<a name="FNanchor_449_449" id="FNanchor_449_449"></a><a href="#Footnote_449_449" class="fnanchor">[449]</a>. +What I mean,—Since, "by the mouth of David," +the <span class="smcap">Holy Ghost</span> is expressly declared by <span class="smcap">Christ</span> and +by St. Peter to have "spoken;" and since the Psalms +collectively are described by St. Paul as the utterance +of the <span class="smcap">Holy Ghost</span>; since Jeremiah's witness is +said to be the witness of the <span class="smcap">Holy Ghost</span>; and the +<span class="smcap">Holy Ghost</span> is actually said to have spoken by +Isaiah; while the Spirit of <span class="smcap">Christ</span> Himself, (St. Peter +says,) dwelt in the Prophets:—in a word, since +"holy men of <span class="smcap">God</span> spake <i>as they were moved by</i> the +<span class="smcap">Holy Ghost</span>," and the provisions of the Mosaic Law +are to the same <span class="smcap">Holy Ghost</span> by St. Paul emphatically +ascribed<a name="FNanchor_450_450" id="FNanchor_450_450"></a><a href="#Footnote_450_450" class="fnanchor">[450]</a>;—stubborn <i>facts</i>, you are requested to observe, +which Essayists may prudently suppress but +which no Sophistry on earth can either evade or +<span class='pagenum'><a name="Page_147" id="Page_147">[147]</a></span>deny:—seeing, I say, that Holy Scripture is declared +by inspired men to be the utterance of the Eternal +God, it was to have been expected beforehand that +its texture would bear witness to its Divine origin; +and that, to interpret it "like any other book," would +be to forget its extraordinary character. Interpret +Sophocles and Plato, if you will, like any other book, +for a very plain reason; but beware how you apply +your purely human notions to the utterance of the +Ancient of Days; for that utterance, enshrined in one +particular volume, clearly makes that one volume essentially +unlike any other volume in the world.</p> + +<p>You are particularly requested to observe, further,—that +singular pains have been taken to mystify this +entire subject. It has been a favourite device to multiply +difficulties,—real or imaginary,—and so, to create +a miserable sense of the dangers which fairly hem the +subject in,—in order to render more palatable a desperate +escape from them all. Thus, we are told of the +risks to which Grammatical nicety, and Rhetorical +accommodation expose us; and again, the snares into +which the Logical method may betray. Metaphysical +aid, we are assured, mystifies; and even Learning, +(would to Heaven we had a little more of it!) obscures +the sense<a name="FNanchor_451_451" id="FNanchor_451_451"></a><a href="#Footnote_451_451" class="fnanchor">[451]</a>. Might we just take the liberty of suggesting +that the study of the exploded works of +German unbelievers, (of which Germany herself, thank +<span class='pagenum'><a name="Page_148" id="Page_148">[148]</a></span><span class="smcap">God</span>! is beginning to be ashamed,) on the part of +men of very moderate intellectual powers, however +wise in their own conceit; and with no previous +Theological knowledge to guide them,—is another yet +more fruitful avenue to error?... Next, we are +threatened with the manifold inconveniences which +would ensue from the discovery that there is more +than one sense in Holy Scripture,—(<i>that</i> one sense +being assumed to be, <i>not</i> the sense intended by +its Divine Author, but the sense which the first +hearers may be supposed to have put upon it<a name="FNanchor_452_452" id="FNanchor_452_452"></a><a href="#Footnote_452_452" class="fnanchor">[452]</a>.) "If +words may have more than one meaning," (it is not +very logically argued,) "they may have <i>any</i> meaning<a name="FNanchor_453_453" id="FNanchor_453_453"></a><a href="#Footnote_453_453" class="fnanchor">[453]</a>." +We are told a great deal about "the growth +of ideas;" and of human prejudices; and of "the +disturbing influence of Theological terms."—But all +this kind of thing, it will be perceived at once, is +altogether foreign to the matter in hand. <i>Ought Scripture +to be interpreted like any other book,—or not? That</i> +is the real question! <i>Has Scripture only one meaning</i>, +or <i>more? That</i> is the point in dispute! Above all, +<i>What is the true principle of Scripture Interpretation? +That</i> is the only thing we have to discover!</p> + +<p>Now, as for <i>how</i> the principles of Divine Interpretation +are to be discovered, it is undeniable that there +can be no surer way than by discovering <i>what is the +method of the <span class="smcap">Holy Ghost</span></i>; by inquiring, what is the +method of our <span class="smcap">Saviour Christ</span>, and of His Evangelists, +and of His Apostles?</p> + +<p>1. Surely it is needless to remind an audience like +the present, <i>what</i> that method is! Turn the first page +of St. Matthew's Gospel, and weigh well the three +famous cases of Interpretation which there encounter +<span class='pagenum'><a name="Page_149" id="Page_149">[149]</a></span>you<a name="FNanchor_454_454" id="FNanchor_454_454"></a><a href="#Footnote_454_454" class="fnanchor">[454]</a>:—namely, the assurance that Hosea's words, +"Out of Egypt have I called my son<a name="FNanchor_455_455" id="FNanchor_455_455"></a><a href="#Footnote_455_455" class="fnanchor">[455]</a>;"—that Jeremiah's +declaration concerning the tears of Rachel<a name="FNanchor_456_456" id="FNanchor_456_456"></a><a href="#Footnote_456_456" class="fnanchor">[456]</a>;—and +that the many prophetic utterances concerning +"the Branch<a name="FNanchor_457_457" id="FNanchor_457_457"></a><a href="#Footnote_457_457" class="fnanchor">[457]</a>;"—found fulfilment, each, in <span class="smcap">Christ</span>. +The first,—when, at Jehovah's bidding, He was carried +up out of Egypt into Palestine; the second,—when the +bereaved mothers of Bethlehem wept for their murdered +offspring; the third,—when <span class="smcap">Christ</span>, being bred +up in Nazareth, was called a "Nazarene,"—the root of +which, etymologically, denotes "a branch."—But look +further, and your surprise will increase at discovering +how extraordinary the Divine method is. When our +Saviour cast out evil spirits and healed the sick, +St. Matthew declares that He fulfilled that prophecy +of Isaiah, "Himself took our infirmities and bare our +sicknesses<a name="FNanchor_458_458" id="FNanchor_458_458"></a><a href="#Footnote_458_458" class="fnanchor">[458]</a>;" the language of the prophet in fact +being, "Surely He hath borne our <i>griefs</i> and carried +our <i>sorrows</i><a name="FNanchor_459_459" id="FNanchor_459_459"></a><a href="#Footnote_459_459" class="fnanchor">[459]</a>;" which, as far as the words go, is rather +a different thing.</p> + +<p>2. But it is St. Paul who affords us the largest +induction of instances. When he would establish +the right of the Clergy to have due provision made +for them, he finds his warrant in a most unexpected +place of Scripture. "Say I these things as a man? +or saith not the Law the same also? For it is written +in the Law of Moses, 'Thou shalt not muzzle the +mouth of the ox that treadeth out the corn.' Doth +<span class="smcap">God</span> care for the oxen here alluded to<a name="FNanchor_460_460" id="FNanchor_460_460"></a><a href="#Footnote_460_460" class="fnanchor">[460]</a>? (<span class='pagenum'><a name="Page_150" id="Page_150">[150]</a></span>μὴ τῶν βοῶν +μέλει τῷ Θεῷ;) or saith He it altogether for our +sakes? <i>For our sakes</i>, no doubt, this is written<a name="FNanchor_461_461" id="FNanchor_461_461"></a><a href="#Footnote_461_461" class="fnanchor">[461]</a>." I remind +you of the entire passage, because it is so very +express.—Elsewhere, St. Paul adduces a few verses +from the viiith Psalm, the primary and more obvious +meaning of which appears to assert nothing more than +the supremacy of Man's present nature over the inferior +races of animals; ("all sheep and oxen, yea and +all the beasts of the field<a name="FNanchor_462_462" id="FNanchor_462_462"></a><a href="#Footnote_462_462" class="fnanchor">[462]</a>.") The application of it, +in a prophetic sense, to the supreme dominion of our +Redeemer over all created beings in Heaven and +Earth, is certainly not one which would naturally +suggest itself to us; yet is it for this purpose, and +this only, that St. Paul adduces it; and as confirmatory +of the universal sovereignty of <span class="smcap">Christ</span>, the +place in question is three times quoted by the same Apostle<a name="FNanchor_463_463" id="FNanchor_463_463"></a><a href="#Footnote_463_463" class="fnanchor">[463]</a>.—Elsewhere, +when he would warn persons who +have been partakers of both Sacraments, of the danger +of final rejection, he cites the example of the Fathers +of Israel in the Wilderness. "The waters of the Red +Sea were a wall unto them, on their right hand and +on their left<a name="FNanchor_464_464" id="FNanchor_464_464"></a><a href="#Footnote_464_464" class="fnanchor">[464]</a>," and the watery Cloud covered them +<span class='pagenum'><a name="Page_151" id="Page_151">[151]</a></span>above; whereby it came to pass that "all our Fathers +were under the Cloud, and all passed through the Sea; +and were all therefore <i>baptized</i> unto Moses in the +Cloud and in the Sea." Moreover, he declares that +they "did all eat the same spiritual meat;" (alluding +to the Manna;) "and did all drink the same spiritual +drink: for they drank of that spiritual Rock that followed +them: and <i>that Rock was <span class="smcap">Christ</span></i><a name="FNanchor_465_465" id="FNanchor_465_465"></a><a href="#Footnote_465_465" class="fnanchor">[465]</a>." ... Our +<span class="smcap">Saviour's</span> emphatic application to Himself (in the +vith of St. John) of the Manna, "the bread which +came down from Heaven,"—none can forget<a name="FNanchor_466_466" id="FNanchor_466_466"></a><a href="#Footnote_466_466" class="fnanchor">[466]</a>.</p> + +<p>3. But St. Paul further largely interprets the ordinances +of the Mosaic Law. Thus, the provision that +the High-priest alone should enter, once a year, into +the Holy of Holies, not without blood, he interprets +as follows;—"the <span class="smcap">Holy Ghost</span> this signifying,"—("the +<i><span class="smcap">Holy Ghost</span> this signifying!</i>)—that the way into +the holiest of all was not yet made manifest, while as +the first Tabernacle was yet standing<a name="FNanchor_467_467" id="FNanchor_467_467"></a><a href="#Footnote_467_467" class="fnanchor">[467]</a>." He explains +further that "<span class="smcap">Christ</span> being come an High-Priest of +good things to come, by a greater and more perfect +Tabernacle, ... by His own Blood entered in once +into the Holy Place, having obtained eternal Redemption +for us<a name="FNanchor_468_468" id="FNanchor_468_468"></a><a href="#Footnote_468_468" class="fnanchor">[468]</a>."—The Veil of the Temple, (he says,) +typified <span class="smcap">Christ's</span> flesh<a name="FNanchor_469_469" id="FNanchor_469_469"></a><a href="#Footnote_469_469" class="fnanchor">[469]</a>; and St. Paul intimates that +he could further have spoken particularly of the Golden +Censer, and the Ark of the Covenant, and the Pot +of Manna, and Aaron's rod, and the Tables of the +Covenant, and the Cherubims of Glory<a name="FNanchor_470_470" id="FNanchor_470_470"></a><a href="#Footnote_470_470" class="fnanchor">[470]</a>.—Again, he +says, that "the bodies of those beasts whose blood +<span class='pagenum'><a name="Page_152" id="Page_152">[152]</a></span>is brought into the Sanctuary by the High Priest +for Sin, are burned without the camp. Wherefore +Jesus also, that He might sanctify the people with +His own Blood, <i>suffered without the gate</i><a name="FNanchor_471_471" id="FNanchor_471_471"></a><a href="#Footnote_471_471" class="fnanchor">[471]</a>."—<i>Who</i> +is not familiar with the same Apostle's declaration +that the words of our father Adam relative to Marriage, +are expressive of a great mystery, and set +forth symbolically the union of <span class="smcap">Christ</span> and His +Church; "For we are members of His Body,—of +His Flesh and of His Bones<a name="FNanchor_472_472" id="FNanchor_472_472"></a><a href="#Footnote_472_472" class="fnanchor">[472]</a>?"—St. Peter is at least +as remarkable in his Interpretations as St. Paul; for +he says of the Ark "wherein eight souls were saved +by water,"—"The like figure whereunto, even Baptism, +doth also now save us<a name="FNanchor_473_473" id="FNanchor_473_473"></a><a href="#Footnote_473_473" class="fnanchor">[473]</a>."</p> + +<p>Now these samples of <i>Inspired Interpretation</i> would +be abundantly sufficient for our present purpose. But +before I proceed to make any use of them, it is right +to draw attention to a phenomenon, even more extraordinary.</p> + +<p>4. It is found then, that besides vindicating for the +Scriptures of the Old Testament this unsuspected +depth and fulness of prophetic and typical meaning, +the very Narrative itself teems to overflowing with +mysterious purpose. You have but to weigh well +what the <span class="smcap">Holy Spirit</span> hath delivered concerning +Abraham and Melchizedek, Hagar and Sarah,—to +perceive that the texture of the Historical Narrative +itself is of supernatural fabric. All are familiar with +what I allude to; but I <i>must</i> remind you of it, in +detail. The Apostle is bent on shewing the superiority +of our <span class="smcap">Saviour's</span> Priesthood to that of Aaron. +How does he proceed? He lays his finger, unhesitatingly, +<span class='pagenum'><a name="Page_153" id="Page_153">[153]</a></span>on a verse in the cxth Psalm, ("Thou art +a Priest for ever after the order of Melchizedek;")—declares +with authority that it is <span class="smcap">Christ</span> whom the +prophet there alludes to,—or rather, whom <span class="smcap">God</span> apostrophizes,—(for +<i>that</i> is what St. Paul actually <i>says</i>; +προσαγορευθεὶς ὑπὸ τοῦ Θεοῦ<a name="FNanchor_474_474" id="FNanchor_474_474"></a><a href="#Footnote_474_474" class="fnanchor">[474]</a>: although David undeniably +wrote the Psalm;)—and proceeds, without +more ado, to draw out minutely the characteristics of +our <span class="smcap">Saviour's</span> Priesthood, from the very brief narrative +contained in the xivth Chapter of Genesis. Do +but hear him!</p> + +<p>The compound name "Melchi-zedek," being interpreted, +denotes "King of Righteousness:" while +"King of Salem" denotes "King of Peace." These +titles, (it is implied,) are emphatically appropriate to +<span class="smcap">Christ</span> our King; to Him who "is our Righteousness," +and the very "Prince of Peace." It happens +that nothing is said in Genesis about the parentage +of Melchizedek, nor about the family from which +he sprang: not a word as to when he was born, or +when he died. From this <i>silence</i> of Scripture, St. Paul +collects the typical adumbration of One who, as very +<span class="smcap">God</span>, was <i>without</i> human parentage,—had <i>no</i> earthly +lineage;—"was before all things," <span class="smcap">God</span> from all +eternity,—having <i>indeed</i> "neither beginning of days +nor end of life."—Did not Abraham give to Melchizedek +a tithe of the spoils? Consider then, (St. Paul +says,) how great an one Melchizedek must have been! +Nay, consider that the descendants of Levi are commanded +to take tithe of their brethren, although all +are sprung from Abraham alike; but here is one, +altogether of a different family, taking tithes of <i>Abraham</i>,—aye +and <i>blessing</i> Abraham too;—(δεδεκάτωκε, +<span class='pagenum'><a name="Page_154" id="Page_154">[154]</a></span>εὐλόγηκε, "<i>hath</i> tithed," "<i>hath</i> blessed,"—the effect +of the act <i>remaining</i> for ever in <span class="smcap">Christ</span> typified by +Melchizedek.)—This mysterious King of Salem and +Priest of the Most High <span class="smcap">God</span> not only tithes but +blesses Abraham, who had received from <span class="smcap">Almighty +God</span> the promises, which included all blessedness, +earthly and heavenly. Now, this implies Melchizedek's +superiority,—for, of course, the less is blessed +of the greater.—Men who receive tithe here below +are mortal; but the very silence of Scripture respecting +Melchizedek's death, symbolically teaches that +<span class="smcap">He</span> whom Melchizedek typified, yet liveth.—And indeed, +(so to speak,) the tribe of Levi who take tithes, +<i>paid</i> tithes to Melchizedek in the person of their great +progenitor; because Levi was as yet in the loins of +his father Abraham when Melchizedek met him<a name="FNanchor_475_475" id="FNanchor_475_475"></a><a href="#Footnote_475_475" class="fnanchor">[475]</a>.... I +do not ask your pardon for thus leading you in detail +over one unusually minute specimen of Divine +Interpretation. I know well that there are many +persons to whom the Divine method is highly distasteful; +and who think their own method of Interpretation +infinitely better. But, unfortunately for +those persons, the question in hand is not a question +of taste, but a dry <i>matter of fact</i>. We have to discover +what is <i>the Divine method</i> of Interpretation, and no +other thing. Its improbability and its inconvenience,—its +difficulty, and its strangeness,—its seeming inconclusiveness, +(apart from the authority on which it +rests,) and its certain uniqueness, (notwithstanding +the many injunctions we have met with that we must +<span class='pagenum'><a name="Page_155" id="Page_155">[155]</a></span>interpret the Bible like any other book<a name="FNanchor_476_476" id="FNanchor_476_476"></a><a href="#Footnote_476_476" class="fnanchor">[476]</a>,)—all these +considerations are all together irrelevant, and beside +the question. St. Paul himself admits that the Discourse +now before us is πολὺς καὶ δυσερμήνευτος,—long +and of difficult interpretation<a name="FNanchor_477_477" id="FNanchor_477_477"></a><a href="#Footnote_477_477" class="fnanchor">[477]</a>.—Some will perhaps +be found to inquire how it happens that while +so many remote points of analogy are adduced, so +obviously typical a circumstance as Melchizedek's +<i>bringing forth</i> "<i>bread and wine</i><a name="FNanchor_478_478" id="FNanchor_478_478"></a><a href="#Footnote_478_478" class="fnanchor">[478]</a>" obtains no notice +from the Apostle? I answer,—For the same reason +that Isaac is nowhere spoken of, nowhere so much as +hinted at, in the Bible, as being a type of <span class="smcap">Christ</span>. +A blind man may see it. It requires no Revelation +from Heaven to teach such things as <i>that!</i> But the +typical foreshadowing of the superiority of our <span class="smcap">Saviour's</span> +Priesthood over that of Aaron, in the story of +Melchizedek, would infallibly have escaped mankind +altogether, unless it had been thus specially revealed.</p> + +<p>Some there may be so utterly wanting in Theological +instinct, or so depraved of taste; so utterly +unused to the study of <span class="smcap">God's</span> Word, or so unobservant +of the characteristic method of it,—as to imagine that +there is something trifling in the specimens of Interpretation +before us. I am only concerned to maintain +that they are Divine. You may think what you please +about them. They are the teaching of the <span class="smcap">Holy +Ghost</span>. Nay, if unfortunately any persons here present +should think themselves wiser than <span class="smcap">God</span>, I would +request them to observe that, singularly enough, <span class="smcap">God</span> +has connected with this very exposition a short address +<i>to themselves</i>. It runs as follows:—"Concerning +<span class='pagenum'><a name="Page_156" id="Page_156">[156]</a></span>Melchizedek, we have to deliver a long and difficult +interpretation; difficult, however, <i>only because +ye have become dull of hearing</i><a name="FNanchor_479_479" id="FNanchor_479_479"></a><a href="#Footnote_479_479" class="fnanchor">[479]</a>." (The fault, you observe, +is <i>yours</i>. Whereas <span class="smcap">God</span> made your spiritual +senses sharp and quick, you have blunted their edge, +and are become stupid and obtuse. It follows:)—"For +when, by reason of the length of time that ye +have professed Christianity, ye ought to be Teachers," +(pray mark <i>that!</i>)—"ye have need that some one +should teach <i>you</i> the first Principles of the Oracles of +<span class="smcap">God</span>; and ye have become such as have need of milk, +and not of solid food. For every one that useth milk, +is without experience in the Word of Righteousness; +for he is an infant. But solid food (στερεὰ τροφή) +is for them that are of full age<a name="FNanchor_480_480" id="FNanchor_480_480"></a><a href="#Footnote_480_480" class="fnanchor">[480]</a>." Where you are +requested to observe that a specimen of Interpretation +<i>you</i> think trifling, the <span class="smcap">Holy Ghost</span> calls "<i>solid food</i>;" +and yourselves, who in your own conceit represent the +World's Manhood<a name="FNanchor_481_481" id="FNanchor_481_481"></a><a href="#Footnote_481_481" class="fnanchor">[481]</a>, He calls νηπίους,—"<i>babes</i>." ... This +discrepancy of opinion strikes me as rather +curious.</p> + +<p>5. The time would fail, were we to enter as particularly +into the Divine Interpretation elsewhere given +of another story, apparently as little fraught with +mystery as any in the Bible. <i>Who</i> would ever have +imagined that the brief narrative of Hagar's dismissal +from the house of Abraham at Sarah's instance, was +the ἀλληγορία of so Divine a thing as St. Paul +declares;—the two Mothers setting forth the two +Covenants, (one, bearing children unto bondage,—the +other, the free Mother of us all: Sinai symbolized by +<i>that</i>, the heavenly Jerusalem by <i>this</i>:) and even Ishmael's +<span class='pagenum'><a name="Page_157" id="Page_157">[157]</a></span>mockery not being without mysterious meaning?—Such +however is the Divine Interpretation.—Elsewhere, +when St. Paul desires to contrast the method +of the Gospel with the method of the Law,—(<i>this</i>, +glorious; <i>that</i>, with the same glorious features +concealed;)—and also to illustrate the present unbelief +of the Jewish nation;—the Apostle finds a prophetic +emblem of their blindness in the veiled countenance +of their great Lawgiver, as described in the +xxxivth chapter of Exodus. The mystical intention +of that veil, (he says,) was to symbolize the nation's +inability to look steadfastly to the end of the dispensation, +and to recognize <span class="smcap">Messiah</span>. Nay, to this hour, +while they read their Scriptures, that veil (he says) is +upon their hearts. And yet, even as Moses, when +he returned to <span class="smcap">God</span>, is related to have taken off the +veil from his face, so (St. Paul says) will it fare with +the Jews, when <i>they</i> convert and turn themselves to +<span class="smcap">Christ</span>. The veil will be withdrawn<a name="FNanchor_482_482" id="FNanchor_482_482"></a><a href="#Footnote_482_482" class="fnanchor">[482]</a>.—Now, I gather +from all this, and many a hint of the like kind,—that +the whole of Scripture is of the same marvellous +texture, the Old Testament and the New, alike,—whether +we have the eyes to see it or not.</p> + +<p>6. But I cannot dismiss the typical character of +the Scripture narrative, until I have reminded you of +one striking intimation of it which you might easily +overlook. "O fools and slow of heart," was our +<span class="smcap">Lord's</span> reproof to Cleophas and his companion on +the evening of the first Easter: "Ought not <span class="smcap">Christ</span> +<span class='pagenum'><a name="Page_158" id="Page_158">[158]</a></span>to have suffered these things, and to enter into His +Glory? And <i>beginning at Moses</i> and all the Prophets, +He expounded unto them in all the Scriptures the +things concerning Himself<a name="FNanchor_483_483" id="FNanchor_483_483"></a><a href="#Footnote_483_483" class="fnanchor">[483]</a>." In like manner, St. +Paul at Rome expounded to the unbelieving Jews, +"persuading them concerning <span class="smcap">Jesus</span> both <i>out of the +Law of Moses</i> and out of the Prophets, from morning +till evening<a name="FNanchor_484_484" id="FNanchor_484_484"></a><a href="#Footnote_484_484" class="fnanchor">[484]</a>." The same thing is repeated elsewhere<a name="FNanchor_485_485" id="FNanchor_485_485"></a><a href="#Footnote_485_485" class="fnanchor">[485]</a>: +but the most express declaration is that of +our <span class="smcap">Lord</span> Himself to the Jews:—"Had ye believed +Moses, ye would have believed Me; <i>for he wrote of +Me</i><a name="FNanchor_486_486" id="FNanchor_486_486"></a><a href="#Footnote_486_486" class="fnanchor">[486]</a>," Moses therefore <i>wrote concerning</i> <span class="smcap">Christ</span>. +<span class="smcap">Christ</span> Himself says so. But <i>where?</i> Shew me the +places in the Pentateuch which prove that <span class="smcap">Christ</span> +was "to suffer these things" and then to "enter into +glory?" You cannot do it; unless indeed in Isaac's +Sacrifice you are content to find the adumbration of +the scene on Calvary. You cannot do it; unless in +Joseph's betrayal for twenty pieces of silver, (the deed +of another Judas!) and his letting down into the pit +without water, you recognize the image of the death +of One by the blood of whose Covenant the prisoners +of hope were set free<a name="FNanchor_487_487" id="FNanchor_487_487"></a><a href="#Footnote_487_487" class="fnanchor">[487]</a>. You cannot do it; unless in +the same Joseph's exaltation to the supreme power of +Egypt, (when they "cried before him, Bow the +knee!") you behold <span class="smcap">Messiah's</span> session at the Right +Hand of <span class="smcap">God</span>. You cannot do it; unless you notice +how "Joseph, who was ordained to save his Brethren +from death, who would have slain <i>him</i>, did represent +the <span class="smcap">Son</span> of <span class="smcap">God</span>, who was slain by us and yet dying +saved us<a name="FNanchor_488_488" id="FNanchor_488_488"></a><a href="#Footnote_488_488" class="fnanchor">[488]</a>." You cannot do it; unless in the Paschal +<span class='pagenum'><a name="Page_159" id="Page_159">[159]</a></span>Lamb, and the wave-sheaf, you discern things Heavenly, +and of eternal moment. You cannot do it; +unless you remember "that as, in order to consecrate +the Harvest by offering to <span class="smcap">God</span> the first-fruits of it, +a sheaf was lifted up and waved; as well as a Lamb +offered on that day by the priest to <span class="smcap">God</span>; so <span class="smcap">Messiah</span>, +that immaculate Lamb which was to die, that Priest +which dying was to offer up Himself to <span class="smcap">God</span>, was +upon the same day lifted up and raised from the dead; +or rather shook and lifted up, and presented Himself +to <span class="smcap">God</span>, and so was accepted for us all; that so our +dust might be sanctified, our corruption hallowed, our +mortality consecrated to eternity." Many who hear +me will perceive that I have been quoting from Bp. +Pearson; and will be constrained to admit that Isaac +and Joseph,—the wave-sheaf and the Paschal Lamb,—may +well be types of <span class="smcap">Christ</span>; and that, thus lightly +touched, there can be little objection to tracing in +such histories and provisions of the Law, the main +outlines of the Life and Death and Resurrection of +our <span class="smcap">Redeemer</span>. But remember, we have handled +wondrous little of the patriarchal History and of the +Law; and that little, wondrous cursorily; more, as +it seems to me, in the manner of children in a Sunday-school, +than as Divines in the first University of +Europe!... Now, <i>St. Paul</i> entertained <i>his</i> audience +"from morning until evening." Had he nothing to +say about Paradise, think you, and the mysterious +parallel between the first and second Adam? nothing +to say about the Ark of Noah, and the waters of the +Flood? What of the history of the patriarch Jacob, +and of Joseph "at the second time made known to his +brethren?" What of Moses, and the miracles of the +Exode? What of the many minute provisions, (all +<span class='pagenum'><a name="Page_160" id="Page_160">[160]</a></span>of them, no doubt, significant!) of the Mosaic Law? +What of Esau's posterity and Balaam's prophecies,—the +Cloud and the Flame,—the Manna and the Quails,—the +riven Rock and Jordan driven back?...</p> + +<p>I have already said enough to feel at liberty to +gather out of it all, the two chief propositions concerning +Holy Scripture, which it is my business this +morning to establish. And first, I assert that it may be +regarded as a fundamental rule, that the Bible <i>is not +to be interpreted like any other book</i>. This I gather +infallibly from the plain fact, that <i>the inspired Writers +themselves</i> habitually interpret it <i>as no other book either +is, or can be interpreted</i>.</p> + +<p>Next, I assert without fear of contradiction that +inspired Interpretation, whatever varieties of method +it may exhibit, is yet uniform and unequivocal in +this one result; namely, that it proves Holy Scripture +to be of far deeper significancy than at first sight +appears<a name="FNanchor_489_489" id="FNanchor_489_489"></a><a href="#Footnote_489_489" class="fnanchor">[489]</a>. By no imaginable artifice of Rhetoric or +sophistry of evasion,—by no possible vehemence of +denial or plausibility of counter assertion,—can it be +rendered probable that Scripture has invariably one +only meaning; and <i>that</i> meaning, the most obvious +and easy to those who first heard or read it.</p> + +<p>I would not be misunderstood by this audience, +nor do I fear that I shall be. I am not denying +(<span class="smcap">God</span> forbid!) the literal sense of Scripture. Rather +am I, above all, contending for it. We may +<i>never</i> play tricks with the letter. Those Six Days +of Creation, depend upon it, were <i>six days</i>: and the +Tree of Life, and the Tree of Knowledge, and the +Serpent, were the very things they are called,—and +<span class='pagenum'><a name="Page_161" id="Page_161">[161]</a></span>no other things. So of every other part of the Bible. +The Temptation of our <span class="smcap">Lord</span> was as matter of fact +a transaction as one of His walks by the sea of Galilee. +<i>In what form</i> the Tempter came to Him, hath not +been revealed. <i>After what fashion</i> the Prince of the +power of the air contrived the dazzling panorama +"in a moment of time<a name="FNanchor_490_490" id="FNanchor_490_490"></a><a href="#Footnote_490_490" class="fnanchor">[490]</a>," I do not pretend to understand. +The literal sense of what has been revealed, +is, for all that, to be depended on. All is sincere History: +<i>nothing</i> is ever allegory,—<i>nothing</i> may ever be +evacuated or explained away! We have our <span class="smcap">Lord's</span> +own word for it. The speech in Paradise, and what +happened at the time of the Flood; the fate of Lot's +wife, and what befel the cities of the plain; the conduct +of David (when he ate the shew-bread), and the +visit to Solomon of the Queen of Sheba; the history +of the widow of Sarepta, and of Naaman the Syrian:—all +these stories of the Old Testament are by our +<span class="smcap">Lord</span> Himself appealed to as veritable History<a name="FNanchor_491_491" id="FNanchor_491_491"></a><a href="#Footnote_491_491" class="fnanchor">[491]</a>.</p> + +<p>But I am proving that Scripture itself, literally +understood, compels us to believe that <i>under</i> the letter +of Scripture, (which <i>of course</i> is to be <i>interpreted</i> literally,) +there lies a deeper and sometimes a far less +obvious meaning; occasionally a meaning so improbable, +(as men account improbability,) that, but for +the finger of <span class="smcap">God</span> pointing it out, we could never by +possibility have discerned it; so extraordinary, that +when it is shewn us, it needs an effort of the heart +and of the mind to embrace it fully.</p> + +<p>Cases of literal Interpretation are indeed of constant +occurrence in Scripture; but the principle on +<span class='pagenum'><a name="Page_162" id="Page_162">[162]</a></span>which they depend is obvious, and common to all +writings alike. I do not doubt, for a moment, that +the history of Joseph and Potiphar's wife, (which we +heard read this morning,) is a <i>bonâ fide</i> narrative,—<i>truer</i> +and <i>more</i> authentic in details, than is to be found +in any other book of History.—Neither do I doubt +that the obvious teaching, (the <i>moral</i> Interpretation as +it may be called,) of that incident, is the proper one: +viz. that even for the most fiery of fleshly trials, <span class="smcap">God's</span> +grace is sufficient:—that Joseph's safety lay in refusing +even to <i>be</i> with her, joined to his holy fear of +sinning <i>against <span class="smcap">God</span></i>:—that lust is ever cruel, and will +hunt for the precious life<a name="FNanchor_492_492" id="FNanchor_492_492"></a><a href="#Footnote_492_492" class="fnanchor">[492]</a>:—finally, that the way of +purity, though it may lead at first to sorrow, will infallibly +conduct to blessedness at the last. Considerations +like these, which are obvious and easy, are +also unquestionably <i>true</i>; and especially precious, +(<i>who</i> ever doubted it?) as helps to personal holiness.—But +still, there may underlie this narrative, for +aught I see to the contrary, a mystical signification. +Potiphar's wife may, (as the best and wisest of ancient +and modern Divines have thought,) symbolize +the Power of Darkness; and Joseph, our Divine <span class="smcap">Lord</span>. +The garment Joseph left in the woman's hand, may +represent that fleshly garment of which the true Joseph +divested Himself,—(ἀπεκδυσάμενος as St. Paul speaks +in a very remarkable place,)—the mortal body which +Satan apprehended (his sole triumph!) and by which +he was ensnared, when a greater than Joseph gat Him +out from an adulterous world<a name="FNanchor_493_493" id="FNanchor_493_493"></a><a href="#Footnote_493_493" class="fnanchor">[493]</a>. Joseph in the prison, +<span class='pagenum'><a name="Page_163" id="Page_163">[163]</a></span>and <span class="smcap">Christ</span> in the grave: Joseph exalted, and <span class="smcap">Christ</span> +Ascended: Joseph at last feeding the families of the +World, and <span class="smcap">Christ</span> becoming the Bread of Life to all:—let +it not occasion offence, Brethren, if I confess +that, for aught I see to the contrary, some such hidden +teaching as this, may underlie the plain historical +narrative; and in no way interfere with a literal interpretation.</p> + +<p>III. From the two foregoing negative positions, +however, (which almost need an apology, such obvious +truisms are they,) I eagerly pass on to something better +and higher.</p> + +<p>1. And first, I boldly declare that the clue to all +that has been advanced concerning the marvellous +method of Holy Writ is supplied by the single consideration +that the Bible is <i>the Word of <span class="smcap">God</span></i>,—that +Holy Scripture, from the Alpha to the Omega of it, is +the language of the <span class="smcap">Holy Ghost</span>. Incomprehensible +and unmanageable on any other hypothesis,—all the +disclosures of inspired Interpretation, by the hearty +reception of this one revealed truth, are rendered perfectly +intelligible and clear. The <span class="smcap">Holy Spirit</span> may +surely be assumed competent to interpret what the +<span class='pagenum'><a name="Page_164" id="Page_164">[164]</a></span><span class="smcap">Holy Spirit</span> has already delivered! His disclosures +therefore are beyond the reach of censure; however +marvellous they may happen to be. But they are all +a hopeless riddle to those who have blinded their eyes +and hardened their hearts.</p> + +<p>Thus, to advert for a moment to the prophetic character +(as it may be called) of the historical parts of +Scripture,—What is it which moves secret unbelief, +and prompts a reference to the human devices of Allegory +and Accommodation<a name="FNanchor_494_494" id="FNanchor_494_494"></a><a href="#Footnote_494_494" class="fnanchor">[494]</a>? It is the profound conviction +that no merely human narrative could be handled +as St. Paul handles Genesis, except by indulging +in rhetorical license, and giving to Fancy a very free +rein. But disabuse your mind of this lurking suspicion, +so derogatory to the honour of Him by whose +Spirit the Bible is inspired,—cease to suspect that +the narrative of Scripture is a merely human narrative,—and +how different becomes the problem! Why +should the <span class="smcap">Holy Ghost</span> have spoken less by the +mouth of Moses, than by the mouth of David and +Isaiah, Jeremiah and the rest of the prophets? But +if <i>He</i> speaks in Genesis, then are the words of Genesis +<i>His</i>;—and every word of the narrative "<i>proceedeth</i>" +(as our <span class="smcap">Lord</span> phrases it,) "<i>out of the mouth of <span class="smcap">God</span></i>."</p> + +<p>I am constrained to be thus express and emphatic, +because it has been lately "<i>laid down that Scripture +has one meaning</i>;—the meaning which it had to the +mind of the Prophet or Evangelist who first uttered +or wrote,—to the hearers or readers who first received +it<a name="FNanchor_495_495" id="FNanchor_495_495"></a><a href="#Footnote_495_495" class="fnanchor">[495]</a>." The original sense of Scripture, (says this writer,) +is "the meaning of the words as they first struck +on the ears, or flashed before the eyes, of those who +<span class='pagenum'><a name="Page_165" id="Page_165">[165]</a></span>heard and read them<a name="FNanchor_496_496" id="FNanchor_496_496"></a><a href="#Footnote_496_496" class="fnanchor">[496]</a>." Now, I will not pause to +remark on the complicated fallacy involved in this. +For (1), Why should a hearer's first impression of a +speaker's meaning be assumed <i>to be</i> that speaker's +meaning<a name="FNanchor_497_497" id="FNanchor_497_497"></a><a href="#Footnote_497_497" class="fnanchor">[497]</a>? And (2), Why may not Prophets and +Evangelists have <i>intended</i> secondary meanings<a name="FNanchor_498_498" id="FNanchor_498_498"></a><a href="#Footnote_498_498" class="fnanchor">[498]</a>? But +I do not dwell on this, for it does not touch the point. +Let us hear the voice of one who adorned this place +many years before the present controversy arose, and +who has exactly anticipated the question now at issue. +"Observe how this matter really is," says Bp. Butler. +"If one knew a person to be <i>the sole Author</i> of a book; +and were certainly assured, or satisfied to any degree, +that one knew the whole of what he intended in it; +one should be assured or satisfied to such degree, that +one knew the whole meaning of that book: for <i>the +meaning of a book is nothing but the meaning of the Author</i>. +But if one knew a person to have compiled +a Book out of memoirs <i>which he received from Another, +of vastly superior knowledge in the subject of it</i>; especially +if it were a Book full of great intricacies and +difficulties; it would in no wise follow that one knew +the whole meaning of the Book, from knowing the +whole meaning of the compilers: for the original memoirs, +(i.e. the Author of them,) might have, (and +there would be no degree of presumption, in many +cases, against supposing Him to have,) some farther +meaning than the compiler saw. To say then, that +the Scriptures, and the things contained in them, can +have no other or farther meaning than those persons +<span class='pagenum'><a name="Page_166" id="Page_166">[166]</a></span>thought or had, who first recited or wrote them; is +evidently saying, <i>that those persons were the original, +proper, and sole authors of those books</i>, i.e. <span class="smcap">that they +are not inspired</span>: which is absurd, whilst the authority +of these books is under examination; i.e. till you +have determined they are of no divine authority at +all. Till this be determined, it must in all reason be +supposed,—not indeed that they <i>have</i>, (for this is +taking for granted that they are inspired;) but,—that +they <i>may</i> have, some farther meaning than what the +compilers saw or understood<a name="FNanchor_499_499" id="FNanchor_499_499"></a><a href="#Footnote_499_499" class="fnanchor">[499]</a>."—So far Bp. Butler.</p> + +<p>2. Now, if <span class="smcap">God</span> be in effect the Speaker, why need +we hesitate to believe that He has so framed the +stories, that they shall be throughout adumbrations +of the things which concern our peace<a name="FNanchor_500_500" id="FNanchor_500_500"></a><a href="#Footnote_500_500" class="fnanchor">[500]</a>? Let some +garment be shewn me of merely human manufacture, +and however costly it may prove, I look for nothing +in it beyond the known properties of any other earthly +fabric. But give me the assurance that, on the contrary, +it was woven by Divine hands, and fashioned +in a Heavenly loom, and do I not straightway expect +to find it a mystery and a marvel of Art? It is even +so with the language of Holy Writ. It is all framed +and fashioned after a Diviner model than men are +able to imagine. It is instinct with sublimest meanings. +It is penetrated, through and through, with +the Spirit of the Most High <span class="smcap">God</span>. It is of so celestial +a texture, that, to the eye of the soundest Reason, +informed by the purest Faith, it reveals, (when the +<span class='pagenum'><a name="Page_167" id="Page_167">[167]</a></span>Spirit of its Divine Author shines upon it,) the glorious +outlines of an imperishable Life!</p> + +<p>3. The strong root of bitterness out of which springs +unbelief in this supernatural character of the historical +parts of the Bible, is an unworthy notion of <span class="smcap">God's</span> +Power. Because <i>human</i> histories are perforce barren +and lifeless, it is assumed that the Book of <span class="smcap">God's</span> Law +must be a dead thing also. And then, the conceit of +self-relying Reason glides in, (like a serpent,) and +remonstrates as follows:—"Yea, can <span class="smcap">God</span> have sanctioned +a method of such subtlety and pliability as will +make His own Scriptures mean <i>anything</i><a name="FNanchor_501_501" id="FNanchor_501_501"></a><a href="#Footnote_501_501" class="fnanchor">[501]</a>? Is it not +rather, an exploded fashion, which the age has outgrown,—<i>that</i> +fashion of supposing that there is sometimes +a double sense in Prophecy, and that the Gospel +is symbolized in the Law? Were then the worthies +of the Old Testament puppets in <span class="smcap">God's</span> Hands, acting +parts?—now, typifying remote personages; now, exhibiting +future transactions; now, symbolizing national +events? Is it credible? Not so! Accept one +of two alternatives, and never dream of a third. Believe +either that the Evangelists, the Apostles, our +<span class="smcap">Saviour Christ</span> Himself,—partaking of the ignorance +of their age, and speaking according to the modes of +thought then prevalent, were mistaken in their interpretations +of Holy Scripture; or else, deny boldly +that there are interpretations at all. Assume that +they are mere allegory and accommodation! Something +must be allowed for the backwardness of the +Past;—and 'the time has come when it is no longer +possible to ignore the results of criticism<a name="FNanchor_502_502" id="FNanchor_502_502"></a><a href="#Footnote_502_502" class="fnanchor">[502]</a>.' A change +of method 'is not so much a matter of expediency as +<span class='pagenum'><a name="Page_168" id="Page_168">[168]</a></span>of necessity. The original meaning of Scripture' is +at last 'beginning to be understood<a name="FNanchor_503_503" id="FNanchor_503_503"></a><a href="#Footnote_503_503" class="fnanchor">[503]</a>.' Be persuaded, +and make it thy business to persuade others, that the +Bible <i>is but a common Book!</i>"</p> + +<p>4. To all of which, we make summary answer:—Passing +by thy self-congratulation on the enlightenment +of the age,—of which, except in certain departments +of physical Science, <i>we</i> see <i>no</i> evidence;—the +whole of thy argument concerning Holy Scripture +amounts to this;—that it would be very distasteful +<i>to thee</i>, to find that it contained any sense beyond +that which lies on the surface. Types, intended by +the Author of Scripture <i>to be</i> types: Prophecy with +sometimes more than a single application: historical +events foreshadowing remote transactions:—all these +<i>thou</i> deniest, because <i>thou</i> dislikest. Observe, however, +that while <i>thou</i> art urging thine own private +opinion, <i>we</i> are dealing with a revealed fact. <i>Thou</i> +talkest about a probability, but <i>we</i> are establishing +a proof. "It is written" that Scripture <i>is</i> thus significant, +<i>is</i> thus mysterious in its historical outlines. +And thou canst not explain away one syllable, though +thou shouldest deny "<i>every word that proceedeth out +of the mouth of <span class="smcap">God</span></i>."</p> + +<p>5. Let us, however, examine the question merely +by the light of unaided reason.—Consider then! If +<span class="smcap">God</span> made this world the particular kind of world +which He is found to have made it, in order that it +might in due time preach to mankind about Himself, +and about His providence:—if He contrived beforehand +the germination of seeds, the growth of plants, +the analogies of animal life; all, evidently, in order +that they might furnish illustrations of His teaching; +<span class='pagenum'><a name="Page_169" id="Page_169">[169]</a></span>and that so, great Nature's self might prove one vast +Parable in His Hands:—<i>why</i> may not the same <span class="smcap">God</span>, +by His Eternal Spirit, have so overruled the utterance +of the human agents whom He employed to write the +Bible, that their historical narratives, however little +their authors meant or suspected it, should embody +the outline of things heavenly; and, while they convey +a true picture of actual events, should <i>also</i> after +a most mysterious fashion, yield, in the Hands of His +own informing Spirit, celestial Doctrine also?</p> + +<p>6. For let me remind you,—The very actions of men,—the +complicated transactions of our common lives,—are +thus overruled by God's Providence; and, without +restraint, are so controlled that they shall subserve to +the ulterior purposes of His will,—after a fashion which +altogether defies analysis. Beyond this inner circle +of comprehensible causation,—external to the immediate +sphere of cause and effect which courts our daily +scrutiny,—there is an outer circle, which rounds our +lives; and (as I said) overrules all we do; fashioning, +by virtue of a supreme fiat which is altogether +beyond our comprehension, all our ends. <i>Why</i> then, +I ask, may not the Bible be, what it purports to be,—the +authentic record of transactions which the marvellous +skill of Him who governeth all things in Heaven +and Earth did so overrule, that they should become +foreshadowings of chief transactions in the Kingdom +of <span class="smcap">Christ</span>? Shall prophecy, in the ordinary sense +of the term, be admitted by all,—and yet a <i>prophetic +transaction</i> be deemed impossible with <span class="smcap">God</span>? If Isaiah +may prophesy of one "red in His apparel," after +"treading the winepress alone<a name="FNanchor_504_504" id="FNanchor_504_504"></a><a href="#Footnote_504_504" class="fnanchor">[504]</a>;" may describe Him +as "despised and rejected of men;" "a Man of Sorrows +<span class='pagenum'><a name="Page_170" id="Page_170">[170]</a></span>and acquainted with grief;" "wounded for our transgressions +and bruised for our iniquities;" "brought +as a lamb to the slaughter," and "making intercession +for the transgressors;" and at last destined to find +"His grave with the wicked, yet with the rich in His +death<a name="FNanchor_505_505" id="FNanchor_505_505"></a><a href="#Footnote_505_505" class="fnanchor">[505]</a>:"—if this may be <i>in words</i> described minutely, +and move no doubt; shall we close our eyes that we +may not see,—or seeing shall we fail to recognize,—in +the person of such an one as David, a divinely-intended +type of <span class="smcap">Messiah</span>? What! when he who was +born in Bethlehem, overcomes the Philistine at the +end of forty days, and takes from him the armour +wherein he trusted;—when he,—a prophet, priest, +and king,—is persecuted by his enemies, and betrayed +by his own familiar friend; when <i>he</i> at last passes +over the brook Kidron and ascends Olivet, sorrowing +as he goes;—yea, when he utters words which our +<span class="smcap">Redeemer</span> resyllables with <i>His</i> dying breath<a name="FNanchor_506_506" id="FNanchor_506_506"></a><a href="#Footnote_506_506" class="fnanchor">[506]</a>;—wilt +thou refuse to discern in the person of David, the +lineaments of David's Son? and sneer at <i>us</i>, who +herein have been better taught than thou; although +thou hast no better reason to give for thy unbelief +than that the view of Holy Scripture which the +Church Catholic hath held in all ages, seems to thee +a thing impossible?</p> + +<p>7. Take once more, if thou wilt, the analogy of +Nature; and thence infer what is <i>probable</i> concerning +things Divine. Is it observed that <i>the works</i> of <span class="smcap">God</span> +are thus single in their office; or are they, on the +contrary, manifold in their virtues and uses? Than +the metal Iron, what substance more serviceable for +every ordinary mechanical purpose of daily life? Yet, +ask the physician which of the metals <i>he</i> could least +<span class='pagenum'><a name="Page_171" id="Page_171">[171]</a></span>afford to forego as an instrument of cure: and he will +tell thee that <i>he</i> finds Iron the fullest of healing virtues +also. Shall then plants and animals, yea, and the +whole of the Animal Kingdom, be admitted to subserve +to manifold, and at first sight unsuspected uses,—so +that the wisest are ready to confess that the +function of most remains to this hour a secret:—and +shall we be reluctant to allow that the <i>Word of <span class="smcap">God</span></i>—"the +Tree of Life," whereof "the leaves are for the +healing of the nations,"—may also be thus various in +its purpose; fraught with other teaching besides that +which on its very surface meets the careless eye?</p> + +<p>8. To speak without a figure,—It is not of course +to be supposed that the inspired writers knew all the +wondrous qualities of the message they delivered, or +of the narrative they were divinely guided to indite. +Altogether a distinct question <i>this</i>; although the two +have been sometimes confused together<a name="FNanchor_507_507" id="FNanchor_507_507"></a><a href="#Footnote_507_507" class="fnanchor">[507]</a>. Nay, Revelation +itself comes in to help us here. St. Peter, in +express words, declares that concerning the mystery of +Redemption "the prophets <i>inquired and searched diligently</i>; ... +searching what, or what manner of time +the Spirit of <span class="smcap">Christ</span> which was in them did signify, +when it,"—(not <i>they</i>, observe, but <i>It</i>)—"testified +beforehand the sufferings of <span class="smcap">Christ</span>, and the glory +that should follow." That "not unto, themselves, but +unto <i>us</i> they did minister,"—thus much, indeed, +<i>was</i> revealed to them; but no more. The rest, to +this hour, the very "Angels desire to look into!"</p> + +<p><span class='pagenum'><a name="Page_172" id="Page_172">[172]</a></span> +9. But between the words which a man delivers +<i>being</i> full of Divine significancy, and <i>himself knowing</i> +the full scope and purport of those words,—there is +surely a mighty difference! When Caiaphas foretold +the universal efficacy of <span class="smcap">Christ's</span> Death, <i>who</i> less than +Caiaphas suspected the far-reaching truth of the words +which fell from his unholy lips? <i>He</i> knew nothing +about the triumphs of the Cross; and yet he could +prophesy very accurately concerning them. "This +spake he not of himself," (says the Evangelist,) "but +being high-priest that year, he prophesied that <span class="smcap">Jesus</span> +should die for that nation; and not for that nation +only, but that also He should gather together in one +the children of <span class="smcap">God</span> that were scattered abroad<a name="FNanchor_508_508" id="FNanchor_508_508"></a><a href="#Footnote_508_508" class="fnanchor">[508]</a>." ... +It may safely be assumed that the sacred writers no +more knew the force and power of their own words, +than those Priests who lived and moved amid the +shadows of the Mosaic Ritual were able to discern +therein, the substance of things eternal in the Heavens. +And yet we believe concerning those ritual types that +"they were a concealed prophetic evidence, the force +of which was made apparent by the presence of the +Gospel<a name="FNanchor_509_509" id="FNanchor_509_509"></a><a href="#Footnote_509_509" class="fnanchor">[509]</a>." I am prone to suspect that the burning +vehemence of their own language must many a time +have moved the Prophets of old to deepest astonishment; +and that when there broke from them words of +more than mortal power,—or images of unearthly +grandeur,—or the outlines of a grief more than human; +when they spake of a betrayal for thirty pieces +of silver<a name="FNanchor_510_510" id="FNanchor_510_510"></a><a href="#Footnote_510_510" class="fnanchor">[510]</a>, of blows and spitting<a name="FNanchor_511_511" id="FNanchor_511_511"></a><a href="#Footnote_511_511" class="fnanchor">[511]</a>, and of pierced +hands and feet<a name="FNanchor_512_512" id="FNanchor_512_512"></a><a href="#Footnote_512_512" class="fnanchor">[512]</a>; of parted garments and lots cast upon +<span class='pagenum'><a name="Page_173" id="Page_173">[173]</a></span>a vesture<a name="FNanchor_513_513" id="FNanchor_513_513"></a><a href="#Footnote_513_513" class="fnanchor">[513]</a>;—they must have felt, they must have felt +the awfulness of the message they were commissioned +to deliver; and longed, yea yearned unutterably to +see and to hear the things which were reserved to be +witnessed in the days of the Son of Man!</p> + +<p>10. Enough, however, of all this. In reply to <i>à +priori</i> objections, I have been content to argue the +question as if the Bible were a newly-discovered Book +without a history; whereas the consentient writings +of all the Fathers and Doctors of every age, in every +portion of the Christian Church, is an overwhelming +<i>fact</i>! Rather have I reasoned as if the Bible were +a book altogether silent concerning itself. But the +plain truth, as I have fully shewn, is the very reverse. +Scripture is <i>full</i> of interpretations of Scripture;—and +the constant method of Scripture in such interpretations, +is spiritual or mystical;—and this witness of +Scripture is the strongest proof possible that the principle +involved is correct. Meanwhile, the great underlying +truth which I now desire, more than any other +to bring before you, is this:—that it is the <span class="smcap">Holy +Ghost</span> who, in the New Testament, interprets what +the same <span class="smcap">Holy Ghost</span> had delivered in the Old. This, +believe me, is the true key, the only intelligible solution, +to all those difficulties respecting places of the +Old Testament, whether interpreted, or only quoted, +in the New, which have so exercised the ingenuity of +learned men. We are always to remember, in a word, +that the <i>true</i> Author of either Testament,—the <i>real</i> +Author of every part of the Bible, is (not Man, but) +<span class="smcap">God</span>!</p> + +<p>IV. Such then, (to conclude,) is <i>the Divine method +of Interpretation</i>. We are not concerned now to +<span class='pagenum'><a name="Page_174" id="Page_174">[174]</a></span>classify, and sort it out under different heads. <i>To +apply</i>, even to a small extent, the principles we have +been labouring to establish, would not only lead us +much too far, but would constrain us to travel out of +our proper subject and prescribed province. Our purpose +has only been, to vindicate the profundity, or +rather <i>the fulness</i> of Holy Writ<a name="FNanchor_514_514" id="FNanchor_514_514"></a><a href="#Footnote_514_514" class="fnanchor">[514]</a>; and to shew that +under the obvious and literal meaning of the words, +there lies concealed a more recondite, and a profounder +sense: call that sense mystical, or spiritual, or Christian, +or what you will. Unerringly to elicit that +hidden sense is the sublime privilege of inspired +Writers; and they do it by allusion, by quotation, by +the importation of a short phrase<a name="FNanchor_515_515" id="FNanchor_515_515"></a><a href="#Footnote_515_515" class="fnanchor">[515]</a>, by the adoption of +a single word<a name="FNanchor_516_516" id="FNanchor_516_516"></a><a href="#Footnote_516_516" class="fnanchor">[516]</a>,—to an extent which no one would +suspect who had not carefully studied the subject. +How that method of theirs is to be <i>applied by ourselves</i>, +it is impossible, I repeat, for me even to hint at in +a single discourse. But <i>this</i>, I will say; and with <i>this</i> +I dismiss the subject;—that Interpretation would be +a hopeless task, but for the solemn circumstance that +the whole of the Bible is inspired by one and the self-same +Spirit; so that one part may always be safely +<span class='pagenum'><a name="Page_175" id="Page_175">[175]</a></span>compared with any other part of it, you please. Nay, +by no other method can you hope to understand the +Bible, than by such a laborious comparison of its +several parts. "Non nisi ex Scripturâ Scripturam +potes interpretari." The more you study the Book, +the more you will feel convinced that its many authors +all resorted to one and the same Fountain of Inspiration. +They all use the same imagery; they all +speak the same language; they all mean the same +thing. St. John the Divine, in the Book of Revelation, +shuts up the Canon by reproducing the combined +imagery of all the ancient prophets,—by declaring +that the Song of Moses and of the <span class="smcap">Lamb</span> is +sung by the redeemed in Heaven,—by marvellous +words about "the Tree of Life," which is "in the +midst of the Paradise of <span class="smcap">God</span>." The Inspired writers +of either Testament all draw from the same Treasury, +and therefore all say the same things. The Heavenly +Jerusalem, (with her gates of pearl and streets of gold,) +is the home of the spirit of each one of them<a name="FNanchor_517_517" id="FNanchor_517_517"></a><a href="#Footnote_517_517" class="fnanchor">[517]</a>; <span class="smcap">Jesus +Christ</span>, and He Crucified, is the abiding theme of +them all. And O, how their words do sometimes +teem, and their phrases swell, almost to bursting, +with their blessed argument<a name="FNanchor_518_518" id="FNanchor_518_518"></a><a href="#Footnote_518_518" class="fnanchor">[518]</a>! You shall be troubled +<span class='pagenum'><a name="Page_176" id="Page_176">[176]</a></span>with only one example of what I mean.—Moses +having described the interview between Melchizedek +and Abraham, the mighty secret of <span class="smcap">Messiah's</span> priesthood +which therein lay enshrined was curtained all +so close, that neither Angels nor Men could possibly +discern it. Must it then remain a mystery for +2000 years? Not so! Midway between the day of +Abraham and the day of <span class="smcap">Christ</span>,—just midway,—David, +speaking by the <span class="smcap">Holy Ghost</span>,—(of <i>that</i>, our +<span class="smcap">Lord</span> Himself assures us<a name="FNanchor_519_519" id="FNanchor_519_519"></a><a href="#Footnote_519_519" class="fnanchor">[519]</a>,)—David, I say, when a +thousand years had rolled by, utters the cxth Psalm; +and in the fulness of his prophetic fervour, the great +secret bursts unexpectedly into light! A thousand +years had passed since Abraham returned from 'the +slaughter of the Kings.' It wanted yet a thousand +years to the date of our <span class="smcap">Saviour's</span> Birth. And lo, +midway, a voice is heard, shouting to Him across the +gulf of Ages,—"<i>Thou</i> art a Priest for ever <i>after +the order of Melchizedek</i>!"</p> + +<p>"And let not Reason be alarmed. Her vocation is +not gone. Yea rather, I know not if Human Intellect +ever had a loftier problem presented to her than +to follow out that deep Analogy which has been +noticed above; and to learn, (if it may be called +Reason's learning,) how to deal with Holy Scripture +as Apostles and Evangelists deal with it. Let not +Reason be alarmed. She is only asked to listen, and +to discern the nature and laws of Sacred Study. She +is asked but to discern the evidence which there is of +her being in a world which she imperfectly understands.... +The student of the Bible is advised so to +address himself to the study of that Book, so to deal +with its language, as one should deal with <span class="smcap">the Word</span> +<span class='pagenum'><a name="Page_177" id="Page_177">[177]</a></span><span class="smcap">of God</span>,—the measure of whose import is in the +infinite, not in the finite World.—Surely, by these +things the <span class="smcap">Lord</span> tries the spirits of us all; tries other +men by other means, but tries the intellectual man by +the Word of <span class="smcap">God</span><a name="FNanchor_520_520" id="FNanchor_520_520"></a><a href="#Footnote_520_520" class="fnanchor">[520]</a>, and watches him as he reads it; +hardens the obdurate; blinds the self-blinded; but +pours into the humble mind the riches of His divine +Wisdom like showers into a valley; making +it soft with the drops of rain and blessing the increase +of it<a name="FNanchor_521_521" id="FNanchor_521_521"></a><a href="#Footnote_521_521" class="fnanchor">[521]</a>."</p> + +<p>V. Friends and brethren, it is not without reluctance +that on a Sunday in Lent, when penitential +thoughts should rather occupy us,—and in this place +too, where the promotion of practical piety should +rather be our aim,—I have so addressed you. But +indeed, I seem to have no choice. It is idle crying +"peace, peace," when there is <i>no</i> peace. If the Inspiration +of Holy Scripture be a deceit, and the Divine +meaning of Holy Scripture a superstition,—then, farewell +to all our hopes in Life and in Death; farewell +to peace in days of despondency and gloom. Our +faith is gone, and our teaching becomes a hollow heartless +thing. Since, under the name of freedom of discussion, +unbounded licentiousness of speculation is +openly the fashion of the age, we are constrained to +give a reason for the hope which is in us; and to defend, +without compromise or hesitation, that Bible, +which is the great bulwark of the Faith. It shall not +be said that we can condemn, but that we make no +answer. It must be seen that we put forth in reply +<span class='pagenum'><a name="Page_178" id="Page_178">[178]</a></span>the ancient Truths; and it will be felt that before the +majesty of those ancient Truths, the arts of the enemy +will prove weak and unavailing,—rather, will stand +revealed in all their native deformity. If English +Clergymen, coming abroad in the cast-off clothes of +German unbelief<a name="FNanchor_522_522" id="FNanchor_522_522"></a><a href="#Footnote_522_522" class="fnanchor">[522]</a>, and decked out with the exploded +sophisms of the last century, are to declare openly +that the faith of our Fathers is already looked upon +among ourselves as 'a kind of fossil of the Past,'—then +is it high time that voices should be heard vindicating +<i>that</i> ancient method of our Fathers; and boldly proclaiming +that this imputation against the Clergy of +England is a disreputable untruth. The Church of +England, (<span class="smcap">God</span> be praised!) hath <i>not</i> left her first love; +hath <i>not</i> given up her ancient method; Christianity is +<i>not</i> 'a difficulty to the highest minds.' The Christian +Religion embraces, as much as ever it did, "the +thought of men upon the Earth." "All the tendencies +of Knowledge" are <i>not</i> "opposed to it." The +Gospel is still immeasurably before the age. Intellect +has not gone,—the loftiest order of well-trained intellects +will never go,—the other way<a name="FNanchor_523_523" id="FNanchor_523_523"></a><a href="#Footnote_523_523" class="fnanchor">[523]</a>. It is, on the +contrary, none but a very shallow wit which errs. +Had it confined its speculations to the cloister, or +<span class='pagenum'><a name="Page_179" id="Page_179">[179]</a></span>come abroad with sorrow and shame, we should have +pitied in silence, and in silence also have lamented. +But when it comes insultingly abroad, and sets up +a claim to intellectual superiority even while it denies +the most sacred truths;—<i>then</i> pity gives way before +indignation and disgust. Crown the whole with the +iniquity of imputing these views generally to the +more thoughtful of the English Clergy<a name="FNanchor_524_524" id="FNanchor_524_524"></a><a href="#Footnote_524_524" class="fnanchor">[524]</a>,—and we are +constrained openly to resent the grievous wrong. We +declare it to be an unfounded calumny; a calumny +which, in the name of the whole Church, I solemnly +repel before <span class="smcap">God</span>,—and His Holy Angels,—and <i>you</i>!</p> + +<p>Vain, utterly vain,—worthless, utterly worthless,—must +any superstructure of intellectual, moral, or religious +training be, which is built up on the doctrine +that the Bible is to be interpreted like any other +Book; in other words, that the Bible <i>is</i> a common +Book; in other words, that <i>Inspiration is a fable and +a dream</i>. We have no fear whatever that <i>your</i> high +instincts, (with all your faults!),—<i>your</i> English manliness,—will, +to any extent be led astray, by sophistry +worthless as that which we have been exposing. +But we know you look to your appointed Teachers +from this place, (as well you may,) for advice, and +support, and encouragement, in your better aspirations;—and +let <i>me</i>, at least, in plain language, warn +you that novelties in Religion never <i>can</i> be true. +"Philosophia," says the great Bishop Pearson speaking +of Physical Science; "Philosophia quotidie progressu: +Theologia nisi <i>regressu</i> non crescit<a name="FNanchor_525_525" id="FNanchor_525_525"></a><a href="#Footnote_525_525" class="fnanchor">[525]</a>." "Ask +<span class='pagenum'><a name="Page_180" id="Page_180">[180]</a></span>for the old paths!" ... The faith, remember, was +ἅπαξ,—<i>once for all</i>,—delivered to the Saints. There +will be no new deposit. There can be no new +doctrines. There has been no fresh Revelation,—no +new principle of guidance vouchsafed to man. +A new method of interpreting Scripture is <i>quite</i> +impossible. And the true method,—the only <i>true</i> +method—<i>must</i> be that which was adopted by our +<span class="smcap">Saviour</span>, by His Evangelists, and by His Apostles: +a method which <i>they</i> taught to their first disciples, +and which those early Bishops and Doctors handed +on in turn to the generation which came after them. +That method, by <span class="smcap">God's</span> great goodness, has descended +in an unbroken stream, even to ourselves; who have +described it this morning, feebly indeed and unworthily,—yet, +in the main, as it would have been described +at <i>any</i> time, by <i>any</i> of the glorious company +of the Apostles, the goodly fellowship of the Prophets, +the noble army of Martyrs,—by any of the Doctors +and Fathers of the Holy Church throughout the +world! O let it be our great concern,—yours and +mine,—to preserve with undiminished lustre the whole +deposit of Heaven-descended teaching which is the +Church's treasure!... Like runners in a certain +ancient race of which we all have read, let it be <i>our</i> +pride and joy,—yours and mine,—to grasp the torch +of Truth with a strong unwavering hand; to run joyously +with it so long as the days of this earthly race shall +last; and dying, to hand it on to another, who, with +strength renewed like the eagle's, may again,—swiftly, +steadily, exultingly,—run with it, till he fails!... <i>So</i>, +when the Judge of quick and dead appeareth,—<i>so</i> let +<span class='pagenum'><a name="Page_181" id="Page_181">[181]</a></span>Him find <i>you</i> occupied,—O young men, (many of you, +my friends,) who are already the hope of half the English +Church! So faithfully may <i>we</i>, Brethren and +Fathers, one and all, be found employed, when He +cometh,—whose answer to the Tempter is emphatically +<i>the</i> text of the present solemn season, as well as +a mighty voucher for the Divine origin, and sustaining +efficacy of that Book concerning which I have +been detaining you so long,—"It is written, Man +shall not live by bread alone; but by every word that +proceedeth out of the mouth of <span class="smcap">God</span>!"</p> + +<p><span class='pagenum'><a name="Page_182" id="Page_182">[182]</a></span></p> +<div class="blockquot"><p>Ut verum fatear, semper existimavi, allusiones istas, (ad quas +confugiunt quidam tanquam ad sacrum suæ ignorantiæ asylum,) +plerumque nihil aliud esse, quam Sacræ Scripturæ abusiones +manifestas.</p></div> + +<p><span class="smcap">Bishop Bull</span>, <i>Harmonia Apostolica</i>, cap. xi. sect. 3.</p> + +<div class="blockquot"> +<p>There would be no need to scruple the term, if it were not meant +to imply that this Accommodation was arbitrary on the part of +the Evangelist; or that the mind of <span class="smcap">the Spirit</span> that spoke by the +Prophet does not most fully include this application.</p></div> + +<p><span class="smcap">Dr. W. H. Mill</span>.</p> +<p><span class='pagenum'><a name="Page_183" id="Page_183">[183]</a></span></p> +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_436_436" id="Footnote_436_436"></a><a href="#FNanchor_436_436"><span class="label">[436]</span></a> Preached at St. Mary-the-Virgin, on the Third Sunday in Lent, +March 3rd, 1861.</p></div> + +<div class="footnote"><p><a name="Footnote_437_437" id="Footnote_437_437"></a><a href="#FNanchor_437_437"><span class="label">[437]</span></a> "It cannot be said that this, [viz. that <i>the Bible is the Word of +God</i>,] is always remembered. It cannot be said that they who +write respecting the Bible, even Christian writers who are looked +up to, always appear to have been in that frame of mind while contemplating +the statements of the Sacred Volume, which they, the +same men, would have been in if they had been listening <i>for a voice +out of a cloud</i>; a word reaching them which was simply, and in that +sense, the Word of <span class="smcap">God</span>. Yet the Sacred Volume comes to us with +no less claims than as conveying such a message; and on every +feature of it, it carries that claim. It professes to be this,—an +account of what went on in the secret council-chamber of the <span class="smcap">Most +High</span>."—Eden's <i>Sermons</i>, pp. 150-1.</p></div> + +<div class="footnote"><p><a name="Footnote_438_438" id="Footnote_438_438"></a><a href="#FNanchor_438_438"><span class="label">[438]</span></a> <i>Exposition of the Creed</i>, Art. II. ("Our <span class="smcap">Lord</span>,")—vol. i. p. 183.</p></div> + +<div class="footnote"><p><a name="Footnote_439_439" id="Footnote_439_439"></a><a href="#FNanchor_439_439"><span class="label">[439]</span></a> 1 St. Peter i. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_440_440" id="Footnote_440_440"></a><a href="#FNanchor_440_440"><span class="label">[440]</span></a> <i>Eccl. Pol.</i>, B. v. c. lix. § 3.</p></div> + +<div class="footnote"><p><a name="Footnote_441_441" id="Footnote_441_441"></a><a href="#FNanchor_441_441"><span class="label">[441]</span></a> Bp. Bull, <i>Defensio Fid. Nic.</i> <span class="smcap">I.</span> i. 9, (<i>Works</i>, vol. v. i. p. 22.)</p></div> + +<div class="footnote"><p><a name="Footnote_442_442" id="Footnote_442_442"></a><a href="#FNanchor_442_442"><span class="label">[442]</span></a> Disc. v. <i>The state of Man before the Fall.</i> Bull's Works, +vol. ii. p. 99.</p></div> + +<div class="footnote"><p><a name="Footnote_443_443" id="Footnote_443_443"></a><a href="#FNanchor_443_443"><span class="label">[443]</span></a> "<span class="smcap">Deus</span> novit cordis mei secreta: in dogmatis theologicis a novaturiendi +prurigine (quam etiam supremi Judicis tribunal insiliens +fidenter mihi tribuit theologiæ professor) adeo alienus sum, ut quæcunque +catholicorum Patrum et veterum episcoporum consensu +comprobata sunt, etiamsi meum ingeniolum ea non assequatur, tamen +omni reverentia amplexurus sim. Nimirum non paucis experimentis +monitus didiceram, cum adhuc juvenis Harmoniam scriberem, +(quod mihi jam confirmata ætate persuasissimum est,) <i>neminem +catholico consensui repugnare posse, quin is</i> (utcunque ipsi aliquantisper +adblandiri videantur sacræ Scripturæ loca nonnulla perperam +intellecta, et levicularum ratiuncularum phantasmata) <i>tandem et +Divinis Oraculis et sanæ rationi repugnasse deprehendatur</i>."—Bp. +Bull's <i>Works</i>, vol. iv. p. 313.</p></div> + +<div class="footnote"><p><a name="Footnote_444_444" id="Footnote_444_444"></a><a href="#FNanchor_444_444"><span class="label">[444]</span></a> In days of unbelief, one is tempted to add a note even on a +Theological truism like that in the text,—"Esto igitur, inquies; +fuerit Deus, qui in Veteri Testamento, sive per Angelum, sive sub +angelicâ repræsentatione sanctis viris apparuit et locutus est; at +quâ demum ratione adducti crediderunt doctores, fuisse <span class="smcap">Dei Filium</span>? +Respondeo: <i>Ratione, ni fallor, optimâ, quam ex traditione Apostolicâ +edidicerant</i>."—<i>Def. Fid. Nicæn.</i> <span class="smcap">i.</span> i. 12. Bp. Bull's +Works, vol. v. i. p. 27.</p></div> + +<div class="footnote"><p><a name="Footnote_445_445" id="Footnote_445_445"></a><a href="#FNanchor_445_445"><span class="label">[445]</span></a> Ἀλλ' ἡ ἐκκλησία, ὦ ἁγιώτατε Εὐσέβιε, ἑτέρως τὰ περὶ τούτου νομίζει +καὶ οὐχ ὡς σύ. τὸν μὲν γὰρ ἐν τῇ βάτῳ φανέντα τῷ Μωϋσῇ θεολογεῖ· τὸν +δὲ ἐν Ἱεριχῷ τῷ μετ' αὐτὸν ὀφθέντα, τὸν τῶν Ἑβραίων ἐπιστασίαν λαχόντα, +μάχαιραν ἐσπασμένον, καὶ τῷ Ἰησοῦ λῦσαι προστάττοντα τὸ ὑπόδημα, τοῦτον δέ γε τὸν ἀρχάγγελον ὑπείληφε Μιχαήλ, κ. τ. λ.—The entire passage may +be seen in the best annotated editions of Eusebius, (lib. <span class="smcap">i.</span> c. ii. § 17.) +since that of Valesius, who first introduced it to notice. But to read +it in a truly valuable context, reference should be made to Dr. Mill's +<i>Christian Advocate's</i> publication for 1841, p. 92. The note alluded +to has been reprinted in Dr. Lee's Discourses <i>On Inspiration</i>, p. 535.</p></div> + +<div class="footnote"><p><a name="Footnote_446_446" id="Footnote_446_446"></a><a href="#FNanchor_446_446"><span class="label">[446]</span></a> <i>Essays and Reviews</i>, p. 31.</p></div> + +<div class="footnote"><p><a name="Footnote_447_447" id="Footnote_447_447"></a><a href="#FNanchor_447_447"><span class="label">[447]</span></a> See <a href="#APPENDIX_J">Appendix (J)</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_448_448" id="Footnote_448_448"></a><a href="#FNanchor_448_448"><span class="label">[448]</span></a> St. John i. 1-3.</p></div> + +<div class="footnote"><p><a name="Footnote_449_449" id="Footnote_449_449"></a><a href="#FNanchor_449_449"><span class="label">[449]</span></a> So Bp. Butler, in a passage which will be found below, at +<a href="#Page_165">p. 165-6</a>.—Very different is the judgment of Professor Jowett, who is +of opinion that "it will be a further assistance in the consideration +of this subject, to observe that <i>the Interpretation of Scripture has +nothing to do with any opinion respecting its origin</i>."—<i>Essays and +Reviews</i>, p. 350.</p></div> + +<div class="footnote"><p><a name="Footnote_450_450" id="Footnote_450_450"></a><a href="#FNanchor_450_450"><span class="label">[450]</span></a> See above, <a href="#Page_55">pp. 55-57</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_451_451" id="Footnote_451_451"></a><a href="#FNanchor_451_451"><span class="label">[451]</span></a> Professor Jowett in <i>Essays and Reviews</i>, pp. 393-402. He +adds,—"Discussions respecting the use of the Greek article, have +gone far beyond the line of utility. There seem to be reasons for +doubting whether any considerable light can be thrown on the New +Testament from inquiry into the language.... Minute corrections +of tenses or particles are no good." (p. 393.) And this, from a +Regius Professor of Greek!</p></div> + +<div class="footnote"><p><a name="Footnote_452_452" id="Footnote_452_452"></a><a href="#FNanchor_452_452"><span class="label">[452]</span></a> See below, <a href="#Page_164">pp. 164-5</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_453_453" id="Footnote_453_453"></a><a href="#FNanchor_453_453"><span class="label">[453]</span></a> <i>Essays and Reviews</i>, p. 372.</p></div> + +<div class="footnote"><p><a name="Footnote_454_454" id="Footnote_454_454"></a><a href="#FNanchor_454_454"><span class="label">[454]</span></a> St. Matth. ii. 15:17, 18:23.</p></div> + +<div class="footnote"><p><a name="Footnote_455_455" id="Footnote_455_455"></a><a href="#FNanchor_455_455"><span class="label">[455]</span></a> Hos. xi. 1.</p></div> + +<div class="footnote"><p><a name="Footnote_456_456" id="Footnote_456_456"></a><a href="#FNanchor_456_456"><span class="label">[456]</span></a> Jer. xxxi. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_457_457" id="Footnote_457_457"></a><a href="#FNanchor_457_457"><span class="label">[457]</span></a> e.g. Is. xi. 1. Also Zech. iii. 8: +vi. 12. Jer. xxiii. 5 and xxxiii. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_458_458" id="Footnote_458_458"></a><a href="#FNanchor_458_458"><span class="label">[458]</span></a> St. Matth. viii. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_459_459" id="Footnote_459_459"></a><a href="#FNanchor_459_459"><span class="label">[459]</span></a> Is. liii. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_460_460" id="Footnote_460_460"></a><a href="#FNanchor_460_460"><span class="label">[460]</span></a> For consider Exod. ix. 19, Jonah iv. 11, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_461_461" id="Footnote_461_461"></a><a href="#FNanchor_461_461"><span class="label">[461]</span></a> 1 Cor. ix. 8-10, quoting Dent. xxv. 4. See also 1 Tim. v. 18.—"It +seems providentially appointed that texts of the Old Testament +should be called out into Christian meaning which are the +very texts we might have dismissed into a transitory interest. +'Thou shalt not muzzle the ox that treadeth out the corn.' +'Humane provision!', modern observation might say. 'Is it for +oxen God careth? is an Apostle's interpretation of the same text; +'or saith He it altogether <i>for our sakes?</i>'.... It is a law, we +find, prospectively set down for the Christian Church."—Eden's +<i>Sermons</i>, p. 189.</p></div> + +<div class="footnote"><p><a name="Footnote_462_462" id="Footnote_462_462"></a><a href="#FNanchor_462_462"><span class="label">[462]</span></a> Ps. viii. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_463_463" id="Footnote_463_463"></a><a href="#FNanchor_463_463"><span class="label">[463]</span></a> Heb. ii. 6-8. 1 Cor. xv. 25, and Eph. i. 22.—See Shuttleworth's +<i>Paraphrase</i> of the first place cited, p. 394.</p></div> + +<div class="footnote"><p><a name="Footnote_464_464" id="Footnote_464_464"></a><a href="#FNanchor_464_464"><span class="label">[464]</span></a> Exod. xiv. 22, 29.</p></div> + +<div class="footnote"><p><a name="Footnote_465_465" id="Footnote_465_465"></a><a href="#FNanchor_465_465"><span class="label">[465]</span></a> 1 Cor. x. 1-4.</p></div> + +<div class="footnote"><p><a name="Footnote_466_466" id="Footnote_466_466"></a><a href="#FNanchor_466_466"><span class="label">[466]</span></a> St. John vi. 32-58.</p></div> + +<div class="footnote"><p><a name="Footnote_467_467" id="Footnote_467_467"></a><a href="#FNanchor_467_467"><span class="label">[467]</span></a> Hebr. ix. 6-9.</p></div> + +<div class="footnote"><p><a name="Footnote_468_468" id="Footnote_468_468"></a><a href="#FNanchor_468_468"><span class="label">[468]</span></a> Ibid. v. 11, 12.</p></div> + +<div class="footnote"><p><a name="Footnote_469_469" id="Footnote_469_469"></a><a href="#FNanchor_469_469"><span class="label">[469]</span></a> Διὰ τοῦ καταπετάσματος, τουτέστι τῆς σαρκὸς αὑτοῦ. Hebr. x. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_470_470" id="Footnote_470_470"></a><a href="#FNanchor_470_470"><span class="label">[470]</span></a> Hebr. ix. 2-5.</p></div> + +<div class="footnote"><p><a name="Footnote_471_471" id="Footnote_471_471"></a><a href="#FNanchor_471_471"><span class="label">[471]</span></a> Hebr. xiii. 11, 12.</p></div> + +<div class="footnote"><p><a name="Footnote_472_472" id="Footnote_472_472"></a><a href="#FNanchor_472_472"><span class="label">[472]</span></a> Eph. v. 30-32.</p></div> + +<div class="footnote"><p><a name="Footnote_473_473" id="Footnote_473_473"></a><a href="#FNanchor_473_473"><span class="label">[473]</span></a> ᾭ καὶ ἡμᾶς ἀντίτυπον νῦν σώζει βάπτισμα. 1 St. Pet. iii. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_474_474" id="Footnote_474_474"></a><a href="#FNanchor_474_474"><span class="label">[474]</span></a> Hebr. v. 10.</p></div> + +<div class="footnote"><p><a name="Footnote_475_475" id="Footnote_475_475"></a><a href="#FNanchor_475_475"><span class="label">[475]</span></a> Hebr. vii. 1-10. The student in Divinity will find it well +worth his while to inquire for a Latin Dissertation by the late +learned Dr. W. H. Mill on this subject.</p></div> + +<div class="footnote"><p><a name="Footnote_476_476" id="Footnote_476_476"></a><a href="#FNanchor_476_476"><span class="label">[476]</span></a> <i>Essays and Reviews</i>, pp. 338, 375, 377, 419-20, 426, 428, +429, &c. The advice is Professor Jowett's.</p></div> + +<div class="footnote"><p><a name="Footnote_477_477" id="Footnote_477_477"></a><a href="#FNanchor_477_477"><span class="label">[477]</span></a> Hebr. v. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_478_478" id="Footnote_478_478"></a><a href="#FNanchor_478_478"><span class="label">[478]</span></a> Gen. xiv. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_479_479" id="Footnote_479_479"></a><a href="#FNanchor_479_479"><span class="label">[479]</span></a> Νωθροὶ γεγόνατε ταῖς ἀκοαῖς.—Hebr. v. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_480_480" id="Footnote_480_480"></a><a href="#FNanchor_480_480"><span class="label">[480]</span></a> Hebr. v. 12-14.</p></div> + +<div class="footnote"><p><a name="Footnote_481_481" id="Footnote_481_481"></a><a href="#FNanchor_481_481"><span class="label">[481]</span></a> Dr. Temple in <i>Essays and Reviews</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_482_482" id="Footnote_482_482"></a><a href="#FNanchor_482_482"><span class="label">[482]</span></a> 2 Cor. iii. 12-16.—Take notice that in allusion to the place, +Exod. xxxiv. 34, (ἡνίκα δ' ἂν εἰσεπορεύετο Μωϋσῆς ἔναντι Κυρίου λαλεῖν +αὐτῷ, περιῃρεῖτο τὸ κάλυμμα,) St. Paul says,—ἡνίκα δ' ἂν ἐπιστρέψῃ +πρὸς Κύριον, περιαιρεῖται τὸ κάλυμμα. The expression is altered in +order to bring out more clearly the allegorical meaning.</p></div> + +<div class="footnote"><p><a name="Footnote_483_483" id="Footnote_483_483"></a><a href="#FNanchor_483_483"><span class="label">[483]</span></a> St. Luke xxiv. 25-27.</p></div> + +<div class="footnote"><p><a name="Footnote_484_484" id="Footnote_484_484"></a><a href="#FNanchor_484_484"><span class="label">[484]</span></a> Acts xxviii. 23.</p></div> + +<div class="footnote"><p><a name="Footnote_485_485" id="Footnote_485_485"></a><a href="#FNanchor_485_485"><span class="label">[485]</span></a> Acts xxvi. 22, 23.</p></div> + +<div class="footnote"><p><a name="Footnote_486_486" id="Footnote_486_486"></a><a href="#FNanchor_486_486"><span class="label">[486]</span></a> St. John v. 46, 47.</p></div> + +<div class="footnote"><p><a name="Footnote_487_487" id="Footnote_487_487"></a><a href="#FNanchor_487_487"><span class="label">[487]</span></a> Zech. ix. 11, 12.</p></div> + +<div class="footnote"><p><a name="Footnote_488_488" id="Footnote_488_488"></a><a href="#FNanchor_488_488"><span class="label">[488]</span></a> Bp. Pearson.</p></div> + +<div class="footnote"><p><a name="Footnote_489_489" id="Footnote_489_489"></a><a href="#FNanchor_489_489"><span class="label">[489]</span></a> Consider St. John ii. 17, 22: xii. 16. St. Luke xxiv. 8, 45. +Acts xi. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_490_490" id="Footnote_490_490"></a><a href="#FNanchor_490_490"><span class="label">[490]</span></a> Ἐν στιγμῇ χρόνου.—St. Luke iv. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_491_491" id="Footnote_491_491"></a><a href="#FNanchor_491_491"><span class="label">[491]</span></a> St. Matth. xix. 5. St. Luke xvii. 27 and 32. St. Matth. +xi. 23: xii. 4 and 42. St. Luke iv. 25-27.</p></div> + +<div class="footnote"><p><a name="Footnote_492_492" id="Footnote_492_492"></a><a href="#FNanchor_492_492"><span class="label">[492]</span></a> Prov. vi. 26. Consider v. 9. Eccl. vii. 26. Gen. xxxix. 20. +2 Sam. xi. 15. St. Mark vi. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_493_493" id="Footnote_493_493"></a><a href="#FNanchor_493_493"><span class="label">[493]</span></a> The learned reader,—(and the unlearned reader too, who will +bear in mind that ἀπεκδυσάμενος, [in the E. V. 'having spoiled,'] +certainly means 'having stripped off from himself,')—is invited to +consider with attention those words of Col. ii. 15:—ἀπεκδυσάμενος +τὰς ἀρχὰς καὶ τὰς ἐξουσίας, ἐδειγμάτισεν ἐν παρρησίᾳ, θριαμβεύσας αὐτοὺς +[not αὐτάς, observe;] ἐν αὐτῷ [sc. τῷ σταυρῷ. See by all means +Pearson <i>on the Creed</i>, Art. v. note (<i>l</i>): (ed. Burton, vol. ii. p. 217-8.) +Cf. Eph. ii. 16. Consider St. Luke xi. 22.] To complete the teaching +of the passage, the reader is invited to study also, in connexion +with what goes before, 1 Cor. ii. 6-8; taking notice, that οἱ +ἄρχοντες τοῦ αἰῶνος τούτου are not, (as the marginal references suggest,) +the powers of the visible, but of the <i>invisible</i> World. See +St. John xii. 31: xiv. 30: xvi. 11, and Ephes. ii. 2: vi 12.—See +Ignatius <i>Ep. ad Ephes.</i> c. xix., (with the notes in Jacobson's ed.) +See also Dr. Mill <i>on the Temptation</i>, p. 165.</p></div> + +<div class="footnote"><p><a name="Footnote_494_494" id="Footnote_494_494"></a><a href="#FNanchor_494_494"><span class="label">[494]</span></a> See <a href="#SERMON_VI">Sermon VI</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_495_495" id="Footnote_495_495"></a><a href="#FNanchor_495_495"><span class="label">[495]</span></a> Professor Jowett in <i>Essays and Reviews</i>, p. 378.</p></div> + +<div class="footnote"><p><a name="Footnote_496_496" id="Footnote_496_496"></a><a href="#FNanchor_496_496"><span class="label">[496]</span></a> Professor Jowett in <i>Essays and Reviews</i>, p. 338.</p></div> + +<div class="footnote"><p><a name="Footnote_497_497" id="Footnote_497_497"></a><a href="#FNanchor_497_497"><span class="label">[497]</span></a> Consider St. John xii. 16: x. 6: xi. 13. St. Luke xviii. 34. +St. Matth. xvi. 11, 12. St. John viii. 27, &c., &c.</p></div> + +<div class="footnote"><p><a name="Footnote_498_498" id="Footnote_498_498"></a><a href="#FNanchor_498_498"><span class="label">[498]</span></a> See St. John xi. 49-52: vi:. 37-39.</p></div> + +<div class="footnote"><p><a name="Footnote_499_499" id="Footnote_499_499"></a><a href="#FNanchor_499_499"><span class="label">[499]</span></a> <i>Analogy</i>, Part ii. ch. vii.</p></div> + +<div class="footnote"><p><a name="Footnote_500_500" id="Footnote_500_500"></a><a href="#FNanchor_500_500"><span class="label">[500]</span></a> Augustine, speaking of the New Testament, says,—"Factum +quidem est, et ita ut narratur, impletum; sed tamen etiam ipsa, +quæ a <span class="smcap">Domino</span> facta sunt, aliquid significantia erant,—quasi verba +(si dici potest) visibilia, et aliquid significantia."—<i>Opp.</i>, tom. v. +p. 421 F.</p></div> + +<div class="footnote"><p><a name="Footnote_501_501" id="Footnote_501_501"></a><a href="#FNanchor_501_501"><span class="label">[501]</span></a> <i>Essays and Reviews</i>, pp. 368, 372.</p></div> + +<div class="footnote"><p><a name="Footnote_502_502" id="Footnote_502_502"></a><a href="#FNanchor_502_502"><span class="label">[502]</span></a> Professor Jowett in <i>Essays and Reviews</i>, p. 374.</p></div> + +<div class="footnote"><p><a name="Footnote_503_503" id="Footnote_503_503"></a><a href="#FNanchor_503_503"><span class="label">[503]</span></a> Professor Jowett in <i>Essays and Reviews</i>, p. 418.</p></div> + +<div class="footnote"><p><a name="Footnote_504_504" id="Footnote_504_504"></a><a href="#FNanchor_504_504"><span class="label">[504]</span></a> Is. lxiii. 2, 3.</p></div> + +<div class="footnote"><p><a name="Footnote_505_505" id="Footnote_505_505"></a><a href="#FNanchor_505_505"><span class="label">[505]</span></a> Is. liii.</p></div> + +<div class="footnote"><p><a name="Footnote_506_506" id="Footnote_506_506"></a><a href="#FNanchor_506_506"><span class="label">[506]</span></a> Comp. Ps. xxxi. 5 with St. Luke xxiii. 46.</p></div> + +<div class="footnote"><p><a name="Footnote_507_507" id="Footnote_507_507"></a><a href="#FNanchor_507_507"><span class="label">[507]</span></a> By Professor Jowett for example. "The time will come when +educated men will no more be able to believe that the words of +Hos. xi. 1 <i>were intended by the prophet</i> to refer to the return of +Joseph and Mary from Egypt, than," &c.—<i>E. and R.</i>, p. 418. +<i>When</i> did "educated men" ever believe anything of the kind?</p></div> + +<div class="footnote"><p><a name="Footnote_508_508" id="Footnote_508_508"></a><a href="#FNanchor_508_508"><span class="label">[508]</span></a> St. John xi. 50. Comp. xviii. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_509_509" id="Footnote_509_509"></a><a href="#FNanchor_509_509"><span class="label">[509]</span></a> Davison on <i>Prophecy</i>, p. 192.</p></div> + +<div class="footnote"><p><a name="Footnote_510_510" id="Footnote_510_510"></a><a href="#FNanchor_510_510"><span class="label">[510]</span></a> Zech. xi. 12, 13.</p></div> + +<div class="footnote"><p><a name="Footnote_511_511" id="Footnote_511_511"></a><a href="#FNanchor_511_511"><span class="label">[511]</span></a> Is. l. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_512_512" id="Footnote_512_512"></a><a href="#FNanchor_512_512"><span class="label">[512]</span></a> Ps. xxii. 16. Zech. xiii. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_513_513" id="Footnote_513_513"></a><a href="#FNanchor_513_513"><span class="label">[513]</span></a> Ps. xxii. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_514_514" id="Footnote_514_514"></a><a href="#FNanchor_514_514"><span class="label">[514]</span></a> "Adoro Scripturæ plenitudinem."—Tertullian <i>adv. Hermog.</i>, +c. 22.</p></div> + +<div class="footnote"><p><a name="Footnote_515_515" id="Footnote_515_515"></a><a href="#FNanchor_515_515"><span class="label">[515]</span></a> Comp. St. Matth. ii. 20, with the LXX Version of Exod. iv. 19: +St. Matth. iii. 4, with the same version of 2 Kings i. 8: St. Matth. +xxvi. 38 with Ps. xlii. 5. St. Luke i. 37, with Gen. xviii. 14,—i. +48, with 1 Sam. i. 11, and with Gen. xxx. 13,—i. 50, with Ps. ciii. +17. St. John i. 52, with Gen. xxviii. 12,—&c., &c.</p></div> + +<div class="footnote"><p><a name="Footnote_516_516" id="Footnote_516_516"></a><a href="#FNanchor_516_516"><span class="label">[516]</span></a> A few examples may prove suggestive to a thoughtful reader:—ἔξοδος, +in St. Luke ix. 31 and in 1 St. Pet. i. 15:—ἀποκαταστήσει, +in St. Matth. xvii. 11, (cf. Mal. iv. 5): σιτομέτριον, in St. Luke +xii. 42, (cf. Gen. xlvii. 12): παράδεισος, in St. Luke xxiii. 43. The +reference is of course always to the <i>Septuagint</i> version.</p></div> + +<div class="footnote"><p><a name="Footnote_517_517" id="Footnote_517_517"></a><a href="#FNanchor_517_517"><span class="label">[517]</span></a> Ps. xlvi. 4: xlviii. 1, 8: lxxxvii. 3. Is. lii. 1: lx. 14. Ezek. +xlviii. Ephes. ii. 19, 20. Phil. iii. 20. Gal. iv. 26. Hebr. xi. 10: +xii. 22: xiii. 14. Rev. xxi. 2, 10: iii. 12, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_518_518" id="Footnote_518_518"></a><a href="#FNanchor_518_518"><span class="label">[518]</span></a> "Scriptores θεόπνευστοι, de typo disserentes, divinius quiddam +ex inopinato pati solent, et ad antitypum vehementiore Spiritus +afflatu rapi et elevari. Assertionis hujusce veritas inde constat, +quod verba quædam haud expectata sæpius inferant, quæ <span class="smcap">Messiæ</span> +vel solum vel aptius quam Illius typo congruant."—Spencer <i>De +Legg. Hebr.</i>, vol. ii. p. 1035. Consider such places as Ps. ii. 6, 7: +xli. 9, 10: xlv. 10, 11: lxi. 6: lxxii. 5, 7, 11, 16, 17: lxxxix. +29. Gen. xlix. 18. Is. lxi. 1, 2, 3. Zech. vi. 11, 12.</p></div> + +<div class="footnote"><p><a name="Footnote_519_519" id="Footnote_519_519"></a><a href="#FNanchor_519_519"><span class="label">[519]</span></a> St. Mark xii. 36.</p></div> + +<div class="footnote"><p><a name="Footnote_520_520" id="Footnote_520_520"></a><a href="#FNanchor_520_520"><span class="label">[520]</span></a> "And their manner of treating this subject when laid before +them, shews what is in their heart, and is an exertion of it." +Bp. Butler's <i>Analogy</i>, P. <span class="smcap">ii.</span> ch. vi.—See <a href="#APPENDIX_C">Appendix (C)</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_521_521" id="Footnote_521_521"></a><a href="#FNanchor_521_521"><span class="label">[521]</span></a> Eden's <i>Sermons</i>, pp. 192-5.</p></div> + +<div class="footnote"><p><a name="Footnote_522_522" id="Footnote_522_522"></a><a href="#FNanchor_522_522"><span class="label">[522]</span></a> "With the exception of the still-imperfect science of Geology," +(says Dr. Pusey,) "the Essays and Reviews contain nothing with +which those acquainted with the writings of unbelievers in Germany +have not been familiar these thirty years." Even the Apologist for +the volume in question assures us that one who "had looked ever +so cursorily through the works of Herder, Schleiermacher, Lücke, +Neander, De Wette, Ewald, &c., would see that the greater part of +the passages which have given so much cause for exultation or for +offence in this volume, have their counterpart in those distinguished +Theologians."—<i>Edinb. Rev.</i>, Ap. 1861, p. 480.</p></div> + +<div class="footnote"><p><a name="Footnote_523_523" id="Footnote_523_523"></a><a href="#FNanchor_523_523"><span class="label">[523]</span></a> Rev. B. Jowett in <i>Essays and Reviews</i>, pp. 374-5.</p></div> + +<div class="footnote"><p><a name="Footnote_524_524" id="Footnote_524_524"></a><a href="#FNanchor_524_524"><span class="label">[524]</span></a> Rev. B. Jowett in <i>Essays and Reviews</i>, pp. 372, (<i>bottom</i>,) 340, +374, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_525_525" id="Footnote_525_525"></a><a href="#FNanchor_525_525"><span class="label">[525]</span></a> <i>Minor Works</i>, vol. ii. pp. 9-10.—"In Christianity, there can +be no concerning truth which is not ancient; and <i>whatsoever is +truly new is certainly false</i>."—Epistle Dedicatory prefixed to +Pearson <i>on the Creed</i>, p. x.</p></div> +</div> + + +<hr style="width: 65%;" /> +<h2><a name="SERMON_VI" id="SERMON_VI"></a>SERMON VI.<a name="FNanchor_526_526" id="FNanchor_526_526"></a><a href="#Footnote_526_526" class="fnanchor">[526]</a></h2> + +<div class="center"> +<hr style='width: 25%;' /> + +<p>THE DOCTRINE OF ARBITRARY SCRIPTURAL ACCOMMODATION +CONSIDERED.</p> + +<hr style='width: 25%;' /> + +<p><span class="smcap">Romans</span> x. 6-9.</p> + +<p style="margin-bottom:2em;"><i>"But the Righteousness which is of Faith speaketh on this wise,—'Say +not in thine heart, Who shall ascend into Heaven?' +(that is, to bring <span class="smcap">Christ</span> down from above:) or, 'Who shall +descend into the deep?' (that is, to bring up <span class="smcap">Christ</span> again +from the dead.) But what saith it? 'The word is nigh thee, +even in thy mouth, and in thine heart:' that is, the word of +Faith, which we preach; that if thou shalt confess with thy +mouth the <span class="smcap">Lord Jesus</span>, and shalt believe in thine heart that +<span class="smcap">God</span> hath raised Him from the dead, thou shalt be saved."</i></p></div> + + +<p>It is quite marvellous in how many different ways +different classes of professing Christians have contrived +to nullify the value of their admission that the +Bible is <i>inspired</i>. Some would distinguish the inspiration +of the Historical Book from that of those which +we call Prophetical. Others profess to lay their finger +on what are <i>the proper subjects</i> of Inspiration, and what +are not. Some are for a general superintending guidance +which yet did not effectually guide; while others +represent the sacred Writers as subject, in what they +delivered, to the conditions of knowledge in the age +where their lot was cast. The view of Inspiration which +Scripture itself gives us,—namely, that God <i>is therein +<span class='pagenum'><a name="Page_184" id="Page_184">[184]</a></span>speaking by human lips</i><a name="FNanchor_527_527" id="FNanchor_527_527"></a><a href="#Footnote_527_527" class="fnanchor">[527]</a>; so that 'holy men of <span class="smcap">God</span>' +delivered themselves as they were 'impelled,' 'borne +along,' or 'lifted up,' (φερόμενοι) <i>by the <span class="smcap">Holy Ghost</span></i><a name="FNanchor_528_528" id="FNanchor_528_528"></a><a href="#Footnote_528_528" class="fnanchor">[528]</a>;—<i>this</i> plain account of the matter, I say, which converts +'all Scripture' into something '<i>breathed into by +<span class="smcap">God</span></i>,' (θεόπνευστος,)<a name="FNanchor_529_529" id="FNanchor_529_529"></a><a href="#Footnote_529_529" class="fnanchor">[529]</a>—men are singularly slow to +acknowledge. The methods which they have devised +in order to escape from so plain a revealed Truth, +are 'Legion.'</p> + +<p>Second to none of the enemies of Holy Writ, practically, +are they who deny its depth and fulness. It +is only another, and a more ingenious way, of denying +the Inspiration of the Bible, to evacuate its more mysterious +statements. Those who are for eluding the +secondary intention of Prophecy, the obviously mystical +teaching of Types, the allegorical character of +many a sacred Narrative,—are no less dangerous enemies +of <span class="smcap">God</span>'s Word than those who frame unworthy +theories in order to dwarf Inspiration to the standard +of their own conceptions of its nature and office. I +say, it is only another way of denying the Inspiration +of Scripture, to deny what is sometimes called its +mystical, sometimes its typical, sometimes its allegorical +sense.... And thus,—what with the arbitrary +decrees of our own unsupported opinion, or the self-sufficient +exercise of our own supposed discernment;—what +with our insolent mistrust; or our shortsighted +folly and presumption; or, lastly, our coldness +and deadness of heart,—our slender appetite +for Divine things, which makes us yearn back after +Earth, at the very open gate of Heaven;—in one way +or other, I repeat, we contrive to evacuate our own +<span class='pagenum'><a name="Page_185" id="Page_185">[185]</a></span>admission that the Bible is an inspired Book: we +fasten discredit on its every page: we become profane +men, like Esau: we despise our birthright.</p> + +<p>But the most subtle enemy of all remains yet to +be noticed. It is he, who,—finding the plain Word +of <span class="smcap">God</span> against him: finding himself refuted in his +endeavour to fix one intention only on the words of +the <span class="smcap">Holy Ghost</span>, and <i>that</i> intention, the most obvious +and literal one; finding himself refuted even by the +express revelation of the same <span class="smcap">Holy Ghost</span>, elsewhere +delivered;—bends himself straightway to resist, +and explain away, that later revelation of what was +the earlier meaning. It is a marvellous thing but so +it is, that the very man who contended so stoutly a +moment ago for the literal meaning of Scripture, <i>now</i> +refuses, and denies it. Anything but <i>that</i>! If he +allows that St. Matthew, or St. Paul,—yea, or even +our Blessed <span class="smcap">Lord</span> Himself,—are to be <i>literally</i> understood; +are severally to be taken to <i>mean</i> what they +<i>say</i>;—then, Moses and David,—narrative, law, and +psalm,—besides their literal meaning, have, at least +<i>sometimes</i>,—and they <i>may</i> have <i>always</i>,—a mystical +meaning also. <i>Under</i> the evident, palpable signification +of the words, there lies concealed something +grander, and deeper, and broader; high as Heaven,—deep +as Hell.</p> + +<p>And this supposition is so monstrous an one; seems +so derogatory to their notions of the mind of <span class="smcap">God</span>;—it +is deemed so improbable a thing, that the words +of Him, whose ways are not like Man's ways, should +span the present and the future, at a grasp;—that He +whose "thoughts are very deep," should, with language +thereto corresponding, be setting forth <span class="smcap">Christ</span> +and His Redemption, while He tells of Patriarchs and +<span class='pagenum'><a name="Page_186" id="Page_186">[186]</a></span>Lawgivers,—Judges and Kings,—priests and prophets +of the <span class="smcap">Lord</span>:—I say, it is deemed so incredible +a thing that Moses should have written concerning +<span class="smcap">Christ</span>, (though our <span class="smcap">Saviour Christ</span> Himself declares +that Moses did write concerning Him)<a name="FNanchor_530_530" id="FNanchor_530_530"></a><a href="#Footnote_530_530" class="fnanchor">[530]</a>; or that the +occasional expressions of the Prophets should really +contain the far-reaching allusions which in the New +Testament are assigned to them; that the men I +speak of,—men of learning (sometimes), and of piety +too,—will condescend to every imaginable artifice in +order to escape the cogency of the Divine statement. +St. Paul—was infected with the Hebrew method of +interpretation. (It is of course <i>assumed</i> that this +method was essentially erroneous! It is overlooked +that our <span class="smcap">Lord</span> had recourse to it, as well as St. Paul! +It is either forgotten, or denied, that the <span class="smcap">Holy Ghost</span>, +speaking by the mouth of St. Paul, acquiesced in +every instance of such interpretation on the part of +His chosen vessel!) ... As for St. Matthew, he +addressed his Gospel to the Jews, and therefore reasoned +as a Jew would. (St. Matthew's Gospel was +not of course intended for the Christian Church! +The blessed Evangelist was also deeply learned,—it is +of course reasonable to suppose,—in the sacred hermeneutics +of the Hebrew Schools!) ... The other +Sacred Writers, it is pretended, all wrote according +to the prejudices of the age in which they lived.—In +all these cases, it is contended that <i>merely in the way +of Accommodation</i>, is the language of the Old Testament +cited in the New. What was said of one thing +is transferred to quite another,—to suit the purpose +of the later writer; to illustrate his reasoning, to +adorn or to enforce his statements.... And this +<span class='pagenum'><a name="Page_187" id="Page_187">[187]</a></span>brings me to a question of so much importance, that +I pause to make a few remarks upon it. In the present +discourse, it shall suffice to remark on the doctrine +of <i>Scriptural</i> <span class="smcap">Accommodation</span>; for which it is +presumed that the text, (selected not without reference +to the present Sacred Season,) affords ample +scope, as well as supplies a fair occasion.</p> + +<p>Now, it is not to the <i>term</i> "Accommodation," that +we entertain any dislike; but to the <i>notion</i> which it +seems intended to convey; and to the <i>principle</i> which +we believe that it actually embodies. That the <span class="smcap">Holy +Spirit</span> in the New Testament sometimes accommodates +to His purpose a quotation in the Old,—is very +often a mere matter of fact. In all those places, for +instance, where St. Paul inverts the clauses of a place +cited,—there is a manifest accommodation of Scripture, +in the strictest sense of the word. When two, +three, or more texts, widely disconnected in the Old +Testament, are continuously exhibited in the New,—a +species of accommodation has, of course, been employed. +The same may be said when a change of +construction is discoverable. Again, there is accommodation, +of course, when narrative,—legal enactment,—or +prophecy, is <i>so exhibited</i> that the point of +its hidden teaching shall become apparent. Nay, in +a certain sense of the word, there is "accommodation," +as often as a prophecy, however plain, is applied to +the historical event which it purports to foretel. The +prophecy may be said,—(with no great propriety indeed, +but still, intelligibly,)—to have been accommodated +to its fulfilment.—Occasionally, a general promise +is made particular,—as in Hebrews xiii. 6; and +perhaps <i>this</i> might be called an accommodation of the +text to the needs of an individual believer. Yet is it +<span class='pagenum'><a name="Page_188" id="Page_188">[188]</a></span>plain that in all these cases '<i>application</i>' or '<i>adaptation</i>' +would be a better word.</p> + +<p>But such ways of adducing Holy Scripture, we +suspect, are not by any means what is <i>meant</i> by 'Accommodation;' +and they do not certainly correspond +with the notion which the term is calculated to convey. +The place in the Old Covenant, seems, (from +the term employed,) to have been forced, against its +conscience, as it were, to bear witness in behalf of the +New. It has been wrenched away from its natural +bearing and intention; and made to accommodate itself,—and, +on the part of the writer, quite arbitrarily,—to +a purpose, with which it has, in reality, no manner +of connexion. This, I say, is the notion which +the term "Accommodation" seems to convey.</p> + +<p>I am supposing, of course,—(as the opposite school +is, of course, supposing,)—<i>not</i> an <i>illustration</i>,—which +obviously <i>any</i> writer, whether ordinary or inspired, +has a right to introduce at will; but a case where the +cogency of the argument depends entirely on the place +cited. A sudden and unforeseen requirement arose;—nothing +entirely fit and applicable occurred to the +memory: but by an arbitrary handling of the ancient +Oracles of <span class="smcap">God</span>,—(altogether illogical and inconclusive +indeed, yet entitled to a certain measure of respectful +consideration at our hands, and certainly having a +strong claim on our indulgence,)—the later writer saw +that he should be able to substantiate his position, or +to strengthen his argument, or to prove his point. +And he did not hesitate to do so. It is surprising that +his hearers or his readers should have accepted his +statements, and admitted his reasoning;—very! But +they <i>did</i>. And it is for us, the heirs of the wisdom +of all the ages, to detect the time-honoured fallacy and +<span class='pagenum'><a name="Page_189" id="Page_189">[189]</a></span>to expose it.—This, I say, is the notion which the +term "Accommodation" seems calculated to convey; +and it is to be feared, <i>does</i> very often represent.</p> + +<p>And the introduction of this principle, as already +explained, I cannot but regard as the most insidious +device of all. It admits fully all that we have elsewhere +laboured to establish. It freely grants that +Apostles and Evangelists were inspired. But then, +it denies that much of what they deliver in the way +of interpretation of Scripture, is to be regarded as <i>real</i> +interpretation. By a taste for Allegory; by Rhetorical +license; on <i>any</i> principle, it seems, <i>but one</i>, is +the Divine method to be accounted for; and the plain +facts of the case to be obscured, or explained away.</p> + +<p>Now I <i>altogether reject</i> this principle of arbitrary +"Accommodation." I hold it to be a mere dream and +delusion. And I reject it on the following grounds:—</p> + +<p>1. It is evidently a mere excuse for Human ignorance,—a +transparent deceit. Men do not see how to +explain, or account for, the apparent license of the +Divine method; and so they have invented this method +of escape. Most cordially do I subscribe to the +opinion expressed by Bishop Bull, in his discussion of +the very text which we are now about to consider:—"Atque, +ut verum fatear, semper existimavi, allusiones +istas, (ad quas confugiunt quidam tanquam ad +sacrum suæ ignorantiæ asylum,) plerumque aliud nihil +esse, quam sacræ Scripturæ abusiones manifestas<a name="FNanchor_531_531" id="FNanchor_531_531"></a><a href="#Footnote_531_531" class="fnanchor">[531]</a>."</p> + +<p>2. The "theory of Accommodation," (as it is called,) +is attended with this fatal inconvenience,—that, (like +certain other expedients which have been invented to +get over difficulties in Religion,) it altogether fails of +its object. For even if we should grant, (for argument's +<span class='pagenum'><a name="Page_190" id="Page_190">[190]</a></span>sake,) that some quotations from the Old Testament +<i>can</i> be explained on this principle,—so long as +there remain others which defy it altogether, nothing +is gained by the proposed expedient. Thus, so long +as attention is directed to certain of the places in St. +Paul's writings already referred to<a name="FNanchor_532_532" id="FNanchor_532_532"></a><a href="#Footnote_532_532" class="fnanchor">[532]</a>, there is certainly +<i>no absurdity</i> in adducing them as instances of Rhetorical +license. But how can it be pretended that the +text whereby St. Paul establishes, (on two distinct +occasions,) the right of the Christian Ministry to a +liberal maintenance,—with what propriety can it be +thought that Deut. xxv. 4 lends itself to such a theory? +Those words <i>seem</i>,—and, apart from Revelation, might +without hesitation have been declared,—to have <i>nothing +at all to do with the matter</i><a name="FNanchor_533_533" id="FNanchor_533_533"></a><a href="#Footnote_533_533" class="fnanchor">[533]</a>! To talk of the +"accommodation" of words so eminently unaccommodating, +is unreasonable, and even absurd.</p> + +<p>3. But, allowing the advocates of this theory all +they can possibly require, the result of their endeavours +is but to make the Sacred writers ridiculous +after all. For it attributes to them a method, which, if +it be a <i>mere</i> exhibition of human fancy, often seems +to be but a species of ingenious trifling,—scarcely entitled +to serious attention at our hands. There is no +alternative, in short, between certain of the expositions +which we meet with, being Divine,—and +therefore worthy of all acceptation; or Human,—and +therefore entitled to no absolute deference +whatever.</p> + +<p>4. On the other hand, learned research has hitherto +invariably tended to shew that the meaning claimed +<span class='pagenum'><a name="Page_191" id="Page_191">[191]</a></span>for Scripture by an Apostle or Evangelist, <i>does</i> actually +exist there. Thus, it has been admirably demonstrated +that the Evangelical meaning attributed by +St. Matthew, (in the first chapters of his Gospel,) to +certain places in the ancient Prophetical Scriptures of +the Jewish people, derives nothing but corroboration +from the inquiries of Piety and Learning<a name="FNanchor_534_534" id="FNanchor_534_534"></a><a href="#Footnote_534_534" class="fnanchor">[534]</a>.... It is +proposed on the present occasion, without pretending +to bring to the question any such helps as these, to +examine the portion of Holy Scripture already under +our notice, with a view to ascertaining what light it +will throw on the main question at issue. To this +task, I now address myself.</p> + +<p>St. Paul's words, from the 6th to the 9th verse (inclusive) +of the xth chapter of his Epistle to the Romans, +present probably, as fair an example as could be +desired of what is sometimes called "Accommodation." +To say the truth, I know not an instance of what, <i>in +any uninspired writing</i>, I should have been myself more +inclined to stigmatize as such. The Apostle begins +an affectionate remonstrance with his countrymen by +declaring that they "did not understand the Righteousness +of <span class="smcap">God</span>;" (that is, the Divine method whereby +<span class="smcap">God</span> wills that we shall be made righteous, by faith +<i>in <span class="smcap">Christ</span></i>;) but desired to set up (στῆσαι) a righteousness +of their own, on the worthless foundation of their +own Works<a name="FNanchor_535_535" id="FNanchor_535_535"></a><a href="#Footnote_535_535" class="fnanchor">[535]</a>. "For," (he proceeds; with plain reference +to <i>what</i> "the Righteousness of <span class="smcap">God</span>" <i>is</i>;)—"<i>For</i> +<span class='pagenum'><a name="Page_192" id="Page_192">[192]</a></span><span class="smcap">Christ</span> is the end" (aim, or object,) "of the Law<a name="FNanchor_536_536" id="FNanchor_536_536"></a><a href="#Footnote_536_536" class="fnanchor">[536]</a> to +every one who hath faith" in <span class="smcap">Christ</span>. St. Paul straightway +proceeds, (as his manner is,) to establish this +latter proposition. How does he do it? "<i>For</i>," (he +begins again,)—"Moses describes the nature of the +righteousness which proceeds from the Law, when +he declares [in Leviticus xviii. 5,] that '<i>The man who +hath done</i> the deeds commanded by the Law, shall live +thereby.'—But concerning the Righteousness which +proceeds from Faith,"—[it was called before, 'the +Righteousness of <span class="smcap">God</span>,']—"Moses writes as follows<a name="FNanchor_537_537" id="FNanchor_537_537"></a><a href="#Footnote_537_537" class="fnanchor">[537]</a>:—'Say +not in thine heart, Who shall ascend into +Heaven? (that is, to bring <span class="smcap">Christ</span> down:) or, Who +shall descend into the deep? (that is, to bring <span class="smcap">Christ</span> +up from the dead.) But what saith it? The word is +nigh thee, in thy mouth, and in thy heart: that is, +the word of faith, which we preach: because if thou +shalt confess with thy mouth the <span class="smcap">Lord Jesus</span>, and +shalt believe in thine heart that <span class="smcap">God</span> raised Him from +the dead, thou shalt be saved."</p> + +<p>Here then is a quotation from the xxxth chapter of +the Book of Deuteronomy,—a quotation introduced in +the way of argument, in support of a proposition: the +remarkable circumstance being, that St. Paul adduces +the words of Moses with extraordinary license. For +first, he omits as many of the Prophet's words as +make little for his purpose, while he introduces a very +remarkable alteration in some of the words which he +<span class='pagenum'><a name="Page_193" id="Page_193">[193]</a></span>retains: amounting to a substitution of one sentence +for another. And next, there is one single word, which +he expands into an important phrase; and <i>that</i> merely +to suit his own argument. But the strangest thing +of all is the interpretation which he delivers of +words, which as we have just seen, are partly his +own,—partly, the words of Moses: by which interpretation, +the most strikingly <i>Christian</i> character is +fastened upon sayings pronounced by the ancient Lawgiver +in the land of Moab, to the Jewish people.—We +do further, for our own part, most freely admit, +that the place,—as it stands in the Old Testament,—neither +at first, nor at second sight, seems to have any +such meaning as the Apostle assigns to it. I will remind +you of the words in Deuteronomy, by reading +the entire passage:—"This commandment which I +command thee this day, ... is not hidden from thee, +neither is it far off. It is not in Heaven, that thou +shouldest say, Who shall go up for us to Heaven, and +bring it unto us, that we may hear it, and do it? +Neither is it beyond the sea, that thou shouldest say, +Who shall go over the sea for us, and bring it unto us, +that we may hear it, and do it? But the word is very +nigh unto thee, in thy mouth, and in thy heart, that +thou mayest do it." ... Now, I say, one of ourselves +might read this passage in the Book of Deuteronomy +over a hundred times, and never suspect that Moses, +when he so wrote, was writing concerning faith in +<span class="smcap">Christ</span>: and yet we have the sure testimony of the +<span class="smcap">Holy Spirit</span> to the fact that he <i>was</i>.—The inquiry, +"Who shall ascend into Heaven?", signifies, we are +told, "Who shall ascend,—<i>to bring down <span class="smcap">Christ</span> from +above</i>?"—And just so, the other clause, "Who shall +descend into the deep?", is declared to be an incom<span class='pagenum'><a name="Page_194" id="Page_194">[194]</a></span>plete +expression: the full phrase being,—"Who shall +descend,—<i>to bring up <span class="smcap">Christ</span><a name="FNanchor_538_538" id="FNanchor_538_538"></a><a href="#Footnote_538_538" class="fnanchor">[538]</a> from the dead</i>." ... +Now we never desire to see a non-natural sense fastened +on the Inspired Word. With Hooker, we "hold it for +a most infallible rule in expositions of sacred Scripture, +that, where a literal construction will stand, the +furthest from the letter is commonly the worst." We +contend therefore that whereas we have here the explicit +assurance that Moses wrote of none other than +<span class="smcap">Christ</span>,—though his words do not bear upon them +any evidence of the fact,—it is a mere trifling with +holy things, to call the fact in question.</p> + +<p>Here, however, we shall be reminded that the great +Apostle,—though professing to quote,—confessedly +argues in part from <i>his</i> own language, which is <i>not</i> +the language of Moses. Moses says,—"Who shall go +<i>over the sea</i> for us?" (τίς διαπεράσει ἡμῖν εἰς τὸ πέραν +τῆς θάλασσης;) And since the version of the LXX +is what the Author of the Epistle to the Romans +follows in this place, it is reasonable to expect that +he would adhere to that version, or at least to the +sense of that version, in the exhibition of so important +a clause as the present. Whereas, instead of +"Who shall go <i>over the sea</i>," we find St. Paul writing,—"Who +shall <i>go down into the deep?</i>" (Τίς καταβήσεται +εἰς τὴν ἄβυσσον;)—language evidently highly +suggestive of the mysterious transaction to which the +same St. Paul says it contains a reference<a name="FNanchor_539_539" id="FNanchor_539_539"></a><a href="#Footnote_539_539" class="fnanchor">[539]</a>; but certainly +<i>not</i> the language of Moses. And we shall be +<span class='pagenum'><a name="Page_195" id="Page_195">[195]</a></span>reminded that this is not merely phraseology rescued +from vagueness, and made definite; but it is the +actual substitution of one thought for another. This +is what will be said; and if it be followed up by the +assertion that here, therefore, we have a clear example +of Scriptural Accommodation, it might seem, at +first sight, impossible to deny the fact.</p> + +<p>For our own parts, we are inclined to meet the +present difficulty, and every similar one, in quite +another spirit; and dispose of the objection, somewhat +in the following way. The same <span class="smcap">God</span> who gave us +the Scriptures of the Old Testament, gave us the +New Testament also. The Bible is <i>one</i>. He who inspired +the Law, inspired the Gospel. The <span class="smcap">Holy +Ghost</span> pleads with us in both alike.—Surely, therefore, +He who spake of old time by the Prophets, may +be allowed, when, in the last days, He speaks by the +Apostles of <span class="smcap">Christ</span>,—to explain His earlier meaning, +if He will. Surely, He may tell the Israel of <span class="smcap">God</span>,—if +He pleases,—what He meant by the language He +held of old time to Israel after the flesh! Yea, and +if it seemeth good to Him to call in the wealth of +His ancient treasury, in order to recoin it that He +may the more enrich us thereby:—if it pleases Him +to take His ancient speeches back again into His +mouth, in order that He may syllable them anew,—making +them sweeter than honey to our lips, yea, +sweeter than honey and the honeycomb;—what is +<i>Man</i> that he should reply against <span class="smcap">God</span>? What should +be our posture, at witnessing such a spectacle, but +one of Adoration? What, our becoming language, +but praise?</p> + +<p>It is easy to anticipate the answer that will be +made to all this. We shall be told that we are, in +<span class='pagenum'><a name="Page_196" id="Page_196">[196]</a></span>some sort, begging the question. The Bible is an +Inspired Book, indeed: but <i>what is Inspiration</i>?—Moses +wrote the Book called "Deuteronomy:" St. +Paul wrote the Epistle to the Romans. And St. Paul,—quoting +a passage out of the older record,—has +substituted a sentiment of his own for a sentiment +contained in the writings of Moses. He does the +same thing in other places; and elsewhere, as here, +he proceeds to reason upon the data he has so obtained. +<i>This</i>, it will be said, is the phenomenon +which we have to deal with.</p> + +<p>But, we reply, it is manifest that he who so argues,—with +all his apparent good sense, and fairness,—is +entirely committed to a theory concerning Inspiration; +and <i>that</i> a very unworthy one. The Bible comes to us +as an Inspired Book; claiming to be the very Word +of <span class="smcap">God</span>. The Holy Church throughout all the World, +doth acknowledge it to be so. Surely, therefore, it is +for <i>us</i> to study its contents by the light of this previous +fact.—But quite contrary is the method of our +opponents. They treat the Bible as if it were an +ordinary Book. They submit its contents to the same +irreverent handling as they would the productions +of a merely human intellect. They not only reason +<i>about</i> its claims from its contents,—but they would +even pronounce <i>upon</i> its claims, from the same evidence. +They dare to sit in judgment upon it. Hence +their lax notions on the subject of Inspiration. They +first run riot among statements which are too hard +for them; and when they have perplexed themselves +with these, till the field is strewed with doubts, and +the limits of unbelief and mistrust have become extended +on every side,—Inspiration, like an ill-defined +boundary-line on a map, is suffered faintly to hem in, +<span class='pagenum'><a name="Page_197" id="Page_197">[197]</a></span>and enclose the utmost verge of the unhappy domain.—Whereas, +we maintain that a belief in the Bible, +as an Inspired Book, should, at the outset, prescribe +a limit to human speculations.</p> + +<p>Let this belief encircle us exactly, and entirely; +and define, at once, the area within which all our +reasonings must be taught to marshal themselves, and +to find their full development. In brief, our opponents +meet our remonstrance by another; but, as we contend, +an unreasonable one;—at least, as proceeding +from men who, no less than ourselves, allow freely +the Inspiration of Scripture. <i>We</i> say,—The Bible is +the word of <span class="smcap">God</span>. Fill your heart with this conviction, +and then humbly address yourself to the study of +its pages.—It is argued on the other side,—The pages +of the Bible are full of perplexing statements. They +evolve strange phenomena, interminably. Convince +yourself of this; and then make up your mind, if you +can, about the Inspiration of the Bible<a name="FNanchor_540_540" id="FNanchor_540_540"></a><a href="#Footnote_540_540" class="fnanchor">[540]</a>.... I shall +<span class='pagenum'><a name="Page_198" id="Page_198">[198]</a></span>have occasion, by and by, to explain more in detail the +spirit in which the Divine Logic,—<i>Inspired reasoning</i> +as it may be called,—is to be approached. For the +moment, I am content to waive the question; and to +be St. Paul's apologist, almost as if I had met with +his words in an uninspired book.</p> + +<p>Solemnly protesting, then, that the ground we +have just occupied is the only <i>true</i> ground on which +to take our stand; but withdrawing from it because +we do not fear the appeal to unassisted Reason, even +in matters of Faith,—so that the proper limits and +conditions of inquiry be but observed;—we proceed +to inquire whether,—apart from Revelation,—there be +not good ground for believing that the words of the +ancient Hebrew Lawgiver and Prophet contain and +mean the very thing which the Christian Apostle <i>says</i> +they do.—We change our language at this stage of +the inquiry. We no longer assert, (as before we did,) +that the <span class="smcap">Holy Ghost</span> speaking by the mouth of Moses, +<i>must have meant</i>, what the same <span class="smcap">Holy Ghost</span>, speaking +by the mouth of St. Paul, declares that He <i>did</i> +mean. We are willing to study the sacred text solely +by the light which grave criticism and patient learning +have thrown upon it.—Our inquiry now, is this;—Although +the words in Deuteronomy, read over +attentively by ourselves, suggest no such Christian +meaning as we find affixed to them in the Epistle to +the Romans,—is there no reason, traditional or otherwise, +for supposing that they <i>do</i> envelope that meaning; +yea, so teem and swell with it, that the germ of +the flower may be actually detected in the yet unopened +bud?... I proceed to this inquiry.</p> + +<p>1. And first, it is obvious, to any one reading the +xxixth and xxxth chapters of the last Book of Moses, +<span class='pagenum'><a name="Page_199" id="Page_199">[199]</a></span>that they contain <i>another Covenant</i>, beside that of +Horeb. This is expressly stated in the first verse of +the xxixth chapter:—"These are the words of the +Covenant which the Lord commanded Moses to make +with the children of Israel in the land of Moab, <i>beside +the Covenant which He made with them in Horeb</i><a name="FNanchor_541_541" id="FNanchor_541_541"></a><a href="#Footnote_541_541" class="fnanchor">[541]</a>." Not +to stand too stiffly thereupon, however<a name="FNanchor_542_542" id="FNanchor_542_542"></a><a href="#Footnote_542_542" class="fnanchor">[542]</a>, let it be at +least freely allowed that even if we choose to regard +this chapter and the next as a <i>renewal</i> only of the +Covenant made in Horeb, it is a <i>distinct</i> renewal;—both +in respect of time and of place. Of time,—for +whereas the Covenant of Sinai belongs to the <i>first</i> of +the forty years of wandering, the Covenant of Moab +belongs to the <i>last</i>. Of place,—for whereas the other +was made at the furthest limit of the people's wanderings, +<i>this</i> belongs to their nearest approach to Canaan.—And +I confidently ask, After <i>such</i> an announcement, +and at a moment like <i>that</i>,—the forty years of typical +wandering ended, and the earthly type of the heavenly +inheritance full in view, Jordan alone intercepting the +vision of their Rest;—shall we wonder, if here and +there a ray of coming glory shall be found to flash +through the language of the dying patriarch? if some +traces shall be discernible, even in the language of +Moses, of the dayspring of the Gospel of <span class="smcap">Christ</span>?</p> + +<p>2. We find that it contains not a few sayings in +support of such a presumption. The 10th verse opens +the covenant, and in the following solemn language:—"Ye +<span class='pagenum'><a name="Page_200" id="Page_200">[200]</a></span>stand, this day, all of you, before the <span class="smcap">Lord</span> +your <span class="smcap">God</span>: the Captains of your tribes, your Elders, +and your officers, with all the men of Israel;—your +little ones, your wives, and the stranger that is in thy +camp,—from the hewer of thy wood, to the drawer +of thy water." And what was the <i>intention</i> of this +solemn standing before the <span class="smcap">Lord</span>? Even—"that +thou shouldest enter into Covenant with the <span class="smcap">Lord</span> thy +<span class="smcap">God</span>, and enter into His oath, which the <span class="smcap">Lord</span> thy +<span class="smcap">God</span> maketh with thee this day."—The purport of the +Covenant thus to be made, was, that <span class="smcap">God</span> might establish +Israel that day for a people unto Himself, and +that He might be unto them a <span class="smcap">God</span>,—(an expression +elsewhere appropriated by the Great Apostle to the +Christian Church<a name="FNanchor_543_543" id="FNanchor_543_543"></a><a href="#Footnote_543_543" class="fnanchor">[543]</a>,)—as He had ... sworn unto their +fathers, <i>to Abraham, to Isaac, and to Jacob</i>. So that +we have here the renewal of the <i>Evangelical Covenant</i> +made with Abraham, and renewed to Isaac and Jacob,—which +is clearly distinguished in Scripture from the +<i>Legal</i> Covenant, made with their children 430 years +after; and which is declared ineffectual to disannul the +earlier one, confirmed before by <span class="smcap">God</span>, and pointing +entirely to <span class="smcap">Christ</span><a name="FNanchor_544_544" id="FNanchor_544_544"></a><a href="#Footnote_544_544" class="fnanchor">[544]</a>. That earlier Evangelical Covenant +<span class='pagenum'><a name="Page_201" id="Page_201">[201]</a></span>then, it was, which was renewed in the land of +Moab;—in the course of renewing which, the words +of the text occur.</p> + +<p>3. And that it was indeed the Evangelical, (not the +Legal Covenant,) which is here spoken of, is abundantly +confirmed by the subsequent language of the +passage: for Moses proceeds,—"Neither with you +only do I make this Covenant and this oath; but with +him that standeth here this day with us before the +<span class="smcap">Lord</span> our <span class="smcap">God</span>, and <i>also with him that is not here with +us this day</i><a name="FNanchor_545_545" id="FNanchor_545_545"></a><a href="#Footnote_545_545" class="fnanchor">[545]</a>:" meaning, (as the ancient Targum expounds +the place,) "<i>with every generation that shall +rise up unto the world's end</i>." It was the same Covenant, +therefore, which is made with <i>ourselves</i>; "for the +promise is unto" us, and to our "children, and to all +that are afar off, even as many as the <span class="smcap">Lord</span> our <span class="smcap">God</span> +shall call<a name="FNanchor_546_546" id="FNanchor_546_546"></a><a href="#Footnote_546_546" class="fnanchor">[546]</a>:" "<i>not</i> according to the Covenant which +<span class="smcap">God</span> made with the Fathers of Israel in the day that +He took them by the hand to bring them out of the +Land of Egypt<a name="FNanchor_547_547" id="FNanchor_547_547"></a><a href="#Footnote_547_547" class="fnanchor">[547]</a>."</p> + +<p>Yet more remarkably perhaps is this established by +the language of the ensuing chapter: for <span class="smcap">God</span> therein +promises that <i>Circumcision of the heart</i> whereby men +should be enabled to love the <span class="smcap">Lord</span> their <span class="smcap">God</span> with +<i>all their heart</i> and with <i>all their soul</i>. Now this seems +clearly to intimate not legal but Evangelical obedience,—the +result of the free outpouring of the <span class="smcap">Holy +Spirit</span> of <span class="smcap">God</span>; of which, in the Law, (properly so +called,) we find no promise whatever. Here then we +discover another anticipation of something which belongs +to the times of the Gospel.</p> + +<p>And this Evangelical complexion is to be recognized +<span class='pagenum'><a name="Page_202" id="Page_202">[202]</a></span>in the entire contents of the xxixth and xxxth chapters. +They contain no single mention of ceremonial +rites or observances,—of which the Law is, for the +most part, full. But free obedience and perfect love +are inculcated as the condition of blessedness: while +hearty repentance is made the sole condition of forgiveness +of sin.</p> + +<p>In connexion with this, I may call your attention +to a curious coincidence,—if indeed it be not something +more. On the sincere repentance of the people, +it is promised "that then the <span class="smcap">Lord</span> thy <span class="smcap">God</span> will turn +thy captivity;" which the Targum of Jonathan paraphrases,—"His +<span class="smcap">Word</span> will receive with delight thy +repentance:" while the Septuagint even more remarkably +renders the words—"will heal thy sins;" that +is,—"will be thy <span class="smcap">Jesus</span>." Moses proceeds,—"and +gather thee from all the nations whither the <span class="smcap">Lord</span> +thy <span class="smcap">God</span> hath called thee." And what is this but one +of the very places, if it be not <i>the very place</i>, to which +St. John alludes when he declares that Caiaphas prophesied +that <span class="smcap">Jesus</span> should die for that nation; and not +for that nation only; but that He should gather together +in one, the children of <span class="smcap">God</span> that were scattered +abroad<a name="FNanchor_548_548" id="FNanchor_548_548"></a><a href="#Footnote_548_548" class="fnanchor">[548]</a>?</p> + +<p>4. Nor is it, finally, a little remarkable that, by +the general consent of the Hebrew Doctors, this xxxth +chapter has ever been held to have reference to the +times of <span class="smcap">Messiah</span>. The restoration spoken, is referred +by them to the restoration to be effected by <span class="smcap">Christ</span>: +while the promises it contains are connected with +those prophetic intimations which clearly point to the +days of the Gospel<a name="FNanchor_549_549" id="FNanchor_549_549"></a><a href="#Footnote_549_549" class="fnanchor">[549]</a>. +<span class='pagenum'><a name="Page_203" id="Page_203">[203]</a></span>So much, then, for the evidence, <i>apart from Revelation</i>, +which the general complexion of the place in +Deuteronomy affords to the reasonableness of the +meaning affixed to it by the voice of the later Scriptures. +Before we proceed to examine a little in detail +the words of the text, we may be surely allowed +to remind ourselves of the Testimony which St. Paul +bears to the Evangelical character of what is here +delivered. He asserts, in the most direct and emphatic +manner, that it is the Righteousness which is +by Faith which here speaks<a name="FNanchor_550_550" id="FNanchor_550_550"></a><a href="#Footnote_550_550" class="fnanchor">[550]</a>. He is contrasting the +spirit of the Law, with that of the Gospel. He is +setting the requirements of the one against those of +the other. To exhibit the former,—he quotes from +Leviticus. To enable us to judge of the latter,—he +quotes this very place in Deuteronomy. Having +shewn the justification under the Law,—which is by +entire fulfilment of every enjoined work;—the Apostle +describes the Righteousness of the Gospel,—which +is by Faith in <span class="smcap">Christ</span>. And he discovers its +voice in the present chapter: nay, he calls our attention +to its language; and, lest the intention of it +should escape us, he proceeds to supply us, not only +with an interpretation of it, but with a paraphrase +as well.</p> + +<p>Enough has been said, I trust, to render this proceeding +on the part of the Apostle no matter of surprise +<span class='pagenum'><a name="Page_204" id="Page_204">[204]</a></span>Let us see whether the particulars of his interpretation +are altogether novel and unprecedented +either.—The words of Moses which we have to consider, +it will be remembered, are these:—The "commandment +which I command thee this day, it is not +hidden from thee, neither is it far off. It is not in +Heaven, that thou shouldest say, Who shall go up for +us to Heaven, and bring it unto us, that we may hear +it and do it? Neither is it beyond the Sea, that +thou shouldest say, Who shall go over the Sea for us, +and bring it unto us, that we may hear it, and do it? +But the word is very nigh unto thee, in thy mouth, +and in thy heart, that thou mayest do it<a name="FNanchor_551_551" id="FNanchor_551_551"></a><a href="#Footnote_551_551" class="fnanchor">[551]</a>."</p> + +<p>Now, that all this denotes something close at hand +and easy,—in place of something supposed to be remote +and difficult,—is obvious. The whole of the +earlier part of it, St. Paul affirms to be tantamount to +the following injunction,—"Say not in thine heart, +Who shall ascend into Heaven, to bring <span class="smcap">Christ</span> down; +or who descend into the abyss, to bring <span class="smcap">Christ</span> up +from the dead." Concerning which words of caution, +we have to remark that there seems to have been +no intention whatever on the part of the Apostle, to +warn <i>his readers</i> against requiring a renewed Revelation +of <span class="smcap">Christ</span> in the flesh, or a second Resurrection +of the Eternal <span class="smcap">Son</span> from the dead. He is illustrating +the nature of Legal and Evangelical Righteousness, +by the language of the Jewish Law. He contrasts +the two, in their respective requirements; finding +the voice of both in the writings of Moses: of the +former,—in connexion with the covenant of Sinai; of +the latter,—in connexion with the covenant which +the <span class="smcap">Lord</span> commanded Moses to make with the children +<span class='pagenum'><a name="Page_205" id="Page_205">[205]</a></span>of Israel in the land of Moab, <i>besides</i> the former +Covenant. With characteristic fire and earnestness, +glancing, as usual, at every side of the question before +him,—having, a little way back, explained himself, +without explanation, when he inserted that remarkable +parenthetical clause, τέλος γὰρ νόμου <span class="smcap">Χριστος</span><a name="FNanchor_552_552" id="FNanchor_552_552"></a><a href="#Footnote_552_552" class="fnanchor">[552]</a>,—"for +<i><span class="smcap">Christ</span></i> is the object of the Law;"—in order +now to shew how thoroughly this is the case,—how full +the Law is of <i>Him</i>, in whom alone it finds its perfect +scope, end, and completion,—he explains that the +very phrase "Who shall ascend up into Heaven?" +pointed to nothing less than <i>the Incarnation</i> of <span class="smcap">Christ</span>: +that, "Who shall go over the Sea?" contained a +wondrous far-sighted allusion,—(not the less real because +unsuspected,)—even to the <i>Resurrection</i> of our +<span class="smcap">Lord</span> from death. So true is it, "that both in the Old +and New Testament Everlasting Life is offered to +Mankind by <span class="smcap">Christ</span>, who is the only Mediator between +<span class="smcap">God</span> and Man, being both <span class="smcap">God</span> and Man. Wherefore +they are not to be heard, which feign that the old +Fathers did look only for transitory promises<a name="FNanchor_553_553" id="FNanchor_553_553"></a><a href="#Footnote_553_553" class="fnanchor">[553]</a>."</p> + +<p>Moses then here warns the ancient people of <span class="smcap">God</span> +against an evil heart of unbelief. "Say not in thy +heart, Who shall ascend up into Heaven?" for such +words on the part of Man would imply disbelief in the +doctrine that the <span class="smcap">Son</span> of <span class="smcap">God</span> should hereafter take +upon Him human flesh. (Since "no man hath ascended +up to Heaven, but He that came down from +Heaven, even the Son of Man which is in Heaven<a name="FNanchor_554_554" id="FNanchor_554_554"></a><a href="#Footnote_554_554" class="fnanchor">[554]</a>.") +"Neither say, Who shall descend into the deep?" +for such words on human lips must imply disbelief in +<span class="smcap">Messiah's</span> Descent into Hell, and Resurrection from +the Dead.—The mystery of Redemption might not +<span class='pagenum'><a name="Page_206" id="Page_206">[206]</a></span>be impatiently demanded; but must be looked for in +faith, until the fulness of time should come, and the +whole mystery of godliness should be revealed to +the wondering eyes of Men and Angels<a name="FNanchor_555_555" id="FNanchor_555_555"></a><a href="#Footnote_555_555" class="fnanchor">[555]</a>.</p> + +<p>We shall perhaps be asked, whether it is credible +that Moses can have had any conception that such +a meaning as St. Paul here ascribes to his words, did +really underlie them? To which we answer, first, that +it is by no means incredible<a name="FNanchor_556_556" id="FNanchor_556_556"></a><a href="#Footnote_556_556" class="fnanchor">[556]</a>. And next, that whether +Moses knew the full meaning of the language he +was commissioned to deliver, or not,—seems, (as already +explained<a name="FNanchor_557_557" id="FNanchor_557_557"></a><a href="#Footnote_557_557" class="fnanchor">[557]</a>,) to be an entirely separate question: +the only question before us, being, <i>whether his language +contained that meaning</i>, or not.... To what extent +the Prophets,—who, (we know,) studied their own +prophecies<a name="FNanchor_558_558" id="FNanchor_558_558"></a><a href="#Footnote_558_558" class="fnanchor">[558]</a>,—were ever permitted to fathom their +depth, is a mere matter of speculation<a name="FNanchor_559_559" id="FNanchor_559_559"></a><a href="#Footnote_559_559" class="fnanchor">[559]</a>; delightful indeed, +but in the present case quite irrelevant. In the +meantime, we know for certain that <i>Moses prophesied +of <span class="smcap">Christ</span></i><a name="FNanchor_560_560" id="FNanchor_560_560"></a><a href="#Footnote_560_560" class="fnanchor">[560]</a>.</p> + +<p>And next, if it be said that really this is only a +proverbial expression,—a Hebrew phrase to denote +something passing difficult, and hard of attainment:—(as +<span class='pagenum'><a name="Page_207" id="Page_207">[207]</a></span>when, in the Book of Proverbs, it is asked,—"Who +hath ascended up into Heaven, or who hath +descended<a name="FNanchor_561_561" id="FNanchor_561_561"></a><a href="#Footnote_561_561" class="fnanchor">[561]</a>?")—we answer, we see no ground whatever +for supposing that in the place just quoted, it <i>is</i> +a proverb, and no more,—although from its use in +the Talmud, the expression would certainly appear to +have become, at last, proverbial<a name="FNanchor_562_562" id="FNanchor_562_562"></a><a href="#Footnote_562_562" class="fnanchor">[562]</a>. <i>If</i> a proverb, however, +it seems to have been a sacred one; nor can +any place be appealed to where it occurs, nearly of +the antiquity of <i>this</i>, in the writings of Moses. To +pretend therefore to explain away a certain mode of +expression, in the place where it <i>first</i> stands on record,—and +where it is declared to have a deep and mysterious +meaning,—simply because, <i>subsequently</i>, it was +(to all appearance) used <i>without</i> any such pregnancy +of signification,—is, manifestly illogical.</p> + +<p>Nay, there is good ground for presuming, that the +very place last quoted, contains a reference to the +Eternal <span class="smcap">Son</span>: for Agur proceeds to ask,—"What is +His Name, and <i>what is His Son's Name</i>, if thou canst +tell<a name="FNanchor_563_563" id="FNanchor_563_563"></a><a href="#Footnote_563_563" class="fnanchor">[563]</a>?" ... But the reference is far more obvious when +<span class='pagenum'><a name="Page_208" id="Page_208">[208]</a></span>the same expressions occur in the Book of Baruch. +"Who hath gone up into Heaven, and taken her, and +brought her down from the clouds? Who hath gone +over the sea, and found her<a name="FNanchor_564_564" id="FNanchor_564_564"></a><a href="#Footnote_564_564" class="fnanchor">[564]</a>?" For <i>Wisdom</i> is there +spoken of; and Wisdom, as we remember, is one of +the names of <span class="smcap">Christ</span>,—the name by which He is discoursed +of, in the Book of Proverbs.</p> + +<p>The uninspired evidence which completes the connexion +of this place of Deuteronomy with the second +Person in the Blessed Trinity, is the traditional interpretation +assigned to it by the Hebrew Commentators. +The Targum of Jerusalem expounds the latter clause +as follows:—"Neither is the Law beyond the Great +Sea, that thou shouldest say, O that we had one <i>like +Jonas the prophet</i> that might go down to the bottom +of the Great Sea, and bring it to us." So that the +very Jewish Doctors themselves here become our instructors; +and teach us that a greater than Jonas +must be here,—even while they guide our eyes to +that especial type of our <span class="smcap">Saviour Christ</span> in His Descent +into Hell, and Rising again from the dead. I +say, the very Jewish Doctors themselves here contribute +their testimony; and yield a most unsuspicious +witness to the inspired exegesis of the Apostle: for, +"as Jonas was three days and three nights in the +whale's belly,"—so, (they clearly mean to say), so +should it be with the man whom Moses here indicateth: +and so,—(these are the words of <span class="smcap">Christ</span> Himself),—so +<span class='pagenum'><a name="Page_209" id="Page_209">[209]</a></span>was "<i>the Son of Man</i> three days and three +nights in the heart of the Earth<a name="FNanchor_565_565" id="FNanchor_565_565"></a><a href="#Footnote_565_565" class="fnanchor">[565]</a>."</p> + +<p>You will of course notice the facility with which +the Jews themselves, interpreting their own Scriptures, +have here exchanged the notions of going +"<i>over</i> the sea,"—("<i>beyond</i> the sea," as it is in the +Hebrew,)—and "<i>going down to the bottom</i>" of the sea. +St. Paul seems, in this place, to have "accommodated" +the words of Moses: but we cannot fail to perceive +that the Hebrew text must cry aloud for such supposed +"accommodation;" yea, cry aloud, even in the +uncircumcised ears of the Jewish people; that their +own Commentators, as if divinely guided by the good +hand of <span class="smcap">God</span>, should bear their own independent witness +to the correctness of the Apostolic interpretation.</p> + +<p>Nor may I fail to call your attention to the term +employed by St. Paul to denote the Sea:—a term, +surely divinely chosen. He had just before, (in the +6th and 7th verses,) employed the Version of the +LXX: he was about to use it again in the 8th verse: +but in this, (the 7th,) he departs from it. Instead of,— +Τίς διαπέρασει ἡμῖν εἰς τὸ πέραν τῆς <span style="letter-spacing: 0.25em;">θαλάσσης</span>; +he writes,—Τίς καταβήσεται εἰς τὴν <span style="letter-spacing: 0.25em;">ἄβυσσον</span>. The +term ἄβυσσος,—which is applicable to the deep places +of the Earth, <i>and</i> to the depth of the Sea, with equal +propriety;—(being a more indifferent term even than +our own expression "the deep");—affords a memorable +example of the fulness and pregnancy of language +on inspired lips. Adhering to the letter of +the text he quotes, the Apostle, by changing <i>the word</i> +expressive of that literal sense, embraces the whole +spiritual breadth and fulness of the passage:—reminding +us of Him, by the blood of whose covenant +<span class='pagenum'><a name="Page_210" id="Page_210">[210]</a></span>were sent forth the prisoners of hope out of the pit +<i>wherein is no water</i><a name="FNanchor_566_566" id="FNanchor_566_566"></a><a href="#Footnote_566_566" class="fnanchor">[566]</a>,—even before he names Him; +our <span class="smcap">Saviour Christ</span>!</p> + +<p>I must also remind you, that there are many expressions +used by our <span class="smcap">Lord</span>, or used concerning Him +by His Apostles, which help to shew, that, to have +come down from Heaven,—and to have been brought +up from the deep of the Earth again,—may be regarded +as the mysterious summary of the <span class="smcap">Saviour's</span> +Mission<a name="FNanchor_567_567" id="FNanchor_567_567"></a><a href="#Footnote_567_567" class="fnanchor">[567]</a>.—"No man hath <i>ascended up</i> to Heaven," +(saith our <span class="smcap">Lord</span>,) "but He that <i>came down</i> from Heaven<a name="FNanchor_568_568" id="FNanchor_568_568"></a><a href="#Footnote_568_568" class="fnanchor">[568]</a>." +"I am the living Bread which <i>came down</i> +from Heaven.... Doth this offend you? What and +if ye shall see the Son of Man <i>ascend up</i> where He +was before<a name="FNanchor_569_569" id="FNanchor_569_569"></a><a href="#Footnote_569_569" class="fnanchor">[569]</a>?" In another place,—"I came forth +from the <span class="smcap">Father</span> and am come into the World: again +I leave the World, and go to the <span class="smcap">Father</span><a name="FNanchor_570_570" id="FNanchor_570_570"></a><a href="#Footnote_570_570" class="fnanchor">[570]</a>."—But the +most remarkable place remains: "Now, that He <i>ascended</i>, +what is it but that He also <i>descended first</i> into +the lowest parts of the Earth? He that <i>descended</i>, is +the same also that <i>ascended up</i> far above all Heavens<a name="FNanchor_571_571" id="FNanchor_571_571"></a><a href="#Footnote_571_571" class="fnanchor">[571]</a>." +I say, this brief summary,—given by <span class="smcap">Christ</span> Himself, +or by those who had seen Him,—of the mystery of +His manifestation in the flesh,—throws light on the +language of the Hebrew lawgiver. It shews that +the language of Moses to Israel, in the plains of +Moab, fairly embraced the two great truths which +Faith even now can but be exhorted to lay fast hold +upon, and to appropriate:—"If thou shalt confess +with thy mouth that <span class="smcap">Jesus</span> is the <span class="smcap">Lord</span>,"—that is, +confess that the man Jesus is the uncreated, Incarnate +<span class='pagenum'><a name="Page_211" id="Page_211">[211]</a></span><span class="smcap">Jehovah</span>; "and believe with thy heart that <span class="smcap">God</span> +raised Him up from the dead,—thou shalt be saved." ... +Such is the form which the exhortation <i>now</i> assumes. +More darkly, of old time,—(as was fitting,)—was +the same thing spoken: and, because reference +was then made to an event not yet accomplished, the +impatience of Unbelief is there repressed,—rather +than the ardour of Faith stimulated. "Say not in +thy heart who shall ascend into Heaven? or, who +shall go down into the deep place?" ... But shall +we deal so faithlessly with the Divine Oracles of the +Old Testament, as to deny them the deeper meaning +assigned to them in the New, because they speak +darkly? Let us, from a review of all that has been +humbly offered,—let us at least admit that there is +good independent ground for believing that when +Moses spake of ascending into Heaven,—it was with +reference to the future coming of <span class="smcap">Christ</span>:—when he +made mention of descending into the Deep,—the +Resurrection of the <span class="smcap">Saviour</span> of the World was, in +reality, the thing he spake of.—Let us allow that +<i>here</i>, at least, there is nothing in the language of the +New Testament, which, when studied by the light +of unassisted Reason, does not appear to have been +fully included, contemplated, intended by the language +of the Old:—that the accommodation has not +been arbitrary;—say rather, that <i>here</i> at least there +has been <i>no accommodation at all</i>!</p> + +<p>But I am impatient to leave this low rationalistic +ground, and take my stand again, on the vantage +ground of Faith. The position, I trust, has been +established, that even in the case of words which +seem least promising,—least likely to enfold the +deeply mysterious meaning claimed for them by an +<span class='pagenum'><a name="Page_212" id="Page_212">[212]</a></span>Apostle,—the result of patient inquiry and research is +to shew that such a meaning really <i>does</i> exist there, +to the fullest extent. We have discovered, from mere +grounds of Reason, apart from Revelation, that what +St. Paul has cited in this place from Deuteronomy, +may very well contain all that he says it contains. +But, were nothing of the kind discoverable;—were it +a most hopeless endeavour to reconcile the meaning +evolved by the inspired Apostle, with the text he +professes to interpret,—the claims of the sacred exegesis +would remain wholly unimpaired. We should +still say that <i>this</i>, because it is an <i>inspired</i> Commentary, +is entitled to our fullest acceptance. We +have, anyhow, the <span class="smcap">Holy Spirit</span> interpreting Himself. +He surely must be the best judge of His own Divine +meaning. He does but enrich the Treasury of Truth, +even by His apparent departures from the original +Hebrew verity. Shall not the <span class="smcap">Holy Ghost</span>, the Comforter, +be allowed to speak comfort to His people in +whatever way seemeth best to Himself? Is it not +lawful for Him to do what He will with His own? +Is thine eye evil, because He is very good?</p> + +<p>Yes, it cannot be too emphatically insisted on, that +the success which may attend investigations of this +nature, is not to be admitted for a moment as the +measure of the soundness of the principle on which +they proceed. The reasoning whereby Newton shewed +that the diamond is a combustible substance would +have been no whit invalidated had the diamond resisted +to this hour every chemical attempt to reduce +it to carbon. We do not,—(what need to say?)—we +do not discourage the endeavour to enucleate the deep +Christian significancy of passages for which Inspired +writers claim such sublime meaning. Rather do we +<span class='pagenum'><a name="Page_213" id="Page_213">[213]</a></span>think that Human Reason could not find a worthier +field for the employment of her powers<a name="FNanchor_572_572" id="FNanchor_572_572"></a><a href="#Footnote_572_572" class="fnanchor">[572]</a>, than this. +But we are strenuous to insist that the full and sufficient, +and only irrefragable proof that a mighty +Christian meaning does actually underlie the unpromising +utterance of one of <span class="smcap">God's</span> ancient Saints, +is,—<i>that an Inspired Writer declares it to exist there</i>.</p> + +<p>There is no <i>accommodation</i> therefore, when an inspired +writer adduces Scripture. Human language +<i>will</i> sometimes require to be "accommodated:" Divine +language, never! May not the <span class="smcap">Holy Spirit</span> lay +His finger on whatever parts of His ancient utterance +He sees fit? may He not invert clauses, and (in order +to bring out His meaning better) even alter words? +If He tells thee that the prophetic allusion of Isaiah to +"our griefs" and "our sorrows" comprehends "our +infirmities" and "our sicknesses" in its span<a name="FNanchor_573_573" id="FNanchor_573_573"></a><a href="#Footnote_573_573" class="fnanchor">[573]</a>,—is +it for <i>thee</i> to discredit His assertion? If He is pleased +to intimate that the providential arrangement whereby +<span class="smcap">Christ</span>, though born at Bethlehem, grew up at Nazareth,—had +for its object the fulfilment of many a detached +and seemingly disconnected prophecy<a name="FNanchor_574_574" id="FNanchor_574_574"></a><a href="#Footnote_574_574" class="fnanchor">[574]</a>,—shall +the unexpectedness of His disclosure excite ridicule in +such an one as thyself? When He tells thee that besides +the immediate scope of certain well-known words +of Hosea and of Jeremiah, there was the ulterior aim +He indicates; if behind Israel after the flesh, He +shews thee the Anointed <span class="smcap">Son</span><a name="FNanchor_575_575" id="FNanchor_575_575"></a><a href="#Footnote_575_575" class="fnanchor">[575]</a>,—if behind those captive +Jews of the tribe of Benjamin whom Nebuzar-Adan +led past their mother's grave on their way to +Babylon, He points to the slaughtered infant of Bethlehem; +assuring thee that when He spake by the +<span class='pagenum'><a name="Page_214" id="Page_214">[214]</a></span>mouth of Jeremiah concerning the nearer event that +remoter one was full before Him also; and that the +solemn and affecting utterance of the Prophet was +divinely intended by Himself to cover both<a name="FNanchor_576_576" id="FNanchor_576_576"></a><a href="#Footnote_576_576" class="fnanchor">[576]</a>;—wilt +thou, when He discourses to thee thus, presume to +talk to Him of "<i>accommodation?</i>" Is it not enough +for thee to have cavilled at the first page of the <i>Old</i> +Testament on "scientific" grounds? Must thou, for +Theological considerations, dispute the first page of +the <i>New</i> Testament also?</p> + +<p>Scripture then, whether in its Historical or its more +obviously prophetic parts, has this depth of meaning for +which I have been contending. We must perforce believe +it, for it is a matter of express Revelation. We +cannot pretend to deny the probability,—much less +the possibility of it; for we really <i>can</i> know nothing +of the matter except from an attentive study of Scripture +itself. And the witness of Scripture, as we have +seen, is ample, emphatic, and express.—Our <span class="smcap">Lord</span>, +being indignantly asked by the Jews if He heard +what the children, crying in the Temple, said of Him,—made +answer by quoting the 2nd verse of the viiith +Psalm: "Yea, have ye never read, 'Out of the mouth +of babes and sucklings Thou hast perfected praise'<a name="FNanchor_577_577" id="FNanchor_577_577"></a><a href="#Footnote_577_577" class="fnanchor">[577]</a>?"—Pray +was this "accommodation," or what was it? +It was deemed a sufficient answer, at all events, by +the Anointed <span class="smcap">Jehovah</span>; whatever men may think!... +When the Sadducees, disbelieving in the Resurrection +of the Body, assailed our <span class="smcap">Lord</span> with a speculative +difficulty, He told them that they erred because they +did not understand the Scriptures. "Now that the +dead <i>are</i> raised, even Moses shewed at the bush, +when he calleth the <span class="smcap">Lord</span>, the <span class="smcap">God</span> of Abraham, and +<span class='pagenum'><a name="Page_215" id="Page_215">[215]</a></span>the <span class="smcap">God</span> of Isaac, and the <span class="smcap">God</span> of Jacob. For He is +not a <span class="smcap">God</span> of the dead, but of the living: for all live +unto Him<a name="FNanchor_578_578" id="FNanchor_578_578"></a><a href="#Footnote_578_578" class="fnanchor">[578]</a>." How, by the popular method,—how, +by any of the new lights which have lately been let +in on Holy Scripture,—was the Resurrection of the +dead to have been proved by the words which the +<span class="smcap">Second Person</span> in the Trinity spake to Moses "in +the Bush?" And yet we behold <i>that</i> same Divine +Personage in the days of His humiliation, proposing +from those words, uttered by Himself 1500 years before, +to <i>establish</i> the doctrine in dispute!... Only +once more. "In the last day, that great day of the +Feast [of Tabernacles,] <span class="smcap">Jesus</span> stood and cried, saying, +If any man thirst, let him come unto Me and drink. +He that believeth on Me,—<i>as the Scripture hath said, +'Out of his belly shall flow rivers of living water</i><a name="FNanchor_579_579" id="FNanchor_579_579"></a><a href="#Footnote_579_579" class="fnanchor">[579]</a>!'"—But +<i>where</i> does the Scripture say <i>that</i>? You will +look a long while to find it. You will never find it +at all if you adhere to the method which of late has +been declared to be the method most in fashion. +You will never even understand what our Blessed +<span class="smcap">Lord</span> <i>means</i>, unless you attend to the hint which immediately +follows,—and which the Divine Author of +the Gospel would not surfer us to be without,—namely, +that, "This spake He of the <span class="smcap">Spirit</span>, which they that +believe on Him should receive:"—by which is meant, +that as many of the Prophets as discoursed in dark +phrase of that free outpouring of the <span class="smcap">Spirit</span> which +was to mark <span class="smcap">Messiah's</span> Reign, did, <i>in effect</i>, say the +thing which He here attributes to them.</p> + +<p>Inspired Reasoning, wherever found, may fitly obtain +a few words of distinct notice here; but I shall +perhaps speak more becomingly, as well as prove more +<span class='pagenum'><a name="Page_216" id="Page_216">[216]</a></span>intelligible, if,—(without further allusion to the sayings +of that Almighty One "in whom are hid all the +treasures of Wisdom and Knowledge<a name="FNanchor_580_580" id="FNanchor_580_580"></a><a href="#Footnote_580_580" class="fnanchor">[580]</a>;" sayings which +it seems a species of impiety to approach except in +adoration;)—I confine my remarks to the logical processes +observable in the inspired writings of some of +His servants, the Evangelists and Apostles of <span class="smcap">the +Lamb</span>.</p> + +<p>The difficulty which has been occasionally felt in +respect of the argumentative parts of St. Paul's Epistles, +is considerable, and may not be overlooked. His +definitions, his inferences, his entire method of handling +Scripture, gives offence to a certain class of minds. +His reasoning seems inconsequential. There appears +to be a want of logical order and consistency in much +that he delivers. But,—can it require to be stated?—the +fault is entirely our own. "The radical fallacy +of any attempt to analyze the reasoning of Scripture +by the ordinary Laws of Logic" requires to be pointed +out. And the root of it all is our assumption that an +inspired Apostle must perforce argue like any other +uninspired man.</p> + +<p>But, in the first place, it is to be recollected that he +did not collect the meaning and bearing of the Old +Testament Scriptures from induction, and study <i>only</i>. +He was,—by the hypothesis,—an <i>inspired Writer</i>. The +same <span class="smcap">Holy Spirit</span> who taught the authors of the Old +Testament what to deliver, taught <i>him</i>, in turn, how +to explain their words. By direct Revelation, he perceived +the intention of a text, and at once bore witness +to it. Thus St. Paul says of our <span class="smcap">Lord</span>,—"He is +not ashamed to call them brethren, saying,—'I will +declare Thy Name unto My brethren, in the midst of +<span class='pagenum'><a name="Page_217" id="Page_217">[217]</a></span>the Church will I sing praise unto Thee.' And again,—'I +will put my trust in Him.' And again,—'Behold +I and the children which <span class="smcap">God</span> hath given Me<a name="FNanchor_581_581" id="FNanchor_581_581"></a><a href="#Footnote_581_581" class="fnanchor">[581]</a>.'" +Now, "the Apostles quoted such places as these from +the Psalms and Isaiah, not as they were gathered by +any certain reason, but as revealed to them by the +<span class="smcap">Holy Spirit</span>, to be principally spoken of <span class="smcap">Christ</span>. This +understanding the mysteries of <span class="smcap">God</span> in the Old Testament, +being a special gift of the <span class="smcap">Holy Ghost</span><a name="FNanchor_582_582" id="FNanchor_582_582"></a><a href="#Footnote_582_582" class="fnanchor">[582]</a>,—of +the truth of which interpretations, the same <span class="smcap">Spirit</span>, +without any necessary demonstration thereof, bore +witness also to their auditors and converts; and by +miracles manifested the persons thus expounding them +herein to be infallible<a name="FNanchor_583_583" id="FNanchor_583_583"></a><a href="#Footnote_583_583" class="fnanchor">[583]</a>."</p> + +<p>To quote the language of a thoughtful writer of +more recent date,—"Inspired teaching,—explain it +how we may,—seems comparatively indifferent to +(what seems to us so peculiarly important) close logical +connexion, and the intellectual symmetry of doctrines.... +The necessity of confuting gainsayers, at +times forced one of the greatest of <span class="smcap">Christ's</span> inspired +servants, St. Paul, to prosecute continuous argument; +yet even with him, how abrupt are the transitions, +how intricate the connexion, how much is conveyed +<i>by assumptions such as Inspiration alone can make</i>, without +any violation of the canons of reasoning,—<span class="smcap">for +with it alone assertion is argument</span>.... The same +may be said of some passages of St. John, supposed to +have been similarly occasioned. Inspiration has ever +left to human Reason the filling up of its outlines, the +<span class='pagenum'><a name="Page_218" id="Page_218">[218]</a></span>careful connexion of its more isolated truths. The +two are, as the lightning of Heaven, brilliant, penetrating, +far-flashing, abrupt,—compared with the +feebler but <i>continuous</i> illumination of some earthly +beacon<a name="FNanchor_584_584" id="FNanchor_584_584"></a><a href="#Footnote_584_584" class="fnanchor">[584]</a>."</p> + +<p>"In a train of inspired Seasoning," (as the same +writer elsewhere remarks,) "each new premiss may +have been supernaturally communicated; and thus, in +point of fact, the inspired reasoner but connects the +different threads of the Divine Counsels; exemplifies +how 'deep answereth to deep' in the mysteries of +Revelation; and presents, in one connected train of +argument, those words of <span class="smcap">God</span> which had been uttered +'at sundry times and in divers manners<a name="FNanchor_585_585" id="FNanchor_585_585"></a><a href="#Footnote_585_585" class="fnanchor">[585]</a>'"</p> + +<p>To conclude.—There is no such thing as inconsequential +Reasoning to be met with in the writings +of St. Paul<a name="FNanchor_586_586" id="FNanchor_586_586"></a><a href="#Footnote_586_586" class="fnanchor">[586]</a>—no such thing as arbitrary Accommodation +of the Old Testament Scriptures, in the New:—though +not a few have thought it; and the language +of many more writers, Papist as well as Protestant, +is calculated to convey the same mischievous +impression<a name="FNanchor_587_587" id="FNanchor_587_587"></a><a href="#Footnote_587_587" class="fnanchor">[587]</a>. The hypothesis is as unworthy of ourselves,—with +our boasted critical resources and many +appliances of varied learning,—as it is derogatory to +the Sacred Oracles to which it is applied. It is +a deadly blow, aimed at the very Inspiration of Scripture +itself; for it pretends to discover a human element +only, where we have a right to expect a Divine one: +an irresponsible <i>dictum</i>, when we listened for the voice +of the <span class="smcap">Spirit</span>; the hand of man, where we depended +on finding the very Finger of <span class="smcap">God</span>! We come to the +<span class='pagenum'><a name="Page_219" id="Page_219">[219]</a></span>blessed pages, for Divinity, and we are put off with +Rhetoric. We come for bread, and the critics we +speak of offer us a stone.</p> + +<p>I will not detain you any longer. No apology can +be needed for the subject which has been engaging our +attention<a name="FNanchor_588_588" id="FNanchor_588_588"></a><a href="#Footnote_588_588" class="fnanchor">[588]</a>. Those who watch "the signs of the times" +attentively, will bear me witness that <i>unbelief</i> is one +fearful note of the coming age. The self-same principle, +working in different classes of minds, produces +results diametrically different: but it is still the +same principle which is at work. Unbelief is no less +the cause why so many have forsaken the Church of +their Fathers, to run after the blasphemous fables and +dangerous deceits of the Church of Rome,—than it is +the parent of that shallow Rationalism which unhappily +is now so popular among us.... Intimations of +what is to be hereafter, may be every now and then +detected. At intervals, hoarse sounds, from a distance, +are known to smite upon the listening ear; signals of +the coming danger,—sure harbingers of the approaching +storm.—Holy Scripture is the stronghold against +which the Enemy will make his assault, assuredly: +nor can we employ ourselves better than by building +one another up in reverence for its Inspired Oracles: +opposing to the crafts of the Evil One the simplicity +of a child-like faith; and resolutely refusing to see +less than <span class="smcap">God</span>, in <span class="smcap">God's</span> Word!</p> + +<p>This must be the preacher's apology for disputing +where he would rather adore; for discussing the Revelations +of Scripture, instead of <i>feeding</i> upon them; +especially at this holy Season when the Apostle's exhortation +<span class='pagenum'><a name="Page_220" id="Page_220">[220]</a></span>finds an echo in all our services:—the +mouth, engaged in the constant confession that <span class="smcap">Jesus</span> +is the <span class="smcap">Lord</span>,—the heart, filled with the thought of +Him, who as at this time died for our sins, and rose +again for our Justification.</p> + +<p><span class="smcap">God</span> grant us grace,—at this and every other time,—so +to put away the leaven of malice and wickedness, +that we may always serve Him in pureness of living +and truth: through the merits of the same His <span class="smcap">Son</span>, +<span class="smcap">Jesus Christ</span> our <span class="smcap">Lord</span>!</p> + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_526_526" id="Footnote_526_526"></a><a href="#FNanchor_526_526"><span class="label">[526]</span></a> Preached at St. Mary-the-Virgin, April 27, 1851.</p></div> + +<div class="footnote"><p><a name="Footnote_527_527" id="Footnote_527_527"></a><a href="#FNanchor_527_527"><span class="label">[527]</span></a> See above, <a href="#Page_55">pp. 55-7</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_528_528" id="Footnote_528_528"></a><a href="#FNanchor_528_528"><span class="label">[528]</span></a> 2 St. Pet. i. 21.</p></div> + +<div class="footnote"><p><a name="Footnote_529_529" id="Footnote_529_529"></a><a href="#FNanchor_529_529"><span class="label">[529]</span></a> See above, <a href="#Page_53">pp. 53-4</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_530_530" id="Footnote_530_530"></a><a href="#FNanchor_530_530"><span class="label">[530]</span></a> See above, <a href="#Page_157">pp. 157-160</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_531_531" id="Footnote_531_531"></a><a href="#FNanchor_531_531"><span class="label">[531]</span></a> <i>Harm. Apost.</i> Diss. Post., cap. xi. § 3.</p></div> + +<div class="footnote"><p><a name="Footnote_532_532" id="Footnote_532_532"></a><a href="#FNanchor_532_532"><span class="label">[532]</span></a> See above, <a href="#Page_152">pp. 152-7</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_533_533" id="Footnote_533_533"></a><a href="#FNanchor_533_533"><span class="label">[533]</span></a> Consider again the Divine exposition, (in 1 St. John v. 6,) +of St. John xix. 34.</p></div> + +<div class="footnote"><p><a name="Footnote_534_534" id="Footnote_534_534"></a><a href="#FNanchor_534_534"><span class="label">[534]</span></a> See Dr. Mill's <i>Christian Advocate's</i> publication for 1844, <i>The +Historical Character of the circumstances of our <span class="smcap">Lord</span>'s Nativity +vindicated against some recent mythical interpreters</i>,—especially +p. 402 to p. 434.</p></div> + +<div class="footnote"><p><a name="Footnote_535_535" id="Footnote_535_535"></a><a href="#FNanchor_535_535"><span class="label">[535]</span></a> Cf. Phil. iii. 7-9.</p></div> + +<div class="footnote"><p><a name="Footnote_536_536" id="Footnote_536_536"></a><a href="#FNanchor_536_536"><span class="label">[536]</span></a> Consider St. John vi. 46, and all similar places.</p></div> + +<div class="footnote"><p><a name="Footnote_537_537" id="Footnote_537_537"></a><a href="#FNanchor_537_537"><span class="label">[537]</span></a> On the words, Ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτω λέγει,—Theodoret +remarks:—Ἀντὶ τοῦ, περὶ δὲ τῆς ἐκ πίστεως δικαιοσύνης, οὕτως λέγει· οὐ +γὰρ ἡ δικαιοσύνη ταῦτα λέγει, ἀλλὰ διὰ Μωσέως, ὁ τῶν ὅλων Θεὸς, περὶ τοῦ +νόμου ταῦτα εἴρηκε· διδάσκων Ἰουδαίους ὡς δίχα πόνων τὴν τῶν πρακτέων +διδασκαλίαν ἐδέξαντο.—Theodoret, <i>Cat.</i>, p. 374.</p></div> + +<div class="footnote"><p><a name="Footnote_538_538" id="Footnote_538_538"></a><a href="#FNanchor_538_538"><span class="label">[538]</span></a> Our E. V., following the translations since Cranmer's, here inserts +the word "again,"—which is certainly not implied by the +Greek.</p></div> + +<div class="footnote"><p><a name="Footnote_539_539" id="Footnote_539_539"></a><a href="#FNanchor_539_539"><span class="label">[539]</span></a> The expression is, of course, wholly dissimilar from that in +Ps. cvii. 23,—οἱ καταβαίνοντες εἰς θάλασσαν ἐν πλοίοις, κ. τ. λ.</p></div> + +<div class="footnote"><p><a name="Footnote_540_540" id="Footnote_540_540"></a><a href="#FNanchor_540_540"><span class="label">[540]</span></a> I cannot forbear transcribing the following passage in an +elaborate apology which has recently appeared for <i>Essays and +Reviews</i>:—"Among the many proposals which are floating about +for Essays and Counter-essays to vindicate the Doctrines supposed +to be combated in this volume, let us be allowed to suggest this +one:—'The Nature of Biblical Inspiration, as tested by a careful +examination of the Septuagint Version with special reference to +the sanction given to it by the Apostles, and to its variations, by +way of addition or omission, from the revised Text of the Canonical +Scriptures.' The conclusions of such an investigation would be +worth a hundred eager declarations on one side or the other, and +would be absolutely decisive of the chief questions at issue." +(<i>Edinburgh Review</i>, April, 1861, p. 483.).... Now I scruple not +to affirm that a well-informed, and faithful student of the Scriptures +would covet no better portion for himself than liberty to +accept, in the most public manner possible, such a challenge as the +foregoing.</p></div> + +<div class="footnote"><p><a name="Footnote_541_541" id="Footnote_541_541"></a><a href="#FNanchor_541_541"><span class="label">[541]</span></a> See the valuable exposition of the text, by Bp. Bull, in the +<a href="#APPENDIX_K">Appendix (K)</a>,—to which I am very largely indebted.</p></div> + +<div class="footnote"><p><a name="Footnote_542_542" id="Footnote_542_542"></a><a href="#FNanchor_542_542"><span class="label">[542]</span></a> Opposed to Bp. Bull in his opinion, on this matter, seem Ainsworth, +Patrick, Parker (<i>Biblioth. Bibl.</i>), Cornelius à Lapide, the +<i>Critici Sacri</i>, &c. I cannot but think that the truth is with the +first-named Commentator.</p></div> + +<div class="footnote"><p><a name="Footnote_543_543" id="Footnote_543_543"></a><a href="#FNanchor_543_543"><span class="label">[543]</span></a> See 2 Cor. vi. 16, (quoting Lev. xxvi. 12), where see Wordsworth's +note. Heb. viii. 6-13, especially ver. 10, (quoting Jer. +xxxi. 33. Comp. Jer. xxiv. 7: xxx. 22: xxxi. 1: xxxii. 38.) +Compare Rom. ix. 25, 26, (also 1 St. Pet. ii. 10,) with Hos. ii. 23: +i. 10. See also Ezek. xi. 20: xiv. 11: xxxvi. 28: xxxvii. 27; +and Zech. viii. 8: xiii. 9. Lastly, consider Rev. xxi. 3; where +"the types of the itinerant Tabernacle in the Wilderness, the figurative +ritual and festal joys of the Feast of Tabernacles, celebrated in +the literal Jerusalem, are consummated in the Heavenly Jerusalem." +(Wordsworth.) See also Rev. vii. 15, with the annotation of the +same Commentator.</p></div> + +<div class="footnote"><p><a name="Footnote_544_544" id="Footnote_544_544"></a><a href="#FNanchor_544_544"><span class="label">[544]</span></a> προκεκυρωμένην ... εἰς Χριστόν. Gal. iii. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_545_545" id="Footnote_545_545"></a><a href="#FNanchor_545_545"><span class="label">[545]</span></a> Deut. xxix. 14, 15.</p></div> + +<div class="footnote"><p><a name="Footnote_546_546" id="Footnote_546_546"></a><a href="#FNanchor_546_546"><span class="label">[546]</span></a> Acts ii. 39: Compare iii. 25.</p></div> + +<div class="footnote"><p><a name="Footnote_547_547" id="Footnote_547_547"></a><a href="#FNanchor_547_547"><span class="label">[547]</span></a> Jer. xxxi. 32. Consider verses 33-4 quoted in Heb. x. 16, 17. +See above, <a href="#Footnote_544_544">note (t, [our 544])</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_548_548" id="Footnote_548_548"></a><a href="#FNanchor_548_548"><span class="label">[548]</span></a> St. John xi. 49-52.</p></div> + +<div class="footnote"><p><a name="Footnote_549_549" id="Footnote_549_549"></a><a href="#FNanchor_549_549"><span class="label">[549]</span></a> "Diligenter observandum est, ex consensu Hebræorum, caput +hoc ad regnum <span class="smcap">Christi</span> pertinere. Unde etiam Bachai dicit, hoc +loco promissionem esse quod sub Rege <span class="smcap">Messiah</span> omnibus qui de +federe sunt, circumcisio cordis contingat, citans Joelem, ii. 28."—Fagius, +(in the <i>Critici Sacri</i>,) on Deut. xxx. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_550_550" id="Footnote_550_550"></a><a href="#FNanchor_550_550"><span class="label">[550]</span></a> "Apostolus dicit hoc esse verbum fidei, quod ad Novum Testamentum +pertinet. Quæ ergo scripta sunt in libro legis hujus in +figurâ dicta sunt, pertinentia ad Novum Testamentum."—Augustinus, +in Nic. Lyra, <i>ad loc.</i></p></div> + +<div class="footnote"><p><a name="Footnote_551_551" id="Footnote_551_551"></a><a href="#FNanchor_551_551"><span class="label">[551]</span></a> Deut. xxx. 11-14.</p></div> + +<div class="footnote"><p><a name="Footnote_552_552" id="Footnote_552_552"></a><a href="#FNanchor_552_552"><span class="label">[552]</span></a> Rom. x. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_553_553" id="Footnote_553_553"></a><a href="#FNanchor_553_553"><span class="label">[553]</span></a> Art. vii.</p></div> + +<div class="footnote"><p><a name="Footnote_554_554" id="Footnote_554_554"></a><a href="#FNanchor_554_554"><span class="label">[554]</span></a> St. John iii. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_555_555" id="Footnote_555_555"></a><a href="#FNanchor_555_555"><span class="label">[555]</span></a> 1 Tim. iii. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_556_556" id="Footnote_556_556"></a><a href="#FNanchor_556_556"><span class="label">[556]</span></a> The reader is invited to consider Acts ii. 24 to 31,—attending +particularly to what St. Peter says in ver. 30-1. "Even without +this key," (says Dr. M'Caul,) "the Rabbis interpreted Psalm xvi. +of the Resurrection."</p></div> + +<div class="footnote"><p><a name="Footnote_557_557" id="Footnote_557_557"></a><a href="#FNanchor_557_557"><span class="label">[557]</span></a> See above, <a href="#Page_171">pp. 171-2</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_558_558" id="Footnote_558_558"></a><a href="#FNanchor_558_558"><span class="label">[558]</span></a> St. Pet. i. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_559_559" id="Footnote_559_559"></a><a href="#FNanchor_559_559"><span class="label">[559]</span></a> "Though I think it clear that the Prophets did not understand +the full meaning of their predictions; it is another question how far +they thought they did, and in what sense they understood them."—Butler's +<i>Analogy</i>, P. <span class="smcap">ii.</span> ch. vii.</p></div> + +<div class="footnote"><p><a name="Footnote_560_560" id="Footnote_560_560"></a><a href="#FNanchor_560_560"><span class="label">[560]</span></a> See Acts xxvi. 22, 23: xxviii. 23. St. John i. 46: v. 46. +St. Luke xxiv. 27, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_561_561" id="Footnote_561_561"></a><a href="#FNanchor_561_561"><span class="label">[561]</span></a> Prov. xxx. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_562_562" id="Footnote_562_562"></a><a href="#FNanchor_562_562"><span class="label">[562]</span></a> e.g. "Si quis dixerit mulieri, Si adscenderis in firmamentum, +aut descenderis in abyssum, eris mihi desponsata,—hæc conditio +frustranea est."—<i>Nasir</i> ix. 2, apud Wetstein, (in Rom. x. 6.)</p></div> + +<div class="footnote"><p><a name="Footnote_563_563" id="Footnote_563_563"></a><a href="#FNanchor_563_563"><span class="label">[563]</span></a> "The whole passage (Prov. xxx. 2-5,) may be thus paraphrased:—With +my limited understanding I cannot attain the +knowledge of <span class="smcap">God</span>; <i>for to know <span class="smcap">God</span>, is to know Him who is +omnipresent, filling Heaven and Earth</i>; it is to know Him who +is omnipotent, ruling over the winds and the waters, the most +unstable of all elements; it is to know Him who created all things; +it is to know His Name, and the name of His <span class="smcap">Son</span>. But this knowledge +can be attained only by Revelation: and he that would attain +to it even from Revelation, must not pass over any one word as +insignificant, for every word is purified like silver: neither must +he add to Revelation, or he will be sure to go astray."—From the +Appendix (pp. 46-7) to a Sermon by Dr. M'Caul, on <i>The Eternal +Sonship of the Messiah</i>, 1838. (Interesting and precious as this +paraphrase is, I humbly suspect that the words <i>in italics</i> contain +a vast deal more than the learned writer indicates.)</p></div> + +<div class="footnote"><p><a name="Footnote_564_564" id="Footnote_564_564"></a><a href="#FNanchor_564_564"><span class="label">[564]</span></a> Baruch iii. 29.</p></div> + +<div class="footnote"><p><a name="Footnote_565_565" id="Footnote_565_565"></a><a href="#FNanchor_565_565"><span class="label">[565]</span></a> St. Matth. xii. 20.</p></div> + +<div class="footnote"><p><a name="Footnote_566_566" id="Footnote_566_566"></a><a href="#FNanchor_566_566"><span class="label">[566]</span></a> Zech. ix. 11.</p></div> + +<div class="footnote"><p><a name="Footnote_567_567" id="Footnote_567_567"></a><a href="#FNanchor_567_567"><span class="label">[567]</span></a> Consider Ps. cxxxix. 7. Amos ix. 2, 3.</p></div> + +<div class="footnote"><p><a name="Footnote_568_568" id="Footnote_568_568"></a><a href="#FNanchor_568_568"><span class="label">[568]</span></a> St. John iii. 13.</p></div> + +<div class="footnote"><p><a name="Footnote_569_569" id="Footnote_569_569"></a><a href="#FNanchor_569_569"><span class="label">[569]</span></a> Ibid. vi. 33, 38, 51, 62.</p></div> + +<div class="footnote"><p><a name="Footnote_570_570" id="Footnote_570_570"></a><a href="#FNanchor_570_570"><span class="label">[570]</span></a> Ibid. xvi. 28.</p></div> + +<div class="footnote"><p><a name="Footnote_571_571" id="Footnote_571_571"></a><a href="#FNanchor_571_571"><span class="label">[571]</span></a> Ephes. iv. 9, 10.</p></div> + +<div class="footnote"><p><a name="Footnote_572_572" id="Footnote_572_572"></a><a href="#FNanchor_572_572"><span class="label">[572]</span></a> See above, <a href="#Page_176">pp. 176-7</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_573_573" id="Footnote_573_573"></a><a href="#FNanchor_573_573"><span class="label">[573]</span></a> St. Matth. viii. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_574_574" id="Footnote_574_574"></a><a href="#FNanchor_574_574"><span class="label">[574]</span></a> St. Matth. ii. 23. See above, <a href="#Page_149">p. 149</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_575_575" id="Footnote_575_575"></a><a href="#FNanchor_575_575"><span class="label">[575]</span></a> Ibid. ii. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_576_576" id="Footnote_576_576"></a><a href="#FNanchor_576_576"><span class="label">[576]</span></a> St. Matth. ii. 18.</p></div> + +<div class="footnote"><p><a name="Footnote_577_577" id="Footnote_577_577"></a><a href="#FNanchor_577_577"><span class="label">[577]</span></a> Ibid. xxi. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_578_578" id="Footnote_578_578"></a><a href="#FNanchor_578_578"><span class="label">[578]</span></a> St. Luke xx. 37.</p></div> + +<div class="footnote"><p><a name="Footnote_579_579" id="Footnote_579_579"></a><a href="#FNanchor_579_579"><span class="label">[579]</span></a> St. John vii. 37, 38.</p></div> + +<div class="footnote"><p><a name="Footnote_580_580" id="Footnote_580_580"></a><a href="#FNanchor_580_580"><span class="label">[580]</span></a> Col. ii. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_581_581" id="Footnote_581_581"></a><a href="#FNanchor_581_581"><span class="label">[581]</span></a> Heb. ii. 12, 13; quoting Ps. xxi. 23 and Is. viii. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_582_582" id="Footnote_582_582"></a><a href="#FNanchor_582_582"><span class="label">[582]</span></a> 1 Cor. xii., xiii., xiv.</p></div> + +<div class="footnote"><p><a name="Footnote_583_583" id="Footnote_583_583"></a><a href="#FNanchor_583_583"><span class="label">[583]</span></a> Pseudo-Fell's <i>Paraphrase and Annotations</i> on the New Testament, +(Jacobson's ed.), <i>in loc.</i></p></div> + +<div class="footnote"><p><a name="Footnote_584_584" id="Footnote_584_584"></a><a href="#FNanchor_584_584"><span class="label">[584]</span></a> Professor Archer Butler, quoted in Professor Lee's <i>Discourses +on Inspiration</i>, pp. 415-6.</p></div> + +<div class="footnote"><p><a name="Footnote_585_585" id="Footnote_585_585"></a><a href="#FNanchor_585_585"><span class="label">[585]</span></a> <i>Ibid.</i>, p. 586.</p></div> + +<div class="footnote"><p><a name="Footnote_586_586" id="Footnote_586_586"></a><a href="#FNanchor_586_586"><span class="label">[586]</span></a> See above, <a href="#Page_132">pp. 132-7</a></p>.</div> + +<div class="footnote"><p><a name="Footnote_587_587" id="Footnote_587_587"></a><a href="#FNanchor_587_587"><span class="label">[587]</span></a> See the <a href="#APPENDIX_L">Appendix, (L).</a></p></div> + +<div class="footnote"><p><a name="Footnote_588_588" id="Footnote_588_588"></a><a href="#FNanchor_588_588"><span class="label">[588]</span></a> In the earlier part of the present Sermon many passages have +been re-written. What follows stands exactly as it was preached +in 1851.</p></div> +</div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_221" id="Page_221">[221]</a></span></p> +<h2><a name="SERMON_VII" id="SERMON_VII"></a>SERMON VII.<a name="FNanchor_589_589" id="FNanchor_589_589"></a><a href="#Footnote_589_589" class="fnanchor">[589]</a></h2> + +<div class="center"> +<hr style='width: 25%;' /> + +<p>THE MARVELS OF HOLY SCRIPTURE,—MORAL AND +PHYSICAL.—JAEL'S DEED DEFENDED.—MIRACLES +VINDICATED.</p> + +<hr style='width: 25%;' /> + +<p><span class="smcap">St. Mark</span> xii. 24.</p> + +<p style="margin-bottom:2em;"><i>Do ye not therefore err, because ye know not the Scriptures, +neither the power of God.</i></p></div> + + +<p>On a certain occasion, the Son of Man was asked +what was thought a hard question by those who, +in His day, professed "the negative Theology<a name="FNanchor_590_590" id="FNanchor_590_590"></a><a href="#Footnote_590_590" class="fnanchor">[590]</a>." +There was a moral and there was physical marvel +to be solved. Both difficulties were met by a single +sentence. The Sadducean judgment had gone astray +from the Truth, (πλανᾶσθε our <span class="smcap">Saviour</span> said,) from a +twofold cause: (1) The men did not understand those +very Scriptures to which they appealed so confidently: +and, (2) They had an unworthy notion of <span class="smcap">God's</span> power.—There +are plenty of Sadducees at the present day +among ourselves. They are as fond as ever of finding +difficulties in the self-same Scriptures. They are to be +met, I am persuaded, exactly as of old; by shewing +that their error is still the fruit of their ignorance of +Scripture; the consequence of their unworthy conceptions +of <span class="smcap">God</span>. I propose to illustrate this on the +present occasion. My subject, (one certainly not unsuited +<span class='pagenum'><a name="Page_222" id="Page_222">[222]</a></span>to the day,) is <i>the Marvels of Scripture</i>,—whether +Moral or Physical. I would fain have discussed +them apart; but I shall not have another opportunity. +I must handle the whole subject therefore within the +limits of a single Sermon: and by consequence I must +be extremely brief.</p> + +<p>Now, I venture to assume that whatever, from its +extraordinary character, perplexes us in Scripture, is +a difficulty only <i>to ourselves</i>; that moral Marvels and +physical Miracles, alike, would cease to create any +difficulty if we knew more about <span class="smcap">God</span>. The Morality +of the Life to come, I do believe will prove none other +than the Morality of the life which now is; and so +I presume that it may be their Divine Author's will, +that the physical Laws of the Universe shall be eternal +likewise. And yet, as no thoughtful man will probably +be found to say that he thinks he knows as +much about the nature of these last now, as he expects +to know hereafter,—so it is to be presumed that +a sublimer, and therefore a juster view of the relation +in which the Creature stands to the <span class="smcap">Creator</span>, will disclose +to us much which, at present, we should be little +prepared to admit, if it were speculatively presented +to us, ("as in a glass, darkly,") respecting the Moral +Government of <span class="smcap">God</span>.</p> + +<p>I. In the very fore-front, however, of what I have +to say concerning those phenomena which are generally +cited as the <i>Moral Marvels</i> of Holy Scripture, I +must freely declare my opinion that nothing is wanted +but that the whole of the <i>historical</i> evidence should be +before us, in every case, in order that we might cease +to look upon them as marvels at all. But so it is, +that Scripture is severely brief: takes no pains to +conciliate our good opinion: seems to care nothing +<span class='pagenum'><a name="Page_223" id="Page_223">[223]</a></span>either for our applause or our censure. Scripture, +in short, has been made <i>an instrument of Man's probation</i><a name="FNanchor_591_591" id="FNanchor_591_591"></a><a href="#Footnote_591_591" class="fnanchor">[591]</a>. +It is for <i>us</i> to search curiously into the +record; to take an enlarged view of times and manners; +and finally, in the exercise of a generous Faith, +to decide whether the difficulty is such as ought to +occasion us any real distress. I proceed, in this spirit, +to consider, as briefly as possible, the history of Jael; +simply because I have heard stronger things said +against <i>her</i>, than against any of the Worthies of old +time who are mentioned with distinct approbation in +the Book of Life.</p> + +<p>1. Now, if you choose to consider Jael as one who +lured a weary and unsuspecting soldier into her tent,—shewed +him hospitality,—and when he was asleep, +murdered him in cold blood,—you certainly cannot +help recoiling from the inspired decision that, "Blessed +above women shall Jael the wife of Heber the Kenite +be." But I take the liberty of saying that this is +quite the wrong way to read her story. You must +begin it from the other end.</p> + +<p><span class="smcap">God</span> pronounces this woman blessed, and distinctly +commends her for her deed. From this point you +must start; remembering that <i>no action <span class="smcap">can</span> be immoral +which <span class="smcap">God</span> praises</i>. The Divine sentence, instead of +creating a difficulty, is, on the contrary, exactly the +thing which removes it<a name="FNanchor_592_592" id="FNanchor_592_592"></a><a href="#Footnote_592_592" class="fnanchor">[592]</a>. To weigh the story apart +from this, (which is the prime consideration of all,) is +like condemning the immorality of an executioner +without caring to hear that he is but carrying out the +<span class='pagenum'><a name="Page_224" id="Page_224">[224]</a></span>sentence of the Lawgiver. Furnished with the clue of +<span class="smcap">God's</span> approbation of Jael's deed, we retrace our steps, +and reconsider the narrative. If all were still dark +and hopeless, we might be sure that there are circumstances +withheld, which if known would have made +<span class="smcap">God's</span> justice clear as the light. But, as a matter +of fact, it generally happens that, when we "know +the Scriptures," the difficulty in great measure disappears; +and I am going to shew that it is so on the +present occasion.</p> + +<p>I find that when the people of <span class="smcap">God</span> were on their +way out of Egypt into Canaan, they were indebted to +one family (the Kenites) for kindness and help<a name="FNanchor_593_593" id="FNanchor_593_593"></a><a href="#Footnote_593_593" class="fnanchor">[593]</a>. The +head of that family was Jethro, the father-in-law of +Moses, high-priest of Midian,—in which land the +<span class="smcap">Lord</span>, from the burning bush, had commissioned the +future Lawgiver of Israel to redeem His people from +the bondage of Egypt. Jethro met them in the +Arabian desert; became their guide<a name="FNanchor_594_594" id="FNanchor_594_594"></a><a href="#Footnote_594_594" class="fnanchor">[594]</a> till they reached +the promised Land; and with them entered the borders +of their future possession. It was a covenant between +the two races that they should share the goodness of +<span class="smcap">Jehovah</span>. Accordingly, the Kenites made their settlement +amid the Royal tribe of Judah; and it is easy +to foresee how close a bond would spring up between +the alien family and their avowed protectors, when, +to the memory of past dangers shared together, was +superadded the consciousness of present blessings;—especially +in an age when the law of hospitality was +held most sacred. How strong the bond became, the +sequel of the story convincingly shews<a name="FNanchor_595_595" id="FNanchor_595_595"></a><a href="#Footnote_595_595" class="fnanchor">[595]</a>. +<span class='pagenum'><a name="Page_225" id="Page_225">[225]</a></span>The children of Israel, at the end of a hundred and +fifty years, find themselves cruelly oppressed by the +most powerful of the Kings of the conquered but not +extirpated race. <span class="smcap">God</span> promises deliverance: and Deborah +is raised up to organize the resistance against +Jabin, "the captain of whose host was Sisera." Now, +while Heber the Kenite is gone with the rest to the +battle,—(for he had pitched his tent, remember, by +Kedesh; and it was from Kedesh<a name="FNanchor_596_596" id="FNanchor_596_596"></a><a href="#Footnote_596_596" class="fnanchor">[596]</a> that Deborah "sent +and called Barak the son of Abinoam;")—while Heber, +the husband, I say, is gone to the battle, and Jael the +wife is left alone, distracted with anxiety, in the tent;—when, +weak and unprotected woman as she is, she +beholds the Captain of the hateful oppressor of <span class="smcap">God's</span> +people hastening to her tent, slumbering at her feet, +and unexpectedly within her power:—will you pretend +that <i>she</i>, a Midianitess, is to blame if she yields +to the strong impulse which prompts her to compass +the man's downfall, as speedily as she may? "There +was peace between Jabin the King of Hazor and the +house of Heber the Kenite<a name="FNanchor_597_597" id="FNanchor_597_597"></a><a href="#Footnote_597_597" class="fnanchor">[597]</a>," you will remind me. +True: (between <i>Jabin</i>,—not between <i>Sisera</i>, by the +way:) without this, the whole incident would not have +happened. Sisera presumed on the peaceful relations +which existed between his lord and Heber; and +supposed that the sympathy of one alien race for another +was to outweigh every other consideration. Yet, +how stood the case? Heber had thrown in his lot, +irrevocably, with the people of <span class="smcap">God</span>; while Jabin +had already utterly violated the conditions of peace. +For twenty weary years, had Jael and her family +shared the hardships of that sacred line which Jabin +had "mightily oppressed." All her life long<a name="FNanchor_598_598" id="FNanchor_598_598"></a><a href="#Footnote_598_598" class="fnanchor">[598]</a>, the +<span class='pagenum'><a name="Page_226" id="Page_226">[226]</a></span>highways have been unoccupied; and travellers have +had to walk through by-ways; and the villages have +been deserted by their inhabitants. Archers have infested +the very places of drawing water<a name="FNanchor_599_599" id="FNanchor_599_599"></a><a href="#Footnote_599_599" class="fnanchor">[599]</a>. Meanwile, +a sure word has gone forth from the Prophetess who +dwells under the palm-tree between Ramah and Bethel +on Mount Ephraim<a name="FNanchor_600_600" id="FNanchor_600_600"></a><a href="#Footnote_600_600" class="fnanchor">[600]</a>, to the effect that <span class="smcap">God</span> will give +a mighty victory this day to His people<a name="FNanchor_601_601" id="FNanchor_601_601"></a><a href="#Footnote_601_601" class="fnanchor">[601]</a>. Moreover, +Deborah, (to whom the children of Israel go up for +judgment,) has foretold that the <span class="smcap">Lord</span> will "<i>sell Sisera +into the hand of a woman</i><a name="FNanchor_602_602" id="FNanchor_602_602"></a><a href="#Footnote_602_602" class="fnanchor">[602]</a>". How <i>can</i> you marvel at +the rest!... With a faith strong and undoubting as +Rahab's, Jael,—weak woman as she is,—seizes the +wooden tent-pin and the mallet, (the only weapons +which are within her reach!); and, (somewhat as +David afterwards employed a stone and a sling for the +slaughter of the Philistine,) with these vile instruments, +at one blow, she smites to the earth the enemy +of God's people.... O, it was <i>not</i> because she was +treacherous, or because she was cruel! Treachery and +cruelty were not the vices to which a dweller in tents +(and she a woman!) was prone, when a thirsty soldier +begged a draught of water; and most assuredly, had +she been either, she would not,—she <i>could</i> not, have +won praise from God! (Witness <span class="smcap">God's</span> wrath against +David in the matter of Uriah, because <i>he</i> had no +pity<a name="FNanchor_603_603" id="FNanchor_603_603"></a><a href="#Footnote_603_603" class="fnanchor">[603]</a>; as well as dying Jacob's denunciations against +Simeon and Levi because "instruments of cruelty" +were "in their habitations<a name="FNanchor_604_604" id="FNanchor_604_604"></a><a href="#Footnote_604_604" class="fnanchor">[604]</a>.") O no! It was because +she beheld in the slumbering captain at once the +enemy of her own afflicted race,—and of <span class="smcap">God's</span> oppressed +people,—and above all of <span class="smcap">God</span> Himself. <i>That</i> +<span class='pagenum'><a name="Page_227" id="Page_227">[227]</a></span>was why "she put her hand to the nail, and her right +hand to the workman's hammer!" ... The fight, you +are requested to remember, had been a tremendous +fight; and the battle, as she thought, was yet raging. +Reuben, and Dan, and Asher had kept aloof from the +encounter;—the first, in his rich pasture-land east +of the Jordan, abiding "among the sheepfolds, to hear +the bleatings of the flocks;" the two others, intent on +their maritime pursuits. Only some of Ephraim, Benjamin, +and Manasseh<a name="FNanchor_605_605" id="FNanchor_605_605"></a><a href="#Footnote_605_605" class="fnanchor">[605]</a>, had been found willing to +throw in their lot with the two northern tribes of +Zebulun, and Naphtali,—who had "jeoparded their +lives unto the death." And the battle which these +had fought had been the <span class="smcap">Lord's</span>; and as many as had +taken part with them, were considered to have come +"<i>to the help of the <span class="smcap">Lord</span></i>." Such then was the quarrel +which Jael had made her own; and such the spirit +in which she had done her wild deed of unassisted +prowess!</p> + +<p>To appreciate her constancy and courage, you may +not overlook how fearful were the odds against the +cause she was espousing: on the oppressor's side, nine +hundred chariots of iron; whereas, "was there a shield +or spear seen among forty thousand in Israel?" It +had been so terrific a day, that if the <span class="smcap">Lord</span> had not been +on their side,—if the stars in their courses had not +fought for Israel,—how could Sisera have possibly been +overcome? But the very river was employed to sweep +the enemies of Israel away,—"that ancient river, +the river Kishon!" ... Now I boldly ask you, if the +Angel of the <span class="smcap">Lord</span> may curse bitterly the inhabitants +of Meroz, "because they came not to the help of the +<span class='pagenum'><a name="Page_228" id="Page_228">[228]</a></span><span class="smcap">Lord</span>,"—(pray mark that phrase; for it shows exactly +in what light the conflict was regarded!)—"<i>to the +help of the <span class="smcap">Lord</span></i> against the mighty;" shall we wonder +if, by the Spirit of <span class="smcap">God</span>, Deborah the prophetess proclaims +"blessed above women in the tent" Jael the +wife of Heber the Kenite to be;—the undaunted one +by whose right hand the captain of all that mighty +host had been slain? Find me another "<i>woman in the +tent</i>" who may be compared with <i>her!</i> ... Or rather, +(for <i>that</i> is the only question,) shall these words embolden +us to impeach the morality of Holy Writ?... I +am sure there is not one of you all who really thinks +it. She was—was she not?—a courageous, a faithful, +and (according to her light,) a strictly virtuous woman. +She was content to risk <i>all</i>, "as seeing Him who is +invisible:" and to <i>believe</i> that "they that be with us +are more than they that be with them<a name="FNanchor_606_606" id="FNanchor_606_606"></a><a href="#Footnote_606_606" class="fnanchor">[606]</a>." From the +unmistakeable evidence of her uncompromising boldness +in a good cause, her unwavering faith, her readiness +to cast in her lot with the people of <span class="smcap">God</span>,—no +one but a hypocrite will turn away to criticize the +details of her deed by the Gospel standard of Grace +and Truth. "He asked for water, and she gave him +milk." What would you have had her do? It is by +no means certain that she foresaw the deed which was +to follow, and which <i>cannot</i>, (from the nature of the +case,) have been the result of a preconcerted plan. +The impulse to terminate the tyranny of Canaan, and +the sufferings of her adopted people, as well as to +decide the fortune of that critical day, by slaying one +whom she regarded as the enemy of <span class="smcap">God</span> Himself, may +have seized her while she stood in the door of the tent,—weighing +Sisera's petition against Deborah's prophecy. +<span class='pagenum'><a name="Page_229" id="Page_229">[229]</a></span>Be this as it may,—would you have had the +woman connive at Sisera's escape,—the enemy of +<span class="smcap">God's</span> people, when <span class="smcap">God</span> Himself had unexpectedly +put him into her power?</p> + +<p>It will assist us to understand this story, that we +should bear in mind how it fared with Ahab, King of +Israel, in the matter of Ben-hadad, King of Syria, as +recorded in the xxth chapter of the First Book of +Kings. "Thus saith the <span class="smcap">Lord</span>," (was the Divine sentence,) +"<i>Because thou hast let go out of thy hand a man +whom I appointed to utter destruction</i>, therefore thy life +shall go for his life, and thy people for his people<a name="FNanchor_607_607" id="FNanchor_607_607"></a><a href="#Footnote_607_607" class="fnanchor">[607]</a>." +It is quite evident that as the <i>enemy of <span class="smcap">God</span></i>, in the +strictest sense, each fresh oppressor of Israel was regarded; +and that, as the enemy of the <span class="smcap">Lord God</span> of +Israel, Sisera was summarily slain by the Kenite's +wife.</p> + +<p>Be so good as to remember also, that forgiveness of +enemies is strictly a <i>Christian</i> duty. You have no +right to expect to find the brightest jewels of the +kingdom of Heaven glittering on the swarthy brow of +an Arabian wife in the days of the Judges. "Grace +and <i>Truth</i> came by <span class="smcap">Jesus Christ</span><a name="FNanchor_608_608" id="FNanchor_608_608"></a><a href="#Footnote_608_608" class="fnanchor">[608]</a>." You cannot expect +to find the wife of Heber the Kenite more truthful +than Sarah, and Rebekah, and Rachel,—or even +than Abraham, and Isaac, and Jacob, and David: +neither should you be so unreasonable as to expect +that the <span class="smcap">God</span> of Truth will award praise and blame +to His creatures by a higher standard of Morality than +He has seen fit, at any given period, to allow. A perfectly +enlightened conscience, no doubt, will never +consent to lie. A Christian woman in Jael's place, +ought not, of course, to be guilty of Jael's deed. But +<span class='pagenum'><a name="Page_230" id="Page_230">[230]</a></span>you are forgetting the time of the world in which <i>your</i> +lot is thrown. I say nothing of the circumstances of +terror under which <i>she</i> acted,—<i>she</i> was <i>forced</i> to act. +How could she tell that Sisera would not awake ere +she should strike the blow,—or at least before she +could achieve his death? What if a company of +Jabin's host should come up to the tent-door, the instant +she had done the deed, and inquire after Sisera? +Suppose the issue of that day's encounter should prove +disastrous, what would be her own and Heber's fate?... +Feel a little for the poor wife,—for the lonely, +helpless "woman in the tent,"—<i>not</i> entirely for the +fierce soldier against whom you have heard the <span class="smcap">Lord's</span> +decree of death!... O ye, who, living in the full +blaze of Gospel light, in cold blood can reject the doctrine +of the Atonement, and deny the <span class="smcap">Lord</span> who +bought you, and teach that the Bible is "like any +other book;" who can make light of its Inspiration, +and evacuate its Prophecy, and idealize its Miracles; +who with your lips can profess the Church's doctrines, +and with your pens can deny them;—go <i>ye</i> and prate +of Morality, and Honesty, and Truth! <i>We</i> shall heed +mighty little your opinion of Jael's conduct, and of the +Divine Commendation which it met with. I believe +that, instead of suspecting the morality of the Bible +in this instance, there is hardly an honest Christian +heart among us, but cries out, on the contrary,—"<i>So</i> +let <i>all</i> Thine enemies perish, O <span class="smcap">Lord</span>! But let them +that love Him be as the sun when he goeth forth in +his might."</p> + +<p>2. There is no time to consider, as I fain would, any +other story; that of Jacob for example. It is quite +amazing to hear the presumptuous speeches concerning +that great Saint, in which good men sometimes permit +<span class='pagenum'><a name="Page_231" id="Page_231">[231]</a></span>themselves: as if the sum total of Jacob's history were +<i>this</i>:—that he once obtained an ungenerous advantage +over his Brother, and then shamefully deceived his +blind and aged Father. Whereas those were the two +great blots in an otherwise holy life! actions which were +followed by severe, aye lifelong punishment.—But I +must not enter on Jacob's history,—even to shew you +that a careless reader overlooks certain circumstances +which go a very long way indeed to excuse the actions +just alluded to. I prefer reminding you that since, at +Bethel, <span class="smcap">God</span> blessed the exile's slumbers with a glorious +vision, and most comfortable promise, on his first +setting out for Haran; and again at Jabbok, as well +as at Mahanaim, blessed him with a vision of Angels, +and a renewal of the blessing, on his return; <i>from this +point</i>, as before, it will be our wisdom to reason; and +we shall reason backwards. Had Scripture been quite +silent in all other respects, such proofs of the Divine +approval ought to be enough to convince a believing +heart that the only thing wanting must be fuller details,—more +evidence,—in order to shew us that the +Patriarch <i>deserved</i> the <span class="smcap">Spirit's</span> praise. But in truth, +in Jacob's case, the details are abundant and the +evidence decisive.</p> + +<p>3. Of all the other (so called) difficulties which occur +to my memory,—as the extinction of the Canaanites, +(who yet were <i>not</i> extinguished,)—the Sacrifice of +Isaac, (who yet was <i>not</i> sacrificed,)—the life of David;—I +have only to say that before you can pretend to +have an opinion upon the subject you must be sure that +you "know the Scriptures:" else, I make bold to say, +you will inevitably err in your cogitations concerning +them. Thus, men are heard to insinuate astonishment +that the King who so basely compassed Uriah's +<span class='pagenum'><a name="Page_232" id="Page_232">[232]</a></span>death should have been "a man after <span class="smcap">God's</span> own +heart:" whereas the Hebrew original, (as they would +know, <i>if they knew the Scriptures</i>,) conveys nothing of +the kind; while the murder of Uriah is found to have +drawn down upon David unmitigated wrath and terrible +punishment from the right Hand of Him who +is of purer eyes than to behold iniquity.</p> + +<p>II. Turn we now, briefly, to the physical Marvels +which are described in the Bible; and chiefly those +which occur in the Old Testament.</p> + +<p>I am about to speak of Miracles in general; but +it may be convenient to say a few words first about +certain mighty transactions which eclipse, by their +vastness or their strangeness, most isolated events. +Thus, as the Nativity, Temptation, Transfiguration, +Resurrection, Ascension, of our <span class="smcap">Lord</span>, together with +the Coming of the <span class="smcap">Holy Ghost</span>, eclipse in a manner +the other Miracles of the New Testament,—so the +Temptation of our first Parents, the Flood, the destruction +of Sodom and the fate of Lot's wife, the +burning bush, the Plagues which prepared the way +for the Exode, the crossing of the Red Sea, the +Manna, and the brazen Serpent; Balaam's ass, and +the fate of the walls of Jericho; the history of Jonah, +and of Daniel among the lions:—events like these +stand out from the Old Testament narrative and challenge +astonishment.</p> + +<p>Of all these latter events, viewed as difficulties,—(for +it is as difficulties <i>in the way of Revelation</i> that we +are now expected to look on Miracles,)—you are requested +to observe that they enjoy, one and all, the +confirmation of <i>express citation in the New Testament</i>. +I am saying that either St. Paul, or St. Peter, or +St. James, or (above all) our Blessed <span class="smcap">Lord</span> Himself, +<span class='pagenum'><a name="Page_233" id="Page_233">[233]</a></span>appeal to, or else explain, every one of these marvellous +passages in Old Testament History. And this is +the only remark I propose to offer concerning any of +them. It will certainly prove unavailing to convince +a certain class of persons of the historical reality of +the Deluge, to find that our <span class="smcap">Saviour</span>, that St. Peter, +and St. Paul, have all spoken of it as an actual event:—Men +who are disposed to reject the story of the dumb +ass speaking with man's voice, will not perhaps believe +it one whit the more because they find it appealed +to by St. Peter<a name="FNanchor_609_609" id="FNanchor_609_609"></a><a href="#Footnote_609_609" class="fnanchor">[609]</a>:—and the Divine exposition +offered by <span class="smcap">Christ</span> Himself of Jonah, three days and +three nights in the fish's belly, will not, it may be +feared, reconcile others to an event which strikes +them as being too improbable to be true. But <i>this</i>, +at least, will infallibly result from the discovery:—men +will perceive that they must positively make +their election; and either accept the Bible as a whole, +or else reject it as a whole; for that there is no middle +course open to them. The New Testament stands +committed irrevocably to the Old. Every Book of the +Bible stands committed to all the other Books. Not +only does our <span class="smcap">Lord</span> quote the Canon in its collected +form, and call it "the Law and the prophets,"—or +simply ἡ γραφή, "the Scripture,"—and so set His seal +upon it, as one undivided and indivisible roll of Inspiration; +but He and His Apostles single out the +very narratives which the imbecility of Man was +most likely to stumble at, and employ them for such +purposes, and in such a manner, that escape from +them shall henceforth be altogether hopeless. To +eliminate the marvels of Scripture, I say, is impossible; +for a Divine Hand has been laid upon almost +<span class='pagenum'><a name="Page_234" id="Page_234">[234]</a></span>every one of them. The subsequent references are +not only most numerous, but they run into the very +staple of the narrative,—and will not,—<i>cannot</i> be +eradicated.</p> + +<p>I question whether all students of the inspired page +are aware of the extent to which what I have been +saying holds true. Let me only invite you to investigate +the structure of the Bible under this aspect, +and you will be astonished at the result. For you +will find that the system of tacit quotation and allusive +reference is so perpetual, that it is as if the design +had been that the fibres should be incapable of being +disentangled any more. Balaam's story for example +in the Book of Numbers, is found alluded to in +Deuteronomy, in Joshua, in Micah, in Nehemiah; by +St. Peter, by St. Jude, and by St. John in the Apocalypse<a name="FNanchor_610_610" id="FNanchor_610_610"></a><a href="#Footnote_610_610" class="fnanchor">[610]</a>.—The +Exodus, with its attendant wonders, +is alluded to in Joshua, and in Judges, and in Job, +and in the Psalms; in Amos, and Isaiah, and Micah, +and Hosea, and Jeremiah, and Daniel; in Kings, in +Samuel, in Nehemiah; and in the New Testament +repeatedly<a name="FNanchor_611_611" id="FNanchor_611_611"></a><a href="#Footnote_611_611" class="fnanchor">[611]</a>. The Evangelists quote one another times +without number. In the Epistles, the Gospels are +quoted upwards of fifty times; and St. Peter quotes +St. Paul again and again. It is a favourite device of +<span class='pagenum'><a name="Page_235" id="Page_235">[235]</a></span>these last days to hint at the allegorical character of +the beginning of Genesis. But I find upwards of +thirty references in the New Testament to the first +two Chapters of Genesis<a name="FNanchor_612_612" id="FNanchor_612_612"></a><a href="#Footnote_612_612" class="fnanchor">[612]</a>. Certain parts of Daniel +have incurred suspicion,—for no better reason, as it +seems, than because certain persons have found it +hard to believe that Prophecy can be "an anticipation +of History<a name="FNanchor_613_613" id="FNanchor_613_613"></a><a href="#Footnote_613_613" class="fnanchor">[613]</a>." Now it is strange certainly to find +<span class='pagenum'><a name="Page_236" id="Page_236">[236]</a></span>a thing objected to for being what it is: and "Prophecy +is nothing <i>but</i> the history of events before they +come to pass,"—as Butler remarked long ago<a name="FNanchor_614_614" id="FNanchor_614_614"></a><a href="#Footnote_614_614" class="fnanchor">[614]</a>. Waiving +this, however, you are requested to observe that +our <span class="smcap">Saviour</span> quotes from <i>those very parts of Daniel +which have been objected to</i>. You cannot get rid of +those parts of Daniel therefore. You are not to suppose +that the Bible is like an old house, where a +window may be darkened, or a door blocked up, according +to the caprice of every fresh occupant. The +terms on which men dwell there are that every part +of the structure shall be inhabited; and that every +part shall be retained in its integrity. What I am +insisting upon is, that the sacred Writers plainly say,—We +stand or we fall together. They reach forth +their hands, and they hold one another fast. They +rehearse comprehensive Genealogies,—they furnish +a summary view of long histories,—they enumerate +the various worthies of old time, and cite their deeds +in order. They recognize one another's voices, and +they interpret one another's thoughts, and they adopt +one another's sayings. Verily the Bible is <i>not</i> "like +any other Book!" The prophets and Apostles and +Evangelists of either covenant reach out one to another; +and lo, among them is seen the form of One +like the <span class="smcap">Son</span> of <span class="smcap">God</span>.... How far it may be rational +<i>to reject the Bible</i>, I will not now discuss: but it is +demonstrable that a man cannot accept the Bible, and +straightway propose to omit from it one jot or one +tittle of its contents. As for abstracting from Scripture +<span class='pagenum'><a name="Page_237" id="Page_237">[237]</a></span>the marvels of Scripture, it is precisely for the protection +and preservation of <i>them</i>, as I have been shewing, +that the most curious and abundant provision has +been made.</p> + +<p>1. The miracles, properly so called, whether of the +Old or New Testament, have lately been cavilled at +with exceeding bitterness<a name="FNanchor_615_615" id="FNanchor_615_615"></a><a href="#Footnote_615_615" class="fnanchor">[615]</a>. That they are sufficiently +attested, is allowed<a name="FNanchor_616_616" id="FNanchor_616_616"></a><a href="#Footnote_616_616" class="fnanchor">[616]</a>; the objection is a (so called) +Philosophical one, and is briefly this,—that the Laws +of Nature being fixed and immutable, it is contrary +not only to experience, but also to reason, to suppose +that they have ever been suspended, or violated, or +interrupted. Events "contrary to the order of Nature,"—events +which would introduce "disorder" +into Creation,—are pronounced incredible.—This is +a very old objection; but it has been lately revived. +I will dispose of it as briefly as I can.</p> + +<p>You are requested to observe then, that this difficulty,—(such +as it is,)—is entirely occasioned by the +terms in which it is stated. <i>Who</i> ever asserted that +Miracles are "violations of natural causes<a name="FNanchor_617_617" id="FNanchor_617_617"></a><a href="#Footnote_617_617" class="fnanchor">[617]</a>?" "suspensions +of natural laws<a name="FNanchor_618_618" id="FNanchor_618_618"></a><a href="#Footnote_618_618" class="fnanchor">[618]</a>?" Who ever said that the +effect of Miracles is to "interrupt"—"violate"—"reverse,"—the +Laws of Nature? Why assume "contrariety" +and "disorder" in a κόσμος which seems to +have had no experience of either?</p> +<p><span class='pagenum'><a name="Page_238" id="Page_238">[238]</a></span> +But <span class="smcap">God</span> is, I suppose, superior to His own Laws! +He is not the creature of circumstances,—even of His +own creating. Supreme is He in Creation,—albeit +in a manner which baffles thought. He does not +even suspend His Laws, perhaps, so much as fulfil +them after a Diviner fashion;—somewhat as He was +fulfilling the Mosaic Economy even while He seemed +to be violating one or other of its sanctions. He does +not reverse or disorder the fixed course of Nature, so +much as rise above it, and shew Himself superior to +it. He does not disturb anything, but our notions of +His mode of acting. <span class="smcap">God</span> coming suddenly to view +in Nature, (which is an essential part of the notion of +a miracle,) occasions perplexity, it is true; but only +because we do not understand fully either Nature or +<span class="smcap">God</span>. "We know Him not as He is, neither indeed +can know Him." While of Nature, we know nothing +but a few Laws which we have discovered by a long +and laborious induction of phenomena. In fact, this +whole manner of speaking concerning the Creator of +the Universe, with reference to the Laws which He +is found to have prescribed to things natural, has, +I suspect, some great foolishness in it: for, even if +we do not so far dishonour <span class="smcap">God</span> as to imagine that He +is subject to Law, yet we seem to imply that we +think ourselves capable of understanding the relation +in which He stands to Law. Whereas, the very +notion of Law may be utterly inapplicable to <span class="smcap">God</span>,—who +is not only its first Author, (as He is indeed the +first Author of all things,) but the very source and +<i>cause</i> of it also. So that what are Laws to ourselves +may be not so much as Law at all to <span class="smcap">God</span>; but, (if +I may so speak,) something which depends on "the +counsel of His will," and which, (considered as a re<span class='pagenum'><a name="Page_239" id="Page_239">[239]</a></span>straining +cause,) is to Him as if it were not. There +can be no miracles with <span class="smcap">God</span><a name="FNanchor_619_619" id="FNanchor_619_619"></a><a href="#Footnote_619_619" class="fnanchor">[619]</a>!</p> + +<p>Briefly then:—That He who, (surely I may say +<i>confessedly</i>,) is above Law, when He manifests Himself +in the midst of Creation, should act in a manner +which defies conception; and yet should disturb nothing, +reverse nothing, violate nothing;—(except to +be sure, possibly, certain preconceived notions of His +rational creatures;)—in <i>this</i>, I say, there is surely +nothing either incredible or absurd.</p> + +<p>2. So much, to say the truth, seems to be admitted, +by all but professed Atheists. But then, certain +formulæ have been invented to bridge over the +difficulty, which Miracles are supposed to occasion, +which I cannot but think are just as objectionable as +unbelief itself.</p> + +<p>By way of saving the credit of "the Laws of the +Universe," a kind of compromise has been discovered; +to which I do not find that <span class="smcap">God</span> has been made any +party.</p> + +<p>The idea of Law, which has been falsely declared +to be only now "emerging into supremacy in Science<a name="FNanchor_620_620" id="FNanchor_620_620"></a><a href="#Footnote_620_620" class="fnanchor">[620]</a>," +seems to have usurped such a dominion over the +minds of a few persons, superficially acquainted with +Physical studies, that Miracles can be only tolerated +on the supposition that they are "the exact fulfilment +of much more extensive Laws than those we suppose +to exist<a name="FNanchor_621_621" id="FNanchor_621_621"></a><a href="#Footnote_621_621" class="fnanchor">[621]</a>." We are kindly assured that what we call +a Miracle is not "an exception to those laws which +<span class='pagenum'><a name="Page_240" id="Page_240">[240]</a></span>we know, but really the fulfilment of a wider Law +which we did not know before<a name="FNanchor_622_622" id="FNanchor_622_622"></a><a href="#Footnote_622_622" class="fnanchor">[622]</a>." Men are eager to +remind us that this is the view of Bp. Butler<a name="FNanchor_623_623" id="FNanchor_623_623"></a><a href="#Footnote_623_623" class="fnanchor">[623]</a>, (whom +every one, I observe, is fond of having for an ally.) +Thus, a very recent writer says,—"What we call +interferences may, (as Bp. Butler observed long ago,) +be fulfilments of general laws not perfectly apprehended +by us<a name="FNanchor_624_624" id="FNanchor_624_624"></a><a href="#Footnote_624_624" class="fnanchor">[624]</a>."—But I cannot find that Bp. Butler +anywhere says anything of the sort. What Butler +says, is,—that we know nothing of the laws of storms +and earthquakes,—tempers and geniuses;—yet we +conclude, (but only from analogy,) that all these seemingly +accidental things are the result of general laws. +Now, (he proceeds,) since it is only "from our finding +that the course of Nature, in some respects and so far, +goes on by general laws, that we conclude this of the +rest;"—it is credible "that <span class="smcap">God's</span> miraculous interpositions +may have been, all along, in like manner, <i>by +general laws of <span class="smcap">wisdom</span></i>." Butler says that it "may +have been by <i>general laws</i>," "that the affairs of the +world, being permitted to go on <i>in their natural course</i> +so far, should, just at such a point, have a new direction +given them <i>by miraculous interposition</i>." He does +not say, you observe, that those "miraculous interpositions" +are "the exact fulfilment of <i>much more extensive +Laws</i> than those we suppose to exist;" (as if +<i>a larger induction</i> were all that was needed, in order +<span class='pagenum'><a name="Page_241" id="Page_241">[241]</a></span>to get rid of the obnoxious word "Miracle:")—not, +that Miracles may be "fulfilments of general laws +<i>not perfectly apprehended by us</i>;" (as if the only thing +wanted, were an enlargement of the human formula, +in order to bring a miraculous interposition within the +definition of an extraordinary phenomenon.) Such +notions belong altogether to the inventors of calculating +machines; whose speculations, even concerning +Divine things, clearly cannot soar above their instrument<a name="FNanchor_625_625" id="FNanchor_625_625"></a><a href="#Footnote_625_625" class="fnanchor">[625]</a>. +It is called the "argument from laws intermitting<a name="FNanchor_626_626" id="FNanchor_626_626"></a><a href="#Footnote_626_626" class="fnanchor">[626]</a>;" +and evidently reduces a miracle to a phenomenon +of periodical recurrence. The aloe, watched +for ninety-nine years and observed to blossom in the +hundredth, is (according to this view) an emblem of +the constitution of Nature at last interrupted by a +Miracle.</p> + +<p>I will not waste your time further with this view +of the subject, having exposed its fallacy. Station +yourself, in thought, at the grave of Lazarus; and +see him that was dead and had been four days buried, +<span class='pagenum'><a name="Page_242" id="Page_242">[242]</a></span>come forth bound hand and foot with grave-clothes;—and +then prate of any "general Laws," except those +"<span class="smcap">of Wisdom</span>," to as many as you can get to listen to +you. A "miraculous interposition," (as Butler phrases +it,) has given a new direction to affairs which, so far, +had been permitted to go in their natural course. +That "general Laws" of inscrutable Wisdom determined +such a "<i>miraculous interposition</i>"—is a position +which, so far from objecting to, I embrace with both +the arms of my heart<a name="FNanchor_627_627" id="FNanchor_627_627"></a><a href="#Footnote_627_627" class="fnanchor">[627]</a>.</p> + +<p>3. Another favourite recipe there is for escaping +from the bondage of Miracles, which is so childish, +that it would seem scarcely to deserve notice: but +that it has been largely resorted to by writers of whom +the world thinks highly. Those men, in a word, try to +<i>explain them away</i> where they can: where they cannot, +they <i>pare them down</i> as much as they are able, or +rather as much as they dare. Demoniacal possession? +Symptoms like those described are known to accompany +epilepsy. Manna? Something like it falls in the +wilderness of Sinai to this hour. The Red Sea parted? +Well, but a strong East wind blew all night. Stilling +the storm, and healing Peter's wife's mother? Every +storm is stilled if let alone; and a fever will burn +out, often without occasioning death. The miraculous +draught of fishes, and the stater in the fish's mouth?... +but you can readily supply a suggestion for +yourselves.</p> + +<p>Now, two remarks present themselves on this kind +of handling, which may be worth stating. (1) Those +who so speak forget that the Devils are related to have +<i>conversed with <span class="smcap">Christ</span></i><a name="FNanchor_628_628" id="FNanchor_628_628"></a><a href="#Footnote_628_628" class="fnanchor">[628]</a>:—that the manna, (of which so +<span class='pagenum'><a name="Page_243" id="Page_243">[243]</a></span>many miraculous properties are related<a name="FNanchor_629_629" id="FNanchor_629_629"></a><a href="#Footnote_629_629" class="fnanchor">[629]</a>,) fed 600,000 +men for forty years, <i>and then suddenly ceased</i><a name="FNanchor_630_630" id="FNanchor_630_630"></a><a href="#Footnote_630_630" class="fnanchor">[630]</a>:—that +the waters of the Red Sea were <i>a wall to the children +of Israel, on their right hand and on their left</i><a name="FNanchor_631_631" id="FNanchor_631_631"></a><a href="#Footnote_631_631" class="fnanchor">[631]</a>:—that +when <span class="smcap">Christ</span> said to the waves of the sea of +Galilee "Peace, be still," "there was <i>a great calm</i><a name="FNanchor_632_632" id="FNanchor_632_632"></a><a href="#Footnote_632_632" class="fnanchor">[632]</a>:"—that +Peter's wife's mother, cured of her fever, "rose +and <i>ministered unto</i>," (that is "waited upon,") her +Benefactor<a name="FNanchor_633_633" id="FNanchor_633_633"></a><a href="#Footnote_633_633" class="fnanchor">[633]</a>.... It is worse than absurd to explain +away <i>part</i> of a miracle, with a view to getting rid of +the whole of it: as if the essence of the miracle were +not sure to reside in the residuum,—in the very part +which is left unaccounted for! (2) But above all, +what place have such explanations in the recorded +cases of feeding the multitudes, opening the eyes of +one born blind, and raising the dead? While you +leave the chiefest miracles of the Gospel untouched, +you may not flatter yourself that you have got at the +kernel of the matter; or indeed that the real question +at issue has been touched by you, at all.</p> + +<p>4. There remains to notice one subtle and most +treacherous method of dealing with the marvels of +Scripture,—(moral and physical alike,)—to which I +desire in conclusion to direct your special attention; +and which I would brand with burning words if I +had them at command. I allude to what is called +"<span class="smcap">Ideology</span>,"—the plain English for which term is, +<i>a denial of the historical reality of Scripture</i>. I will +not waste time with inquiring whether this method is +old or new. It is certainly much in fashion; and it +<span class='pagenum'><a name="Page_244" id="Page_244">[244]</a></span>is certainly finding advocates in high quarters. I +therefore make no apology for introducing the monstrous +thing to your notice. It requires, I should +hope, only to be understood, to be rejected with unqualified +indignation.</p> + +<p>You and I, then, have been taught to believe that +"the <span class="smcap">Word</span> was made flesh and dwelt among us," in +the way St. Matthew and St. Luke describe: that our +<span class="smcap">Lord</span> was Baptized and Tempted of Satan; that He +wrought Miracles,—casting out Devils, and even raising +the Dead; that He was Transfigured on a mountain; +that He was Crucified, died, and was buried; that He +rose again the Third Day, ascended into Heaven, and +at last, (as on this day,) sent down the <span class="smcap">Paraclete</span> to +dwell with His Church for ever. All this, I say, you +and I,—with the whole Church Catholic for 1800 +years,—have been taught to believe as plain historical +truths, mere matters of fact; past telling wonderful +indeed, but yet as <i>historically true</i>, as that I am standing +here and you are sitting yonder,—neither more +nor less.</p> + +<p>But you are to understand that we, and all mankind +with us, have been under a very curious delusion on +this head. We are assured that every one of these +things, or at least that some of them, are only <i>ideologically</i> +true: that <i>Historically</i>, they are false. In +plain language, we are requested to believe that they +never occurred at all. It is only a lively way of putting +it,—no more!</p> + +<p>You will inevitably suppose that I must be trifling +with you: I therefore proceed to give you a sample of +this kind of teaching. A living dignitary of our Church +writes as follows concerning the Transfiguration of +<span class="smcap">Christ</span>. "It may be asked, of what kind was the +<span class='pagenum'><a name="Page_245" id="Page_245">[245]</a></span>vision which we here call the Transfiguration? Was +it an effect produced within on the minds of the Apostles; +or was it that an actual external change came +for the time over the person of our <span class="smcap">Lord</span>? We cannot +say." I give you this as the mildest form of the +poison. Quite evident is it that the same suggestion +is just as applicable to our <span class="smcap">Lord's</span> Birth, or to His +Death; to His Temptation, or to His Resurrection. +But to see whither all this <i>tends</i>, and what it really +<i>means</i>, you must have recourse to the pages of a more +advanced proficient in the Science of Ideology. He +admits that its "application to the interpretation of +Scripture, to the doctrines of Christianity, to the formularies +of the Church, may undoubtedly be pushed +so far as to leave in the sacred records <i>no historical +residue whatever</i>. An example of the critical ideology +carried to excess," (he says,) "<i>resolves into an ideal</i>" +the whole of our <span class="smcap">Lord's</span> Life and Doctrine; and "<i>substitutes +a mere shadow</i> for the <span class="smcap">Jesus</span> of the Evangelists." +But for all that, (says the writer I am quoting,) +"there are traits in the Scriptural person of <span class="smcap">Jesus</span>, +which are better explained by referring them to an ideal +than an historical origin: parts of Scripture are more +usefully interpreted ideologically than in any other +manner,—as for instance, the history of the Temptation +by Satan, and accounts of Demoniacal possession." +This writer, (who is a clergyman of the Church of +England, and a Graduate in Divinity,) goes on to +idealize the descent of Mankind from Adam and Eve, +together with the chiefest marvels of the Old Testament: +insisting that "the force, grandeur, and reality +of these ideas are not a whit impaired," although we +discredit and reject the history, <i>as</i> history. So, our +<span class="smcap">Saviour</span>, (he says,) "is none the less the Son of David, +<span class='pagenum'><a name="Page_246" id="Page_246">[246]</a></span>in idea and spiritually, even if it be unproved whether +He were so in historic fact." "The spiritual significance +is still the same," (he says,) "of the Transfiguration, +of opening blind eyes, of causing the tongue +of the stammerer to speak plainly, of feeding multitudes +with bread in the wilderness, of cleansing +leprosy,—whatever links may be deficient in the traditional +record of particular events."</p> + +<p>"Whatever links may be deficient!" O that men +would have the courage or the honesty to <i>say</i> what +they <i>mean</i>! Why not say plainly, "<i>however untrustworthy +we may account the narrative to be</i>?" And this +writer cannot mean any other thing; for missing +"links," assuredly, there are <i>none</i>.—In truth this method +of wrapping up a monstrous abortion in "purple +and fine linen," in order to make it look like "a proper +child," is so much in vogue, that plain men are obliged +first to <i>translate</i> a fallacy in order to understand it. +Thus, a recent Apologist for the very writer I have +been quoting,—after surrendering the beginning of +Genesis as "parabolic," (that is, <i>not historically true</i>,) +is yet so obliging as to contend that "there still remain +events" in Scripture,—our <span class="smcap">Lord's</span> Resurrection +to wit,—"in which the garb of flesh,"—(pray mark +the phraseology!)—"in which <i>the garb of flesh</i> seems to +be so indispensable a vehicle for the spirit within, that +we can hardly conceive how the one could have sustained +itself in the world, unless it had been from the +beginning allied to the other<a name="FNanchor_634_634" id="FNanchor_634_634"></a><a href="#Footnote_634_634" class="fnanchor">[634]</a>." In plain English, +the writer is so candid as to admit that if the Resurrection +of our <span class="smcap">Lord Jesus Christ</span> from death be a mere +fabrication,—in plain terms, a hoax practised upon the +<span class='pagenum'><a name="Page_247" id="Page_247">[247]</a></span>credulity of an unscientific age,—it is hard to understand +how it can have <i>imposed</i> upon mankind so completely +for the last eighteen hundred years.</p> + +<p>I will not insult the understanding of those who hear +me so grossly as to suppose that dreams like these,—(and +really they are no more!)—require answer or +refutation. Such desperate shifts to elude the meaning +of plain words, as the whole theory of Ideology +discloses, would be even ludicrous, if the subject-matter +were not so very sacred and solemn. As in the +case of certain acts of flagrant dishonesty which one +sometimes reads of,—one cannot forbear exclaiming, +The man must certainly have felt himself <i>very sore +pressed indeed</i> to have been induced to resort to a step +so utterly disgraceful to his character!... Anyhow, +since certain persons have adopted this course, I do +but plead for consistency. Only let them be sure +that they apply this precious method of Interpretation +to the History of England, and to everything their +friend tells them: and let them not feel surprised if +the same kind of ideological handling is bestowed +upon everything they tell their friend. Idealize away, +and be sure you stick at nothing! <i>Why</i> be outdone +in logical consistency by such an one as Strauss? Let +men also make their election whether Scripture shall +be a lie or not. And when they have made up their +minds, let them, in the Name of <span class="smcap">God</span>, instead of +dealing in unmanly insinuations, and dark hints, and +shuffling equivocations,—let them declare themselves +plainly, that we may know at least <i>with whom</i> and +<i>with what</i> we have to do. For while false Brethren +are thus playing fast and loose with Revelation, they +are trifling with the faith of thousands,—and imperilling +other immortal souls besides their own.</p> + +<p><span class='pagenum'><a name="Page_248" id="Page_248">[248]</a></span> +But I shall be reminded that the subject-matter of +daily life, and of the Everlasting Gospel, is very different: +and that the marvellous character of certain +events recorded in the Bible constrains us to relegate +those events to a distinct region. A child's plea, +which was effectually disposed of upwards of a century +ago! What does it amount to but this,—that what +is <i>supernatural</i>, or even highly extraordinary, must +be also untrue?... When, however, the argument is +shifted, and is made an appeal <i>ad misericordiam</i>:—when +I am entreated to remember that though <i>I</i> believe +in the Resurrection of <span class="smcap">Christ</span> from Death, the +same event is a "stumbling block" to many; and +that I am "bound to treat with tenderness those who +prefer to lean on the other, and, as <i>they</i> think, <i>more +secure foundation</i><a name="FNanchor_635_635" id="FNanchor_635_635"></a><a href="#Footnote_635_635" class="fnanchor">[635]</a>;" (viz. on the hypothesis that the +Resurrection of the Son of Man is all a fable;)—I say, +when I am so addressed, really, friends and Brethren, +I am constrained to cry out that there is a limit beyond +which Nature cannot endure; and that <i>that</i> +limit has now been overstepped. Will men try to +persuade us that <i>the idea</i> of our <span class="smcap">Lord's</span> Resurrection +is a more secure basis for the Church's faith than <i>the +fact</i> of our <span class="smcap">Lord's</span> Resurrection? Why, they might +as well try to convince the world that a broken reed +is a better support than an oaken staff;—or that a +handful of waste paper is of more value than the title-deeds +of an estate. How <i>can</i> a shadow,—how <i>can</i> +what is confessedly an imagination,—be, in any sense, +or for any body, a "secure foundation;" or indeed, +<i>any foundation at all</i>? how, above all, can a fancy be +a "<i>more</i> secure foundation" than <i>a fact</i>?... Not +<span class='pagenum'><a name="Page_249" id="Page_249">[249]</a></span>only will I <i>not</i> treat men with tenderness who put +forth such blasphemous folly,—(men who, in their +rashness, their recklessness, their arrogance, shew no +manner of tenderness or consideration for others!)—but +I will hold them up to ridicule, to the very utmost +of my power. Nay, I would make them objects of +unqualified reprobation to all, if I could, as they deserve +to be reprobated; for they are the worst enemies +of the Gospel of <span class="smcap">Christ</span><a name="FNanchor_636_636" id="FNanchor_636_636"></a><a href="#Footnote_636_636" class="fnanchor">[636]</a>. "If <span class="smcap">Christ</span> be not +risen, then is our preaching vain, <i>and your faith is +vain also</i><a name="FNanchor_637_637" id="FNanchor_637_637"></a><a href="#Footnote_637_637" class="fnanchor">[637]</a>!" "The Apostle <i>rests the truth of the Christian +Religion</i> on the fact that <span class="smcap">Christ</span> was risen.... +The whole system turns upon this central point; the +several doctrines gather round it, they depend upon +it, they grow out of it; so that without it, Christianity +would have no coherence or meaning<a name="FNanchor_638_638" id="FNanchor_638_638"></a><a href="#Footnote_638_638" class="fnanchor">[638]</a>."</p> + +<p>You and I know very well "that nothing could +more effectually shake the whole fabric of Revealed +Religion, than thus converting its history into fable, +and its realities into fiction. For if the narratives most +usually selected for the purpose may thus be explained +away; what part of the Sacred History will be secure +against similar treatment? Nay, what doctrines, +even those the most essential to Christianity, might +not thus be undermined? For are not those doctrines +<span class='pagenum'><a name="Page_250" id="Page_250">[250]</a></span>dependent upon the <i>facts</i> recorded in Scripture for the +evidence of their truth? Does not, for instance, the +whole system of our Redemption presuppose the reality +of the Fall as an historical fact? And do not the +proofs of the Divine authority of the whole, rest upon +the verification of its Prophecies and Miracles, as +events which have actually taken place? Allegory +thus misapplied is therefore worse than frivolous or +useless; it strikes a deadly blow at the very vitals of +the Christian Faith<a name="FNanchor_639_639" id="FNanchor_639_639"></a><a href="#Footnote_639_639" class="fnanchor">[639]</a>." Away then with that very +questionable form of liberality, which makes most +free with <i>what belongs to <span class="smcap">God</span></i>! The truths of Revelation +are yours and mine, I grant you: but only <i>so</i> +yours and mine that, to our eternal blessedness, we +embrace,—to our eternal loss, we let them slip! We +add to them, or we take away from them, under peril +of <span class="smcap">God's</span> curse.... Away too with that mawkish sentimentality +which can find no better object for its +sympathy than the hardened blasphemer, and the confirmed +sceptic! <i>My</i> sympathy shall be reserved for +those who have never so offended, but are, on the +contrary, full of precious promise;—for the young +and as yet inexperienced;—for <i>you</i>, who will have the +battle of <span class="smcap">Christ</span> and His Church to fight, when <i>we</i> +shall be mouldering in the grave. Let those who do +not know me, deem me uncharitable if they will. I +care not. The uncharitable man,—mark me, Brethren!—the +truly uncharitable man, is he, who shews +no consideration for weak and unstable souls; who +does not regard the trials and perils of the young; +who beguiles unsteady feet to the edge of the precipice, +and there forsakes them; whose destructive +<span class='pagenum'><a name="Page_251" id="Page_251">[251]</a></span>method, (for constructiveness is no part of that man's +philosophy!)—whose destructive method leaves the +young without chart and compass,—aye, without moon +or stars to sail by; who labours hard to communicate +the taint of his own foul leprosy to those who were +before unpolluted; who dims the eye, and deadens the +ear, and defiles the thoughts, and darkens the hope +of as many as have the misfortune to come in his +way, and feels no pity!—Yes, yes! The man who +sows his own vile doubts broadcast over two continents,—doing +his very best to destroy the faith of +those for whom <span class="smcap">Christ</span> died,—he, <i>he</i> is the uncharitable +man<a name="FNanchor_640_640" id="FNanchor_640_640"></a><a href="#Footnote_640_640" class="fnanchor">[640]</a>! Not he who, forsaking the flowery fields +of the Gospel, (whither he would far, far rather lead +you!) and foregoing the free mountain air of imperishable +Truth, for your sakes only keeps treading these +dreary stifling paths of speculation;—a friend of yours, +I mean, who with stammering eloquence, (the more's +the pity!) clings thus to you, Sunday after Sunday,—imploring +you, with all a brother's earnestness, not to +venture where to venture is to die; and warning you +against the men who have conspired against your <i>life</i>;—even +while he labours hard to shew you what he +<i>knows</i> to be "a more excellent way;" and implores +you to come where <span class="smcap">Christ</span> Himself hath promised +that "ye shall find rest to your souls!"</p> + +<p>This is all there is time for, to-day. Let me, in +<span class='pagenum'><a name="Page_252" id="Page_252">[252]</a></span>the fewest possible words, gather up what has been +spoken into a practical shape.</p> + +<p>Friends and brethren,—(I am still addressing the +younger men present!)—Divinity is not debate; and +Religion is not controversy; and Life is not long +enough for perpetual disputings. "He that cometh +unto <span class="smcap">God</span> must believe that <i>He is</i>." The heart dries +up, and the affections wither away, and the soul +faints, amid an atmosphere of cloudy doubts, and +captious difficulties, and perverse disputations. You +must rise above it, if you would discern the colours +on the everlasting hills, and behold the beauty of the +promised Land, and see objects as they really are. +O put away from yourselves, (if any of you are so +unhappy as to have acquired it,) a habit of mind +which will effectually unfit you for profiting by what +you read in Holy Scripture: and you, who are free +from such dreadful bondage, beware lest, by the indulgence +of some sin,—whether of the flesh or of the +spirit,—you darken that spiritual eye by which alone +spiritual things are to be discerned. It is like talking +about colours to the blind, or about sounds to the +deaf, to discuss with a certain class of persons the +Inspiration, or the Interpretation, or the Marvels of +Scripture. The Bible is, with them, <i>a common book</i>,—"to +be <i>interpreted like any other book</i>." Prophecy is +denied, and Miracles are rejected or explained away,—on +the plea that they are alike incredible. These +men lay claim to intellectual gifts above their fellows; +and know not that they are "wretched, and miserable, +and poor, and blind, and naked." Rebels are +they against the Most High; and find their exact +image in those citizens who "sent a message after +Him, saying, We will not have this Man to reign +<span class='pagenum'><a name="Page_253" id="Page_253">[253]</a></span>over us<a name="FNanchor_641_641" id="FNanchor_641_641"></a><a href="#Footnote_641_641" class="fnanchor">[641]</a>." The gist of all they deliver, is <i>rebellion +against <span class="smcap">God</span></i>.</p> + +<p>But it is not so with yourselves, who have yet +everything to learn in respect of Divine things. O beware +lest it ever become your own dreadful case! +Begin betimes to acquaint yourselves with the wealth +of that celestial armoury which contains a weapon +which must prove fatal to every foe; but which it +depends <i>on yourselves</i> whether you shall have the skill +to wield or not. Suffer not yourselves to be cheated +of your birthright, the Bible, either by the novel +fictions of unstable men, or by the exploded heresies +of a bygone age, revived and recommended by living +unbelievers. You, especially, who aspire to the Ministerial +office, and are destined hereafter to undertake +the cure of souls, O do you be doubly watchful! Give +to the Bible the undivided homage of a childlike +heart; and bow down before its revelations with +a suppliant understanding also; and let no characteristic +of its method by any means escape you. +Notice how it is indeed all one long narrative, from +end to end; and see therein <span class="smcap">God's</span> provision that +nothing shall be idealized, nothing explained away. +Learn too that Man is thus called upon to look outward, +and to sustain himself by an external Law; <i>not</i> +to depend on the promptings of his own conscience, +and so to become a god unto himself. The Bible, +I repeat, is all severest history, from the Alpha to the +Omega of it. But then, underneath the surface there +are meanings high as Heaven, deep as Hell: and why? +because <i>the true Author of it is not Man, but <span class="smcap">God</span></i>!</p> + +<p>Let it quicken you in your desire to understand +that Book out of which you will have hereafter to +<span class='pagenum'><a name="Page_254" id="Page_254">[254]</a></span>preach, reprove, rebuke, exhort<a name="FNanchor_642_642" id="FNanchor_642_642"></a><a href="#Footnote_642_642" class="fnanchor">[642]</a>,—sometimes to bethink +yourselves of the flocks which already are expecting +you; and among which <span class="smcap">God</span> already sees your +future going out and coming in; your faithful teaching, +or (<span class="smcap">God</span> forbid!) your betrayal of a most sacred +trust. Acquaint yourselves in due time, by all means, +with the scientific grounds on which the Bible is to +be received as the Word of <span class="smcap">God</span>: but of a truth, hereafter, +you will forget to require that external testimony; +for you will be convinced of its Divine origin, +when you have become the adoring witnesses of its +Divine power. Truly <i>that</i> must be from <span class="smcap">God</span> which +can so change the life and affect the heart; which can +sustain the spirit under bereavement, and become the +soul's satisfying portion under every form of adversity! +It has already altered the aspect of the World; +and it has still a mighty work to do in India, and in +China, and in Africa, and in the Islands of the Sea.</p> + +<p>Difficulties there are in Scripture, doubtless: but +I should be far more perplexed by the absence of +them, than I shall ever be by their presence. Nay, +they are a chief source of joy to a rightly constituted +mind; for they exercise the moral nature and the +intellectual powers, in the noblest possible way. It +is the office of the highest Intellect to know when to +walk <i>by Faith</i>, and when <i>by sight</i>: and when, to "ask +for the old paths." It needs a mind of no common +order fully to recognize the distinctive difference between +a system which comes from <span class="smcap">God</span>; and one +which has been elaborated by human Reason: the +latter progressive,—the former incapable of progress; +the one liable to change,—the other, unchangeable for +ever. There are certain indelible characteristics of +<span class='pagenum'><a name="Page_255" id="Page_255">[255]</a></span>a Divine Revelation, I say, which it is the office of +the keenest wit to detect and hold fast,—which it is +a prime note of imbecility in a thoughtful man to +overlook and let go.... The Bible in truth, as one +grows older,—(to me at least it seems so,)—becomes +almost the only thing in the world really deserving +of a man's attention. <i>Above</i> Reason, many things in +it confessedly are: but <i>against</i> Reason, I do not know +of <i>one</i>. Meantime, is it not a glorious anticipation for +you and for me, that to understand those hard things +fully may be hereafter a part of our chiefest bliss? +There is but a step between us and death<a name="FNanchor_643_643" id="FNanchor_643_643"></a><a href="#Footnote_643_643" class="fnanchor">[643]</a>; and assuredly +when we wake up after His likeness, we shall +be satisfied with it<a name="FNanchor_644_644" id="FNanchor_644_644"></a><a href="#Footnote_644_644" class="fnanchor">[644]</a>!... Already "the shadows of the +evening are stretched out<a name="FNanchor_645_645" id="FNanchor_645_645"></a><a href="#Footnote_645_645" class="fnanchor">[645]</a>." Be patient, O my soul, +"until the day break, and the shadows flee away<a name="FNanchor_646_646" id="FNanchor_646_646"></a><a href="#Footnote_646_646" class="fnanchor">[646]</a>!"</p> + + +<hr style='width: 45%;' /> + +<p class="center"><span class="smcap">Thy Statutes have been my songs in the house +of my pilgrimage.</span></p> + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_589_589" id="Footnote_589_589"></a><a href="#FNanchor_589_589"><span class="label">[589]</span></a> Preached at St. Mary-the-Virgin, Whit-Sunday, May 19th, 1861.</p></div> + +<div class="footnote"><p><a name="Footnote_590_590" id="Footnote_590_590"></a><a href="#FNanchor_590_590"><span class="label">[590]</span></a> Acts xxiii. 8. For the phrase in the text, see <i>Essays and +Reviews</i>, p. 151. Also p. 174.</p></div> + +<div class="footnote"><p><a name="Footnote_591_591" id="Footnote_591_591"></a><a href="#FNanchor_591_591"><span class="label">[591]</span></a> <a href="#APPENDIX_C">See the Appendix (C)</a>.</p></div> + +<div class="footnote"><p><a name="Footnote_592_592" id="Footnote_592_592"></a><a href="#FNanchor_592_592"><span class="label">[592]</span></a> Should one not as readily acknowledge a hint which was +gathered from the conversation of the thoughtful Vicar of Stanford-in-the-Vale, +as if it had been derived from some of his published +writings?</p></div> + +<div class="footnote"><p><a name="Footnote_593_593" id="Footnote_593_593"></a><a href="#FNanchor_593_593"><span class="label">[593]</span></a> 1 Sam. xv. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_594_594" id="Footnote_594_594"></a><a href="#FNanchor_594_594"><span class="label">[594]</span></a> Numb. x. 29-32.</p></div> + +<div class="footnote"><p><a name="Footnote_595_595" id="Footnote_595_595"></a><a href="#FNanchor_595_595"><span class="label">[595]</span></a> A hint has here been taken from one of Dr. W. H. Mill's admirable +<i>University Sermons</i>, pp. 239-40.</p></div> + +<div class="footnote"><p><a name="Footnote_596_596" id="Footnote_596_596"></a><a href="#FNanchor_596_596"><span class="label">[596]</span></a> Judges iv. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_597_597" id="Footnote_597_597"></a><a href="#FNanchor_597_597"><span class="label">[597]</span></a> Ibid. iv. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_598_598" id="Footnote_598_598"></a><a href="#FNanchor_598_598"><span class="label">[598]</span></a> Ibid. v. 6.</p></div> + +<div class="footnote"><p><a name="Footnote_599_599" id="Footnote_599_599"></a><a href="#FNanchor_599_599"><span class="label">[599]</span></a> Judges v. 6, 7, 11.</p></div> + +<div class="footnote"><p><a name="Footnote_600_600" id="Footnote_600_600"></a><a href="#FNanchor_600_600"><span class="label">[600]</span></a> Ibid. iv. 4, 5.</p></div> + +<div class="footnote"><p><a name="Footnote_601_601" id="Footnote_601_601"></a><a href="#FNanchor_601_601"><span class="label">[601]</span></a> Ibid. v. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_602_602" id="Footnote_602_602"></a><a href="#FNanchor_602_602"><span class="label">[602]</span></a> Ibid. v. 5 and 9.</p></div> + +<div class="footnote"><p><a name="Footnote_603_603" id="Footnote_603_603"></a><a href="#FNanchor_603_603"><span class="label">[603]</span></a> 1 Sam. xii.</p></div> + +<div class="footnote"><p><a name="Footnote_604_604" id="Footnote_604_604"></a><a href="#FNanchor_604_604"><span class="label">[604]</span></a> Gen. xlix. 5.</p></div> + +<div class="footnote"><p><a name="Footnote_605_605" id="Footnote_605_605"></a><a href="#FNanchor_605_605"><span class="label">[605]</span></a> Comp. Judges v. 14, 17, with Numb, xxxii. 39, 40, and Josh. +xiii. 31.—Consider Ps. lxxx. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_606_606" id="Footnote_606_606"></a><a href="#FNanchor_606_606"><span class="label">[606]</span></a> 2 Kings vi. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_607_607" id="Footnote_607_607"></a><a href="#FNanchor_607_607"><span class="label">[607]</span></a> 1 Kings xx. 42.</p></div> + +<div class="footnote"><p><a name="Footnote_608_608" id="Footnote_608_608"></a><a href="#FNanchor_608_608"><span class="label">[608]</span></a> St. John i. 17.</p></div> + +<div class="footnote"><p><a name="Footnote_609_609" id="Footnote_609_609"></a><a href="#FNanchor_609_609"><span class="label">[609]</span></a> 2 St. Peter ii. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_610_610" id="Footnote_610_610"></a><a href="#FNanchor_610_610"><span class="label">[610]</span></a> Numb. xxii., xxiii., xxiv., xxv., xxxi. 8 and 16. Joshua xxiv. +9, 10: xiii. 22. Micah vi. 5. Nehem. xiii. 1, 2 (quoting Deut. +xxiii. 3, 4.) 2 St. Peter ii. 14-16. St. Jude ver. 11. Rev. ii. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_611_611" id="Footnote_611_611"></a><a href="#FNanchor_611_611"><span class="label">[611]</span></a> Exod. xiv. 19-31, &c. is thus referred to in Josh. ii. 10: iv. +23. Judges v. 4, 5. Job xxvi. 12. Ps. lxxiv. 13: cvi. 7-11: +cxiv. 1-8: lxxvii. 14-20: lxvi. 6: lxxviii. 12-31. Amos ii. +10. Hos. xii. 13. Is. lxiii. 11-13: xliii. 16: li. 9, 10, 15. +Micah vi. 4-5. Jer. ii. 6: xxxii. 20-1. Dan. ix. 15. 2 Sam. +vii. 23. 2 Kings xvii. 7. Neh. ix. 9-21. Acts vii. 30-41. +1 Cor. x. 1-11. 2 Tim. iii. 8. Hebr. xi. 29. Rev. xv. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_612_612" id="Footnote_612_612"></a><a href="#FNanchor_612_612"><span class="label">[612]</span></a> Gen. i. 1, (Heb. xi. 3:) 3, (2 Cor. iv. 6:) 5, (1 Thess, v. 5:) +6, 9, (2 St. Pet. iii. 5:) 11, 12, (1 St. John iii. 9:) 14, (Phil. ii. 15: +Rev. xxi. 11:) 24, (Acts x. 12: xi. 6:) 26, (St. James iii. 9:) 26, +27, (Col. iii. 10:) 27, (1 Cor. xi. 7: St. Matth. xix. 4: St. Mark +x. 6:) 28, (Ps. viii. 6-8, commented on in Heb. ii. 5-9: 1 Cor. +xv. 25: Eph. i. 22.)—Gen. ii. 2, (Heb. iv. 4, 10:) 7, (1 Cor. xv. +45, 47:) 9, (Rev. ii. 7: xxii. 2, 14, 19:) 18, (1 Cor. xi. 9:) 22, +(1 Tim. ii. 13:) 23, (Eph. v. 30:) 24, (Eph. v. 31: St. Matth. xix. +5: St. Mark x. 7: 1 Cor. vi. 16:) &c.</p></div> + +<div class="footnote"><p><a name="Footnote_613_613" id="Footnote_613_613"></a><a href="#FNanchor_613_613"><span class="label">[613]</span></a> "It is a very misleading notion of Prophecy," says Dr. Arnold,—(a +writer to whom, more than to any other person, I conceive that +we are indebted for "Essays and Reviews;" <i>that</i> unhappy production +being the lawful development and inevitable result of the late +Head-master of Rugby's most unsound and mischievous religious +teaching:)—"It is a very misleading notion of Prophecy, if we +regard it as an anticipation of History." (<i>Sermons</i>, i. p. 375.) +"I think that, with the exception of those prophecies which relate +to our <span class="smcap">Lord</span>, the object of Prophecy is rather to delineate principles +and states of opinion which shall come, than external events. +I grant that Daniel <i>seems to furnish an exception</i>." (<i>Life and +Correspondence</i>, p. 59.) This was written in 1825. In 1840, we +are informed:—"The latter chapters of Daniel, <i>if genuine, would +be a clear exception to my Canon of Interpretation</i>.... But I have +long thought that the greater part of the Book of Daniel is most +certainly a very late work, of the time of the Maccabees; and the +<i>pretended prophecy</i> about the Kings of Grecia and Persia, and of +the North and South, is <i>mere history, like the poetical prophecies in +Virgil and elsewhere</i>.... That there may be genuine fragments in +it, is very likely." (<i>Ibid.</i>, p. 505.)—In other words, Dr. Arnold, +rather than suppose "<i>my</i> Canon of Interpretation" (!) worthless, +is prepared to eject the Book of Daniel from the Inspired Canon. +Any thing is "very likely," in short, except that God could foretell +future events, and Dr. Arnold be in error!... Ἆρ' οὐχ ὕβρις τάδ';</p></div> + +<div class="footnote"><p><a name="Footnote_614_614" id="Footnote_614_614"></a><a href="#FNanchor_614_614"><span class="label">[614]</span></a> Analogy, P. <span class="smcap">ii.</span> ch. vii.</p></div> + +<div class="footnote"><p><a name="Footnote_615_615" id="Footnote_615_615"></a><a href="#FNanchor_615_615"><span class="label">[615]</span></a> <i>Throughout</i> the volume entitled "Essays and Reviews;" while +the third Essay is simply an affirmation of their <i>impossibility</i>.</p></div> + +<div class="footnote"><p><a name="Footnote_616_616" id="Footnote_616_616"></a><a href="#FNanchor_616_616"><span class="label">[616]</span></a> And yet, Bp. Butler says,—"The facts, both miraculous and +natural, in Scripture, appear in all respects to stand upon the same +foot of historical evidence:" ... "and though testimony is no +proof of enthusiastic opinions, or of any opinions at all; yet, it is +allowed, in all other cases, to be a proof of facts."—<i>Analogy</i>, P. <span class="smcap">ii.</span> +ch. vii. (ed. 1833, pp. 285 and 293.)</p></div> + +<div class="footnote"><p><a name="Footnote_617_617" id="Footnote_617_617"></a><a href="#FNanchor_617_617"><span class="label">[617]</span></a> <i>Essays and Reviews</i>, p. 140.</p></div> + +<div class="footnote"><p><a name="Footnote_618_618" id="Footnote_618_618"></a><a href="#FNanchor_618_618"><span class="label">[618]</span></a> <i>Ibid.</i>, p. 104.</p></div> + +<div class="footnote"><p><a name="Footnote_619_619" id="Footnote_619_619"></a><a href="#FNanchor_619_619"><span class="label">[619]</span></a> There are some admirable observations on this subject in +the 'Preliminary Essay' prefixed to Dean Trench's <i>Notes on the +Miracles.</i>—See pp. 10, 12, 15, 60, &c.</p></div> + +<div class="footnote"><p><a name="Footnote_620_620" id="Footnote_620_620"></a><a href="#FNanchor_620_620"><span class="label">[620]</span></a> Dr. Temple.</p></div> + +<div class="footnote"><p><a name="Footnote_621_621" id="Footnote_621_621"></a><a href="#FNanchor_621_621"><span class="label">[621]</span></a> Mr. Babbage's <i>Bridgewater Treatise</i>, (2nd. Ed. 1838,) p. 92.</p></div> + +<div class="footnote"><p><a name="Footnote_622_622" id="Footnote_622_622"></a><a href="#FNanchor_622_622"><span class="label">[622]</span></a> "<i>Why we should pray for Fair Weather</i>: being Remarks on +Professor Kingsley's Sermon,"—by a Member of the University [of +Cambridge,]—12mo. Cambridge, 1860, p. 8.</p></div> + +<div class="footnote"><p><a name="Footnote_623_623" id="Footnote_623_623"></a><a href="#FNanchor_623_623"><span class="label">[623]</span></a> "The view taken of Miracles in chapter viii., is the same as +that contained in the work of Butler, on <i>the Analogy</i>" &c.—Babbage +(as above), p. 191.</p></div> + +<div class="footnote"><p><a name="Footnote_624_624" id="Footnote_624_624"></a><a href="#FNanchor_624_624"><span class="label">[624]</span></a> <i>Edinburgh Review</i>, for April 1861, p. 486.</p></div> + +<div class="footnote"><p><a name="Footnote_625_625" id="Footnote_625_625"></a><a href="#FNanchor_625_625"><span class="label">[625]</span></a> How exactly, in this instance, has Dr. Whewell's anticipation +received fulfilment!;—"We may, with the greatest propriety, +deny to the mechanical Philosophers and Mathematicians of recent +times any authority with regard to their views of the administration +of the Universe; we have no reason whatever to expect from +their speculations any help, when we ascend to the first Cause and +supreme Ruler of the Universe. But we might perhaps go further, +and assert that <i>they are in some respects less likely than men employed +in other pursuits, to make any clear advance towards such +a subject of speculation</i>."—(Whewell's <i>Bridgewater Treatise</i>, +p. 334.)—Scarcely less acute is the remark which the late excellent +Hugh James Rose has somewhere left on record, concerning the +chapter wherein the preceding remark occurs,—That the world +would not easily forgive Dr. Whewell for those two chapters on +"Inductive" and "Deductive Habits."</p></div> + +<div class="footnote"><p><a name="Footnote_626_626" id="Footnote_626_626"></a><a href="#FNanchor_626_626"><span class="label">[626]</span></a> Babbage (as before), p. 92, (heading of ch. viii.)</p></div> + +<div class="footnote"><p><a name="Footnote_627_627" id="Footnote_627_627"></a><a href="#FNanchor_627_627"><span class="label">[627]</span></a> See the <i>Analogy</i>, P. <span class="smcap">ii.</span> ch. iv. sect. iii.</p></div> + +<div class="footnote"><p><a name="Footnote_628_628" id="Footnote_628_628"></a><a href="#FNanchor_628_628"><span class="label">[628]</span></a> St. Mark i. 24. St. Luke iv. 34: viii. 28, 30-32, &c. &c.</p></div> + +<div class="footnote"><p><a name="Footnote_629_629" id="Footnote_629_629"></a><a href="#FNanchor_629_629"><span class="label">[629]</span></a> Exod. xvi. 18-21: 22-24:—25-27: 31: 33-34. Add +Wisdom xvi. 20-1.</p></div> + +<div class="footnote"><p><a name="Footnote_630_630" id="Footnote_630_630"></a><a href="#FNanchor_630_630"><span class="label">[630]</span></a> Exod. xvi. 35, and Josh. v. 12.</p></div> + +<div class="footnote"><p><a name="Footnote_631_631" id="Footnote_631_631"></a><a href="#FNanchor_631_631"><span class="label">[631]</span></a> Exod. xiv. 22, 29.</p></div> + +<div class="footnote"><p><a name="Footnote_632_632" id="Footnote_632_632"></a><a href="#FNanchor_632_632"><span class="label">[632]</span></a> St. Matth. viii. 26. St. Mark iv. 39.</p></div> + +<div class="footnote"><p><a name="Footnote_633_633" id="Footnote_633_633"></a><a href="#FNanchor_633_633"><span class="label">[633]</span></a> St. Matth. viii. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_634_634" id="Footnote_634_634"></a><a href="#FNanchor_634_634"><span class="label">[634]</span></a> <i>Edinburgh Review</i>, (art. on 'Essays and Reviews,') April +1861, p. 487.</p></div> + +<div class="footnote"><p><a name="Footnote_635_635" id="Footnote_635_635"></a><a href="#FNanchor_635_635"><span class="label">[635]</span></a> <i>Edinburgh Review</i>, (art. on 'Essays and Reviews,') April 1861, +p. 487.</p></div> + +<div class="footnote"><p><a name="Footnote_636_636" id="Footnote_636_636"></a><a href="#FNanchor_636_636"><span class="label">[636]</span></a> I have softened the expression originally employed in this +place, out of deference to the opinions of some wise and good men. +But I do not think that St. John, (the Evangelist and Apostle <i>of +Dogma</i>,) would have thought my language too strong: nor St. Paul +either. Εἴ τις οὐ φιλεῖ,—</p></div> + +<div class="footnote"><p><a name="Footnote_637_637" id="Footnote_637_637"></a><a href="#FNanchor_637_637"><span class="label">[637]</span></a> 1 Cor. xv. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_638_638" id="Footnote_638_638"></a><a href="#FNanchor_638_638"><span class="label">[638]</span></a> From a Sermon by the pious and learned chaplain to the English +congregation at Rome, the Rev. F. B. Woodward,—<i><span class="smcap">Christ</span> +risen the Foundation of the Faith</i>,—preached on Easter Day, 1861. +(Rivingtons.)</p></div> + +<div class="footnote"><p><a name="Footnote_639_639" id="Footnote_639_639"></a><a href="#FNanchor_639_639"><span class="label">[639]</span></a> Van Mildert's <i>Bampton Lectures</i> for 1814, ("An Inquiry into +the general principles of Scripture-Interpretation,")—pp. 242-3.</p></div> + +<div class="footnote"><p><a name="Footnote_640_640" id="Footnote_640_640"></a><a href="#FNanchor_640_640"><span class="label">[640]</span></a> The reader is particularly requested to read what Dr. Moberly +has said on this subject in <i>Some Remarks on 'Essays and Reviews,'</i> +being the <i>Revised Preface to the Second Edition of 'Sermons on the +Beatitudes,'</i>—p. xxii to p. xxv.—The <i>constructive</i> value of the 'Remarks' +of that excellent Divine will long outlive the occasion which +has called them forth. I allude particularly to the considerations +which occur from p. xxxii to p. lxiii.</p></div> + +<div class="footnote"><p><a name="Footnote_641_641" id="Footnote_641_641"></a><a href="#FNanchor_641_641"><span class="label">[641]</span></a> St. Luke xix. 14.</p></div> + +<div class="footnote"><p><a name="Footnote_642_642" id="Footnote_642_642"></a><a href="#FNanchor_642_642"><span class="label">[642]</span></a> 2 Tim. iv. 2.</p></div> + +<div class="footnote"><p><a name="Footnote_643_643" id="Footnote_643_643"></a><a href="#FNanchor_643_643"><span class="label">[643]</span></a> 1 Sam. xx. 3.</p></div> + +<div class="footnote"><p><a name="Footnote_644_644" id="Footnote_644_644"></a><a href="#FNanchor_644_644"><span class="label">[644]</span></a> Ps. xvii. 16.</p></div> + +<div class="footnote"><p><a name="Footnote_645_645" id="Footnote_645_645"></a><a href="#FNanchor_645_645"><span class="label">[645]</span></a> Jer. vi. 4.</p></div> + +<div class="footnote"><p><a name="Footnote_646_646" id="Footnote_646_646"></a><a href="#FNanchor_646_646"><span class="label">[646]</span></a> Song of S. ii. 17: iv. 6.</p></div> +</div> + + +<hr style="width: 65%;" /> +<p><span class='pagenum'><a name="Page_257" id="Page_257">[257]</a></span></p> +<h2><a name="APPENDIX_A" id="APPENDIX_A"></a>APPENDIX A.</h2> + +<p>(p. 16.)</p> + +<p>[<i>Bishop Horsley on the double sense of Prophecy.</i>]</p> + + +<div class="blockquot"><p>"I shall not wonder, if, to those who have not sifted this +question to the bottom, (which few, I am persuaded, have +done,) the evidence of a Providence, arising from prophecies +of this sort<a name="FNanchor_647_647" id="FNanchor_647_647"></a><a href="#Footnote_647_647" class="fnanchor">[647]</a>, should appear to be very slender, or none at +all. Nor shall I scruple to confess, that time was when I +was myself in this opinion, and was therefore much inclined +to join with those who think that every prophecy, were it +rightly understood, would be found to carry a precise and +single meaning; and that, wherever the double sense appears, +it is because the one true sense hath not yet been +detected. I said,—'Either the images of the prophetic style +have constant and proper relations to the events of the world, +as the words of common speech have proper and constant +meanings, or they have not. If they have, then it seems no +less difficult to conceive that many events should be shadowed +under the images of one and the same prophecy, than that +several likenesses should be expressed in a single portrait. +But, if the prophetic images have no such appropriate relations +to things, but that the same image may stand for many +things, and various events be included in a single prediction, +then it should seem that prophecy, thus indefinite in its +meaning, con afford no proof of Providence: for it should +seem possible, that a prophecy of this sort, by whatever +principle the world were governed, whether by Providence, +Nature, or Necessity, might owe a seeming completion to +mere accident.' And since it were absurd to suppose that +the Holy Spirit of <span class="smcap">God</span> should frame prophecies by which +the end of Prophecy might so ill be answered, it seemed +a just and fair conclusion, that no prophecy of holy writ +might carry a double meaning.</p> + +<p>"Thus I reasoned, till a patient investigation of the subject +brought me, by <span class="smcap">God's</span> blessing, to a better mind. I +stand clearly and unanswerably confuted, by the instance of +Noah's prophecy concerning the family of Japheth; which +hath actually received various accomplishments, in events of +various kinds, in various ages of the world,—in the settlements +of European and Tartarian conquerors in the Lower +<span class='pagenum'><a name="Page_258" id="Page_258">[258]</a></span>Asia; in the settlements of European traders on the coasts +of India; and in the early and plentiful conversion of the +families of Japheth's stock to the faith of <span class="smcap">Christ</span>. The application +of the prophecy to any one of these events bears all +the characteristics of a true interpretation,—consistence with +the terms of the prophecy, consistence with the truth of history, +consistence with the prophetic system. Every one of +these events must therefore pass, with every believer, for +a true completion."</p></div> + +<p><span class="smcap">Bp. Horsley</span>'s <i>Sermons</i>, No. xvii. Vol. ii. pp. 73-4.</p> + +<div class="footnotes"><h3>FOOTNOTE:</h3> + +<div class="footnote"><p><a name="Footnote_647_647" id="Footnote_647_647"></a><a href="#FNanchor_647_647"><span class="label">[647]</span></a> Gen. ix. 25-7.</p></div> +</div> + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_B" id="APPENDIX_B"></a>APPENDIX B.</h2> + +<p>(p. 50.)</p> + +<p>[<i>Bishop Pearson on Theological Science.</i>]</p> + + +<div class="blockquot"><p>"Ad publicam Theologiæ professionem electus et constitutus +sum; cujus cum præstantiam dignitatemque considero, +incredibili quadam dulcedine perfundit mirificeque delectat; +cum amplitudinem difficultatemque contemplor, perstringit +oculos, percellit animum, abigit longe atque deterret.</p> + +<p>"Cum Artes omnes Scientiæque Athenis diu floruissent, +cum novam sedem Alexandriæ occuparent, cum ingenia +Romana toto terrarum orbe personarent, etiam tum dixit +<span class="smcap">Christus</span> ad Apostolos, <i>Vos estis lux mundi</i>. Omnes aliæ +Scientiæ, etiam cum maxime clarescerent, tenebris sunt involutæ, +et quasi nocte quadam sepultæ. Tum sol oritur, tum +primum lumine perfundimur, cum <span class="smcap">Dei</span> cognitione illustramur; +radii lucis non nisi de c[oe]lo feriunt oculos; cætera, +quæ artes aut scientiæ nominantur, non Athenæ sed noctuæ. +Quid enim? nonne animis immortalibus præditi sumus, et +ad æternitatem natis? Quæ autem Philosophiæ pars perpetuitatem +spirat? Quid Astronomicis observationibus fiet, +cum c[oe]li ipsi colliquescent? Ubi se ostendet corporis humani +peritus, et medicaminum scientia præclarus, cum <i>corruptio +induet incorruptionem</i>? Quæ Musicæ, quæ Rhetoricæ +vires, cum Angelorum choro et Archangelorum c[oe]tibus +inseremur? Si nihil animus præsentiret in posterum, e +coævis sibi scientiis aliquid solatii carpere fas esset, secumque +perituris delectari: sed in hoc tam exiguo vitæ curriculo, et +tam brevi, quid est, tam cito periturum, quod impleret animum, +in infinita sæculorum spatia duraturum? Sola Theologiæ +principia, æternæ felicitatis certissima expectatione +<span class='pagenum'><a name="Page_259" id="Page_259">[259]</a></span>f[oe]ta, auræ divinæ particulam, c[oe]lestis suæ originis consciam, +et sempiternæ beatitudinis candidatum, satiare possunt.</p> + +<p>"Cætera Scientiæ exiguum aliquid de mundi opifice delibant, +norunt; hæc, aquilæ invecta pennis, c[oe]li penetralia +perrumpit, in ipsum Patrem luminum oculos intendit, et +audaci veritate promittit, <i><span class="smcap">Deum</span> nobis aliquando videndum +sicut et nos videbimur</i>.</p> + +<p>"Quantum igitur moli corporis [anima materiæ expers,] +quantum operosæ conjecturæ divina visio, quantum brevi +temporis spatio æternitas, quantum Parnasso Paradisus, tantum +reliquis disciplinis Theologia præferenda est.</p> + +<p>"Sed hanc severam rebus humanis necessitatem imposuit +<span class="smcap">Deus</span>, ut quæ pulcherrima sunt, sint et difficillima. Si Sacrarum +Literarum copiam, si studiorum theologicorum amplitudinem +prospicias, crederes promissionem divinam, sicut +Ecclesiæ, ita doctrinæ terminos nullos posuisse.</p> + +<p>"Scriptura ipsa, quam copiosa, quam intellectu difficilis! +historiæ quam intricatæ! prophetiæ quam obscuræ! præcepta +quam multa! promissiones quam variæ! mysteria +quam involuta! interpretes quam infiniti! Linguæ, quibus +exarata est, et nobis, et toti orbi terrarum peregrinæ. Tres in +titulo crucis consecratæ sunt; satis illæ erant, cum <span class="smcap">Christus</span> +moreretur; sed pluribus nobis opus est ut intelligatur. Latina +parum subsidii præbet, originibus exclusa. Græcæ magna +est utilitas, nec tamen illa, si pura, multum valet; nam +aliam priorem semper aut reddit, aut imitatur. Hebræa +satis per se obscura, nec plene intelligenda, sine suis conterraneis, +Chaldaica, Arabica, Syriaca. Non est theologus, +nisi qui et Mithridates!</p> + +<p>"Jam hæc ipsa oracula Ecclesiæ <span class="smcap">Dei</span> sunt commendata, ad +illam a <span class="smcap">Christo</span> ipso amandamur; illa testis, illa columna +veritatis. Nec est unius aut ævi, aut regionis, Ecclesia <span class="smcap">Dei</span>: +per totum terrarum orbem, quo disseminata, sequenda est; +per Orientis vastissima spatia, per Occidentis regna diversissima: +antiquissimorum Patrum sententiæ percipiendæ, quorum +libri pene innumeri prodierunt, et nova tamen monumenta +indies e tenebris eruuntur.</p> + +<p>"Quid dicam Synodos, diversarum provinciarum f[oe]tus? +quid Concilia, e toto orbe coacta, et suprema auctoritate prædita? +quid canonum decretorumque infinitam multitudinem? +quorum sola notitia insignem scientiam professionemque constituit; +et tamen Theologiæ nostræ quantula particula est?</p> + +<p>"Quot hæreses in Ecclesia pullularunt, quarum nomina, +natura, origines detegendæ: quæ schismata inconsutilem +<span class="smcap">Christi</span> tunicam lacerarunt; quo furore excitata, quibus +modis suppressa, quibus machinis sublata!</p> + +<p><span class='pagenum'><a name="Page_260" id="Page_260">[260]</a></span> +"Jam vero, scholasticorum quæstiones, quam innumera! +Ad hæc omnia subtiliter disserenda, acute disputanda, +graviter determinanda, quanta Philosophiæ, quanta Dialecticæ +necessitas! quæ leges disputandi, quæ sophismatum +strophæ detegendæ!</p> + +<p>"Hæc sunt quæ me a professione deterrent, hæc quæ +exclamare cogunt, τίς πρὸς ταῦτα ἱκανός;"</p></div> + +<p><span class="smcap">Bp. Pearson</span>'s <i>Oratio Inauguralis</i>, 'Minor Works,' +(ed. Churton,) vol. i. pp. 402-5.</p> + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_C" id="APPENDIX_C"></a>APPENDIX C.</h2> + +<p>(p. 71.)</p> + +<p>[<i>The Bible an instrument of Man's probation.</i>]</p> + + +<div class="blockquot"><p>"Multa enim <i>propter exercendas rationales mentes</i> figurata +et obscure posita."—Aug. <i>De Unit. Eccl.</i> c. v.—"Obscuritates +Divinarum Scripturarum quas <i>exercitationis nostræ causâ</i> <span class="smcap">Deus</span> +esse voluit."—<i>Id. Ep. lix. ad Paulinum</i>, tom. ii. p. 117.</p> + +<p>"The evidence of Religion not appearing obvious, may +constitute one particular part of some men's trial, in the +religious sense: as it gives scope, for a virtuous exercise, or +vicious neglect of their understanding, in examining or not +examining into that evidence. There seems no possible reason +to be given, why we may not be in a state of moral probation, +with regard to the exercise of our understanding +upon the subject of Religion, as we are with regard to our +behaviour in common affairs. The former is as much a +thing within our power and choice as the latter."</p> + +<hr style='width: 45%;' /> + +<p>"Nor does there appear any absurdity in supposing, that +the speculative difficulties, in which the evidence of Religion +is involved, may make even the principal part of some persons' +trial. For as the chief temptations of the generality of +the world are the ordinary motives to injustice or unrestrained +pleasure; or to live in the neglect of Religion from +that frame of mind, which renders many persons almost +without feeling as to any thing distant, or which is not the +object of their senses: so there are other persons without this +shallowness of temper, persons of a deeper sense as to what +is invisible and future; who not only see, but have a general +practical feeling, that what is to come will be present, and +that things are not less real for their not being the objects +of sense; and who, from their natural constitution of body +<span class='pagenum'><a name="Page_261" id="Page_261">[261]</a></span>and of temper, and from their external condition, may have +small temptations to behave ill, small difficulty in behaving +well, in the common course of life. Now when these latter +persons have a distinct full conviction of the truth of Religion, +without any possible doubts or difficulties, the practice +of it is to them unavoidable, unless they will do a constant +violence to their own minds; and religion is scarce any more +a discipline to them, than it is to creatures in a state of perfection. +Yet these persons may possibly stand in need of +moral discipline and exercise in a higher degree, than they +would have by such an easy practice of religion. Or it may +be requisite for reasons unknown to us, that they should give +some further manifestation what is their moral character, to +the creation of <span class="smcap">God</span>, than such a practice of it would be. +Thus in the great variety of religious situations in which +men are placed, what constitutes, what chiefly and peculiarly +constitutes, the probation, in all senses, of some persons, +may be the difficulties in which the evidence of religion +is involved: and their principal and distinguished trial may +be, how they will behave under and with respect to these +difficulties."—<span class="smcap">Bishop Butler</span>'s <i>Analogy</i>, P. <span class="smcap">ii.</span> ch. vi. (ed. +1833,) p. 266. and pp. 274-5.</p></div> + +<p>Further on, (p. 277,) Butler has the following note:—</p> + +<div class="blockquot"><p>"Dan. xii. 10. See also Is. xxix. 13, 14: St. Matth. vi. +23, and xi. 25, and xiii. 11, 12. St. John iii. 19, and v. 44: +1 Cor. ii. 14, and 2 Cor. iv. 4: 2 Tim. iii. 13; and that +affectionate as well as authoritative admonition, so very many +times inculcated, 'He that hath ears to hear let him hear.' +Grotius saw so strongly the thing intended in these and +other passages of Scripture of the like sense, as to say, that +the proof given us of Christianity was less than it might +have been for this very purpose: 'Ut ita sermo Evangelii +tanquam lapis esset Lydius ad quem ingenia sanabilia explorarentur.' +(<i>De Verit. R. C.</i> lib. ii. towards the end.)"</p></div> + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_D" id="APPENDIX_D"></a>APPENDIX D.<br/> +(p. 72.)</h2> + +<p>[<i>St. Stephen's Statement in Acts vii. 15, 16, explained.</i>]</p> + + +<p>In a work like the present which purports to deal solely +with the grander features of <span class="smcap">Inspiration</span> and <span class="smcap">Interpretation</span>, +it is clearly impossible to enter systematically into +<span class='pagenum'><a name="Page_262" id="Page_262">[262]</a></span>details of any kind. If, here and there, something like +minuteness has been attempted<a name="FNanchor_648_648" id="FNanchor_648_648"></a><a href="#Footnote_648_648" class="fnanchor">[648]</a>, it has only been by way +of sample of what one would fain have done,—of what one +would fain do,—time and place and occasion serving. In +the same spirit I will add a few remarks on the famous passage +in Acts vii. 15, 16; for, confessedly, to a common eye +it <i>seems</i> to contain several erroneous statements. The words, +as they stand in our English Bible, are these:—</p> + +<p>"So Jacob went down into Egypt, and died, he, and our +Fathers; and were carried over into Sychem, and laid in +the sepulchre that Abraham bought for a sum of money of +the sons of Emmor <i>the father</i> of Sychem."</p> + +<p>For obvious reasons, it will be convenient to have under +our eyes, at the same time, the original of the passage:—</p> + +<p>Κατέβη δὲ Ἰακὼβ εἰς Αἴγυπτον, καὶ ἐτελεύτησεν αὐτὸς καὶ +οἱ πατέρες ἡμῶν· καὶ μετετέθησαν εἰς Συχὲμ, καὶ ἐτέθησαν ἐν +τῷ μνήματι ὃ ὠνήσατο Ἀβραὰμ τιμῆς ἀργυρίου, παρὰ τῶν +υἱῶν Ἐμμὸρ τοῦ Συχέμ.</p> + +<p>On this, Dr. Alford, Dean of Canterbury, delivers himself +as follows:—</p> + +<p>"There is certainly, and that not dependent upon any +Rabbinical or Jewish views of the subject, an inaccuracy in +Stephen's statement: for the burying-place was not at +Sychem which Abraham bought, but at Hebron, and it was +bought of Ephron the Hittite, as you will find in the 23rd +of Genesis from the 7th to the 20th verses. It is not worth +while for us now to read the account, but so it is: Abraham +bought a field at Hebron of Ephron the Hittite. There is +no mention at all made of its being for a burying-place. +But it was Jacob who bought a field near Shechem 'of the +children of Hamor, Shechem's father.' These two incidents, +then, in this case are confused together. And again I say, +if it is necessary to say it again, that there is no reason at +all for us to be ashamed of such a statement—no reason for +us to be afraid of it, or in any way staggered at it. It was +not Stephen's purpose to give an accurate history of the +children of Israel, but to derive results from that history, +which remain irrefragable, whatever the details which he +alleged."—<i>Homilies on the former part of the Acts of the +Apostles</i>, by Henry Alford, B.D., Dean of Canterbury, +London, 1858, p. 219.</p> + +<p>A northern Professor, (Patrick Fairbairn, D.D., Principal +<span class='pagenum'><a name="Page_263" id="Page_263">[263]</a></span>and Professor of Divinity in the Free Church College, +Glasgow,) also writes as follows:—</p> + +<p>"Now, there can be no doubt, that viewing the matter +critically and historically, there <i>are</i> inaccuracies in this statement; +for we know from the records of Old Testament history, +that Jacob's body was not laid in a sepulchre at Sychem, +but in the cave of Machpelah at Hebron;—we know also +that the field, which was bought of the sons of Emmor, or +the children of Hamor (as they are called in Gen. xxxiii. 19), +the father of Sichem, was bought, not by Abraham, but by +Jacob."—<i>Hermeneutical Manual, or Introduction to the Exegetical +Study of the Scriptures of the New Testament</i>, &c. +Edinburgh, 1858, p. 101.</p> + +<p>Now when it is considered that the speaker here was +St. Stephen,—a man who is said to have been "full of the +<span class="smcap">Holy Ghost</span>," so that "no one could resist the wisdom and +the spirit by which he spake," (Acts vi. 3, 5, 8, 10.)—there +is evidently the greatest <i>primâ facie</i> unreasonableness in so +handling his words. But let the adverse criticism be submitted +to the test of a searching analysis; and how transparently +fallacious is it found to be!</p> + +<p>First, we have to ascertain the <i>meaning</i> of the passage. +And it is evident to every one having an ordinary acquaintance +with Greek, that the words Ἐμμὸρ τοῦ Συχὲμ +<i>cannot</i> mean "Emmor <i>the father</i> of Sychem." This is a mere +mistranslation, as the invariable usage of the New Testament +shews. The genitive denotes <i>dependent</i> relation. The Vulgate +rightly supplies the word "filii;" and there can be no +doubt whatever that what St. Stephen says, is, that Abraham +bought the burial-place "of the sons of Emmor, <i>the son</i> +of Sychem."</p> + +<p>Next, it is evident that "our Fathers," (οἱ πατέρες ἡμῶν,) +<i>exclusive of Jacob</i>, form the nominative to the verb "were +carried over" (μετετέθησαν.) In English, the place ought +to be exhibited as follows:—"he and our Fathers; and <i>they</i> +were carried." But, in truth, the idiom of the original is so +easy, to one familiar with the manner of the sacred writers<a name="FNanchor_649_649" id="FNanchor_649_649"></a><a href="#Footnote_649_649" class="fnanchor">[649]</a>; +and the historical fact so exceedingly obvious; that it must +have been felt by St. Luke, in recording St. Stephen's words, +that greater minuteness of statement was quite needless. +Who remembers not the affecting details of where Jacob was +<span class='pagenum'><a name="Page_264" id="Page_264">[264]</a></span>to be buried, as well as the circumstantial narrative of whither +his sons conveyed his bones<a name="FNanchor_650_650" id="FNanchor_650_650"></a><a href="#Footnote_650_650" class="fnanchor">[650]</a>? <i>Who</i> remembers not also +that the bones of Joseph, (and, as we learn from this place, +the rest with him,) were carried up out of Egypt by the +children of Israel, at the Exode<a name="FNanchor_651_651" id="FNanchor_651_651"></a><a href="#Footnote_651_651" class="fnanchor">[651]</a>?</p> + +<p><i>Where</i> then is the supposed difficulty? Moses relates (in +Gen. xxiii.) that Abraham bought of Ephron the Hittite, +the son of Zohar, the field and the cave of Machpelah: and +says that Machpelah was before Mamre, otherwise called +Kirjath-Arba, and Hebron. St. Stephen further relates that +Abraham bought the sepulchre at Sychem in which the +Twelve Patriarchs were eventually buried, of the sons of +Emmor, (or Hamor.) May not the same man buy two estates?</p> + +<p>True enough it is that Jacob, when he came from Padan +Aram, "bought a parcel of a field" at "Shalem a city of +Shechem," "at the hand of the children of Hamor, Shechem's +father." But there is no pretence for saying that these last +two transactions are identical, and have been here confused +together: for the sellers, in the one case, were "the sons of +Emmor, <i>the son</i> of Sychem;" and in the other, "the children +of Hamor,"—<i>father of that Shechem whose tragic end is +related in Gen. xxxiv.</i>: while the buyer was in the one case, +Abraham; in the other case, Jacob. Not to be tedious however, +let me in a few words, state what was the evident truth +of the present History.</p> + +<p>It is found that Jacob, in order to build an altar at +Shechem with security, judged it expedient to purchase the +field whereon it should stand. Who can doubt that the +purchase was a measure of necessity also? If, at the present +day, one desired to erect a church on some spot in India, +where the value of land was fully ascertained<a name="FNanchor_652_652" id="FNanchor_652_652"></a><a href="#Footnote_652_652" class="fnanchor">[652]</a>, and where +there were many inhabitants<a name="FNanchor_653_653" id="FNanchor_653_653"></a><a href="#Footnote_653_653" class="fnanchor">[653]</a>,—how would it be possible to +set about the work, with the remotest purpose of retaining +possession, unless one first <i>bought</i> the ground on which the +structure was to stand? I infer that when Abraham first +halted at Sichem<a name="FNanchor_654_654" id="FNanchor_654_654"></a><a href="#Footnote_654_654" class="fnanchor">[654]</a>, and built an altar there<a name="FNanchor_655_655" id="FNanchor_655_655"></a><a href="#Footnote_655_655" class="fnanchor">[655]</a>, (the Canaanite +being then in the land,) <i>it is very likely</i> that <i>he</i> bought the +ground also. But when St. Stephen informs me that the +thing which <i>I</i> think only <i>probable</i>, was <i>a matter of fact</i>; am +I, (with Dean Alford,) to hesitate about believing him? +Abraham then, in the first instance, bought Sichem, Shechem, +or Sychar; and there built an altar. To that same +spot, long after, his grandson Jacob resorted. What wonder, +<span class='pagenum'><a name="Page_265" id="Page_265">[265]</a></span>since the wells of Abraham were stopped during his absence, +and had to be recovered by his son, (as related in Gen. xxvi. +17-22,)—what wonder, I say, if Jacob, on coming to Shechem +after an interval of nearly 200 years, finds that he also +must renew the purchase of the cherished possession? The +importance of that locality, and the sacred interest attaching +to it, has been explained in a <i>Plain Commentary on the Gospels</i>, +on St. John iv. 1-6, and 41. See also a Sermon by the same +author,—<i>One Soweth and another Reapeth</i>.</p> + +<div class="footnotes"><h3>FOOTNOTES:</h3> + +<div class="footnote"><p><a name="Footnote_648_648" id="Footnote_648_648"></a><a href="#FNanchor_648_648"><span class="label">[648]</span></a> As in the case of the healing of the two blind men at Jericho, (p. 67.): +'Jeremy the Prophet,' (p. 70.): the type of Melchizedek, (pp. 152-6.): a passage +in Deut. xxx. (pp. 191-5.): the conduct of Jael, (pp. 223-230.): &c., &c.</p></div> + +<div class="footnote"><p><a name="Footnote_649_649" id="Footnote_649_649"></a><a href="#FNanchor_649_649"><span class="label">[649]</span></a> The nominative has, in like manner, to be supplied in the following +places:—Gen. xlviii. 10. Exod. iv. 26: xxxiv. 28. Deut. xxxi. 23. 2 Sam. +xxiv. 1. 1 Kings xxii. 19. 2 Kings xix. 24, 25. Job xxxv. 15. Jer. xxxvi. 23.—St. +Matth. xix. 5. St. Mark xv. 46. St. John viii. 44: xix. 5: xxi. 15-17. +Acts xiii. 29. Eph. iv. 8. Col. ii. 14, &c., &c.</p></div> + +<div class="footnote"><p><a name="Footnote_650_650" id="Footnote_650_650"></a><a href="#FNanchor_650_650"><span class="label">[650]</span></a> Gen. xlix. 29-32; l. 5-13.</p></div> + +<div class="footnote"><p><a name="Footnote_651_651" id="Footnote_651_651"></a><a href="#FNanchor_651_651"><span class="label">[651]</span></a> Ibid l. 25. Exod. xiii. 19. Josh. xxiv. 32.</p></div> + +<div class="footnote"><p><a name="Footnote_652_652" id="Footnote_652_652"></a><a href="#FNanchor_652_652"><span class="label">[652]</span></a> Gen. xxiii. 15.</p></div> + +<div class="footnote"><p><a name="Footnote_653_653" id="Footnote_653_653"></a><a href="#FNanchor_653_653"><span class="label">[653]</span></a> Ibid. xxiii. 10 to 12, 18.</p></div> + +<div class="footnote"><p><a name="Footnote_654_654" id="Footnote_654_654"></a><a href="#FNanchor_654_654"><span class="label">[654]</span></a> Ibid. xiii. 7.</p></div> + +<div class="footnote"><p><a name="Footnote_655_655" id="Footnote_655_655"></a><a href="#FNanchor_655_655"><span class="label">[655]</span></a> Ibid. xiii. 7.</p></div> +</div> + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_E" id="APPENDIX_E"></a>APPENDIX E.</h2> + +<p>(p. 74.)</p> + +<p>[<i>The simplest view of Inspiration the truest and the best.</i>]</p> + + +<p>"I suppose all thoughtful persons will allow that intellectual +licentiousness is the danger of this our intellectual age. +For speculation indulges our pride. Faith is an inglorious +thing; any one can believe, a cottager just as well as a +philosopher: but not all can speculate. The privilege of an +intellectually advanced person is that. And the more novel +the view he offers, the more evident the proof it gives of an +independent mind. Therefore the danger of a highly advanced +state of society like our own, is Theory, as distinguished +from Catholic Truth. And the most inviting field +of theory, is that high subject, the intercourse which hath +gone on between the Intellect above us, and our own; the +communications which have been made from the Creator to +His creatures. In a word, man is under a temptation to +frame a theory of Inspiration; whether his attempts to frame +one have been successful, is a matter of much interest to +consider.</p> + +<p>"I am going to offer a few plain remarks on what the +Bible professes to be. I say, professes to be, because those +whom I speak to will believe that what it professes to be, it +is. I mean they will not suspect the writers of any dishonesty +or ambitious pretence. But there may be some +readers of the Bible, among persons whose profession is the +exercise of the intellect, who are impatient at being left behind +in the intellectual race; who, when continental critics +are going on into theories of inspiration, do not like the imputation +(so freely cast upon us by foreign writers) of being +unequal to such things, of having no turn for philosophy. +So they must have a theory, or go along with one; they<span class='pagenum'><a name="Page_266" id="Page_266">[266]</a></span> +must receive the Bible,—for they do receive it,—in some intellectual +way; through some lens which they hold up; with +a consciousness of some intellectual action in receiving it, +something which not every one could practise, something +beyond the mere simple apprehension of terms, and simple +faith in embracing propositions.</p> + +<p>"But in striking contrast with all such views and all such +desires, stands the singular character of the sacred volume +itself. It manifestly addresses itself to a mind in an attitude +of much simplicity; to a mind coming to receive a theory, +not to hold up one; coming to be shaped, not holding out +a mould to shape a communication made. For it presents +itself as a document containing a message from on high; as +conveying the Word of <span class="smcap">God</span>; nor can all that is ever said on +the subject get beyond this plain account of its contents, 'the +Word of <span class="smcap">God</span>.' Nor need any one who desires to impress on +his own mind and that of others the true character of the +sacred page, try to do more than to remind himself that it +professes to convey to him the Word of <span class="smcap">God</span>."—<i>Sermons</i> by +the Rev. C. P. Eden, pp. 148-150.</p> + +<p>"What I desire to impress upon myself and those who +hear me is this, that the words of <span class="smcap">God</span> are always perfect, +always complete; and that the feeling with which a poor +cottager sits down to his Bible is the right one, and that the +student hath the best hope of successful study who in attitude +of mind is most likened to him."—<i>Ibid.</i>, p. 192.</p> + +<p>"The conclusion, then, is this; that Faith hath not been +wrong through these many years, in her simple acceptance +of <span class="smcap">God's</span> Word. To come round to simplicity, is what we +have always had to do in the great questions of Divinity. +There have been great questions; they have agitated the +Church; but, as I said, to come round to simplicity hath ever +been her work first or last. When in the fourth century +men refined upon the doctrine of the Holy Trinity, and +Arians and semi-Arians would be telling us <i>how</i> these things +could be, the unity of <span class="smcap">God</span> in three Persons; to come round +to the simplicity of the Athanasian doctrine, and to disown +the several explanatory statements which, offering to explain, +explained away, was the Church's work. I am not sure that +since the clays of the Arian dispute, a more important question +has arisen than that which seems likely to be ere long +forcing itself upon us, of the Inspiration of Holy Writ. I +freely permit myself to anticipate that the simplest possible +view of the subject, that on which rich and poor may meet +together, is the one to which we shall come round."—<i>Ibid.</i>, +pp. 172-3.<span class='pagenum'><a name="Page_267" id="Page_267">[267]</a></span></p> + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_F" id="APPENDIX_F"></a>APPENDIX F.</h2> + +<p>(p. 107.)</p> + +<p>[<i>The written and the Incarnate Word.</i>]</p> + + +<p>"I suppose we all have learned from the language used +by the Evangelist St. John, always to look on each of these +two employments of the expression, (the <span class="smcap">Word of God</span>,) +with reference to the other; and to see in each, the other +also. I shall not attempt to express more definitely this connexion; +I only need to suppose that we all apprehend it as +existing. But I shall claim from it thus much to my present +purpose;—that as He whom the Evangelist saw riding +in the heavenly pomp on high, and who was revealed to him +as bearing this title, 'The <span class="smcap">Word</span> of <span class="smcap">God</span><a name="FNanchor_656_656" id="FNanchor_656_656"></a><a href="#Footnote_656_656" class="fnanchor">[656]</a>,' was the same who +rode as at this time into Jerusalem; in humiliation here, in +glory there; here veiled, there in brightness unveiled:—I +would now associate the two, and would regard that sacred +volume which the poor cottager knows as the 'Word of <span class="smcap">God</span>,' +as placed under the same dispensation; as veiled here, reserved +for Revelation hereafter. I say, as all the other circumstances +of our condition are certainly to be regarded in +this aspect, viz., as things waiting for development; so +ordered by a Divine wisdom as that they shall sustain faith +and instruct piety now, but shall shew themselves for what +they are, (if ever to a created being, yet) only in a later +stage than that to which they were given as its present religious +provision: as other things, so the written page (I +will assume) which speaks of <span class="smcap">God</span>. I assume that in this +world we are using sounds which mean more than we know. +I assume that in our churches we are in the highest sense +singing the songs of Sion, of the future and heavenly Sion. +If Saints in Heaven shall sing (as we are told they shall) +the song of Moses, then the song of Moses is already a song +for Heaven; only <i>there</i> we shall know its meaning, or more +of it than now we do. And the use which I make of the reflection +is, to suggest (as I said) the frame of mind in which +we should approach the consideration of the sacred page; +such a frame of mind as that no future revelations of the import +of that page shall have power to reproach us as having +dishonoured it by our interpretations here, and having betrayed +an inadequate feeling of what Inspiration was."—<i>Sermons</i>, +by the Rev. C. P. Eden, pp. 180-2.<span class='pagenum'><a name="Page_268" id="Page_268">[268]</a></span></p> + +<div class="footnotes"><h3>FOOTNOTE:</h3> + +<div class="footnote"><p><a name="Footnote_656_656" id="Footnote_656_656"></a><a href="#FNanchor_656_656"><span class="label">[656]</span></a> Rev. xix. 13.</p></div> +</div> + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_G" id="APPENDIX_G"></a>APPENDIX G.</h2> + +<p>(p. 112.)</p> + +<p>[<i>The volume of the Old Testament Scriptures, indivisible.</i>]</p> + + +<p>"In regard of the Old Testament, it will be observed that +the whole volume stands or falls altogether. In whatever +sense we understand the falling or standing, the volume +stands or falls together. Each page of it is committed to the +credit of the rest, and the whole book or collection of books +is committed to the credit of each page. For this plain reason, +that the book as we have it, is the book which, being +known in the Jewish Church as the volume of her authentic +and sacred Scriptures, our blessed <span class="smcap">Saviour</span> accepted and referred +to as such. By whatever marks the canonicity of +the several books was in the first instance attested,—marks +which were sufficient for <span class="smcap">God's</span> purpose, and which did His +work,—<i>there</i> is the volume. 'It is written,' said our <span class="smcap">Saviour</span>; +that is, in a book which all His nation knew of, and +understood to be inspired. The scrupulous care which the +Jews shewed in preserving their sacred writings intact, is one +of the most remarkable facts in history; it is a fact of which +the Christian student can give perhaps the right account, +seeing it to have been so ordered in the good providence of +<span class="smcap">God</span>, that we might have firm ground in calling the book, as +we have it, the Word of <span class="smcap">God</span>. The volume stands or falls +then together; which we may with advantage bear in mind, +because it makes an argument which is available for any +portion of the volume, available for the whole; and no one +can now say, 'You do not surely hold the genealogies in the +books of Chronicles, to be inspired: Isaiah and the Psalms +may be inspired; but do you mean the same of the long extracts +from mere annals?' No man, I say, can take this +freedom, until he can extract and remove those chapters +from the book which our blessed <span class="smcap">Saviour</span> unquestionably referred +to as the canonical Scriptures of the Church. If +a verse stands, the Old Testament stands."—<i>Sermons</i>, by the +Rev. C. P. Eden, pp. 152-3.</p> + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_H" id="APPENDIX_H"></a>APPENDIX H.</h2> + +<p>(p. 115.)</p> + +<p>(Some remarks had been partially prepared for insertion +in this place, on Theories of Inspiration: but my volume has +<span class='pagenum'><a name="Page_269" id="Page_269">[269]</a></span>already been delayed too long, and has extended to a greater +length than was originally contemplated. The paper in +question is therefore reserved for the present.)</p> + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_I" id="APPENDIX_I"></a>APPENDIX I.</h2> + +<p>(p. 117.)</p> + +<p>[<i>Remarks on Theories of Inspiration.—The 'Human +Element</i>.']</p> + + +<p>"It will be allowed by all persons accustomed to a calm +and charitable view of Theological differences, that in those +differences there is generally on each side some great truth +wrongly held, because taken out of its due place, and wrongly +set. Applying this topic to the subject before us, we are led +to consider whether a mistake has not been made in bringing +forward the Human Element of Inspiration, instead of +permitting the eye to rest upon that which <span class="smcap">God</span> presents to +us,—the Divine. The Human Element no doubt is there; +no doubt our Maker acts through our faculties in every +respect; no doubt He is acting through laws when He seems +to suspend laws; and even in Miracles, employs the powers +of Nature instead of thwarting them; but then this is His +machinery, which He has not explained to us. He presents +Himself to us, acting sometimes supernaturally; i.e. in a way +above nature as we understand nature. He made the Sun +to stand still for Joshua; what refractive cloud came in and +held the daylight that it should not go down is not made +known to us; <span class="smcap">God</span> said that it should stay, and it stayed; +there was the miracle. To have set the Creation going +two thousand years before in such a way and train that in +that hour a cloud should rise to refract the sun's rays for +a time, because in that hour the <span class="smcap">Lord</span>'s armies would need +the interference, the prolonging of the daylight,—that was +miracle enough. We say not that <span class="smcap">God</span> interrupts His own +laws; nay, rather we believe that He hath them always in +smooth and orderly operation. Similarly of Inspiration; we +know not the way in which <span class="smcap">God</span> acts on human minds, the +Spirit on the spirit; for He hath not told us. But, as I said +in the beginning, in an age like the present, where analysis +of process is the work of men's minds, the way in which man +is feeling his strength in every direction, it is not very unnatural +that the operations of this philosophy should have +been carried beyond their due line; into the subject, namely, +<span class='pagenum'><a name="Page_270" id="Page_270">[270]</a></span>of the secret communication between the Divine Spirit, and +the spirit and apprehensions of Men, i.e. the Work of Inspiration. +To accept the Bible as the word of <span class="smcap">God</span>, just as +a cottager or a child in a village school accepts it, is an +inglorious thing. He whose intellect is his instrument, that +which he is to work with, wishes to feel his intellect operating +on any subject which he has to meet. He feels a desire, in +apprehending a thing as done, to have as part of his apprehension, +a view of how it is done, more or less. It is natural +to him to take what he feels to be an intelligent view of a +subject. In accepting the Bible therefore as the Word of +<span class="smcap">God</span>, he must have a view as to <i>how</i> it is the Word of <span class="smcap">God</span>; +the nature of the illapse which the Spirit from on high +makes on the spirit and faculties of the man. In a word, he +would get between the Creator, and man to whom the Creator +speaks; and <i>there</i> would make his observations. But how +little encouragement have we to do this in the Word of <span class="smcap">God</span>! +When <span class="smcap">God</span> sent prophets to speak to men, to convey a message +to them from their Maker, or when He tells Apostles to +speak to us, doth He invite us to come within the veil with +our philosophy, and examine? I shall offend the piety of +those who hear me by pursuing the thought. But I cannot +but think that something of this kind has been done by +those who have presented us with theories of Inspiration, +setting forth to us that which it cannot be shewn that <span class="smcap">God</span> +hath set forth to them, or to any one. Yes, they are right; +our Creator makes use of our faculties; and when He hath +given to one man faculties different from those given to +another, faculties of whatever kind, of intellectual power or +of moral temperament, He employs them all. Hath He +a message of Love? He employs a St. John to utter it, and +to prolong the delightful note. Hath He a message of freedom, +that liberty wherewith <span class="smcap">Christ</span> hath made us free? +He hath a Paul ready to accept and to fulfil the congenial +errand. But <span class="smcap">God</span> speaks, not man; and they who would +have us be dwelling on the Human Element, when <span class="smcap">God</span> +invites us to be lost in the Divine, are doing not well. Yes, +<span class="smcap">God</span> employs all our faculties: He hath made us different, +as He made the flowers of the field different, and Christianity +shews us why He hath so made us; because He hath a work +for each of us to do,—a work which none else could do so +well. Doubtless He employs all our faculties, doing violence +to none. This doubtless is His glory, that He can bring +about His results by the means which He Himself hath +made. Who has not felt, in reading some sacred narrative, +the history, e.g. of Joseph, that the wonderful part of it was +<span class='pagenum'><a name="Page_271" id="Page_271">[271]</a></span>this, how naturally all came about,—all by natural operation +of human motives and man's free will? So in Inspiration. +No doubt <span class="smcap">God</span>'s instruments which He hath made are enough +for His work; no doubt He employs men as they are; not +their tongues only, but their minds and spirits, acting on +them and employing them as they are. Only in that great +process, the point which I call attention to is this,—<span class="smcap">God</span> +speaks of it as divine, and fixes the thought of those who +hear Him on the divine element: we, dropping our view on +the human, are not wise. He shews us providence; He +condescends to shew us His work: we do not well when +we shew an interest rather in lower parts of the scheme, +especially when in those we may so greatly err, having +so little information."—<i>Sermons</i>, by the Rev. C. P. Eden, +pp. 164-170.</p> + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_J" id="APPENDIX_J"></a>APPENDIX J.</h2> + +<p>(p. 145.)</p> + +<p>[<i>How the Inspired authors of the New Testament handle the +writings of the Inspired authors of the Old.</i>]</p> + + +<p>"Let me repeat:—The question is, how we should address +ourselves to the study of the sacred page? For example, +how am I to regard, and how to deal with, the great diversities +there are between the several sacred writers? For +there is the greatest diversity of mind appearing between +them. St. Paul is no more the same with St. John, than any +two good men now are perfectly alike in their constitution +of mind. Nay, the diversity seems especially great in the +case of the sacred writers: as if to forbid us to adopt any +theory which should ignore or neglect that diversity. It is +striking. How shall I deal with these and like circumstances?... +Can it be suggested to me what a good and +wise man would do in this matter?</p> + +<p>"In answer; it can apparently be suggested; and through +that which is the best and safest of arguments, the argument +from analogy. For there has been a parallel case; the case +of the <i>inspired writers of the New Testament dealing with the +Scriptures of the Old</i>. To this parallel I now invite your +attention. If we can observe how and upon what great +principles, piety and wisdom, guided by Inspiration, dealt +with the volume of the Holy Scriptures which were then its +whole volume, namely the Old Testament; we have so far +<span class='pagenum'><a name="Page_272" id="Page_272">[272]</a></span>forth a parallel case to the case of Christians now. The first +Christians looked back on the Old Testament as their sacred +Scriptures. If we can discern how they regarded their sacred +volume, and how they proceeded in interpreting it, we have +a pattern to guide us in regard of the question, how we shall +regard the sacred volume, and how proceed in the study and +interpretation of it; they with the Bible that they had,—we +with the Bible that we have, the completed volume.—In +this point of view I cannot but regard it as most distinctly +providential that there are introduced in the pages of the +New Testament so many quotations from the pages of the +Old. For they furnish us with an answer applicable in every +age of the Church to the question, How shall piety and +wisdom deal with a sacred volume; that volume being from +the pen of many writers; but with this aggravated difficulty +in the former case, that the writers there were widely separated +from one another in point of time, were in contact +therefore with most difficult forms of life and stages of +society? How in approaching a volume so originated, did +the New Testament writers regard and deal with its contents?"—<i>Sermons</i>, +by the Rev. C. P. Eden, pp. 183-5.</p> + +<p>"And it is impossible for us to imagine,—I say the +thoughtful reader of the Holy Scriptures will find it impossible +to imagine,—an Evangelist or Apostle, evoking out +of its grave the Human Element of the ancient prophetic +communications; disinterring it once more as if to gaze upon +it. I am sure the impression left on the mind by the passages +in the New Testament where the Old is referred to, is +in accordance with what I say. In other words,—(for it is +but in other words the same,)—these divinely instructed +students,—these inspired readers of the sacred page,—are +aware of that which they read, being inspired; <span class="smcap">God</span> its +author, and not Man. And they shew this consciousness, +putting off their shoes from their feet, as if on holy ground. +A divinely instructed mind, interprets a divinely indited +Scripture; the Spirit His own interpreter; and we are +taught,—not by man but by the Author of Inspiration,—how +Inspiration is to be dealt with.—Let him who would +deal aright with the sacred pages of the New Covenant, +observe in due seriousness what instruction he may gain from +the consideration now suggested to his thoughts. Let him +learn from the sacred page, how to deal with the sacred +page. And if he has observed these things; if he has seen +how the writers of the New Testament, discern in lines and +words of the Old Testament, that which speaks to <i>them</i>,—(for +it speaks to <span class="smcap">Christ</span>, and in Him to His Church, i.e. to<span class='pagenum'><a name="Page_273" id="Page_273">[273]</a></span> +them:) ... how these utterers of inspired sounds are found, +when their words receive at length an authentic interpretation, +to have been speaking of the Christian Church, its +terms of Salvation, its spiritual gifts;—a reader of the Holy +Scriptures practised in these observations will have learned +in some measure <i>how</i> to approach the sacred volume; with +a sense not only of its unfathomed depth, but also of its +unity of scope; and a conscious interest rather in its universal +truths,—its ever present truths,—than in those transitory +imports which some of its pages can be shewn to have had, +over and above their Evangelical meaning."—(<i>Ibid.</i>, pp. +186-9.)</p> + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_K" id="APPENDIX_K"></a>APPENDIX K.</h2> + +<p>(p. 199.)</p> + +<p>[<i>Bishop Bull on Deut.</i> xxx.]</p> + + +<p>"Jam hic etiam quæstionem unam et alteram solvendam +exhibebimus.—Quæritur, <i>An nullum omnino extet in lege Mosis +<span class="smcap">Spiritus Sancti</span> promissum?</i> Resp. Legem, si per eam intelligas +pactum in monte Sinai factum, et mediatore Mose +populo Israelitico datum, (quæ, ut modo diximus, est maxime +propria ac genuina ipsius in Paulinis Epistolis notio atque +acceptio,) nullum Spiritus Sancti promissum continere, manifestum +est. Si, inquam, per eam intelligas pactum in Sinai +factum; quia in hagiographis et Scriptis Propheticis, (quæ +nomine legis et Veteris Test. laxius sumpto non raro veniunt,) +de <span class="smcap">Spiritu Sancto</span>, tum ex gratiâ Divinâ promisso, +tum precibus hominum impetrato, passim legimus. Imo et +in Mosaicis scriptis, licet non in ipso Mosaico f[oe]dere, promissum +(ni fallor) satis clarum de gratia <span class="smcap">Spiritus Sancti</span> +Israelitis a <span class="smcap">Deo</span> danda reperire est.</p> + +<p>"Ejusmodi certe est illud Deut. xxx. 6: 'Circumcidet +<span class="smcap">Jehova Deus</span> tuus animam tuam et animam seminis tui, +ad diligendum Jehovam Deum tuum ex toto corde tuo,' &c. +Etenim circumcisionem cordis, præsertim ejusmodi quâ ad +<span class="smcap">Deum</span> toto corde diligendum homines præparentur, non sine +magna <span class="smcap">Spiritus Sancti</span> vi atque efficacia fieri posse, apud +omnes, qui a Pelagio diversum sentiunt, in confesso est. +Sed hoc etiam ad Evangelicam Justitiam pertinebat, quam +sub cortice externorum rituum et ceremoniarum latitantem +primum Moses ipse, dein prophetæ alii, digito quasi com<span class='pagenum'><a name="Page_274" id="Page_274">[274]</a></span>monstrarunt. +Justitia enim Fidei, quæ in evangelio πεφανέρωται +olim erat ὑπὸ τοῦ νόμου καὶ τῶν προφητῶν μαρτυρουμένη,—ut +diserte affirmat Apostolus. (Rom. iii. 21.) Dixi +autem, exerte hanc <span class="smcap">Spiritus Sancti</span> promissionem in ipso +Mosaico f[oe]dere non haberi. Addam aliquid amplius,—<i>partem +eam fuisse Novi Testamenti</i>, ab ipso Mose promulgati. +Nam f[oe]dus cum Judæis sancitum, (Deut. xxix., <i>et seq.</i>, in quo +hæc verba reperiuntur,) plane diversum fuisse a f[oe]dere in +monto Sinai facto, adeoque renovationem continuisse pacti +cum Abrahamo initi, h. e. f[oe]deris Evangelici tum temporis +obscurius revelati,—multis argumentis demonstrari potest. +(1º) Diserte dicitur, (cap. xxix. 1.) verba, quæ ibidem sequuntur, +fuisse 'verba f[oe]deris quod <span class="smcap">Deus</span> præcepit Mosi, ut +pangeret cum Israelitis, <i>præter f[oe]dus illud, quod pepigerat cum +illis in Chorebo</i>.' Qui renovationem tantum hic intelligunt +f[oe]deris in monte Sinai facti, nugas agunt, quin et textûs +ipsius apertissimis verbis contradicunt. Neque enim verba +f[oe]deris in Sinai facti repetita ac renovata ullo sensu dici +possunt verba f[oe]deris, quod <span class="smcap">Deus</span> sancivit præter illud, quod +in monte Sinai pepigerat. (2º) Diserte dicitur, hoc f[oe]dus +idem prorsus fuisse cum eo, quod <span class="smcap">Deus</span> juramento sanciverat +cum Israelitici populi majoribus, Abrahamo puta, Isaaco +et Jacobo, (ejusdem cap. ver. 12, 13,)—quod f[oe]dus ipsum +Evangelicum fuit, obscurius revelatum, ipso apostolo Paulo +interprete, Gal. iii. 16, 17. (3º) Nonnulla hujus f[oe]deris +verba citat Paulus, ut verba f[oe]deris Evangelici, quæ fidei +justitiam manifesto præ se ferant. (Vide Rom. x. 6. <i>et seq.</i> +Coll. Deut. xxx. 11, <i>et seq.</i>) <i>Haud me fugit esse nonnullos, qui +statuunt, hæc Mosis verba ab Apostolo ad fidei justitiam per +allusionem tantum accommodari</i>: sed fidem non faciunt, cum +Paulus verba ista manifesto alleget ut ipsissima verba justitiæ +fidei, h. e. f[oe]deris Evangelici, in quo justitia ista revelatur. +<i>Atque, ut verum fatear, semper existimavi, allusiones istas (ad +quas confugiunt quidam tanquam ad sacrum suæ ignorantiæ +asylum,) plerumque aliud nihil esse, quam sacræ Scripturæ abusiones +manifestas.</i> Sed non necesse erat, hoc saltem in loco, +ut tali κρησφυγέτῳ uterentur. Nam, (4º) quæcunque in +hoc f[oe]dere continentur, in Evangelium mire quadrant. +(i.) Quod ad præcepta attinet, præscribuntur hic ea tantum, +quæ ad mores pertinent, et per se honesta sunt; illorum +rituum, qui, si verba spectes, pueriles videri possent, quorumque +totum f[oe]dus legale fere plenum est, nulla facta mentione. +Addas, totam illam obedientiam, quæ hic requiritur, +ad sincerum sedulumque studium Deo in omnibus obediendi +referri. (Vid. cap. xxx., 10, 16, 20.) (ii.) Ad promissa quod +spectat, plenam hic omnium peccatorum, etiam gravissi<span class='pagenum'><a name="Page_275" id="Page_275">[275]</a></span>morum, +remissionem post peractam p[oe]nitentiam repromittit +<span class="smcap">Deus</span>; (cap. xxx., 1-4.) quæ gratia in f[oe]dere legali nuspiam +concessa est, ut supra fusius ostendimus. Deinde, +gratia <span class="smcap">Spiritus Sancti</span>, qua corda hominum circumcidantur, +ut <span class="smcap">Jehovam</span> diligant ex toto corde atque ex tota anima, hoc +in loco, de quo agimus, (nempe prædicti capitis ver 6.) clare +promittitur. Hui! quam procul ab usitata Mosaicorum +scriptorum vena!... (5º) F[oe]dus illud, de quo prædixit +Jeremias, (xxxi. 31. <i>et seq.</i>) f[oe]dus esse Evangelicum, negavit +Christianus nemo; cum Divinus auctor Epistolæ ad Hebræos +idipsum expresse doceat, (viii. 8, <i>et seq.</i>) Jam quæ de pacto +isto prænuntiat propheta, omnia huic f[oe]deri Moabitico ad +amussim respondent. Appellat suum f[oe]dus Jeremias 'f[oe]dus +novum; ab eo, quod cum majoribus populi Israelitici Ægypto +exeuntibus pepigerat <span class="smcap">Deus</span>, omnino diversum.' Idem etiam +de Moabitico f[oe]dere dicit Moses. Causam reddit Jeremias +cur novum <span class="smcap">Deus</span> pactum, Sinaiticum aboliturus, molitus +fuerit; nempe, quod Israelitæ, præpotentiore gratia destituti, +Sinaiticum illud irritum fecissent, præceptis ejusdem +non obtemperando, (ver. 32.) Eandem causam et Moses +manifesto designat; 'Nondum,' inquit, 'dederat vobis <span class="smcap">Jehova</span> +mentem ad cognoscendum, et oculos ad videndum, et +aures ad audiendum, usque ad diem hunc:' (Deut. xxix. 4.) +h. d. Pactum prius vobiscum pepigerat <span class="smcap">Deus</span>, in quo voluntatem +suam præceptis, tum promissis tum minis, tum denique +miraculis omne genus satis superque communitis, vobis ipsis +patefecerat. Sed vidit f[oe]dus illud parum vobis profuisse; +vidit vobis opus esse efficaciore adhuc gratia, qua nempe +corda vestra circumcidantur, &c. ideoque novum f[oe]dus meditatur, +in quo gratiam illam efficacissimam vobis adstipulaturus +sit. Eandem autem cordis circumcisionem procul dubio +designant verba Jeremiæ, v. 33, præd. cap.; 'Indam legem +meam menti eorum, et cordi eorum inscribam eam.' Porro +remissio ista omnium peccatorum, quæ p[oe]nitentibus promittitur +a Mose, (Deut. xxx. 1. <i>et seq.</i>) a Jeremiâ etiam clare +exprimitur prædicti cap. ver 34. 'Ero propitius iniquitatibus +eorum, et peccatorum ipsorum et transgressionum ipsorum +non recordabor amplius.' Denique Jeremias claritatem ostendit +adeoque facilitatem præceptorum, quæ in novo suo +f[oe]dere continebantur, ob quam Dei populo non opus esset +laboriosa disquisitione, aut exactiori disciplina, ut præcepta +istius f[oe]deris cognoscerent implerentque, (Ejusdem capitis, +ver. 34.) Idem Mosen quoque voluisse manifestum erit, (si +verba ejus Deut. xxx. 11, <i>et seq.</i> cum iis, quæ Apostolus ad +eundem locum disserit Rom. x. 6, et seq. accuratius perpenderis.) +Mihi certe clara videntur omnia. (6º) Ac postremo,<span class='pagenum'><a name="Page_276" id="Page_276">[276]</a></span> +ut res hæc tota extra omnem controversiæ aleam ponatur, <i>ipsi +Hebræorum magistri ea, quæ Deut. xxix. et deinceps continentur, +ad Messiæ tempus omnino referenda censuerunt</i>. Testem advoco +fide dignissimum P. Fagium, qui (ad Deut. xxx. 11,) hæc +annotat; 'Diligentur observandum est, ex consensu Hebræorum +caput hoc ad regnum Christi pertinere. Unde +etiam Bachai dicit, hoc loco promissionem esse, quod sub +Rege Messiah omnibus, qui de f[oe]dere sunt, circumcisio +cordis contingat, citans Joelem, ii. 28.' Fagio consentit +Grotius in ejusdem capitis ver. 6.</p> + +<p>"In his ideo prolixius immorati sumus, tum, ut vel hinc +manifestum fieret, omnia, quæ in Mosaicis scriptis continentur, +ad f[oe]dus Mosaicum, proprie sic dictum, nequaquam +pertinere; adeoque quam vera ac prorsus necessaria sit distinctio +Augustini, (de qua aliquoties jam dictum est,) legem +veterem κυρίως sumptam ad solum pactum in monte Sinai +factum restringentis; tum imprimis ut exinde etiam clare +eluceret optima ac sapientissima <span class="smcap">Dei</span> οἰκονομία, quam in +dispensando gratiæ suæ f[oe]dere usurpare visum ipsi fuerit. +Pepigerat <span class="smcap">Deus</span> cum Abrahamo f[oe]dus illud gratiosum multis +ante latam legem annis; cui postea placuit ipsi superaddere +pactum aliud, multis, iisque operosis, ritibus ac ceremoniis +conflatum, quibus rudem et carnalem Abrahami posteritatem, +recens ex Ægypto eductam, adeoque paganicis ritibus ac +superstitionibus nimis addictam, in officio contineret, i.e. ab +ethnicorum idololatrico cultu arceret. Quod optime expressit +Tertullianus (adversus Marcion. 2.) his verbis: 'Sacrificiorum +onera, et operationum et oblationum negotiosas scrupulositates +nemo rcprehendat, quasi <span class="smcap">Deus</span> talia proprie sibi desideraverit, +qui tam manifeste exclamat, "Quo mihi multitudinem +sacrificiorum vestrorum?" et, "Quis exquisivit ista de manibus +vestris?" sed illam <span class="smcap">Dei</span> industriam sentiat, qua populum +pronum in idololatriam et transgressionem ejusmodi officiis +religioni suæ voluit adstringere, quibus superstitio sæculi +agebatur, ut ab ea avocaret illos, sibi jubens fieri quasi desideranti, +ne simulacris faciendis delinqueret.' (Conf. Gal. iii. +19.) Sed prævidens sapientissimus <span class="smcap">Deus</span>, fore, ut hoc ipsius +propositum populus obtusi pectoris non intelligeret, post +latam istam carnalem legem, præcepit Mosi, ut Israelitis +novum f[oe]dus promulgaret, seu potius ut vetus illud, cum +Abrahamo ante multos annos initum, (quod spiritualem imprimis +justitiam exigebat, et gratia ac misericordia plenum +erat,) renovaret: ut hinc tandem cognoscerent Judæi, pactum +Abrahamiticum etiam post latam legem ritualem adhuc +viguisse, adeoque pro f[oe]dere habendum fuisse, cui unice salus +ipsorum inniteretur. (Conf. Gal. iii. 17.) ... Quis hic cum +<span class='pagenum'><a name="Page_277" id="Page_277">[277]</a></span>Apostolo non exclamet, +Ὦ βάθος πλούτου καὶ +σοφίας καὶ γνώσεως +Θεοῦ (Rom. xi. 33.) Sed hæc obiter, etsi haudquaquam +frustra. Pergo."—From Bp. Bull's <i>Harmonia +Apostolica</i>, cap. xi., sect. 3.—<i>Works</i>, vol. iii. pp. 197-201.</p> + + + +<hr style="width: 65%;" /> +<h2><a name="APPENDIX_L" id="APPENDIX_L"></a>APPENDIX L.</h2> + +<p>(p. 218.)</p> + +<p>[<i>Opinions of Commentators concerning Accommodation.</i>]</p> + + +<p>Cornelius à Lapide, on this place, writes us follows:— +"Licet Cajetanus, Adamus, Pererius, Toletus, putent Mosem +ad litteram loqui de Christo et Christi justitiâ, referunt enim +hæc ejus verba ad p[oe]nitentiam, de qua eodem capite egerat +Moses, ver. 1; (P[oe]nitentia enim et dilectio Dei, ac consequenter +peccatorum venia, ipsaque justitia sine fide Christi +haberi non potest;) tamen <i>longe planius est, ut non litteraliter, +sed allegorice tantum alludat Apostolus ad Mosem. Moses enim +ad litteram, sive in sensu litterati loquitur, non de Christo ejusque +Evangelio, sed de lege data Judæis, ut patet eum intuenti</i>. +Ita Chrysostomus, Theodoretus, Theophylactus, [OE]cumenius, +Abulensis, Soto.... Hæc, inquam verba, Mosem ad suos +Judæos literaliter loqui planè certum, evidens, et manifestum +est; ita tamen ut eadem hæc ejus verba <i>allegorice Evangelio +ejusque catechumenis et fidelibus optime conveniant</i>. Æque enim, +immo magis, ad manum est omnibus jam Evangelium et fides +Christi, quam olim fuerit lex Mosis: ita ut fidem hanc omnes +facillime corde, id est mente, complecti: et ore proloqui, itaque +justificari et salvari possint."</p> + +<p>Our own learned Hammond writes as follows:—"The two +phrases of 'going up into Heaven,' or 'descending into the +deep,' are proverbial phrases to signify the doing or attempting +to do some hard, impossible thing.... These +phrases had been of old used by Moses in this sense, Deut. +xxx. 12." [And then, the place follows.] "Which words +being used by Moses to express the easiness and readiness of +the way which the Jews had to know their duty and to perform +it, are here by the Apostle <i>accommodated</i> to express the +easiness of the Gospel condition, above that of the Mosaical +Law."—So far Dr. Hammond; whose notion that there was +any accommodation here, I altogether deny. As for his +belief that the paraphrase in the Targum of Jerusalem, +["Utinam esset nobis aliquis Propheta, Jonæ similis, qui in<span class='pagenum'><a name="Page_278" id="Page_278">[278]</a></span> +profundum maris magni descenderet,"] is the "ground of +St. Paul's application" of the place to the Death and Resurrection +of Christ, I can but feel surprised to find such a view +advocated by so learned a man, and so excellent a Divine. +But it is not Hammond's way to write thus. In his "Practical +Catechism," he often expounds similar Scripture, (e.g. +St. Luke i. 72-5,) after a very lofty fashion.</p> + +<p>Again:—"Hunc locum accommodavit ad causam suam +B. Paulus, Rom. x. Nam cum proprie hic locus pertineat +ad Decalogum, transfertur eleganter et erudite a Paulo ad +fidem quæ os requirit ut promulgetur, et cor ut corde credamus."—Fagius, +ad Deut. xxx. 11, apud <i>Criticos Sacros</i>.</p> + +<p>Occasionally, however, we meet with a directly different +gloss:—</p> + +<p>"Locum hunc divinus Paulus divine de Evangelica prædicatione +ac sermone fidei est interpretatus, tametsi sensum +magis, ut æquum est, quam textum ad verbum expresserit; +ut illius etiam alibi est mos. Satis enim fuit, atque adeo +magis consentaneum viris Spiritu Dei plenis significare quid +idem Spiritus in Scriptura intelligi vellet."—Clavius, ad Deut. +xxx. 14, apud <i>Criticos Sacros</i>.</p> + +<p>Concerning the general principle of Accommodation, (as +explained above, p. 188,) the following passages present +themselves as valuable.</p> + +<p>"Men have suggested that these things were accommodations +of the Sacred Writers; and that the New Testament +Writers, in the interpretations they gave of passages in the +Old, meant to say, that the texts <i>might</i> be applied in such +way as they applied them. But the suggestors of this view +can hardly have considered carefully those conversations of +our Blessed <span class="smcap">Saviour</span> with His disciples going to Emmaus; +and afterward in the evening of the same day, in which He +distinctly reprehends them for their dulness of heart in not +seeing in the pages of the Old Testament the predictions of +His Death and of His Resurrection; though, of His Resurrection +the intimations are, in those ancient Scriptures, to +our view so scanty and obscure. He unfolds to them as they +walk the reference of the Old Testament Scriptures to Himself. +Then in a later interview He resumes the instruction +and 'opens their understanding,' (it is said,) to discover +the same; the relation of the Old Testament Scriptures +(namely) to Himself.—He is a bold Commentator who having +seen the Disciples thus instructed,—having witnessed this +scene,—then, when he meets with these same Disciples' interpretations +of the ancient Scriptures in relation to <span class="smcap">Christ</span>, +calls them 'Accommodations,' and gives them to a human +<span class='pagenum'><a name="Page_279" id="Page_279">[279]</a></span>original. But I ask leave to turn from this theory."—<i>Sermons</i> +by the Rev. C. P. Eden, pp. 189—190.</p> + +<p>"If we believe that the Apostles were inspired, then all +idea of accommodation must be renounced.... The theory of +Accommodation, i.e. of erroneous interpretation of the Scripture, +cannot be thought of without imputing error to the +<span class="smcap">Spirit</span> of Truth and Holiness; or to Him who sent the +<span class="smcap">Spirit</span> to recal to the minds of the Apostles all things which +He had said to them, and to guide them into all Truth."—From +a Sermon by Dr. M'Caul, <i>The Hope of the Gospel the +Hope of the Old Testament Saints</i>, (1854,)—p. 8.</p> +<hr style="width: 65%;" /> +<p class="center">ΔΙΑ ΤΟΝ ΛΟΓΟΝ +ΤΟΥ ΘΗΟΥ.</p> +<hr style="width: 65%;" /> +<h3>By the same Author</h3> + +<p>A PLAIN COMMENTARY ON THE FOUR HOLY GOSPELS. 7 vols. +Fcap. 8vo.</p> + +<p>NINETY SHORT SERMONS FOR FAMILY READING. 2 vols. Fcap. 8vo.</p> + +<p>THE PORTRAIT OF A CHRISTIAN GENTLEMAN: A MEMOIR OF P. F. +TYTLER, ESQ. (2nd. Ed.) 1859. Crown 8vo.</p> + + + +<hr style="width: 100%;" /> + +<div class="trnote"> +<h3>Transcriber's notes:</h3> + +<ul> +<li> The preface and the main essay on "Essays and Reviews" are both numbered +in Roman numerals starting at i. The former pages have been tagged with +"Preface_Page_i" etc. </li> +<li>Footnotes have been renumbered to run from 1 through the book. Where + there is reference to a particular footnote in the text, the original + text has been left, but [our 330] inserted to advise what the reference + now is. +</li> +<li> +The author's unusual punctuation style has been preserved, notably in + the following respects. +<ul> +<li> Footnote markers appear before punctuation.</li> +<li> Punctuation appears before closing parentheses.</li> +<li> When a quotation is followed by a page reference, the page reference + is normally followed by the same punctuation as the quotation ended + with.</li> +<li> Roman numerals used for numbering are sometimes followed by a period, +sometimes not.</li> +</ul></li> +<li> The use of hyphenation in the book is inconsistent. Where words were + hyphenated at the end of a line, other examples in the text have been + followed. Cases where there was some doubt were "pre-existing" (p. li), + "co-extensive" (p. lxxvi), "frostwork" (p. cxxii), "overrule" (p. 20), + and "twofold" (p. 38). +</li> +<li> i.e., and e.g., have been standardised to have no space.</li> +<li> The following words are either archaic spellings or typographical + errors and have been left as in the original. Those known to the + transcriber as valid archaic spellings have been marked [*] +<ul> +<li> "Pourtrays/pourtrayed" (p. xxv)</li> +<li> "recal" for "recall" (p. xxviii and others)</li> +<li> "inuendo" (p. liv) [*]</li> +<li> "prę-Adamic" (p. cvii)</li> +<li> "Meanwile" (p. cxii)</li> +<li> "expence" (p. cxxxiii) [*]</li> +<li> "Poictiers" for "Poitiers" (p. cxlvi) [*]</li> +<li> "tenour" (p. ccvi)</li> +<li> "Analagy" (p. ccxv)</li> +</ul></li> +</ul> + +</div> + + + + + + + +<pre> + + + + + +End of Project Gutenberg's Inspiration and Interpretation, by John Burgon + +*** END OF THIS PROJECT GUTENBERG EBOOK INSPIRATION AND INTERPRETATION *** + +***** This file should be named 31090-h.htm or 31090-h.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/3/1/0/9/31090/ + +Produced by Colin Bell, Daniel J. 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