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, _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_[107];--when, I say, I attend
to the emphatic nature of the inspired record, on the one hand, and to
GOD'S 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 _name_ 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.
[107] Herschel.
[108] Gen. i. 6.
[109] Ibid. 20.
[110] Job xxxvii. 18.
[111] Ps. civ. 2.
[112] Is. xl. 22.
[113] Job xxvi. 8.
[114] Prov. xxx. 4.
[115] See also Job ix. 8. Even in Job xxxvii. 18, the sky is said to be
"_spread out_." So Is. xlv. 12, &c.
[116] Job xxvi. 11.
[117] 2 Sam. xxii. 8.
[118] Ps. lxxviii. 23.
[119] Gen. vii. 11.
[120] Job ix. 6. Ps. lxxv. 3. See Blomfield's Glossary to Prom. Vinct.
v. 357.
[121] Comp. Is. xxiv. 18.
[122] See Is. xxiv. 18 and Mal. iii. 10.
[123] =ekleipein tên hedran=. (Herod.) See Copleston's _Remains_, p. 107.
[124] _Eccl. Pol._ 1. iii. § 2.
[125] Gen. i. 26.
[126] "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
_shall_ 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, _the Heaven of Heavens, with all their host_,--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 GOD called "Heaven" in ver. 8,) _can_ only indicate the blue
vault immediately overhead, wherein fowls fly. (ver. 20.) If this be
_not_ 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.
[127] Consider especially Heb. iv. 9 and 10; and consider, (besides
Exod. xx. 11,) Deut. v. 15. See also Col. ii. 17.
[128] "There have been found within the area of these islands upwards of
15,000 species of once living things, _every one differing specifically
from those of the present Creation_. Agassiz states that, with the
exception of one small fossil fish, (discovered in the clay-stones of
Greenland,) _he has not found any creature of this class, in all the
Geological strata, identical with any fish now living_." (Pattison's
_The Earth and the World_, p. 27.)
[129] I allude to such passages as the following,--all of which are to
be found in Mr. Goodwin's Essay:--
"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.)
"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.)
[130] p. 329.
[131] pp. 307-309.
[132] Notice prefixed to _Essays and Reviews_.
[133] p. 255.
[134] Nos. 74, 76, 78, 81.
[135] I allude particularly to the late Hugh James Rose, B.D.
[136] Neh. iv. 17, 18.
[137] St. Luke xviii. 8.
[138] See Nelson's _Life of Bull_, p. 329, &c.
[139] See his admirable Preface.
[140] Newman's dedication of his 'Lectures on Romanism and popular
Protestantism.'
[141] See the 'Monitum' prefixed to Dr. Routh's _Testimonia De
Auctoritate S. Scripturæ Ante-Nicæna.--Reliqq. Sacræ_, vol. v. p. 335.
[142] "In 1781, the first Sunday School was established in England by
Robert Raikes, a publisher and bookseller in Gloucester."--National
Society's _Circular_.
[143] _Primary Charge_, at the end of his _Sermons_.
[144] Rev. M. Pattison, in _Essays and Reviews_, p. 307.
[145] pp. 338, 375, 420 top line, 428, &c.
[146] See all this very ably and interestingly explained in an article
reprinted from the 'Christian Remembrancer' (Jan. 1861,) _On certain
Characteristics of Holy Scripture_, by the Rev. J. G. Cazenove, p. 11,
&c.
[147] 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 "_withholding the Truth_." 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.)
[148] 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.
[149] By the Jews themselves they were reckoned as 22.
[150] "It is remarkable that the word =Graphê=, which means simply
_Writing_, is reserved and appropriated in the New Testament (where it
occurs fifty times) to the _Sacred_ writings, i.e. to the _Holy
Scriptures_; and marks the separation of the _Scriptures_ from all
"common books," indeed from _all other writings_ in the
world."--Wordsworth 'On Inspiration,'--p. 85.
[151] St. Luke xvi. 17.
[152] =ou dynatai lythênai hê graphê=,--St. John x. 35.
[153] e.g. (i) _Long passages_:--
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.
(ii) _One or two sentences_:--
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.
(iii) _Allusive references_.--(This would involve a prolonged reference
to the Hebrew Scriptures, which would be even out of place here.)
[154] See pp. 234-5.
[155] Rev. Ralph Churton's Sermon "On the Quotations in the Old
Testament," (1807,) published in Townson's _Works_, vol. i.
p. cxxxiv.,--where see the interesting note.
[156] Rev. Ralph Churton's Sermon, quoted in note (t, [our 155]), pp.
cxliv-v.
[157] 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.
[158] E.g. Jacob, Joseph, David.--St. Paul, St. Peter, St. John.
[159] E.g. Gen. viii. 9: xxxvii. 15-17: xlviii. 17, 18. Exod. ii.
6.--St. Luke viii. 55. St. John xiii. 4, 5: xxi.
[160] 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.
[161] 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, _Opp._ 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.
[162] See above,--(=4=).
[163] Only given by St. Matthew and St. Luke.
[164] Only found in St. Luke iii. 36.
[165] Only found in St. Matth. i. 5.
[166] Only found in Acts vii. 16.
[167] Only found in Acts vii. 23.
[168] St. James v. 17,--mentioned also by our LORD, St. Luke iv. 25; who
informs us that Jonah _was a sign_ to the Ninevites. This is only
revealed in St. Luke xi. 30.
[169] 2 Cor. xi. 3.
[170] St. Jude ver. 9.
[171] 2 Tim. iii. 8.
[172] See Heb. xi. 19. Consider Rom. iv. 19.
[173] Acts vii. 16.
[174] Compare Exod. ii. 2, 3 with Acts vii. 20. Consider Rev. ii. 14:
also Heb. xii. 21: also Heb. ix. 19, &c.
[175] _Sermons_, by the Rev. C. P. Eden, p. 185.
[176] =Ti gar estin ho Nomos? Euangelion prokatêngelmenon· ti de to
Euangelion? Nomos peplêrômenos.= Justin: _Quæst._ ci. p. 456.
[177] Eadem sunt in Vetere et Novo: ibi obumbrata, hic revelata; ibi
præfigurata, hic manifesta. (Augustine: _Quæst._ xxxiii., in Num. § 1.
m. iii. p. 541.)--In Veteri Testamento est occultatio Novi: in Novo
Testamento est manifestatio Veteris. (_Id. De Catechiz. Rudibus_, §
8.--See also Quæst. lxxiii. in Exod.)
[178] See below, from the foot of p. 174 to the beginning of p. 176.
[179] Below, p. 108. The reader is requested to refer to the place.
[180] E.g. Gen. xi. 5-8: xviii. 17-21.
[181] E.g. Gen. vi. 6. 2 Sam. xi. 27.
[182] E.g. 2 Kings xix. 35. St. Matth. xxviii. 2, 3.
[183] Rev. i. 10, 11.
[184] _Analogy_, P. II. ch. vii.
[185] Butler's _Analogy_, P. II. ch. vii.
[186] Heb. viii. 1.
[187] St. Luke iv. 21.
[188] St. John v. 46.
[189] St. Luke xxiv. 27.
[190] St. Luke xxiv. 44.
[191] Dr. Wordsworth (Occasional Sermon 54,) _On the Inspiration of the
Old Testament_, (1859.)--p. 70.
[192] 2 Tim. ii. 2.
[193] See the middle of p. cxcvii.
[194] 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 _Opuscula_, p. x.
[195] St. Luke xxiv. 27.
[196] 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.
[197] 1 Cor. xii., xiii., xiv., &c.
[198] St. Luke xxiv. 45.
[199] Acts ii. 4-21.
[200] See Mr. Jowett's Essay, p. 354.
[201] Ps. xcii. 5.
[202] 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, _Ep._
lviii. vol. i. p. 323.
[203] Dr. Moberly, as before, pp. liii.-iv.
[204] _Minor Works_, vol. ii. p. 10.
[205] _Ibid._ p. 6.
[206] See Serm. I. pp. 10-11, 13, &c.
[207] See below, p. 142.
[208] 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 (A.D. 180),--=Kai eis
Pneuma HAgion, to dia tôn Prophêtôn kekêrychos tas oikonomias, kai tas
eleuseis.= In the Creed of Constantinople, we read, =To Pneuma to HAgion
... to lalêsan dia tôn Prophêtôn.=
[209] The Creed of Lyons begins by describing itself as that which =hê
men Ekklêsia, kaiper kath' holês tês oikoumenês heôs peratôn tês gês
diesparmenê, para de tôn Apostolôn kai tôn ekeinôn mathêtôn paralabousa,
k.t.l.= Most refreshing of all, however, are the concluding words of
that Creed: so comfortable are they that I _cannot_ deny myself the
consolation of transcribing them here, where indeed they are very much
_ad rem_:--
=Touto to kêrygma pareilêphyia, kai tautên tên pistin, hôs proephamen, hê
ekklêsia, kaiper en holô tô kosmô diesparmenê, epimelôs phylassei, hôs hena
oikon oikousa· kai homoiôs pisteuei toutois, hôs mian psychên kai tên autên
echousa kardian· kai symphônôs tauta kêryssei, kai didaskei, kai
paradidôsin, hôs hen stoma kektêmenê. Kai gar hai kata ton kosmon dialektoi
anomoiai, all' hê dynamis tês paradoseôs mia kai hê autê. Kai oute hai en
Germaniais hidrymenai ekklêsiai allôs pepisteukasin, ê allôs
paradidoasin, oute en tais Ibêriais, oute en Keltois, oute kata tas
anatolas, oute en Aigyptô, oute en Libyê, oute hai kata mesa tou kosmou
hidrymenai. All' hôsper ho hêlios, to ktisma tou Theou, en holô tô kosmô
heis kai ho autos, houtô kai to kêrygma tês alêtheias pantachê phainei, kai
phôtizei pantas anthrôpous tous boulomenous eis epignôsin alêtheias
elthein. Kai oute ho pany dynatos en logô tôn en tais ekklêsiais proestôtôn
hetera toutôn erei, (oudeis gar hyper ton didaskalon,) oute ho asthenês en
tô logô elattôsei tên paradosin. Mias gar kai tês autês pisteôs ousês, oute
ho poly peri autês dynamenos eipein epleonasen, oute ho to oligon
êlattonêse.=--See Heurtley's _Harmonia Symbolica_, p. 9.
[210] Abridged from Dr. Moberly, as before, pp. lii.-v.
[211] =Kai honper tropon ho tou sinapeôs sporos, en mikrô kokkô, pollous
periechei tous kladous, houtô kai hê Pistis hautê, en oligois rhêmasi,
pasan tên en tê Palaia kai Kainê tês eusebeias gnôsin
enkekolpistai.=--Cyril. Hieros. Cat. v. § 12,--quoted by Heurtley.
[212] _Answer._ He certainly does not employ _the identical language_ of
the Nicene Council, or of the (so called) Athanasian Creed. But what
then?
[213] _Ans._ Passages of the Epistles "distributed in alternate clauses
between our Lord's Humanity and Divinity," begging Mr. Jowett's pardon,
is nonsense. But _no_ passage in St. Paul's Epistles which relates to
the Humanity, or to the Divinity of CHRIST, 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.
[214] _Ans._ But not, I suppose, to _reconcile_ them? Why use inaccurate
language on so solemn a subject?
[215] _Ans._ Doubtless we have to suppose this!
[216] _Ans._ Not so. For "there is one Person of the FATHER, and another
of the SON."
[217] _Ans._ Doubtless we have to suppose this!
[218] _Ans_. But He did _not_ doubt!
[219] 1 St. John iv. 2, 3.--2 St. John ver. 7.
[220] Dr. Moberly, as before, p. xlvii.
[221] 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
_never for a moment_ 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 _possible_
when one has to do with 'Essayists and Reviewers!'
[222] One would imagine that the Essayist and his critic were entirely
agreed. See below, p. 74,--"I refuse to accept any _theory_ whatsoever."
And p. 115,--"_Theory_ I have none."
[223] 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. _So far_ as THE WORDS _are concerned, the mere words of
Scripture_ 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. _The Grammatical and
Historical interpretation of profane or sacred writings is the same_....
"All Scripture," meanwhile, "_is given by Inspiration of GOD_:" 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 GOD."--From Dr. Hawkins
(Provost of Oriel)'s _Inaugural Lecture_ as Dean Ireland's Professor,
delivered in 1847,--pp. 29-30.
It is but fair to Mr. Jowett to add that, _in terms_, 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 _words_ go; but straightway to deny, or evacuate, or
explain away, _the thing_ 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 _puts_ the Bible on a level with Sophocles and Plato;
and argues throughout as if Scripture were in _no_ essential respect
unlike any other book!
[224] "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."--_Some Remarks on Essays and Reviews_,
prefixed to Dr. Moberly's 'Sermons on the Beatitudes.' (1861.) pp.
lxii.-iii.
[225] _Quarterly Review_, No. 217, p. 298.
[226] _Quarterly Review_, No. 217, pp. 265-6.
[227] St. Matth. ii .1, 22.
[228] St. Luke ii. 41.
[229] See Sermon VII., pp. 222-232.
[230] _Essays and Reviews_, p. 109.
[231] See Dr. Moberly, (as before,) p. lv.-lx.
[232] _Edinburgh Review_, (April, 1861,) p. 476.
[233] 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 _intense sympathy_ between the Essayists and
Reviewers.
[234] _Quarterly Review_, No. 217, p. 266.
[235] See at pp. 351, 352, 357, 358, 361, 365, 367, 413, &c.
[236] _Quarterly Review_, as before, p. 282.
[237] Take a few instances:--Mr. Wilson and Mr. Jowett speak of the
Gospels as more or less accurately embodying a common _tradition_, pp.
161 and 346.--Dr. Temple and Mr. Jowett propose the heart and
conscience, as _the overruling principle_, 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 _the voice of
conscience_, pp. 45 and 78:--look for _a verifying faculty_ 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 _to those who first heard it_, as its true meaning, pp.
219, 223, 230, 232, and 338, 378:--on the necessity of _reconciling
Intellectual men to Scripture_, 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.
[238] See St. John iii. 2: v. 36: x. 25, 37-8: xiv. 11: xv. 24: St. Luke
vii. 20-22, &c., &c.
[239] Creed of Lyons, A.D. 180; see above, p. clxxx., note.
[240] pp. cxciv.-v.
[241] See pp. 57 and 170.
[242] _Some Remarks, &c._, pp. xxiii.-xxv.
$Seven Sermons.$
SUBJECTS OF THE SERMONS.
(_For a detailed account of the Contents of these Sermons,
the Reader is referred to the beginning of the Volume._)
I.--THE STUDY OF THE BIBLE RECOMMENDED; AND A METHOD OF
STUDYING IT DESCRIBED p. 1
II.--NATURAL SCIENCE AND THEOLOGICAL SCIENCE p. 23
III.--INSPIRATION OF SCRIPTURE.--GOSPEL DIFFICULTIES.--THE
WORD OF GOD INFALLIBLE.--OTHER SCIENCES SUBORDINATE TO
THEOLOGICAL SCIENCE p. 53
IV.--THE PLENARY INSPIRATION OF EVERY PART OF THE BIBLE,
VINDICATED AND EXPLAINED.--NATURE OF INSPIRATION.--THE TEXT
OF SCRIPTURE p. 91
V.--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. 139
VI.--THE DOCTRINE OF ARBITRARY SCRIPTURAL ACCOMMODATION
CONSIDERED p. 183
VII.--THE MARVELS OF HOLY SCRIPTURE, MORAL AND
PHYSICAL.--JAEL'S DEED DEFENDED.--MIRACLES VINDICATED p. 221
* * * * *
PRÆVENERUNT OCULI MEI AD TE DILUCULO, UT MEDITARER ELOQUIA TUA.
QUAM DULCIA FAUCIBUS MEIS ELOQUIA TUA: SUPER MEL ORI MEO.
LUCERNA PEDIBUS MEIS VERBUM TUUM, ET LUMEN SEMITIS MEIS.
=Ô KALÔS POIEITE PROSECHONTES, ÔS LYCHNÔ PHAINONTI EN AUCHMÊRÔ TOPÔ, EÔS OY
ÊMERA DIAUGASÊ, KAI PHÔSPHOROS ANATEILÊ EN TAIS KARDIAIS UMÔN.=
DOMINE DEUS meus, ... sint castæ deliciæ meæ Scripturæ Tuæ. Nec fallar
in eis, nec fallam ex eis.--AUGUSTINUS, _Confessiones_, lib. xi. c. ii.
§ 3.
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.--HOOKER, _Eccl. Pol._,
B. I. ch. ii. § 5.
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SERMON I.[243]
* * * * *
THE STUDY OF THE BIBLE RECOMMENDED; AND A METHOD OF STUDYING IT
DESCRIBED.
* * * * *
ST. JOHN vi. 68.
_LORD, to whom shall we go? Thou hast the words of Eternal Life._