Remonstrance 110
Theories of Inspiration to be rejected 115
Remarks on the nature of Inspiration 116
Proof that men generally hold that _the words_ of Scripture
are inspired 117
Absolute irrelevancy of objections drawn from _the state of
the Text_ of Scripture 118
The Substance of Scripture inseparable from the Form 120
Antichristian spirit of the age 121
The Study of Scripture in a childlike spirit recommended 122
SUPPLEMENT TO SERMON IV.
A favourite view of Inspiration stated 126
Vagueness of this theory 127
The theory practically tested, and found unmanageable 128
Further examination of the theory 132
Our SAVIOUR'S reasoning as difficult as that of St. Paul 134
SERMON V.
ST. MATTHEW iv. 4. _It is written, Man shall not live by bread
alone, but by every word that proceedeth out of the mouth of
GOD._
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.
Interpretation described 140
Three sources of Interpretation compared 141
Eusebius on "the Captain of the LORD'S Host" 143
The principle must be ascertained, on which Inspiration is to
be conducted 144
How this is to be done 145
This question may not be needlessly encumbered with
difficulties 147
The HOLY SPIRIT'S method of Interpretation must be the _true_
method 148
Specimens of Inspired Interpretation 149
The very narrative of Scripture mysterious 152
Divine exposition of the history of Melchizedek 152
Further proofs of the mysterious texture of Holy Scripture 156
Moses wrote concerning CHRIST 157
Two propositions established by the foregoing inquiry: (1) That
the Bible is _not to be interpreted like any other book_:
(2) That _the meaning of Scripture is not always only one_ 160
Scripture to be interpreted literally 160
The story of Joseph and Potiphar's wife remarked upon 162
The Bible is the Word of GOD 163
Bishop Butler on Inspiration 165
Unbelief remonstrated with from the analogy of Nature and of
Providence 168
How the inspired writers may be supposed to have understood
what they delivered 171
The question of Interpretation not be argued on _à priori_
grounds 173
Interpretation would be hopeless, but that the fountain of
Inspiration is _one_ 174
An apology for these Sermons 177
Exhortation to transmit the Faith 180
SERMON VI.
ROMANS x. 6-9. _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 CHRIST down from
above:) or, 'Who shall descend into the deep?' (that is, to
bring up CHRIST 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 LORD JESUS, and shalt
believe in thine heart that GOD hath raised Him from the
dead, thou shalt be saved._
THE DOCTRINE OF ARBITRARY SCRIPTURAL ACCOMMODATION CONSIDERED.
Many insidious methods of denying the Inspiration of Scripture 184
The most subtle method of all, characterized 185
The term "Accommodation" not in itself objectionable 187
Arbitrary Accommodation explained 188
Reasons for rejecting this theory 189
Learned research proves that the theory is gratuitous 190
St. Paul's exposition of a passage in Deuteronomy xxx, (Rom.
x. 6 to 9,) proposed for examination 191
License of Inspired quotation 194
How the phenomenon is to be regarded 195
St. Paul's exposition examined by the light of unassisted
Reason 198
Shewn not to be an instance of arbitrary Accommodation, but of
genuine Interpretation 211
The success or failure of such inquiries, unimportant 212
No "Accommodation" when an inspired writer quotes Scripture 213
Remarks on Inspired Reasoning 215
SERMON VII.
ST. MARK xii. 24. _Do ye not therefore err, because ye know
not the Scriptures, neither the power of GOD._
THE MARVELS OF HOLY SCRIPTURE,--MORAL AND PHYSICAL.--JAEL'S
DEED DEFENDED.--MIRACLES VINDICATED.
Sadduceeism of the day 221
The Moral and Physical Marvels of Scripture proposed for
consideration 222
Moral Marvels:--Jael.--How her story is to be read 223
History of Jael. Her conduct explained and defended 224
Jacob,--the Canaanites,--Abraham,--David 230
Physical Marvels:--The greatest of those in the Old Testament
are witnessed to in the New 232
Design of the quotations in Holy Scripture 234
Dr. Arnold and the Book of Daniel 235
Miracles are not to be called violations, &c. of Nature 237
Law in relation to GOD 238
An objectionable Theory of Miracles exposed 239
Bishop Butler on Miracles 240
Miracles may be pared down, but cannot be explained away 242
"Ideology" applied to the explanation of Miracles 243
Ideology explained and exposed 245
The Resurrection of CHRIST the foundation-truth of
Christianity 248
False and true Charity 250
A parting Exhortation 252
APPENDIX.
A _Bishop Horsley on the double sense of Prophecy_ 257
B _Bishop Pearson on Theological Science_ 258
C _The Bible an instrument of Man's probation_ 260
D _St. Stephen's statement in Acts vii. 15, 16, explained_ 261
E _The simplest view of Inspiration the truest and the best_ 265
F _The written and the Incarnate Word_ 267
G _The volume of the Old Testament Scriptures, indivisible_ 268
I _Remarks on Theories of Inspiration.--The 'Human Element'_ 269
J _How the Inspired Authors of the New Testament handle
the writings of the Inspired Authors of the Old_ 271
K _Bishop Bull on Deuteronomy_ xxx 273
L _Opinions of commentators concerning Accommodation_ 277
PRELIMINARY REMARKS
ON A VOLUME ENTITLED
"ESSAYS AND REVIEWS:"
ADDRESSED TO THE
UNDERGRADUATE MEMBERS OF ORIEL COLLEGE.
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.
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 _your_
advantage, and were intended to warn you against (what I deemed) a very
serious danger. It is only natural therefore that I should desire to
address to yourselves the present remarks likewise. _You_ 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 _that_ would
indeed be an absurd proceeding. I am simply seeking to instruct you, and
to guide you with mine.
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.
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,--"FREDERICK TEMPLE,
D.D., Chaplain in Ordinary to the Queen; Head Master of Rugby School;
Chaplain to the Earl of Denbigh." Under the imposing title of "THE
EDUCATION OF THE WORLD," 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 a ripened understanding,--the work of a Doctor of
Divinity in the English Church[19].
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 (_sic_) his manners. 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.
The ANSWER to all this is sufficiently obvious, as well as sufficiently
damaging; and need not be delayed for a minute.
That the Human Race has made considerable progress in Knowledge, from
first to last,--is a mere 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.
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:--
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. B.C. 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 in the Grecian Empire. The
Roman Empire came last. [How _Law_ 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 SAVIOUR
CHRIST was born. GOD sent His own Eternal SON 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 CHRIST, and _Mankind became
for the first time subject to a written Law_. The Laws of CHRIST'S
Kingdom, the doctrines of CHRIST'S 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, _to maintain the Laws of GOD_." "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 CHRIST our Redeemer ... so that no
man can reign happily, who ... directs not all his actions _according
to His Laws_." ... No further change in the order of things is anywhere
intimated. The Faith hath been =hapax=,--once and for ever,--delivered to
the Saints. Forsaken, it may be: by many, (alas!) _it will be_ forsaken
before the consummation of all things: but it will not itself cease.
Heaven and Earth shall pass away; but CHRIST'S Word, never. Not one jot
nor one tittle of _the Law_ 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?
The Jews, (he says,) were subject to Law from the period of the Exode to
the coming of CHRIST.--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 _the whole_ 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 _not_ 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 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 _until_ the coming of CHRIST, 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.
Once more. The Mosaic Law was not given till B.C. 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?
Other inconveniences await this silly speculation. Thus, the Colossal
Man, (who was _under Law_ from B.C. 1491 to the Christian æra,) proves
to have been a marvellously precocious Infant. He wrote the Song of
Moses _in the year of his birth_. Nay, he built pyramids,--had a
Literature, Arts, and Sciences,--_ages before he was born!..._ 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 _our_ 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!
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. _Old Age is therefore to come
next_. 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.
"The Childhood of the World was over when our LORD 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, _bottom_.) now developed into a
Colossal Youth, he is painfully sensible that the 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, _bottom_.) Two great results however he claims for their
discipline:--"a settled national belief in the unity and spirituality of
GOD, 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 _this_. (p. 10, _top_.) "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 LORD thy GOD is _one GOD[20]_."
The prophets, to be sure, had protested,--"Behold, to obey is better
than sacrifice[21]." The Law and the Prophets, to be sure, are full of
intimations that "mercy and not sacrifice[22]" is acceptable to the GOD
of Heaven, and that GOD'S Saints well understood the Doctrine[23]; 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?...
_The facts_ 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 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[24];"--of
"adulterers and adulteresses[25];"--"serpents," a "generation of
vipers," which should hardly "escape the damnation of Hell[26];"--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 _just midway_ in the educational process, his Colossal Youth, "as
if" the sins of Samaria and of Sodom "were a very little thing," "_was
corrupted more than they in all his ways_. As I live, saith the LORD
GOD," (apostrophizing Dr. Temple's Colossal Youth, in allusion to his
character and conduct in the middle of his infant career,) "_Sodom_ thy
sister _hath not done as thou_ hast done: ... _neither hath Samaria
committed half thy sins; but thou hast multiplied thine abominations
more than they_.... Bear thine own shame for thy sins that thou hast
committed _more abominable than they_. They are more righteous than
thou[27]!" "Ah sinful nation, laden with iniquity, a seed of evildoers,
children that are corrupters!... From the sole of the foot even unto
the head,"--[these words, remember, are addressed to the Colossal Infant
just _midway_ in his career; and Heaven and Earth are called upon to
give ear, "for the LORD 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[28]!" ... About all this hideous
retrospect of what was going on at school, Dr. Temple is silent.