■1: 
 
 ii 
 
LIBRARY 
 
 OP THE 
 
 Theological Seminary, 
 
 PRINCETON, N. J. 
 
 A O - 
 < BR 45 .H84 1857 
 
 Swainson, C. A. 1820-1887 
 f^ The creeds of the church 
 
THE 
 
 CREEDS OF THE CHURCH. 
 
CamfariBge : 
 
 PKIKTED BY 0. J. CLAY, M.A. 
 AT THE UNIVEESITY PRESS, 
 
 For MACMILLAN AND Co. 
 
 London: BELL AND BALDY, 186, FLEET STREET. 
 OXFOKD : J. II. AND JAMBS PARKER. 
 Edimburgh: EDMONSTON AND DOUGLAS. 
 Dcblin: WILLIAM ROBERTSON. 
 Glasgow: JAMES MAOLEHOSE. 
 
THE 
 
 CREEDS OF THE CHURCH, 
 
 IN THEIR RELATIONS TO THE WORD OF GOD 
 
 AND TO THE CONSCIENCE OF 
 
 THE CHRISTIAN. 
 
 THE HULSEAN LECTURES FOR THE YEAR 1857. 
 
 y 
 
 CHARLES ANTHONY SWAINSON, M.A. 
 
 PRINCIPAL OF THE THEOLOGICAL COLLEGE, AND PEEBENDARY OF CHICHE$THR. 
 FORMERLY FELLOW AND TUTOR OF CHRIST'S COLLEGE, CAMBRIDGE. 
 
 (2I^nmbntfw : 
 macmillan'and CO, 
 
 1858. 
 
TRUSTEES IN CAMBRIDGE OF MR HULSE'R BENEFACTIONS, 
 THE REV. HENRY PHILPOTT, D.D. 
 
 VICE-CHANCELLOR ; 
 
 THE REV. WILLIAM WHEWELL, D.D. 
 
 MASTER OF TRINITY COLLEGE; 
 
 THE REV. WILLIAM HENRY BATESON, D.D. 
 
 MASTER OF ST JOHN'S COLLEGE; 
 
 THE FOLLOWING LECTURES 
 
 ARE RESPECTFULLY INSCRIBED. 
 
The Reverend John Hulse, late of Elworth, in the 
 county of Chester, clerk, by his will, dated July 21, 
 1777, directed that certain sums "shall be paid annu- 
 ally to such clergyman in the University of Cambridge, 
 of the degree of Master of Arts, and under the age of 
 forty years, as shall be duly chosen on Christmas-day, 
 or within seven days after, by the Vice-Chancellor there 
 for the time being, and by the Master of Trinity 
 College, and the Master of St Johns College, or by 
 any two of them, in order to preach twenty sermons 
 in the whole year, that is to say, ten sermons in the 
 following Spring in St Mary's Great Church in Cam- 
 bridge, and ten sermons in the following Autumn, 
 either on Friday mornings, or else on Sunday after- 
 noons, the subject of which Discourses shall be as 
 follows; that is to say, the subject of one-half of the 
 number shall be to shew the evidence for Revealed 
 Religion, and to demonstrate in the most convincing 
 and persuasive manner the truth and excellence of 
 Christianity, so as to include not only the prophecies 
 and miracles general and particular, but also any 
 other proper and useful arguments, whether the same 
 be direct or collateral proofs of the Christian Re- 
 ligion, which he may think fittest to discourse upon, 
 either in general or particular, especially the collateral 
 arg-uments, or else any particidar article or branch 
 thereof, and chiefly against notorious infidels, whether 
 Atheists or Deists, not descending to any particular 
 sects or controversies (so much to be lamented) amongst 
 Christians themselves, except some new or dangerous 
 error, either of superstition or enthusiasm, as of Popery 
 or Methodism or the like, either in opinion or practice 
 
IV 
 
 sliiill prevail, in which case only it may be necessary 
 for that time to Avrite and preach against the same. 
 And in the Sermons that remain the preacher shall 
 take for his subject some of the more difficult texts 
 or obscure parts of the Holy Scriptures, such as may 
 appear to be more generally useful or necessary to be 
 exj)lained, and which may best admit of such comment 
 or cx])lanation, without presuming to pry too far into 
 the profound secrets and awful mysteries of the 
 Almighty. And in all the said Sermons such practical 
 observations shall be made and such useful conclusions 
 added, as may instruct and edify mankind, and the 
 said twenty sermons are to be every year printed." 
 
 "The preacher may at his own <liscretion preach 
 more or fcAver than ten sermons on the Truth and 
 Evidence of Religion, provided he shall in consequence 
 thereof lessen or increase accordingly the number of 
 sermons on the more obscure parts of Holy Scripture K" 
 
 Mr Hulse directed that the substance of these 
 clauses should be printed in the beginning of the Lec- 
 tures, and with them the following invocation: 
 
 " May the Divine blessing for ever go along with all 
 my benefactions, and may the Greatest and the Best of 
 Beings by His all-wise providence and gracious influ- 
 ence make the same effectual to His o^ni glory and the 
 good of my fellow-creatures!" 
 
 ' It being found impracticable to induce qualified persons to comply 
 with the onerous conditions imposed by Mr Hiilse's will, the number of 
 Lectures to be delivered and printed was reduced to eight by an order of 
 the Court of Chancery, Dec. 21, 1830. 
 
^x. 
 
 CONTENTS. 
 
 LECTURE I. 
 
 FAITH IN GOD. 
 
 PAGK 
 
 Mark xi. 22. 
 Have faith in God 1 
 
 LECTURE IL 
 
 exercise of our reason. 
 
 Luke xxiv. 32. 
 They said one to another. Did not our heart hum within 
 us while he talked with us hy the xtjay, and while he 
 opened unto us the Scrijitures ? 21 
 
 LECTURE in. 
 
 origin and authority of creeds. 
 
 Matt. xi. 25. 
 Jesus answered and said, I thank thee, Father, Lord oj 
 heaven and earth, because thou hast hid these things 
 from the wise and prudent, and hast revealed them unto 
 babes 40 
 
 LECTURE IV.i 
 
 INDUCTIVE PROOFS OF THE CREEDS OF THE CHURCH. 
 1 CoR. II. 14. 
 
 The natural man receiveth not the things of the Spirit of 
 God. . . because they are spiritually discerned 60 
 
 ^ This Lecture has been entirely re-arranged. 
 
VI CONTENTS. 
 
 LECTURE V. 
 
 THE- CONTINUAL GUIDANCE OF THE SPIRIT. 
 
 PAGE 
 
 John xvi. 13. 
 When He, the Spirit of truth, is come, He will guide you 
 into all truth 88 
 
 LECTURE VL 
 
 THE TEST OF SCRIPTURE, AND THE APPLICATION OF IT. 
 
 Galatians I. 8, 9. 
 Though we, or an angel from heaven, preach any other 
 gospel unto you than that which ive did preach unto you, 
 let him be accursed. As we have said before, so say I 
 now again. If any one preach any other gospel unto you 
 than that ye received, let him be accursed. 110 
 
 LECTURE VIL 
 
 PRIVATE judgment: ITS USE AND EXERCISE. 
 
 Acts xvii. 11. 
 These were more noble than those in Thessalonica, in that 
 they received the word toith all readiness of mind, and 
 searched the Scriptures daily, rohetJier those things 
 were so 1 34 
 
 LECTURE VIIL 
 
 THK STRENGTHENING OF THE JUDGMENT AND THE PRE- 
 paration for controversy. 
 
 Hebrews v. 14. 
 Strong meat belongeth to them that are of full age, even 
 those tvho by reason of use have their senses exercised to 
 discern both good and evil 161 
 
CONTENTS. Vll 
 
 APPENDIX. 
 
 PAGK 
 
 A. Revue des deitx Mondes on the present condition of 
 
 Religion 1 ST 
 
 B. National Revietv on Romanism, Protestantism and 
 
 Anglicanism 190 
 
 0. Quotations from the Westminster Review 192 
 
 D. Tlis Body, the Soul, the Sjnrit 194 
 
 E. Dr Pusei/s Sermon, Real Faith Entire ib. 
 
 F. Reserve in our Lord's teaching 196 
 
 G. Faith of early converts ib. 
 
 H. Inductioii and Deduction 198 
 
 1. Mr Ellis on Bacons philosophy 199 
 
 K. Humility needed in discoverers 200 
 
 1j. Cessation of controversy 201 
 
 M. JDr Neivman on Anglican difficulties 201 
 
 N. Niebuhr on Church matters 207 
 
 O. Sir William Hamilton on til e stiidy of Mathematics ... 200 
 P. Bishop Butler on the value of the indirect evidence in 
 
 favour of Christianity 210 
 
 Q. Mr R. I. Wilberforce on the Lord's supper 211 
 
 R. The words " all the triith," in John xvi. 13 213 
 
 S. Mr Buckle on the impossibility of a famine 213 
 
 T. Miss Martineau and Mr A fkinson 214 
 
 U. Neglect of the Greek tenses in the authorized version .. . 214 
 
 V. Br Mannhig on the grounds of faith 220 
 
 W. Guizot on Christian liberty 221 
 
 X. Schisms am,ong Protestants 222 
 
 Y. Dr Newman on the Unity among.9t Romanists 222 
 
 Z. The sttidy of the Classics 224 
 
 Aa. Dr Pusey on the Rule of Faith 225 
 
 Bb. Mr MaskelVs correspondence 227 
 
 Cc. Dr Pusey on the origin of heresies 230 
 
F.OlaOGXG 
 
 LECTURE I. 
 
 Maek XI. 22. 
 
 Have faith in God. 
 
 THE scepticism and unbelief of the present day is 
 said to be of a different character from the deism 
 and atheism of the beginning of this century. At that 
 period the Christian was on one side, and the unbeliever 
 on the other ; and there was no sympathy nor profession 
 of sympathy between the two. They were directly and 
 immediately opposed to each other, struggling for every 
 inch of ground, struggling for political existence. On 
 the one side the Christian strove by penal enactment 
 and judicial sentence to repress the growth of unbelief: 
 on the other side unbelief, when it gained the oppor- 
 tunity, scrupled not to use it for the suppression of both 
 the name and the worship of Christianity. The facts 
 which bear out this statement are well remembered. 
 The prosecutions against infidelity that were deemed 
 necessary are too painful for our minds to rest on their 
 memory with satisfaction: the scenes which ushered in 
 the first French Revolution can never be blotted out from 
 the page of history. But times have changed since then ; 
 yea, even then were symptoms of a coming change 
 appearing. Already in Germany had men arisen, who 
 claimed to be called purer Christians than their neigh- 
 
 1 
 
2 LECTURE I. 
 
 hours, " who endeavoured (they said) to strip Christianity 
 of the tinsel with which it had been clothed, and to ex- 
 hibit it in its pure and simple character," but who to us 
 seem to have mutilated its features and destroyed eveiy 
 mark by which it could be recognised. These men wished 
 to be called Christians, whilst they were virtually de- 
 pridng the earliest disciples of Clirist of every title to 
 the name, for they represented these, " the earliest pro- 
 mulgatoi-s of a holy religion,— a rehgion in which self- 
 renunciation is every thing, in which there is nothing 
 tending to the erection of a priestly rule, — as political 
 aspirants and skilfid deceivers ^" And in the present 
 day similar views have been spread over Europe and 
 over England, and are deemed even in this country to 
 be consistent \Wtli the Christian name, and Avorthy of 
 being held by those who are to be reckoned within the 
 Christian household. 
 
 Times are therefore changed ; and if he who foimded 
 the Lecture, by Adrtue of which I now stand here, were 
 to look down upon us, he would not easily discover in 
 his OAvn class of society those " notorious infidels whether 
 atheists or deists," to whom it was his especial wish 
 tliat his Lecturer should turn his attention. And if I 
 endeavour, in the "most persuasive and convincing 
 manner" of which I am capable "to demonstrate the 
 truth and excellence of Christianity^," I am liable to be 
 met with the question, "AMiat is Christianity?" and I am 
 told that "Englishmen, Frenchmen, Russians, Italians, 
 Abyssinians, all claim to be Christians ;" and that amongst 
 ourselves "Anglicans, Romanists, Quakers, Socinians," 
 make the same demand ; yea, even those who deny that 
 
 » Niebuhr's Life, Vol. i. p. 340. a Mr Hulse's Will. 
 
MODERN SCEPTICISM. 3 
 
 Jesus Christ was sent fi-om God, in any other sense but 
 that in which Abraham was sent, or Luther, or Cromwell. 
 Wliat then is Christianity? what is it to be a Christian? 
 
 And then we are met by another demand. We are 
 told that "the faults of those whom we deem to be unbe- 
 lievers are the faults, not of the individuals, but of the 
 age : that the age is sceptical, and by it the individual is 
 affected." We are told that in consequence of this "we 
 are bomid to exercise great forbearance when we judge 
 of the creeds of our contemporaries ; that the unbeliever 
 and the sceptic merit all our interest and all our charity ; 
 that they have their own anxieties and difficulties, and 
 are no longer the blasphemers and epicureans that once 
 they were : that, at a period like the present, intolerance 
 is not merely an oifence against the law of love, it is also 
 a mark of blindness and stupidity ; that the sceptic is so, 
 because really he knows not what to believe ; that every 
 thing is mo\ing, he has no anchorage of the soul ; that 
 time has left us nothing fixed ; that thus we are not re- 
 sponsible for our opinions ; if we go wrong, the fault is 
 not in us; if there is nothing to believe, error is our 
 only resource, — we are the mere playthings of circum- 
 stances, the victims of a fatality which has placed us in 
 the year 1857 ^" 
 
 These words, my brethren, which I translate from 
 another language, seem strange to us who have been 
 brought up in the calmer atmosphere of the English 
 Church, and in the steadying discipline of our o^vn Uni- 
 versity; but if the pleas are urged with any degree of 
 
 1 From a very interesting paper by M. Emile IMont^gut, in tlie Revue 
 cles Deux Mondes, August 15, 1856, pp. 712 — 742, on Mr Conybeare'a Per- 
 version. See Appendix A. 
 
 1—2 
 
4 LECTURE 1. 
 
 sincerity, as I believe they are, then they deserve all the 
 attention which we can give. Let us inquire, then, how 
 far tliese statements rejiresent the state of opinion in 
 England, how far they deserve among oui-selves the 
 attention of the Christian minister and the Christian 
 didne. 
 
 One symptom of such a condition may be furnished 
 by the desire which is felt in many quarters, and is 
 avowed with more or less earnestness and distinctness, 
 to relax the stiingency of our Creeds, Formularies, 
 and ^Vi-ticles, or to remove them entirely. Now if the 
 desire to which I allude referred to particular doctrines 
 at issue between Christians, to particular points of dis- 
 pute between oui*selves and Romanists or Dissenters, I 
 should be precluded from speaking of them at all, by the 
 letter and the spirit of Mr Hulses will ; for he directs 
 that his preacher "shall not descend to any particidar 
 sects or controvei-sies amongst Christians themselves." 
 But inasmuch as these attacks are directed against 
 Creeds and Fonmdic in general; as it is said that 
 these Creeds interfere Avith the liberty of the Christian's 
 action, and of the Christian's thought ; as it is said that 
 "the best and highest^" of the Church's childi-en suffer 
 the most from the consciousness that there are limits 
 within which their thoughts and opinions are to be 
 confined ; for these reasons I })roposc, in the discourses 
 which during this month I may be permitted to address 
 to you, to consider the value and the importance of such 
 Creeds and Fonnulai ; their theory and idea ; the position 
 Avhich they occupy in the Church's history, and the re- 
 lation in which they stand to the Word of God. I hope 
 
 ^ Natioital Jkcicir, Vol. i. pp. 193 — icjG. Soe Appoiidi.K B. 
 
SUBJECT PROPOSED. 5 
 
 at the latter part of my course to follow up this subject 
 by some suggestions as to the relation between these 
 formulae and the judgment or conscience of the indi- 
 vidual Christian. 
 
 But before we proceed to this work, peraiit me to say 
 that, although I am unable to point to any treatise on 
 the subject which to me is satisfactory, I can make no 
 claim for originahty in that which I shall lay before you. 
 The person who stands up in this or any pulpit should 
 have a higher object in view than to aim at originality. 
 Bound he is to God and to you to spare no pains in 
 the preparation of that which he utters here, but he 
 need not scruple to avail himself of the labours, the 
 suggestions, and, at times, the words of others, if by 
 them he can better effect the object which he has in 
 ^^ew. 
 
 May He, Who alone can make our labours fruitful, 
 be with us in this work to which we have now laid our 
 hands : may He by His Holy Spirit suggest to us that 
 only which is true : may He give us the spirit of counsel 
 and of judgment: may He who has begun the work 
 before us carry it on, and bless it even in the day of the 
 Lord Jesus ! 
 
 I described the age in which we live as one of rapid 
 change, of continual flux; or rather I found it so de- 
 scribed by one who, wTiting in a foreign Review of 
 established reputation, shews by the strongest internal 
 evidence that he is cognisant of his subject. And he 
 represents these changes of which he speaks, this ebb 
 and flow of reHgious opinion, as affecting not merely 
 details, but principles; and he traces up their cause to 
 the philosophical movements of the day. And there can 
 
6 LECTURE I. 
 
 be no doubt tliat the difl&culties, which at the present 
 time many men meet Avith in religion, are difficulties of 
 a philosophical rather than of a theological character. 
 They affect all historical investigation ; they bear upon 
 the credibility of CAddence of every description. Our 
 religion therefore is questioned, as are all other subjects 
 of thought and inquiry. And if our impression is that 
 the efforts of men's minds are directed mainly against 
 the faith which we hold, the cause of this is that we are 
 most susceptible of attacks on that which we value most 
 highly. And no doubt the belief of the Christian is the 
 most prominent mark of this and every age, and thus 
 most invites the onslaught of the daring. 
 
 Now, in noticing the account which I have read, I 
 would first suggest that if true knowledge has been 
 generally progi-essive, there must be probably some fun- 
 damental error in any philosophical movement that leaves 
 us in such a constant state of doubt and uncertainty. 
 To the minds of many the impression would be conveyed 
 that the philosophical system in vogue among these parties 
 must be itself untenable. Most men will not believe it 
 possible that we were intended to be tossed hither and 
 thither as is described by the reviewer. We can scarcely 
 suppose that the result of all human research earned on 
 now for more than two thousand years should be this, 
 that we actually know nothing with that amount of 
 assurance which woidd justify us in acting upon our 
 knowledge. Wc are suqirised to hear men making 
 these assertions. Within the Church of Christ, indeed, 
 we rarely meet mth them ; within the Church of England, 
 scarcely ever. We allow that we know nothing as we 
 ought to know, but we deny that we are as ignorant as 
 
HOPES AND FEARS. 7 
 
 others say that we are, or as unstable as they say that 
 we ought to be. We do not feel at such a loss as to 
 what we are to believe; we fancy that we have ."an 
 anchorage of our souls sure and stedfast ;" yea, and we 
 find others equally hopeful and equally fixed; blessed 
 with the same assurance and the same faith that we 
 have ourselves. 
 
 I do not think, therefore, that at present there is 
 much cause for apprehending an immediate spread of a 
 philosophical scepticism in the English mind. No doubt 
 in our great metropolis, among the men of intellect who 
 there congregate as they congregate no where else, there 
 may be cause for alarm, and from these the evil may 
 spread to others : but to me it seems that a carelessness 
 and indiiference as to truth on religious subjects prevails 
 in such society far more than any determined and posi- 
 tive rejection of Christ. And amid the dense masses to 
 be found in our large towns, there prevails not a dehbe- 
 rate, conscious, and intelligent rejection of the faith, but 
 a bhnded and deadened insensibility to it. Great as 
 these difficulties are, I beheve that they are not to be met 
 by argument ; I believe that the only mode of overcom- 
 ing them is to bring to bear upon them the living lesson 
 of devoted men and women ; men and women who have 
 given themselves up to God, to labour not for hire, but 
 for love ; not by arguments addressed to the intellect, but 
 by the power of the Spirit of Christ. For the fact is, 
 and it is avowed by an authority which is here unques- 
 tionable^, that the EngHsh mind is not adapted to receive 
 and nurture the seeds of foreign imbelief. The fact is, 
 and it is avowed, that our countrymen are not ready to 
 
 ^ Westminster Beview, in Appendix C. 
 
8 LECTURE I. 
 
 adopt notions that are vast in their conception, but airy 
 in their foundation ; which are pretentious, but fallacious ; 
 " gnvnd, but not clear." The fact is, that there is an in- 
 stinct in us — and here a truthfid instinct — which sets at 
 nought what are deemed to be the demonstrations of a 
 logical deduction, when they start from premisses which 
 we receive mth suspicion because we cannot comprehend 
 them. And although one of our great men, who has 
 lately gone to his rest, has expressed his opinion that 
 there are many men " of intellectual vigour who are only 
 kept back from open infidelity by giving up their 
 thoughts entirely to the business of the world, and by 
 turning away with a compromising indiiference from 
 serious inquiries about religion^," I confess that I am 
 dissatisfied with the statement. It would be a great 
 error if we were ever led to obscure one truth of the 
 Christian Revelation, in the hope that by our doing so, 
 the intellectual man, as such, coidd be enabled to "see^" 
 the truth of Christianity. " The things of the Spirit of 
 God are," as the Apostle tells us, "spiritually discerned'." 
 It causes us no alami, rather is it a confirmation of a 
 statement of o\n' Lord, wlien we read that some men 
 have "an instinct which recoils " from many of the 
 details of our Redeemer's life and teaching. For we 
 remember the parable of the children playing in the 
 market-place, and the words with which the application 
 of that parable is concluded, " But wisdom is justified of 
 all her children ^' We persist, therefore, in the belief 
 that intellectual vigour, as such, will ftiil to lead men to 
 Christ: it may help to break down the barrier that the 
 
 1 Hare'a Life of Sterling, Vol. i. p. ccxxx. 
 
 ' John iii. 3. 3 1 Cor. ii. 14. * Luke vii. 35. 
 
PRACTICAL DUTIES. 9 
 
 intellect of the world has raised against the reception 
 of the Gospel, but it can scarcely hope to render that 
 Gospel acceptable to eyes that are not yet opened, or to 
 hearts in which " the love of the world, the lust of the 
 flesh, the lust of tlie eye, and the pride of life " yet reign 
 supreme ^ 
 
 And if this is so, should we object entirely if devotion 
 to the practical duties of life be encouraged, so as to re- 
 press and deaden that tendency to unbelief which mere 
 speculation encourages in us all? You may remember 
 the advice given to Arnold, when in his younger days 
 questions as to the statements of the Athanasian Creed 
 perplexed his mind, and he was urged " to cure himself 
 not by physic, /. e. reading and controversy, but by diet 
 and regimen, /. e. holy li\ang," and the duties of his pro- 
 fession 2. But the truth seems to be, as I stated just 
 now, that the English mind is not a logical mind: it 
 cares little for long "proofs" and complicated "demon- 
 strations :" it trusts more to the force of analogies and 
 illustrations, or, as in its o^vn language it calls the appli- 
 cation of these, it trusts rather to the impulsive action of 
 " common sense." I believe, therefore, that the majority 
 of our intelligent countrymen are really indifferent to 
 the attacks made upon Christianity, because they feel 
 in their own hearts that those attacks are weak and un- 
 supported. They may amuse themselves with watching 
 them, they may amuse themselves with watching the 
 feeble efforts of us, the defenders of Christianity, but 
 they know that Christianity stands too sure to be thus 
 
 ^ See Appendix D. 
 
 2 Arnold's Life, ist edition, Vol. I. p. 22. Compare Hare's Sterling, 
 Vol. I. pp. cxxv. &c. 
 
10 LECTURE I. 
 
 overthrown. "They are familiar (it is said) with all 
 that is valuable in German criticism : they know all that 
 the most modern science has to teach them: they in- 
 spire all that meet them ^^ith the conviction that they 
 woidd rather eat bread and drink water than speak a 
 lie; but yet they adhere steadfastly to the Church of 
 England: they have gone through all that speculation 
 can offer, but they come very frequently to the conclu- 
 sion, that in Christianity they have the greatest satisfac- 
 tion for the wants of the human mind^" Now these are 
 not the words of a Christian Advocate, but the confes- 
 sions of a periodical which seems to be the most active 
 and highly cultivated opponent of the Gospel in this 
 country ; and they, I think, contain the corrective to the 
 fears of Julius Hare. I repeat, therefore, that I have no 
 fear that the faith of the country at large mil be at any 
 early date relaxed. For " every day " (the reviewer pro- 
 ceeds) "is the Church acquiring new strength: she 
 builds new churches: she has set on foot at least one 
 half of the new schools erected in the last twenty years," 
 and these are not indications of a lessening energy, or of 
 a decaying strength. And as the Church derives all her 
 power from Him, whose witness in this country she is, 
 I say with still greater confidence that the faith in Christ 
 seems not to be as yet diminishing. 
 
 Neither is the form of Christianity, which is shewing 
 such wondrous energy, one of a loose or indeterminate 
 creed. On the contrary, it is generally associated with 
 a desire to draw Avithin more confined limits the boun- 
 dary-line of the Church. The danger of which I spoke 
 just now is of another character: the anxiety to do 
 
 ^ Westminster Review, in Appendix C. 
 
THE PURPORT OF A CREED, 11 
 
 away ^vitll foniiula), and to remove articles and creeds 
 as such, rarely shews itself in action. Wliatever strength 
 it may gain will not be the strength of living and in- 
 creasing growth, it will arise merely from the accretion 
 of those of similar views. There will be no pushing 
 forwards of the tenets which they hold. There will be 
 no churches erected to promulgate them. For no one 
 is long anxious to spread a negation : it is positive opi- 
 nion that calls out our energies and self-denial. And if 
 a stmggle on this subject were to overtake us now, they 
 who object to articles in the abstract would be joined by 
 many who object merely to details in our own, and these 
 would constitute the main portion of their strength. 
 Still in the present day we may scarcely be prepared to 
 defend the idea of formularies of faith, the principle of 
 having articles at all: and it is to this subject that I 
 hope to turn. 
 
 Wliat then is the purport of a Creed, what the use 
 of a Formula? When we admit a child or an adult to 
 Baptism, why do we ask, " Dost thou believe in God the 
 Father Ahnighty, and in Jesus Christ, and in the Holy 
 Spirit?" Whj do we ask, "Wilt thou be baptized in 
 this faith?" Why do we not rather inquire, "Art thou 
 willing to become a Christian?" or why do we not ask, as 
 the question is put in the ordination services, " Do you 
 believe all the Canonical Books of the Old and New 
 Testament?" Clearly, my brethren, the reason is this : 
 The Church does not question us whether we wish to 
 become Christians without telling us what a Christian 
 is— without telling us what we must believe as well as 
 what we must do. Our Church protests agamst such 
 definitions of a Christian as would include those inquirers 
 
12 LECTURE I. 
 
 of wliom I have spoken already : she rejects such defini- 
 tions as have been proposed more recently by members, 
 yea, ministers of her o^\ii, that "to be good and to 
 do good," that is to be a Christian: she rejects another 
 definition which I have seen, proceeding from a lay- 
 man of the Romish communion^, that, "in good-will, 
 hona rohoitas, alone Christ has made the essence of 
 His religion to consist:" she rejects as impious and hor- 
 rible the thought that baptism into "the eternal love" 
 is identical with, or equivalent to, the baptism " into the 
 name of the Father, and of the Son, and of the Holy 
 GhostV 
 
 But when we feel thankful for the stability of the 
 English Church at large in the fiiith and doctrines of 
 the Gospel, not as these modenis would exhibit them, 
 but as the early Christians held and as the Apostles 
 taught them — we may yet view with some anxiety argu- 
 ments and principles Avhich are closely allied in their 
 origin with the argimients and the principles on which the 
 German schools have rested, and on which the scepticism 
 of weariness has undoubtedly ensued. In what I shall 
 have to say therefore in defence of our creeds and 
 fonnul?e, I may have to speak against opinions which 
 of late years have been defended with too much anxiety 
 in our Church, because by a mistaken logic they have 
 been deemed essential to our belief. I am bound by 
 every motive of love and fealty and gratitude to my 
 Lord and my God, to defend what I believe to have 
 come from Him, what I believe to be true, what I be- 
 
 1 Jicvue dcs Deux Mondcs, as above. 
 
 2 Olshausen on Matt, xxviii. 16—20, Vol. ir. p. 589 (Vol. IV. p, 311, of 
 Clark's Translations), speaks of this as a " modern phrase," 
 
HAVE FAITH IN GOD. 18 
 
 lieve to be the greatest blessing which man ever received. 
 I am bound by every motive of love and fealty and gra- 
 titude to the Church of this land, to defend that to 
 which she has given the sanction of her authority, and 
 to which from my heart I have signified my assent — 
 but to narrower bounds I am not required to confine 
 myself: I am not bound either to adopt or to defend 
 the tenets which from time to time men have endea- 
 voured to press in addition to the words of our au- 
 thorised formula?. When there is danger of the new 
 buttress injuring the building, or of the growing i\^ 
 destroying the tree, I am at liberty to exert myself in 
 the removal of the buttress, and in the pulling down of 
 the ivy. If I am permitted to tell some of my younger 
 hearers of the faUacy of certain intellectual difficulties, 
 which before they become finally steadied for life may 
 possibly cause them trouble ; — if I may ask them to face 
 those difficulties and to note that, although they are 
 formidable at a distance, they will disappear on a nearer 
 approach, — it is equally within my duty to clear away 
 some of the undergrowth in which their feet may become 
 entangled, and to make the way more plain for the 
 redeemed of the Lord to i>ass over. 
 
 I have taken for my text to-day those solemn w^ords 
 of our Saviour, Have faith in God, and I have done 
 so because the thought conveyed by them seems to me 
 to involve the whole argument for Christianity. The 
 greatest of its advocates in the last century addressed^ 
 his work to those who believed, or professed to believe, 
 in God: a personal, superintending God. He declined 
 to discuss the question how His existence is proved : lie 
 
 ^ Butler's Analogy, Introduction, § 8. 
 
14 LECTURE I. 
 
 was content ^yiih taking this for granted. By argu- 
 ments and illustrations which are perhaps in the present 
 day more valued than they have been at any earlier 
 epoch, Bishop Butler endeavoured to shcAV that they 
 who accept this truth, and who believe that the course 
 of this world is regulated by tlie IMost High, are 
 scarcely at liberty to reject the evidence of Chris- 
 tianity. With the line of his argument I am not now 
 concerned ; it is to this proposition that I desire to call 
 your attention, and with it to its converse, that all the 
 modern arguments against the truth of Christianity do 
 of necessity involve in their train a denial of tlie exist- 
 ence and personality of God. There is a deeper meaning 
 therefore in the words, " Have faith in God," than first 
 meets the ear : and a closer connexion between the words, 
 '*Ye believe in God, believe also in me." Especially 
 is this deeper meaning of my text apparent, when we 
 connect it ^vith the circumstances under which it was 
 uttered, "Verily I say unto you, AYliosoever shall say 
 unto this mountain, be thou removed, and be thou 
 cast hito the sea, and shall not doubt in his heart, but 
 believe that those things which he saith shall come to 
 pass, he shall have whatsoever he saith." These words 
 of our Redeemer shew that no one could perform a 
 miracle who did not believe in the presence and power 
 of God : 1 add that no one can helleve in a miracle who 
 believes not in the same presence and power. And shall 
 1 not say, that to him who believes in such presence and 
 power, the objections against miracles disappear? For 
 look to the character of these objections ^ Does Spinoza 
 
 ' Tlie student will find them ably summed up in the Introduction to 
 Dr Trench's Notes on the Miracles. 
 
DIFFICULTY OF FAITH IN GOD. 15 
 
 declare that a miracle is impossible because it contra- 
 dicts the idea of God? We find that the idea of God to 
 which he refers excludes all conception of His present 
 power. So does the objection of Hume. So do the expla- 
 nations of Paidus, of Strauss, and the rest. Once adopt 
 the thought that God is a god afar off", that He is indif- 
 ferent to the condition of His creatures, that in every- 
 thing He has established a law which shall not be broken, 
 which law in all its details He has made kno\Mi to man 
 in the exercise of man's natural powers, — and then a 
 miracle is impossible : prophecy such as we have in the 
 Bible is impossible: revelation is impossible. But in 
 adopting this idea you have become virtually an atheist, 
 and the atheist of course must deny the truth of Chris- 
 tianity. 
 
 And so, my dear brethren, I say unto you, "Have 
 Faith in God^" And let me add, here is our first, our 
 chiefest, our greatest difl[iculty. We see the world around 
 us going on in its o^vn fixed and detemiinate way. We 
 see laws constantly at work: we fancy that we can ac- 
 count for most things by mechanical causes ; and mate- 
 rialism presses its claims upon us. We are living in the 
 world of sense and sensation ; it hems us in on every side, 
 it modifies our actions, our words, our thoughts. But 
 how difficult to realise the existence of God, of God as 
 He has revealed Himself to us ! What an effort is it to 
 picture to ourselves even the events of the last year! 
 How diificult to realise the home anxieties of the year 
 before! How still more difficult to enter into the 
 thoughts of those gallant men who were then fighting 
 for us abroad, whilst we were praying for them at home ! 
 
 1 Compare Hugh Miller's Schools and Schoolmasters, pp. 359, 360. 
 
16 LFXTURE I. 
 
 Far more difficult is it to picture the events of earlier 
 generations. AMiat harder than to realise the Character 
 of Him, who eighteen hundred years ago suffered all 
 that Ave heard in the lesson and the gospel of this 
 morning's service^? Yes, there is one truth still more 
 difficult; and that is the truth of God's existence, and of 
 God's action. Compared with this, the difficulties in- 
 volved in the conception of the Creation, of the Miracles 
 AATought by men of old, of the Atonement, of the Recon- 
 ciliation wrought by Jesus, yea, of the Incaraation itself, 
 seem to me to sink into insignificance! Every time I 
 endeavour to realise this truth, my mind, my heart, my 
 reason are all exhausted in the effort. Beyond it I can- 
 not reach. Nothing is to me then impossible, save that 
 God can be unjust, that God can he. Even when I kneel 
 down in prayer, what an effort is it to recall to my mind 
 the thouglit of Him before Whom I am prostrate, to 
 AVhom I am speaking, fi-om AAniom I look for an answer; 
 but Avhen the effort is made, I am satisfied : I question 
 not further. AVhen I turn over in my mind the varied 
 indications of His presence and His love, and briefly sum 
 up the facts and the evidence from which my induction 
 is made, I am satisfied again ; I am ready to believe all 
 that an authority so high, so holy, so pure will tell me. 
 I cannot reach beyond. I bow in worship. Were He 
 to tell me ouglit abhorrent from my sense of truth 
 and of justice, 1 know not how I should act, but if He 
 has not done so, why need I for one single moment en- 
 tertain the horrible question? His schemes are beyond 
 my comprehension, His plans beyond my control ; if a 
 detail seem unjust, I know well it can only scan to be 
 
 ' I'alm .Suiul.iy. 
 
HAVE FAITH IN GOD. 17 
 
 SO, I am satisfied that it is not so. Difficulties that 
 others see, I cannot see; or if you like, I see through 
 themK I turn awiiy from them to the business of my 
 life, not, as has been said, with " a compromising indiffer- 
 ence," but with the full assurance that " the Judge of all 
 the world mil do right." 
 
 To you, therefore, my younger brethren, I would 
 put the question plainly and directly, Have you Faith 
 in God? Tliis will be the centre round which your 
 actions, your thoughts, your life, mil turn. The inquiries 
 which are disturbing the intellectual world, the inquiries 
 which are disturbing the Christian world meet here, to 
 seek their final answer. Think not that you will be able 
 to cope with them, until you have settled this, the sub- 
 ject of the first and foremost question, of the last and 
 ultimate appeal. All hangs upon it. Until this is settled, 
 you will "drift hither and thither;' you will "be carried 
 up and down witli the flux and reflux of the tide ;" you 
 will find " no anchorage of the soul. ' Until this is set- 
 tled, your Ufe will be in a mist, you will move on and on, 
 but will find yourself constantly coming back to the same 
 spot, only each time you will be more wearied by your 
 fruitless labours to escape; you will be more hope- 
 less, and more heai-tless. This then is the question of 
 the day ; the question of all days. Here you must take 
 your side; you must act on the one principle or the 
 other. You must have faith in God, or you will act as 
 if there were no God. 
 
 But are all men atheists who deny Christ? No, my 
 brethren, I said not so: there are not many, at least in 
 England, who have followed out their tenets to their 
 
 ' Butler's Analogy, Part ii. ch. vi. § i6. 
 
 2 
 
18 LECTURE I. 
 
 consequences, and despising all compromise have adopted 
 all that their premisses involved. As I said just now, the 
 English are not a logical race, they are indifferent to the 
 beauties of logical completeness: their common sense 
 makes them pause before they reach the goal to which 
 they find their logic is tending. They may avow pre- 
 misses which are dubious: they will deny conclusions 
 that are dangerous. But our children may become 
 habituated to notions from which we in our day recoil 
 with horror. They may take one step farther in the 
 do^vnward course : they may become thus more severed 
 fi-om God. 
 
 As years roll along, the prophecy of our Lord^ will 
 draw nearer to its fidfilment. As each man before his 
 death takes his side for Christ or against Him, for God 
 or against Him ; so as years roll on mil it be found that 
 mankind at large are dividing. The evil heart of unbe- 
 lief has so long wandered around the walls of its prison- 
 house, seeking for some mode to escape fi-om a direct 
 and avowed denial of God, that one woidd think it must 
 soon declare itself in its true colours. One "philosopher" 
 after another has risen, each with a new plan of attack, 
 before which Historical Christianity was to disappear 
 from the earth; but one after another their schemes 
 have failed: and we find it confessed that the true mode 
 of ex])laining away the Gospels is still a desideratum of 
 the time 2. And if the denial of Christ's character and 
 office, as they are plainly exhibited in the Scriptures, 
 does lead, as it seems it does, to tliis frightful dilemma, 
 may it not be an indication that the end of all tilings is, 
 as we know it is, drawing on? may it not shew that thus 
 
 ' T.iikf xviii. iS. 2 Wrs/minsicr Rcrleir, Appemlix C. 
 
HAVE FAITH IN GOD. 19 
 
 the working of the man of ein is being brought more 
 clearly out? that the rebellious spirit, "which exalts itself 
 against all that is called God or that is worshipped," is 
 becoming more and more'manifested? Is it not an illus- 
 tration, may it not be a foretaste of the time " when the 
 man of sin shall as God sit in the temple of God, shew- 
 ing himself off as if he were God?" when all disguise 
 shall be torn away, and unbelief in Christ shall stand 
 forth in its bare and naked form — of unbelief in God? 
 
 But whilst this is the condition of the unbelieving 
 world, ever learning, ever unsteady, may I not appeal to 
 you, my dear brethren, may I not appeal to the great 
 body of the devoted and faithful believers in Christ, in 
 proof of the fact that the Christian is satisfied? The 
 difficidties which he feels, will (he thinks) ere long be 
 all solved: and at present he walks at liberty. The 
 events around him that perplex his neighbour, he knows 
 are parts of a vast scheme commenced and ending in 
 eternity ; and that scheme he can apprehend as a whole, 
 though its details perplex him when they are considered 
 apart. He Inows that "all things work together for 
 good to those that love God, even to the called according 
 to His purpose."' How they work good, he is not able 
 always to discover. He knows that "they that put 
 their trust in the Lord shall never be moved," and in the 
 Lord he puts his trust. He hioivs that " whoso is born 
 of God siuneth not," and " that wicked one toucheth him 
 not." He hiows that " he is of God, and the whole world 
 lieth in wickedness." He knows that "he has the pe- 
 titions which he asks of God." He knoivs that "the Son 
 of God is come, and hath given us an understanding that 
 we may know Him that is true, and we are in Him that is 
 
 2—2 
 
20 LECTURE I. 
 
 true, and in His Son Jesus Christ. " He Jcnoivs from past 
 experience, that as difficulties have vanished before him 
 at the voice of prayer, so will they vanish hereafter, 
 though they are "as this mountain, they shall be rooted 
 up, and cast into the sea, and to him nothing shall be 
 impossible." This knowledge is the portion of him who 
 HAS FAITH IN God! My brethren, may it be your por- 
 tion ! My brethren, may it be mine ! 
 
LECTUEE II. 
 
 Luke xxiv. 32. 
 
 They said one to another, Did not our heart burn within us 
 while he talked with us by the way, and lohile he opened 
 unto 7is the Scriptures 1 
 
 IF we would understand the teaching of Scripture in 
 regard to man's beingand position on earth, his pros- 
 pects and hopes for the future, it is clearly necessary 
 that we should attend to the distinction which we find 
 to be there frequently and consistently maintained be- 
 tween his body, his soul, and his spirit. The time will 
 not permit me now to investigate the subject: indeed, 
 in its general feature it has been discussed lately with 
 great acuteness and great success ^ Suffice it therefore 
 for my present purpose to state the results to which on 
 this subject we have been led. In body — the material 
 which composes our frames — we share not merely with 
 the animate, but with the inanimate, world around us : 
 in soul — the principle of animal life, together with all 
 those faculties which in Scripture are associated with 
 it — we share in gi-eater or less degree with the animal 
 creation : but in the spiritual nature of man the beasts 
 have no share — it is with God and the angels only, 
 angels good and bad, that we partake of it. 
 
 ^ See Appendix D. 
 
22 LECTURE II. 
 
 With reference to these, however, let me add a few 
 remarks ere I pass on: remarks which were made by 
 Hooker \ and have been repeated since^. In some re- 
 spects, as "in firmness of strength and durability of 
 being," the stones of which this church is composed, are 
 superior to the labourers that were engaged in its con- 
 struction, to the architect who planned and directed the 
 building. For he and they have long since gone to their 
 long home, whilst their work remains, carrying out the 
 object which they had in view: it has contained from 
 time to time amongst its lionoured audience some of the 
 deepest thinkers, and of the most valued officers of 
 Church and State. They have been in like manner 
 removed from this world, but the same bell calls toge- 
 ther, and the same walls contain the children and grand- 
 children of those who fifty or a hmidi-ed years ago here 
 assembled. So of the powers which the Apostles of our 
 Lord associate with the ^vxy, the soul, the vital prin- 
 ciple ; in these many of the lower animals surpass man- 
 kind. The powers of \ision, of hearing and of scent; 
 the instinctive love of ofispriug and desire for praise, 
 emulation and revenge, these are merely a few of the 
 modes in which this common property shews itself: 
 "in some actions of sense and fancy," says Hooker 
 again, "beasts, though otherwise behind men, may go 
 beyond them : because the endeavours of nature, when 
 it hath a higher perfection to seek, are in lower the more 
 remiss, not esteeming thereof so much as those things 
 do which have no better proposed unto themV 
 
 1 Hooker, Eccl. Pol. 1. vi. 2. 
 
 2 Professor Baden Powell, Essay on the Spirit of Inductive Philosophy, 
 § 2, p. 75- 
 
 ^ Hooker, as above. 
 
BODY, SOUL AND SPIRIT. 23 
 
 But even if we allow, as we are called upon to do, 
 that " in his animal nature alone man is little superior 
 to brutes, and in some respects inferior," if we allow that 
 "in the scale of mere animal organisation, the diiference 
 between the lowest human form and the highest animal 
 form is not greater than between different classes of 
 these creatures V' if we allow that, to a certain extent, 
 some brutes approach even in mind and intelligence to 
 man, there yet remains the third principle to which, as 
 I said, the Apostles of our Lord attend, I mean the spi- 
 ritual principle, the spirit. In this the beasts have no 
 share: in this "they have no show at all^," man belongs 
 "to another order of things," to a spiritual creation^. 
 
 And, to pass on to that which is more immediately 
 before me to-day, one of the most marked character- 
 istics of man, of thoughtful, reasonable, spiritual man, 
 is this, that he is not content with receiving things as 
 they are presented to him, or with viewing things as 
 they api^ear to him, but is impelled by a law of his 
 being to search for the bond which connects the facts 
 that he sees ; to know the ivhy and the wherefore of the 
 commands which he is bidden to obey; to investigate 
 the substantial character of those bodies or beings of 
 whose external features only his senses are able to take 
 cognisance. There seems to be no time of our life when 
 this desire to pierce below the shell is inoperative ; there 
 seems to have been no period in the history of the world 
 during which it was dormant. The chUd soon asks why 
 it must do that which it is bidden to do, and if, for good 
 reasons, its parent refuses to give the answer to its 
 
 ^ Professor Baden Powell, as above, p. 74. * Hooker. 
 
 3 Professor Baden Powell, p. 76. 
 
24 LECTURE II. 
 
 question, it will, even at the risk of its own discomfiture, 
 break the command, merely in order to see why it 
 should have obeyed it. And the same principle is at 
 work in man: we all know how difficult it is to bring 
 ourselves to obey rules which are merely laid down as 
 ndes : they may be rules of life laid down, in Scripture ; 
 they may be rules of conduct stated to be necessary for 
 the success of any plan or process in which we are en- 
 gaged; they may be the regulations of the society of 
 which we are members ; — a willing adherence to them is 
 rarely given before we have partly broken them, and for 
 breaking them have suffered. The experience of our 
 predecessors is lost upon us at our entrance into life, 
 we must repeat the experiment for ourselves : we must 
 learn the vJuj, though we injure ourselves in the attempt: 
 
 •■ ' Only disperse the cloud, we cry, 
 And if our fate be death, give light and let us die^." 
 
 But let us not as yet condemn this feeling : for it is 
 the same principle working in another way that has 
 given rise to all philosophy, in ancient as in modern 
 times. Whether the subject of inquiry has been the 
 laws of numbers, or of space, or of matter, or of mind ; 
 whether the scene of the inquiries has been India, or 
 Greece, or more Western Europe; whether the efforts 
 have been well or ill directed ; whether they have been 
 crowned with success or issued in failure ; the con\action 
 has been the same, that there are laws underlying and 
 connecting together the phajnomena that we see; that 
 there is a reason for that Avhich takes place ; that there 
 is a unity in the variety around us ; and that it is one of 
 the noblest works of men to search for these laws, and 
 
 ^ V/irisiian Ycnr. ()ih Suiidav after Trinity. 
 
THE SPIRIT OF MAN. 25 
 
 inquire for these reasons, — I repeat that men will not 
 receive what they deem to be true, without the eifort 
 to discover why it is true and how it is true. 
 
 Wliat they mean by a reason I must not now pause 
 to inquire. And it is scarcely necessary here to main- 
 tain that the anxiety to discover the reason is not sinfiil. 
 This anxiety may lead us to sin ; that is undoubted. It 
 may lead us to break a command of God : but we must 
 remember that Adam felt that anxiety before his fall, it 
 is not therefore an element of the corritption of our na- 
 ture. And even if it tempted him to his fall, and if in the 
 gratification of it he fell, yet neither does this shew that 
 this desire was sinful, this desire to partake of that which 
 w ould make him wise — this desire to be as God, knowing 
 good and evil. It was not the desire that was wrong, 
 but the breaking of God's command to gratify that de- 
 sire. The desire was no more sinful then, it is no more 
 sinful now, than is the desire for food. I do not how- 
 ever, during our considerations this afternoon, wish you 
 to forget that the principle needs to be constrained, the 
 privilege needs to be watched, the desire to be con- 
 trolled. The statement, however, I wiU repeat, that with 
 the first rise of thought in the minds of men or of na- 
 tions, these minds become — as a matter of necessity 
 become — engaged over the facts and things presented to 
 them ; they will search for the laws and inquire for the 
 reasons : the persuasion is innate that laws and reasons 
 exist. Men will go one step backward in the scale, 
 some men will go more. They may be satisfied with a 
 delusion, they may be contented with an absurdity : but 
 a reason, which approves itself to their minds, whether 
 it be good or bad, they must have. 
 
26 LECTURE II. 
 
 It is useless to regret this in general ; it is useless to 
 regret it in special cases. It is useless to complain into 
 whatever region of thought or of facts this process of 
 investigation is carried. ^Yliatever we may say to check 
 it, men mil search for the laws by which God carries on 
 the provisions of nature: they mU search for the laws 
 by which He carries on the moral government of the 
 world: they will search for the laws which connect or 
 appear to connect the various parts of the revelation of 
 His will. And among other difficidties, they will devote 
 themselves to the solution of that which is called the 
 great problem of the age, the great problem of all ages. 
 They will endeavour to " reconcile faith mth knowledge, 
 philosophy with religion, the subjective world of human 
 speculation with the objective world in which God has 
 manifested Himself in His revelation \" They are per- 
 suaded that if both these worlds come from God, they 
 cannot be exclusive or contrary to each other ; they are 
 persuaded that if both these worlds are true, a unity will 
 be found on inquiry to pervade them. If they are for- 
 bidden to enter upon the inquiry, they will suppose that 
 the two worlds are irreconcilable: they will conclude 
 either that man's reason and man's knowledge are falla- 
 cious and useless, or that that which professes to be a 
 revelation from God is false and must be rejected. In 
 the one case you vrill have the mystic or the fanatic, in 
 the other the infidel or the sceptic. 
 
 Now I am not about to ask your attention to any 
 plan of mine to reconcile the action of the varied and 
 seemingly-opposed laws which exist and work together in 
 natui'e, in mind, and in revealed religion ; still less am I 
 
 ' Hare's Sterling, i. p. ccxxi. 
 
REASON AND FAITH. 27 
 
 prepared to draw the boundaries, which shall define 
 where the book of revelation is to receive light from, 
 and where throw light upon the apparent facts of mental 
 or of physical philosophy. Happily for me I am speak- 
 ing to those whose training here leads them to know that 
 numberless things are true which they cannot account 
 for, and numberless laws exist of which they have but 
 the faintest glimmering. I am speaking to those whose 
 training here leads them away from aiming at systems 
 which shall be merely logically consistent and complete, 
 to those who will remain perfectly content without such 
 systems, who feel that there is a mystery aromid them 
 and within them, which defies the effort to enmiciate it 
 in words. I am speaking to some whose life is devoted 
 to the discoveiy of truth, to the pushing back of the 
 boundary between the known and the unknown, who are 
 fully assured that after all their efibrts there will be left 
 a vast region, still unexplored, — and wlio will not, be- 
 cause of that which they know not, reftise to receive and 
 act upon that which they know. 
 
 My object in these preliminary remarks is tliis: 
 to shew that the sacred volume does not allow us 
 to consider that reason and faith, philosophy and 
 religion are necessarily opposed to each other : it is to 
 maintain that we receive encouragement thence to ex- 
 ercise both our reason and our intellect upon God's 
 works and God's revelation. I contend most earnestly 
 that their faith is mingled with distrust who would 
 hinder us from doing so, who would bind us to a passive 
 reception of all that God has disclosed and a slavish per- 
 formance of all that He has enjoined. Most heartily do 
 I adopt the words of one who twelve years ago occupied 
 
28 LECTURE II. 
 
 the pulpit in which now I stand, and by virtue of the 
 office which now I hold, — that "all revelations of God 
 presuppose in man a power of recognising the truth 
 when it is shewn to him, so that in him it will find an 
 answer, and he in it the lineaments of a friend \" 
 
 In passing on, therefore, to the subject which on 
 Sunday last I proposed to you, viz. the principle or idea 
 of Church Creeds and Formulae, I wish to shew to-day 
 first, that the duty of exercising our intellect and reason 
 on God's revelation is fully acknowledged in Scripture, 
 and secondly, that we have indications there as to the 
 mode in which they should be exercised. 
 
 I. First then, of the duty to exercise our intellect 
 and reason on God's revelation. 
 
 We shall find in the Scriptures frequent appeals to 
 the sense of right and AVTong in man, and as frequent 
 appeals to his judgment and his reason. 
 
 (1) We find, I say, appeals to his sense of right and 
 wrong. No sooner was the law of Moses given to the 
 children of Israel than they were asked whether it did 
 not approve itself to their consciences. The inquiry 
 w^as put to them by their lawgiver: "AMiat nation is 
 there so gi'eat, that hath statutes and ordinances so 
 righteous, as all this law which I set before you this 
 day?" (Deut. iv. 8.) Often do God's prophets charge 
 them with the sin of ingi*atitude, a sin the heinousness 
 of which they themselves must feel, " The ox knoweth 
 his o\nier, and the ass his master's crib ; but Israel doth 
 not know, my people doth not consider." (Isai. i. .3.) 
 Again, " Will ye steal, murder and commit adultery, and 
 come and stand before me, and say. We are delivered to 
 
 ^ Trench's Notes on the Mi)-a<:lts, 1846, p. 24. See Appendix E. 
 
OUR REASON TO BE EXERCISED. 29 
 
 do these abommations?" (Jer. vii. 9.) In another place 
 we read that " men have the work of the law Avritten in 
 their hearts." (Rom. ii. 15.) In another, we hear that the 
 Almighty condescended to " reason " with His creatures. 
 (Isai. i. 18). In another, that He allowed one who was 
 but dust and ashes to urge, " Shall not the Judge of all 
 the earth do right?" (Gen. xviii. 25.) The fact is beyond 
 question, that God encourages us in the effort to recon- 
 cile the details of His revelation with the principles of 
 truth and equity that He has Himself implanted in us. 
 And whenever it becomes necessary to blame any par- 
 ticular attempt to effect this reconciliation, it must be 
 remembered that we blame not the object, but the mode 
 of gainiiig it. 
 
 (2) But we have something besides this reference to 
 our sense of right and wrong, we have also the appeal to 
 our judgment and reason, our sense of folly and wisdom. 
 Did the Jews neglect God? it was because ''they had 
 not learned nor understood, but were walking on still in 
 darkness." (Ps. Ixxxii. 5.) It is "the fool that saith in his 
 heart, Tliere is no God." (Ps. xiv. I.) "Oh that they were 
 wise," is the cry of Moses, "that they understood this, 
 that they would consider their latter end." (Deut. xxxii. 
 29.) "There is neither knowledge nor undei*standing to 
 say. Is there not a lie in my right hand?" (Isai. xliv. 19.) 
 And so in our Lord's own words, "Ye fools and blind: 
 whether is greater, the gold or the temple that sanctifieth 
 the gold?' (IVIatt. xxiii. 17.) Or again, in the words of 
 St Paul, "Are ye so foolish? having begun in the Spirit, 
 are ye now being made perfect by the flesh?" (Gal. iii. 3.) 
 
 II. But these are simple instances: it must be my 
 object now to inquire whether we do not find the same 
 
30 LECTURE II. 
 
 duty recognised in cases of a more complicated charac- 
 ter. And wliilst we are considering them, we shall find 
 indications as to the mode in which we should conduct 
 our inquiries. I will take our Lords history first, and 
 notice a few of the many instances in which, instead of 
 teaching them authoritatively, He encouraged those 
 around Him to draw inferences as to His character. 
 Thus when Xicodemus came to Him, there was no re- 
 proof administered to that timid ruler of the Jews for 
 stating that "we know that thou art a teacher come 
 from God, because no one can do these miracles that 
 thou doest, except God be with him." (John iii. 2.) In- 
 stead of reproving him, our Lord took this confession as 
 His starting point, and passed on to teach him that 
 which the Pharisee knew not. A very few words of 
 Jesus, words which to our minds seem inadequate to 
 the effect, drew fi-om the guileless Israelite the avowal, 
 "Thou art the Son of God, thou art the King of Israel." 
 (John i. 49.) This was an inference, an inference of the 
 higher reason, but yet it was not blamed : on the con- 
 trary, a promise of something more glorious was held 
 out to Nathanael, "Thou shalt see gi-eater things than 
 these." Wlien in Solomon's porch the people came to 
 Jesus and urged Him, "How long dost thou keep our 
 soul in suspense? If thou be the Christ, tell us plainly," 
 (John X. 24,) He answered indeed, "I told you," but it 
 was in His deeds, and not His words, that the answer 
 had been conveyed: " The works that I do in my Father's 
 name, they bear witness of me." From them the Jew 
 should have inferred what He was. So likewise in our 
 Lord's reply to the Baptist's question, "Art thou he that 
 should come, or do we look for another?" (Matt. xi. 3,) 
 
EXERCISE OF OUR REASON. 81 
 
 "Jesus answered them, and said, Go and shew John 
 again those things which ye do hear and see ; the blind 
 receive their sight, and the lame walk, the lepers are 
 cleansed, and the deaf hear, the dead are raised up, and 
 the poor have the Gospel preached to them. And blessed 
 is he who shall not be offended in me." St John must 
 infer the answer. Again, what was, what is the use of 
 the many parables which our Lord delivered, and of 
 which the explanations have not come down to us, even 
 if they were ever given? what was their use, if the dis- 
 ciples were not to remove the veil, from the shell to 
 divine what the kernel was, to pick the lock which 
 guarded the treasure, to infer by a purely inductive 
 process, — taking the whole parable together, — what the 
 one explanation was which embraced all the details, 
 and so to learn what was its meaning, what was the 
 lesson it was intended to convey. 
 
 But this subject needs further illustration. Some of 
 you may possibly remember the appearance many years 
 ago of two tracts on the subject of "Christian Reserve i," 
 and the deeply interesting way in which from the Gospel- 
 narratives the historical fact was demonstrated, that our 
 Lord rarely if ever stated positively and plainly to His 
 disciples that He was the Christ, the Son of God. How- 
 ever you regarded the lesson as to our conduct which 
 the wi'iter endeavoured to found upon this fact, there 
 are some amongst you, I doubt not, who would agree 
 that he did establish this fact of our Lord's ministry. 
 But to me it is equally clear, that that which Jesus did 
 not state to His apostles. He was anxious that they 
 should infer. Tlie confession of Peter, "Thou art the 
 
 ^ Tracts for the Times, Noa. So and 87. See Appendix F. 
 
32 LECTURE II. 
 
 Christ, the Son of the living God" (Matt. xvi. 16) ; the 
 truth which "flesh and blood had not revealed to him, 
 but the Father in heaven," that truth was inferred — by 
 an inductive process — from all that the Lord had done 
 and said from the period of the Apostle's call. It is quite 
 true that God had opened Peter's eyes ; it is quite true 
 that God had enabled him to see that this w^as the 
 meaning, the unity, the truth at the groundwork of his 
 Masters character and action, but this does not affect 
 my argimient. It was by the exercise of his higher 
 reason, thus enlightened by God, that the truth was dis- 
 covered; and, because he was pemiitted to discover it, 
 an especial blessing was his. 
 
 An instance even still more interesting, and still more 
 satisfactory, is to be found in the conduct of our Lord 
 on this the day of His resurrection. There is no one 
 here who has forgotten the incidents that surrounded 
 the journey to Emmaus of the two perplexed but faith- 
 ful disciples (Luke xxiv. 13, &c.). They knew of the death 
 of their Lord: all Jerusalem knew of that: one must 
 indeed have been a mere " stranger and sojourner" who 
 knew not of all that had occurred on the day of the pre- 
 paration, and of all that that "prophet mighty in deed 
 and word" had done. Tliey had heard likewise of His 
 resurrection. "A vision of angels," they said, "had ap- 
 peared to certain women of their company, and had told 
 them that Jesus was alive:" they were "reasoning and 
 communing" one with the other, and their perplexity 
 was manifest in their countenance when He Himself 
 drew near. " Wliat manner of communications are these 
 that ye have one to another, as ye walk and are sad?' 
 Now if our Tx)rd had merely desired to exhibit Himself 
 
OUR LORD AT EMMAUS. 33 
 
 to them to remove their doubts and difficulties by the 
 manifestation of Himself; if He had deemed that the 
 con\1ction of their senses as to His resurrection would 
 have satisfied all the requirements of their human nature, 
 why did He not at once reveal Himself to them, open 
 their eyes at once, and then by the authority of His own 
 words silence all their scruples by assuring them, that 
 thus it was, and thus it must be? But you all know that 
 He did not in this way reveal Himself. You all know 
 that when He drew near to them, "their eyes were 
 liolden that they did not know Him : " and that He made 
 "their hearts burn within them while He talked with 
 them by the way, and while He opened to them the 
 Scriptures" before He permitted them to know Him. 
 What does this incident in the life of our Lord teach, 
 except that He recognised and acknowledged the power 
 of man's intellect in the formation of his opinions? What, 
 except that when the opportunity arises, He would en- 
 courage us to adopt a mode of action similar to His o^vn ? 
 W^hat, except that He would wish us to acknowledge 
 that there are cases hi which we should not demand 
 from our fellows a mere submission to authoritative 
 teaching, that there are points wherein the appeal to the 
 reason and the judgment is not only expedient, but a 
 dutyi? 
 
 But I am perhaps in this last instance wandering 
 away from the class of illustrations to which it is my 
 especial wish to draw your attention. I have been claw- 
 ing inferences for myself, rather than bringing cases in 
 which inferences were drawn and permitted to be drawn 
 by others. And yet there is another series of cases which 
 
 1 See Olshausen's commentary on the passage. 
 
 3 
 
34 LECTURE II. 
 
 is more closely connected Avitli my present subject, and 
 to which our attention has been lately dra^yn^ Tlie 
 earlier Gospels, as we all know, contain little but mere 
 narration: the fourth teaches from the narrative. St 
 Matthew, St Mark and St Luke record what they had 
 seen, or heard, or what their authorities told them : but 
 St John, writing at a later period, adds frequently and 
 constantly his comments upon the record. The first three 
 differ from the fourth, almost as the so-called Apostles' 
 Creed differs from the Nicene. The one declares that 
 Jesus Christ w as conceived and born, the other that it was 
 " for us men and for our salvation that He came down 
 from heaven :" the one that He was cnicified, the other 
 that "He was crucified for us." For first we receive, and 
 then we look for reasons : first we make the observation, 
 and then we search for the laws. And thus it is in St 
 John's Gospel, almost Avithout an exception, that we 
 meet with remarks such as these, "We beheld His gloiy, 
 the glory as of the only begotten of the Father." (John 
 i. 14.) After the miracle at Cana of Galilee we have the 
 comment upon it, " He manifested forth His glory." (John 
 ii. 11.) To the strange words, "Destroy th.is temple, and 
 in three days I will build it up," and the puzzled com- 
 ment of the Jews, St John subjoins his own explanation, 
 "He spake of the temple of His body" (ii. 21). In the 
 same chapter the reason is given wliy "He would not 
 commit Himself" to those who i)rofessed to believe in 
 His name, when they saw the miracles which He did ; 
 He refused to do so, "because He knew all men, and 
 needed not that any should testify of man, for He knew 
 what was in man" (ii. 25). St John is un^^ining to re- 
 
 ' Alford's Prolcyomcna to St John's Oospel, sect. ii. § 7. 
 
OUR lord's conduct. 35 
 
 cord the question which our Saviour put to Philip (vi. 6), 
 "Whence sliall we buy bread that these may eat?" witli- 
 out noting with it, "this He said to prove him ; for He 
 Himself knew what he would do." So again the motive 
 is assigned for which "He departed into a mountain 
 Himself alone' (vi. 16) : He did so because He "perceived 
 that the multitudes would come and take Him by force, 
 and make Him a king." So "He knew that His horn- 
 was come that He should depart out of this world unto 
 the Father" (xiii. 1). "He knew that the Father had 
 given all things into His hands, and that He was come 
 forth from God, and went to God" (xiii. 3). "Knowing 
 all things that should come upon Him, He went forth 
 and said unto them, A^liom seek ye?" (x\1ii, 4). "Know- 
 ing that all things were now accomplished, that the 
 Scripture might be fidfilled. He saith, I thirst" (xix. 28). 
 Wliat do these multiplied instances shew, except that 
 St John was enabled to draw inferences from the acts of 
 Jesus, and that these inferences he left on record? 
 
 Let us turn now to the writings of St Paul, and notice 
 there, that as a rule he insisted little on his authority as 
 an Apostle, and trusted little to his miracles as enabling 
 him to override the intelligences and consciences of his 
 hearers, but that when possible he appealed to docu- 
 ments which they received and principles which they 
 acknowledged, as the groundwork and support of that 
 which he taught i. Was he at Thessalonica? it was out of 
 the Scriptures that he pressed the Jews, opening them 
 and alleging that it was needful for the Christ to suffer, 
 
 • This is noticed briefly by Dr Davidson, Introduction to the New Testa- 
 ment, 1849, Vol. II. pp. 145, 146. 
 
 3-2 
 
36 LECTURE II. 
 
 and to rise again from the deatl. Why were the people of 
 Berea commended, but because they used their judg- 
 ment, their private judgment if you will, in " searching 
 the Scjiptures daily whether these things were so." Was 
 he anxious to prove to the Romans that the whole world 
 is under sin? he spoke indeed with authority; he ap- 
 pealed, it is true, to Scripture; but he referred also to 
 the observation of his readers, to the facts that lay 
 around them, to the things which were patent to them ; 
 to the gi-oss idolatry, the coi-ruptions of men and mo- 
 rals, the vile lusts, the want of natural affection, the 
 delight in the iniquity of others : and then he confirmed 
 his arg-ument by Scripture. Did he speak of the new 
 mode of salvation in Christ? He was not content with 
 stating that it was promised of old, but he brought for- 
 ward his proofs, and appealed to the life of Abraham, to 
 the law of Moses, and to the words of Da^ld. Thus in 
 the Epistle to the Romans we have frequent instances 
 both of the deductive and the inductive logic. At one 
 time he referred to truths which his readers knew, to 
 draw out from them the practical lessons, which were 
 involved in them though they did not lie upon the sur- 
 face : at another time he gTouped and arranged the facts 
 before him, so as to lead his converts to gi-asp the 
 principle which linked them together. So is it also in 
 the Epistle to the Ephesians, so in the letter to the 
 Colossians; it is only when he appeals to facts, which 
 are beyond reasoning, whether facts of histoiy, past or 
 future history, or facts of doctrine, that he speaks as mth 
 autlujrity : " This we say unto you by the word of the 
 Lord" (1 Thess. iv. 15), may serve as an instance of the 
 one; "I Paul say unto you, that if ye become circum- 
 
ST PAUL A^'D ST JOHN. 37 
 
 cised, Christ shall profit you iiothmg" (Gal. v. 2), may 
 serve as an illustration of the other. 
 
 So far, then, for the facts of Scripture ; so far for the 
 inferences dra^vn fi-om them. And if I attempt to 
 apply these to ourselves, shall I be met by the objection 
 that St Paul and St John were inspired, and therefore 
 infallible in drawing their inferences? Shall I be told 
 that we must not lay claim to the power which they 
 possessed? My dear brethren, I know that they were 
 inspired ; but this does not make my position weaker : it 
 shews most clearly that it was under the guidance of the 
 Holy Spirit of God, that in the one case St John drew 
 his inference, and in the other St Paul appealed to the 
 consciences and reasons of his converts. There is no 
 slight throMTi by this argument upon the j^owers of our 
 human nature. There is no denial or reversal of the 
 great commandment of the law, that we "shall love the 
 Lord our God with all our heart, and all our soul, and 
 all our mind,' no contradiction of the words of tlie 
 well-kno'svn prayer, 
 
 "That all our powers and all their might, 
 In thy sole gloiy may unite." 
 
 But here I must pause to-day. I have shcAMi to you 
 that in the Scriptures themselves we meet with no sup- 
 port for the views of those who hold that neither man's 
 intellect, nor man's conscience, is to be allowed to have 
 any active part in the reception of the truths which God 
 has revealed. The holy volume clearly teaches that our 
 judgment is not to be crushed, nor our conscience to be 
 overridden, by those who can merely adduce texts of 
 Scripture in fancied support of any new thing which 
 they may hold. That judgment must be mistaken, and 
 
38 LECTURE 11. 
 
 that conscience ill-directed which rejects what is really 
 a part of Gods revelation ; but, if God Himself conde- 
 scended to "reason" with His children, so may His minis- 
 ters condescend: if He Avould have "a controversy with 
 His people " and would " plead with Israel," it is not too 
 much to expect from His servants that they too will 
 plead in His behalf. If our Lord did not reveal Himself, 
 nor speak authoritatively to His two friends until He 
 had convmced their understandings, we must not shrink 
 from the like line of conduct. St Paul's mode of action 
 at Lystra and at Athens confirms our view of His ]\Ias- 
 ter's wish, and strengthens the conviction that there are 
 many whose minds must be secured, before we gain 
 access to their hearts. 
 
 This then I have sufficiently proved. I must next 
 Sunday, if God permit me, draw increased attention to 
 the mode of drawing inferences on what I have but 
 imperfectly touched to-day ; and I must g-uard my case 
 from sundry charges to which, as I leave it now, it is 
 exposed. Let me, in conclusion, remind you that 
 greater difficulties never thronged around men who 
 were in the right, than those which overwhelmed the 
 disciples on the morning of the Cnicifixion, and were 
 dispelled on the day of the Resurrection. To the Re- 
 surrection of our Lord and Saviour I now recall you : to 
 that great event which Avas the turning-point in the 
 world's history; and which, when brought home to his 
 convictions, is the turning-i)()int in the life of the 
 individual. That Resurrection avc have commemorated 
 to-day: it. was the seal of God on the mission of His 
 Son: in it He was declared to be His Son (Rom. i. 4): 
 through it is the assurance of all our hopes. I have too 
 
THE RESURRECTION. 39 
 
 long kept you from meditation upon it: I must not 
 continue to do so. I will only pray that the "God of 
 peace who brought again from the dead the great Shep- 
 herd of the sheep — through the blood of a covenant 
 which is to last for ever — even our Lord Jesus, may make 
 you perfect in every good work to do His will, working 
 in you that which is well-pleasing in His sight, through 
 Christ Jesus, to whom be glory for ever and ever. 
 Amen^" 
 
 ^ Hebrews xiii. 20, 21. See Appendix G. 
 
LECTUKE III. 
 
 Matt. xi. 25. 
 
 Jesus answered and said, I thank thee, Father, Lord of 
 heaven and earth, because thou hast hid these things from 
 the wise and prudent, and hast revealed them unto hahes. 
 
 r\^ Sunday last I spoke to you of the spirit of man: 
 ^^ and I shewed that to the working of that spirit 
 must be attributed the determination that man feels to 
 pierce below the surface of the phajnomena around him ; 
 and to investigate the substantial character of the bodies 
 or jbeings that fall under the cognisance of his senses. 
 I spoke also of the evident con%action within us that 
 there is a unity in the variety around us, a law connect- 
 ing the facts which we see: so that whilst the object 
 of the man of science has been to collect the facts, 
 the philosopher has endeavoured to discover the law. 
 Again, I stated that this investigation of law has not 
 been confined to questions of physics or philology, but 
 has embraced tlic subjects of God's revelation also: and 
 that here too men have devoted themselves to discover 
 the laws and the principles Avhich account for the 
 facts that (Jod has revealed to them, and have en- 
 deavoured to reconcile " Faith \\\i\\ Knowledge, Philo- 
 sophy with Religion. ' And I drew your attention to 
 some passages of Scripture which clearly indicate that 
 such attempts are justifiable, even though they need to 
 be conducted in a careful and reverential spirit. I 
 
RKCAPITULATION. 41 
 
 brought a few examples wherein God was pleased to 
 appeal to the sense of justice and equity which He has 
 Himself planted in us: a few likewise wherein He ap- 
 peals to our sense of what is Avise and Avhat is foolish. 
 And then I adduced two instances which bear more deci- 
 dedly upon the line of my present argument: instances, 
 the main features of which I must now at greater length 
 describe. 
 
 The apostles of our blessed Lord had been with Him 
 for months, possibly for a year. They had gone with 
 Him fi-om city to city, from village to village ; they had 
 watched the miracles which He performed, they had 
 heard the discourses which He uttered. In these dis- 
 courses He had never told His apostles plainly and 
 directly, as from Himself, ^Vlio and What He was. He 
 desired them to learn His character from His works. 
 Yea, when He was asked categorically " Who art Thou?" 
 He invariably in His earlier ministry refused the answer. 
 Whether the question came from the Jewish rulers, or 
 from the band of His followers, His treatment of it was 
 the same. Thus when they said, "By what authority 
 doest Thou these things, and who gave Thee this 
 authority?" (Matt. xxi. 23), He rephed by asking them 
 another question in return. When they pressed Him, 
 (John viii. 19) "Where is thy Father?' He rephed, "Ye 
 neither know me nor my Father." When they said, 
 " Wlio art Thou," He answered, " the same that I said 
 unto you from the beginning. ' (John viii. 25.) AMien 
 in the same discourse they inquired, " Ai't Thou greater 
 than our Father Abraham, M'hich is dead, and the pro- 
 phets are dead: whom makest Thou thyself?" He merely 
 replied, " If I honour myself my honour is nothing" (v. 53). 
 
42 LECTURE III. 
 
 Nor was this conduct confined to the Jews only: 
 with the disciples it was not very different. Even on 
 the night of His betrayal we meet with inquiries such 
 as these, "Lord, whither goest Thou?" (John xiii. 36.) 
 " Lord, we know not whither Thou goest ; and how can 
 we know the way?" (John xiv. 5.) " Lord, how is it that 
 Thou wilt manifest Thyself unto us, and not unto the 
 world?" (r. 22.) And you will remember the expression 
 of thankfulness which gushed forth from the lips of the 
 apostles when at length He promised that He would 
 " speak to tliem no more in parables, but would shew 
 them plainly of the Father:" "Now we are sure that 
 Thou knowest all things: now we are sure that Thou 
 camest forth from God. " (John xvi. 25.) 
 
 Tliis then was one characteristic of His treatment of 
 His followers : thus did He endeavour to lead them to 
 take a deeper view of His life and words than they 
 were of themselves inclined to do, to draw more upon 
 their own spiritual life, and to trust more to their own 
 spiritual insight than they were disposed. Often and 
 often would a word, coming with authority from Him, 
 have relieved their doubts and quieted their apprehen- 
 sions : but that word came not. He was anxious to lead 
 them from the world of sight to the world of faith ; 
 fi'om the outer to the inner ; from that which was before 
 their senses to the life and the spirit which lay hidden 
 beneath it. This then is the value to us of the confes- 
 sion of Peter—" Thou art the Christ, the Son of the 
 living God." It was, as I said, an inference ; it Avas, as I 
 said, an induction : it was the key which fitted the lock, 
 the law which connected the facts, the principle which 
 accounted for the acts of their Master ; and its discovery 
 
INFERENCE DRAWN BY ST PETER, 43 
 
 was a discovery by the higher reason ; yea rather, I must 
 say, it was a discovery to the higher reason, a revelation 
 to the spirit of the man, — a revelation made to him by 
 God Himself. 
 
 Tlie answer to the Baptist's inquiry is of the same 
 character. The answer to the intreaty of the Jews, " If 
 Thou be the Christ, tell us plaiidy," is similar again. But 
 of these answers I need not speak further; you will re- 
 member that when our Saviour referred to His works, 
 He almost put the key, as it were, into their hands ; He 
 almost suggested to them their answer : if they had had 
 the least spiritual insight, they must have seen what 
 the answer was. John doubtless perceived it : the Jews 
 were blinded and could not. 
 
 Thus the one fundamental doctrine of the Christian 
 religion — the doctrine that " Jesus is the Christ, the Son 
 of God ' — was in the first instance an inference, an in- 
 ference of an inductive character. To us, indeed, it now 
 comes with the full stamp of a revealed truth, of a truth 
 revealed to Peter by the IVIost High, confimied by the 
 miracles that followed, made the substance of the preach- 
 ing of the apostles : to us it comes as the confession on 
 which the Church was foimded, and on making of which 
 the converts were baptized. That confession still bears 
 with it the import and the weight that it had of old : when 
 made heartily and truthfully it is still the mark of the 
 Christian. "Whosoever shall confess that Jesus is the 
 Son of God, God dwelleth in him, and he m God." (1 
 John iv. 15.) It still gives the strength to the Christian's 
 walk. For " who is he that overcometh the world, but 
 he that believeth" this? (1 John v. 5.) It still fimiishes 
 one test by which we may try the spirits whether they 
 
44 
 
 LECTURE III. 
 
 be of God, for he that adopts not tlie confession of Peter, 
 " he that confesseth not that Jesus Christ is come in the 
 flesh, is not of God' (1 John iv. 2, 3) : yea, that spirit is 
 " the spirit of Antichrist." Such is the value of this truth ; 
 such therefore the interest attaclied to its discovery. 
 
 And now, my bretln*en, let us pass on to consider 
 other doctrines taught as parts of the Christian faith by 
 the Church universal. Let us take the points discussed 
 and settled at the first four general Councils, and which 
 come to us, speaking generally, embodied in our Creeds ; 
 the teaching of the Church as to the Person of the 
 Redeemer, that He is " the very Word of God, begotten 
 from everlasting of the Father, very and eternal God," — 
 that " He took man's nature upon Him," — that " He was 
 perfect God and perfect man, of a reasonable soid and 
 human flesh subsisting." Shall we inquire how, in the 
 present day, we can say that tenets such as these have 
 been arrived at? How we can justify their insertion and 
 maintenance in a Creed or an Article? Why demand 
 as necessary an assent to them, before the Church Avill 
 acbnit any one to minister for Christ to the people of 
 Christ? We find these tenets no where stated in plain 
 words in Scripture, and if so, are they not additions to 
 Scripture, mere inventions of man? and on whose autho- 
 rity do they come to us? am I bound to receive them on 
 that authority? Hoav are they to be regarded? And it 
 has been said, that to the earliest ages of the Church, 
 no less than to the Apostles, the words of our formulno 
 were unknown: that the clergy were not bound by 
 them then: that in the writings of these earlier ages 
 we meet with passages that are apparently opposed 
 to these words, passages which, at all events, must 
 
ORIGIN OF THE CREEDS. 45 
 
 have been written in an incautious and unguarded manner. 
 How can we account for this, how defend our Creeds? 
 
 I have said that men are not content \^^th receiving 
 things as they are presented to them, but are impelled 
 to discover the bond which connects together the facts 
 that they see, the law and the truth which accounts for 
 them all. And as this has held true in the history of the 
 world, so it has held true in the history of the Church : 
 as in morals, so in theology. As soon as Christianity 
 began to spread, the narratives which are contained in 
 our Gospels and the lessons of doctrine and practice 
 which were called forth by the wants of various Churches 
 and were supplied in the occasional letters of the apo- 
 stles that have come down to us, these came into contact 
 with minds prepared in various manners, and in those 
 minds were received with various results. We should not 
 be surprised when we read that efforts were made to 
 adapt parts of our Christian revelation to parts of the 
 faiths pre^dously held in these various quarters; we 
 should not be surprised at the wild and God-denying 
 heresies that arose ; we should not be surprised if some 
 of these earlier so-called Christians rejected portions of 
 our Gospel-narratives, if so be they could thus more 
 easily reconcile the new doctrine with the okP. IMany 
 such attempts were made, but the old and the new 
 agreed not together, and the rent was made worse. The 
 new wine could not be contained in the old bottles : the 
 bottles were marred and the new wine spilt. But whilst 
 
 * Almost all the earlier heresies (and those of the last times also) were 
 accompanied by a denial of the authority of portions of the New Testament. 
 For examples see Robertson's Church History, 1854, Vol. i. p. 30 of Cerin- 
 thus : p. 33 of the Ebionites : p. 35 of Basilidcs : p. 45 of Marcion : p. 80 
 of the Artemonites : p. 130 of Manes. 
 
46 LECTURE III. 
 
 this was going on among the earlier heretics, the Church, 
 tlie gi-eat body of Christians, was compelled to attend 
 to the questions stirred, whether it would have desired 
 it or not^ 
 
 The explanations, therefore, which were from time to 
 time proposed, by one class of heretics after another, 
 were, indeed, attempts at the truth, " guesses at truth." 
 And the form which the inquiry really assumed was not 
 "What can be proved by a deductive logic from this 
 passage of Scripture, or from that?" but, "\Miat is that 
 truth relating to the subject in hand in which all the 
 statements of Scripture meet, in which all find their 
 solution? What is the jn-inciple? what the laAV? ' And 
 in the discovery of the answer, the holy volume was not 
 to be regarded as a mere series of texts, but as embody- 
 ing the teaching, the real practical teaching of the earliest 
 disciples. And thus, as year by year passed, and one 
 attempt after another failed or succeeded, our Creeds 
 were gradually attained. There was a modification of an 
 expression here, an amendment of a word there ; but let 
 us notice, and excuse me if I have to repeat this again, 
 that this was not a developing of the genu of the Apo- 
 stolic Church, it was not an unfolding of the truths 
 Avhich that Church held implicitly ; rather it was a going 
 back more and more to the inner life of the subject 
 before them, a studying more and more carefully of the 
 thoughts and language of the apostles, until the key 
 was found to fit, and the faith of the Church on the 
 subject was settled. 
 
 To us, looking at tlie history of early Christianity, 
 
 ^ To tlie .struggle with Gnosticism is attributed tlie introduction of study 
 and literature into tlse Churcli. (Thid, p. 4S, .and the .authorities cited.) 
 
AUTHORITY OF THE CREEDS. 47 
 
 this seems to be tlie account of the struggle which re- 
 sulted in the first Councils and in the decisions the sum 
 of which is contained in the Creeds of the Church univer- 
 sal. And in the fact that by almost every one who accepts 
 tlie New Testament as the work of men inspired, have 
 these formulee been accepted as true, we may see the 
 seal of the Church set upon them ; of the Church of 
 past generations ; of the Church of our o\^^l. They are 
 received by the great body of Christians dispersed 
 throughout the world, even as the great principles of 
 physical science are received by physical philosophers. 
 We do not accept the former, because of the number of 
 bishops assembled at this Council or that; any more 
 than we accept the truth of universal gra^dtation on the 
 authority of Isaac Newton:— but they made their dis- 
 coveries, they handed them down to us, and the Church 
 has verified them. And we too may verify them also : 
 many of us have verified them for ourselves, and now 
 our belief of them rests — as the Apostle would have it 
 rest^ — " not on the wisdom of men, but on the power of 
 God." 
 
 And I repeat, that so far as they are concerned who 
 receive the Scriptures of the New Testament as the 
 writings of men inspired, the controversy has ceased : I 
 might say that with those who receive the writings which 
 the most unfavourable criticism has left unscathed, the 
 controversy should cease too ; few deny the Deity of our 
 Lord Jesus Christ, or the Church's doctrine of the Trinity 
 in Unity, but those who also deny that the New Testament 
 contains any of the writings of the men whose names 
 those writings bear. 
 
 And now, my brethren, permit me to say something 
 
48 LECTURE III. 
 
 of tlie process by which these discoveries are made. And 
 first, let me explain the terms which I have used more 
 than once, and which it mil be needful for me to adduce 
 again. I may explain them for the sake of some, although 
 the majority of you are familiar with them. I refer to 
 the terms Induction and Deduction. 
 
 In almost all investigations as to the connexion be- 
 tween fiict and fact, we have to inquire — Is the case 
 before us a particidar case coming under a knoAni ge- 
 neral law? or if not, can we discover a general law 
 applicable to this and similar cases? If the latter 
 question is proposed, if w^e can combine a number of 
 similar facts, and are desirous to know the general prin- 
 ciple which embodies them all, "the process by which 
 this investigation is carried on is called Induction, 
 whilst the other process, of applying a general law to a 
 particular case is called Deduction^." The names have 
 been long before the Avorld, and this is one way of illus- 
 trating their use. Now suppose that we have discovered 
 the law which embraces and accounts for a series of 
 facts that have engaged our attention ; this law may l)e 
 regarded as itself a fact, and may combine with another 
 series of facts of a similar nature, and thus appear to be 
 itself a single instance of another higher and more 
 general law; and so we may pass higher and higher 
 until we fail to meet with analogous cases, or having 
 analogous cases, are unable at present to connect them 
 together. Our upwards ascent will be there stopped: 
 a limit will be there, beyond which we are at present 
 unable to pass. Sooner or later, along whatever line 
 
 ' Coimpure Thomsons Out/ iiics of Laws of T/iou(jht, 1854, pp. 2S3 — 288. 
 See Apjifudix H. 
 
INDUCTION. 49 
 
 and in whatever subjects our investigations are carried, 
 we come to these which are to us at present the extreme, 
 the idtimate facts. To the questions, "why are they so?" 
 or "how are they so?" there are only two answers. 
 The cause whicli a man of the world will give is that 
 "It is because it is." The Christian, the believer in 
 God, ^nll answer, "It is so, because God wills it to 
 be so." 
 
 And let me now add that human intellect has not 
 yet been able to give any rules by which this induction 
 can be attained. We have been lately told ^ that Bacon 
 thought at one time he had a certain and unfailing way 
 of discovering truth thus, but in this he was mistaken. 
 Hints and suggestions have been given to help us, rules 
 by which we may avoid error or detect it when it enters 
 into our inquiries, but these rules are negative in their 
 character, and chiefly help to the attaining of the true 
 by the avoiding of the false 2. It is not therefore every 
 one that can discover a law: it is not every one that 
 can divine a principle. Men of great ability may be 
 deficient in the gift. "These things" may "be hid 
 from the worldly wise and the prudent." In fact, this 
 effort comes within the province of the "reason" of 
 man, as Hooker calls it; of the "spirit" of man, as 
 St Paid designates it. It requires, as another of later 
 times has said, not so much wisdom and learning as a 
 childlike throwing of ourselves into the midst of that 
 we are questioning, and asking it with all humility and 
 
 1 Mr E. L. Ellis, in the General Preface to the new edition of Bacon, 
 Vol. I. pp. 24, 38, 61. See Appendix I. 
 
 2 Sir John Herschel's Introduction to the Study of Natural Philosophy, 
 Part II. Chapters IV. V. and vi. are peculiarly valuable. 
 
 4 
 
50 LECTURE III. 
 
 submission to tell to us its secret ^ Shall I say it is essen- 
 tial that we embrace that which we are investigating, 
 without doubt and without gainsaying? I am doing little 
 more than repeating, though with changed figure and 
 changed language, the thought of my Redeemer, " ^Yho- 
 so shall not receive the kingdom of God as a little child, 
 he shall not enter therein:" ''I thank thee, Father, 
 that thou hast hid these things from the wise and pru- 
 dent, and hast revealed them unto babes." 
 
 And here do we take our stand: these laws wliich 
 man's intellect cannot find out, God reveals. He reveals 
 them to childlike men now, as He revealed them to child- 
 like men of old, as He revealed one such to Peter. We 
 are encouraged to attribute this success, wherever it 
 is found, in every branch of human study, wliether of 
 physics, or philology, or mental philosophy, or religion, 
 success in this we attribute to God. AVe deem that God 
 is actively and directly working. Our conclusion is 
 supported by the fact to w^iich attention has now been 
 drawn for many years, that few, if any, inductive philo- 
 sophers have been imbelievers^: it is supported by the 
 language which discoverers use, rejecting all claim or 
 merit of their ovn\, save that of grasping at a thought 
 "which came into their minds.' Yes, this is the true 
 account, " they come into our minds." Jmdfrom Whom 
 do they come, my brethren^? 
 
 * Mr Ellis, ut supra, p. 59. Hare's Guesses (U Truth, ist series, 1838, 
 p. 216. See Appendix K. 
 
 2 Dr Whewell's Bridgeicater Treatise, Book in. Ch. iv. v. 
 
 3 In the Edinburgh Review, April, 1856, Vol. 103, No. 210, tliere are 
 some interesting quotations from Leibnitz and from Sir Henry Holland on 
 the way in which the details of a subject, which has long occupied the 
 attention, suddenly arr.ange themselves into order as if by a magician's 
 
TWO REVELATIONS. 51 
 
 Aiid thus we have in the body of Christ what I may 
 call two kinds of Revelation, — the one a Revelation of 
 facts, historical and doctrinal, to the first apostles of our 
 Lord, and of these the books of the New Testament 
 contain our only record; the other a Revelation from 
 time to time of inferences not discoverable by the intel- 
 lect of man, but laid open to his spirit. The former 
 may be deemed immediate, and direct, and open, the 
 latter is of a more mysterious and hidden character; and 
 the former furnish the touchstone to the latter. For 
 although the discovery of the uiference may have been 
 gradual, partial, and to a few, yet all may see whether 
 it will stand the test of Scripture: for "to the law and 
 to the testimony" must the appeal still be made. Are 
 tliese things " contained in Scripture, or may they be 
 proved by Scriptui-e?" must ever be our question. Sug- 
 gestions may come from the " spirit of error" as well as 
 from '' the S^iirit of truth," and we must " try the spirits 
 whether they be of God." And, I repeat, the question 
 must be, " Does the key thus offered to the Church tmn 
 in the lock of the Holy Volume?" If it wiU so turn, 
 we hold that the key is the right one: the solution 
 ofl'ered is correct. 
 
 You see therefore, my brethren, that we hold that 
 Christ's word standeth sure : " Lo, I am with you 
 always, even to the end of the world :" you see that His 
 promise may yet be recei^^ng its accomplishment, ''His 
 Spirit still leading us into all the truth." We dare not 
 confine to the lifetime of the Apostles the period during 
 
 wand. In Professor Baden Powell's Connexion of Natural and Divine 
 Truth, 1838, p. 37, there is a quotation on Fresnel's wondrous powers, from 
 a work of Professor Forbes, on which see also Herschel's Essaijs, p. 247. 
 
 4—2 
 
52 LECTURE III. 
 
 which God's Spirit was promised to be thus at work. 
 We believe He has never ceased to work ; we believe He 
 is working now, — guiding the faithfid Christian onward ; 
 guiding onward the body of Christians; guiding us on 
 through eiTor to truth, clearing up difficidties, dispelling 
 clouds, 
 
 "Lead Thou us on i !" 
 
 Let us pass to-day from the age of Athanasius to that 
 of Augustine, from the Eastern Church to the Western, 
 from the fourth century to the fifth: from questions 
 upon the existence of God to questions concerning the 
 nature of man: from points to be determined by the 
 objective Revelation which God has given of Himself, to 
 points wherein this has to be combined with the feelings 
 and the instincts which He has planted in us, and with 
 the facts which He has taught us in the records of 
 history. The struggles in the Pelagian controversy, when 
 viewed as we should view them now, were not efforts to 
 draw from Holy Scripture consequences that were logi- 
 cally contained in certain statements made therein, so 
 much as tliey were efforts to discover the principle that 
 lay at the basis of the language used in Scripture of 
 man's condition, man's hopes, man's needs. Thus they 
 were efforts of an inductive character. And if I dare 
 not repeat the statement wliich I made just now, that so 
 far as we are concerned the controversy has ceased, I 
 shrink back, not because the Churches at large speak an 
 uncertain language on the subject, but because efforts 
 are made from time to time to evade the teaching wliich 
 those Churches enforce. But yet, in the main features 
 of the subject, Christians at large have adopted the prin- 
 
 * Lyra Apontolirn, No. XXV. 
 
AUGUSTINE. 53 
 
 ciples tliat Augustine taught: they agree that men, as 
 born into the world, are prone to sin, are under the 
 bondage of evil: they hold that they cannot by their 
 o^Yn free mil and effort turn themselves to faith, and to 
 call upon God. And of those who differ from us, we state 
 from their own confessions that they start not from the 
 ground which St Paul occupied, but from one which they 
 have chosen for themselves: they decline to take the 
 language of the Apostle as shadowing forth one harmo- 
 nious whole ^ ; they refuse to allow that there is any truth 
 at the basis of his language : they deny that he was in- 
 spired : yea, they seem to hold that he had no spiritual 
 insight at all. With these and such as these the expo- 
 sitor of the Apostolic teaching can have little in com- 
 mon. Their effoi-t is not to teach the Christianity that 
 St Paid taught, but a Christianity that springs fi'om their 
 own minds: for the sake of such a religion they cut 
 down the facts of history and reject the words of the 
 Apostles-: they set themselves above that which tliey are 
 expounding, and not below it, nor mthin it. However 
 great their industry, however great their efforts, we can 
 only regard them as destined for failure, for they do not 
 even aim to meet all the difficulties of the case; they 
 leave out half of the facts of which they are to find the 
 law. But the Church view commends itself to the vast 
 majority of those who have examined the question in all 
 its bearings: and although Augustine was the first by 
 whom the difficulty was solved, although to him the 
 
 ' Compare Olsliausen on llomaiis v. 12 — 21, Vol. iii. pp. 199, ■200 
 (p. 185 of Clark's translation). 
 
 ^ On the German mode of evading difficulties, by denying historical 
 statements, see notices in Robertson's History, Vol. i. p. 149, note p. of Nean- 
 der: 146, t. of Mosheim: and Mohler as quoted, p. 24S, s. 
 
54 LECTURE III. 
 
 revelation was made, yet his solution comes to us, 
 resting not only on his authority, but also on the autho- 
 rity of the great body of Christians since : and we too, 
 like the Bereans, may examine for ourselves whether 
 these things are so. 
 
 Let us now review the account which I have been 
 laying before you, and look for some of the practical 
 lessons which the subject seems to convey. We may 
 notice, first, that in almost eveiy search for trutli, errors 
 Avill be proposed, for a time adopted, examined, at last 
 rejected, before the truth is finally discovered ^ It will 
 be so in questions of Revealed Religion, no less than 
 in questions of scientific research. We have no reason 
 to complain, therefore, that in the history of religious 
 dogma errors have occupied such a marked proportion ; 
 nor should we be surprised that evil passions have 
 been as much excited in the one series of investiga- 
 tions as in the other. All controversies, all struggles 
 arouse men's ardour, men's anxieties^ men's individu- 
 alities. During the time that they are carried on, they 
 are bemldering to the mind, and depressing to the 
 spirit: but as do other temptations, so also does this 
 afterAvards "yield the peaceable fi'uit of righteousness to 
 them which have been exercised tliereby." For the 
 result is not the unsettling of men's minds upon the sub- 
 ject investigated, but a general agreement and hannony 
 whenever the investigations have run tlieir coui-se, and 
 reached the points which have been really at issue. 
 Sometimes it has happened that questions apparently 
 simple have led men up to difficulties of the highest 
 
 * Compare Herschel's Revicu- of Dr WJtciccU's Indudivc Sciences {Essai/s, 
 1857,11 241). Appendix L. 
 
ERROR AND TRUTH. 55 
 
 cliaracter, but "before such difficulties the mind reposes 
 quiet and calm," "the intellect is soothed, not by the evi- 
 dence of the truth known, but by the inaccessible height 
 of the truth concealed^ ;" and thenceforward the ques- 
 tions are no longer discussed with the eagerness that 
 once they excited. So it has been with the questions on 
 Predestination, which agitated the Church of England 
 forty years ago. And if in the present day minds are 
 engaged over difficulties which have not as yet found 
 their solution, if the riddle has not yet been solved, the 
 key not yet been found, this furnishes us with no reason 
 for rejecting the truths of which we are all assured; 
 "so far as we have attained we may walk by the same 
 ride, we may mind the same thing." Thus even the pro- 
 mulgation of errors serves a purpose in the Divine eco- 
 nomy: for the truth, when it does appear, will be the 
 more readily received, because of the preceding failm-es. 
 For as has been said by one well kno^\'n^, "confused con- 
 ceptions and consequent misunderstandings are daily 
 growing clearer under the influences of Christian life and 
 free discussion;' or as a still better kno^Mi and more 
 highly esteemed author has wTitten, "As it is owned that 
 the whole scheme of Scripture is not yet understood, 
 so if it ever comes to be understood before the restitu- 
 tion of all things, it must be in the same way as natural 
 knowledge is come at, — by the continuance and progi'ess 
 of learning and liberty, by particular persons attending 
 to, comparing and pursuing intimations scattered up and 
 down it, which are overlooked and disregarded by the 
 
 ' Cardinal Ccojetan, quoted in Sir William Hamilton's Biscussmis, ed. 2, 
 p. 626. 
 
 2 Bunsen, Church of the Future, p. 104 (English translation^. 
 
56 LECTURE III. 
 
 majority of the world. For this is the way in which all 
 improvements are made, by thoughtful men's tracing 
 on obscure hints, as it were dropped us by nature 
 accidentally, or which seem to come into our minds by 
 chance \"' 
 
 Let us notice, secondly, that controversy is a sign of 
 life and energy in the Church. The struggles around us 
 to reconcile this and that difficulty are clearly analogous 
 to the struggles within us between the complex and 
 often warring energies which are there at work. All life 
 seems to involve a continual decay, but the loss of decay 
 is supplied by as continual a renovation. Render any 
 part of the animal frame unchangeable — as is done by 
 some of the poisons — and the human being dies 2. So is 
 it in the Church of Christ. The life of the Church is 
 scarcely compatible with the mental bondage of the in- 
 dividual, with the absolute fixity of a prolonged formula, 
 with the compulsory adherence to it of every member of 
 the Church. Tie do>Mi all thought and all expression, 
 make it a stipulation that none shall lift his voice against 
 any tenet that your church professes, and mth your 
 fixity and your silence you introduce the element of 
 decay. "Solitudinem faciunt, ])acem appellant." The 
 evil which might otherwise come to the surface Avill 
 rankle underneath ; men will be unable to express their 
 doubts, and the power of those doubts will be increased 
 tenfold. But allow freedom of thought and freedom of 
 expression, pcnnit men to expose their difficulties and 
 express their doubts : let them be discussed, and Aveighed, 
 and examined, and controverted, and the truth must 
 
 ^ Butler's Analogy, Part li. Chap. in. § lo. 
 
 ^ Liebig, as quoted in Mill's Logic, Book in. Chap. ix. 
 
GENERAL CONSENT. 57 
 
 conquer. If your formulse embody the truth under dis- 
 cussion, the life within them will be renewed, yea, will 
 renew them day by day. They will never lack defenders, 
 men who will maintain them, not as being authorised, 
 but as containing the truth. ^Vliat is decayed by usage, 
 will be renewed : the truth will become more clear and 
 better acknowledged: it will grow more powerful and 
 more pure by its passage through the fire. 
 
 And shall I address a few words to those who regret 
 that no Councils sit in the present day to detennine 
 what the truth is in this or that controversy? There are 
 not many such in this assembly, but if there be any, to 
 them I woidd suggest, that it has needed no meeting of 
 scientific men to settle the principles of physical philo- 
 sophy: the general recognition of a law by those who 
 are fit to examine it is in natural science deemed suffi- 
 cient. And so of religious truths as well. To the recog- 
 nition of them by the great body of Christian men who 
 are competent to discuss the subject, and are at liberty 
 to do so, we may point with fidl satisfaction. We fear 
 not to tell the inquirer, that if he will qualify himself for 
 the task, he too may be at liberty to enter upon it ; if he 
 is dissatisfied with the present explanation, it is within 
 his power to propose another, and this new one will meet 
 \^1th all the attention it deserves. If it bear with it the 
 stamp of truth, if it commend itself to those of the next 
 generation, it will be accepted in lieu of our present. 
 But whilst we are willing, as spiritual Christians, accord- 
 ing to our respective callings, thus to "prove all things," 
 we cannot, and may not, give up ''that which is good " 
 and true. It is not that we regard our creeds with 
 a superstitious reverence, but if our forefathers have 
 
58 LECTURE III. 
 
 sounded the channels, antl marked out the shoals, it 
 seems to us absurd to remove these marks until it is 
 proved that they are wrongly placed. If an act so foolish 
 were done, we doubt not that ere long the buoys woiUd 
 be restored, but in the mean time some would suffer 
 shipwi-eck. Xo ! it is foolish to ask us to give up tliese 
 principles, these landmarks: it cannot be done. Take 
 away from them the doubtful authority which they pos- 
 sess as having been suggested by this or that father, as 
 having been adopted by this or that Council, there still 
 remains the authority which they enjoy as solving diffi- 
 culties which without them are insoluble. This autho- 
 rity, I say, remains. We cannot shut our eyes to his- 
 tory : we cannot in the nineteenth century be made to 
 assume the position, mental and spiritual, of the Chris- 
 tians of the second or the first. And it is a fond con- 
 ceit, arguing little for the knowledge, arg-uing less for 
 the common sense of those who in the present day 
 would ask us to do so. Shew to us that our formulae 
 are erroneous, shew to us that our creeds are untrue, 
 and we Avill attend to you ; but think not that your wish 
 to ramble at large, your love of danger, your carelessness 
 as to your spiritual life, will induce us to give up for 
 our descendants the benefit of that help and giiidance 
 which our creeds have furnished to ourselves. They are 
 not relics of the dead past ; they are institutions of the 
 living present: guides, guardians, counsellors to those 
 who would use them lawfully; beacons to those who 
 would neglect their warnings; restraints to those only 
 who would use their ])osition and influence as authorised 
 teachers in the Church, to pr()i)agate doctrines to which 
 that Church has denied her sancticm. 
 
CONCLUSION. 59 
 
 May it please God of His infinite mercy and goodness 
 to give to us that childlike spirit to which alone He will 
 reveal His truths ! Let us not look to worldly ^Aisdom 
 nor to extent of learning to sup])ly that which He alone 
 can give. Neither of these will suffice : we need rather 
 a simplicity of devotion, a singleness of purpose. To 
 such only as have this, is truth revealed : to such is there 
 a revelation continually made. IVIay our Lord and our 
 God reveal Himself to us, speaking to us by His Spirit 
 in our spirit ; so that we may hold communion with Him 
 here, so that we may enter into His joy hereafter! 
 
LECTURE IV. 
 
 1 Cor. II. 14. 
 
 The natural man receiveth not the things of the Spirit of God . . . 
 because they are sjpiritually discerned. 
 
 nnilE passage in St Paul's letter, which closes with this 
 -L verse, supports in many respects the statements that 
 I made in my earlier Lectures. It tells us, as clearly as 
 can be desired, that there are some men to whom we can 
 never expect to justify the ways of God. It tells us that 
 the " spirit of man," when animated and put in motion 
 by the Spirit of God, will be engaged in searching out 
 and inquiring into even "the depths of God.' It tells 
 us tliat the human spirit, alone and unassisted, is unable 
 to know or to learn the things of God ; but tliat to tlie 
 true Christian God lias given the poAver to value duly 
 the things which He has freely given. It tells us again, 
 and I again will repeat it, that the unspiritual man, the 
 man who is under the guidance of his merely human in- 
 stincts and merely human intellect does not and cannot 
 receive the tilings of which the Spirit only is the vehicle. 
 It tells us that the privilege of the Christian is to 
 sit meekly at the feet of Jesus, to receive thankfidly 
 the revelation of Himself and of heavenly things — 
 "thetlihigs of God"— Mhich He has made, to ponder 
 these things, to meditate upon them, to search into 
 them, but ever to receive them; never to assume the 
 position of the teacher, never to force things divine into 
 
A PRIORI PRINCIPLES. 61 
 
 the moulds of human capacity, never to be so pre- 
 sumptuous as to say to the Most High, "What is this? 
 Wlierefore is that?" 
 
 But the aspect which our later theology has in some 
 quarters assumed, is one that varies much from this re- 
 presentation by St Paul. We meet on various sides with 
 indications that even within the Church men prefer to 
 draw upon their own minds for the principles — not 
 merely of their relations mth their fellow-men, in which 
 case their experience of their fellow-men will consciously 
 or unconscious- ly guide them in their judgment, — but also 
 of their relations with God, and of God's dealings with 
 them. And we meet with expressions such as these 
 scattered freely over the pages of our present writers — 
 "our mind rebels against this;" "our spirit recoils 
 against this ;" "this is needed by the wants of my heart ;" 
 "this view is impressed upon my moral nature;" "the 
 very idea of a Church implies this :" — and all this when 
 the subjects thus summarily accepted or rejected do in 
 the ophiion of others bear much of the impress of false- 
 hood or of truth, and seem to need the most carefid in- 
 vestigation. 
 
 I am not attempting to trace this mode of action 
 to its source, to investigate the philosophical principle 
 or system of which it is a product, or to supply the cor- 
 rective and complement to the half tmth contained 
 within it. The questionable principle upon which it is 
 foimded has not yet, I believe, sowed its seeds in this 
 University, nor, as I conceive, is it likely to do so soon. 
 I am anxious, however, to notice some of the indications 
 of its progress in the Church, and some of the dangers 
 to which it has already exposed us. I must speak also 
 
62 LECTURE IV. 
 
 of other perils with which, if it gain fui-ther gi'ouud, it 
 will probably surround us. 
 
 Xow the great characteristic of this system brings it 
 into marked connexion with the error of the scholastic 
 philosophy and scholastic theology. That error was, that 
 it continually severed itself fi^om the region of fact and 
 evidence, formed one conception or idea of what should 
 be, and what must be, and endeavoured to modify in one 
 way or another this conception, so as to make it agi-ee 
 Avith the residts of observation. It presumed that the 
 first thought which arose in the human mind as to the 
 subject in hand was correct, and discouraged any further 
 exercise of that inventive faculty which had suggested 
 the first solution. Let us take the well-knoAni example, 
 " the sun must move round the earth in a circle," and 
 "if not a circle, in a circle upon a circle." Centuries 
 elapsed before any other hypothesis was made or exa- 
 mined. In the mean time astronomers gave up the effort 
 to explain ; they resigned the struggle in despair. They 
 did not "frame many tentative hypotheses, and then 
 select the right one^' They framed only one such 
 hypothesis, and in the endeavour to modify it to suit the 
 subject in hand, their inventive facidties were exhausted. 
 With the revival of independent thought and individual 
 action Avhich ushered in the period of the Reformation — 
 and of which the Reformation was itself the product — 
 this process was amended. It was found out that in the 
 discovery of truth, in the passing up from pha^nomena to 
 laws, it was essential to keep the inventive faculties in 
 continued exercise, but always to test tlieir suggestions 
 
 1 Dr ^\^lewell's Philoso];>hij of Inductive Sciences, Aphorisms concerning 
 Science, viii — xi. 
 
INTERNAL AND EXTERNAL EVIDENCE. 63 
 
 by the facts of the inquiry over which they were engaged, 
 and to reject fi-eely, readily and unsparingly such sug- 
 gestions as failed to account for the facts. It Avas recog- 
 nised that a suggestion which, however it came into the 
 mind, did meet all the difficulties of the case, was a true 
 solution of the problem, and was to be regarded as the 
 true one, until another and diiferent solution was pro- 
 posed that would answer the same end. And it was also 
 recognised that this mode of inquiry furnished the only 
 hope of arriving at truth, and the only means of attain- 
 ing unity. 
 
 These principles are now, I believe, at least hi 
 England, almost universally accepted. But yet, with a 
 marked inconsistency, we are at times inclined to depre- 
 ciate the value of external facts and external evidence, 
 and to assume that our own consciences and our own 
 feelings are sufficient to supply us with all needfid 
 criteria of what is true and what is false. "\Mien we are 
 satisfied ourselves that a thing is true, we do not press 
 it upon our neighbours with arguments to which he is 
 bound to attend. It is far easier to appeal to our own 
 decision, to our ovax judgment, to our ovm feelings, to 
 our o\Mi consciences ; and to those who are unwilling to 
 adopt our views we ascribe — and in some instances no 
 doubt fairly — a want of spiritual perception. We cannot 
 argue upon that which we hold: our answer to every 
 objection is, that we know and we feel. And thus do we 
 become, in some degree, selfish and exclusive, and in- 
 clined to associate only with those who have adopted 
 our views, and will cherish our prejudices. 
 
 But no large body of men can thus either come or 
 work together. For a general and united action we must 
 
64 LECTURE IV, 
 
 have a ynder basis than the self-consciousness of a limited 
 number of Christians. And we find that St Paul and 
 St Peter, in their day, referred constantly to the external 
 evidence of Christianity. They declared that they were 
 witnesses of the fact that God had raised Christ from 
 the dead: and in confirmation of their testimony (tlid 
 they say) their miracles were wrought. It was to bear 
 this external testimony that JNIatthias w as numbered vdth 
 the eleven Apostles, "ordained to be a Avitness with 
 them of the resurrection." And the beloved Apostle 
 who writes most of the internal evidences, who declares 
 that "he that believeth on the Son of God hath the 
 witness in himself," is the one that speaks in the most 
 striking terms of the way in which " he had heard, and 
 had seen with his eyes, had looked upon and his hands 
 had handled the Word of life." 
 
 The Church at large therefore must be founded on 
 something else than the feeling of personal wants: it 
 must be supported by other argument than the satisfac- 
 tion of personal necessities. And however great to us 
 as individuals may be the blessing that arises from 
 having our wants supplied and our feelings soothed by 
 " the comfort of the Scriptures," we must remember that 
 this furnishes us only with an insufficient argimient in 
 favour of the divine authority of the sacred volume. But 
 Christianity has an external aspect no less than an in- 
 ternal; externd e\idences no less than internal. And 
 the view is necessarily imperfect that would exclude 
 either the one or the other. Its external eAidence and its 
 external character are the same for all: its internal 
 character and its internal evidence vary with the in- 
 dividual. 
 
EXTERNAL EVIDENCE. 65 
 
 AVe must not, therefore, close our eyes to the vahie 
 of its outer testimony; neither are we at liberty to reject 
 ought that comes to us on external evidence, merely 
 because we dislike the fact attested. We must keep the 
 eyes of our mind opened to receive all that has the 
 marks that it comes from God. We must not on mere 
 a2)rlorl and subjective grounds, either accei)t or reject 
 that which may be an historical fact. 
 
 In the eighteenth century — at all events during the 
 latter part of it--stress was laid almost exclusively on the 
 external character of the evidences of Christianity. This 
 view was necessarily imperfect ; and it is the reaction 
 from it that has induced many persons in the present day 
 to adopt the point of view from which its internal charac- 
 ter can alone be seen. But, however imperfect the earlier 
 view, the modern aspect is equally insufficient ; and if the 
 older argimients neglected the influence of man's sjiirit in 
 the reception of the things of God, the later neglect no 
 less the poAver of man's intellect in the province that falls 
 under its supervision. But this does not comprehend 
 all the e\dl consequences of such a principle. Another 
 which I Avould mention is, that inquirers have been led 
 by very trivial circumstances to take partial views of 
 Christianity. Instead of inquiring rigidly as to the evi- 
 dence in favour of, and against, tlie opinions which they 
 entertain, they study the Scriptures to tliscover those 
 passages which support them, and they reject or neglect 
 those which oppose them. I do not mean that they do 
 this intentionally and purposely, but such is the infirmity 
 of our human nature and the strength of our lunnan 
 passions that we are all apt to take note of the circum- 
 stances which accord most with our own feelings. Thus 
 
 5 
 
6G LECTURE IV. 
 
 opinions which are taken up in early years, become, as it 
 were, a part of ourselves ; and our character seems to be 
 at stake when we are asked to examine their evidence. 
 
 But serious though this is, and much as it is connected 
 with the dissensions of the day, the subject assumes a far 
 more important position, when we find that the jirinciple 
 at stake is elevated into a principle of philosophy, and 
 that under the shelter of it, thus elevated, much of the 
 infidelity of the day takes rest. For if we deem it suffi- 
 cient to appeal to our ovm feelings and our own con- 
 sciousness and our o^\^l sense of right and wrong, we 
 must permit the unbeliever to appeal to his feelings, as 
 boldly and as confidently. If, on our side, we consider 
 that our powers of intuition supersede all necessity of 
 external testimony, we cannot complain if others affirm 
 that their intuition is so good as to overcome the evi- 
 dence that such testimony offers. In fact, we are giving 
 our sanction to the erection of those entrenchments 
 which ''the evil heart of unbelief" is throwing up 
 around it, and when they are erected, who will be able 
 to drive it from them? 
 
 Let me, therefore, this afternoon, speak to you first 
 of the absolute necessity that is laid upon us of accept- 
 ing and treating as facts the substance of the historical 
 narratives that have come do\n\ to us. They come to us 
 with an amount of evidence that cannot be gainsaid. 
 If we were to content ourselves even with those portions 
 of the New Testament which the severest and most 
 hostile criticism has conceded as genuine, from those 
 portions alone we could reconstruct in its essential cha- 
 racteristics the Life of our Redeemer^: His Life, Death, 
 
 ' See Restoration of Beliefs p. 1 79, &c. 
 
EXTERNAL EVIDENCE. 67 
 
 Resurrection, Session on Higli. These essential charac- 
 teristics remain, and it is simply absurd, after such an 
 investigation, to reject them merely because they suit 
 not the views of truth that our minds may have sug- 
 gested, because they contradict ''the primal laws of 
 our nature," or because " our instinct recoils from them." 
 They are historical facts ; facts coming to us on historical 
 evidence : they are the facts to which (according to our 
 own account) the Apostles were constituted as witnesses, 
 appointed and authenticated witnesses, and to them they 
 did bear witness in their lives and letters. They are 
 essentially the fticts of Christianity. 
 
 These then are facts to which the Apostles bore 
 record, and no hypothesis in regard either to the 
 witnesses themselves or to the facts they attest, can 
 furnish us with sufficient reason for rejecting their tes- 
 timony. " INIere guess, supposition, possibility when op- 
 posed to historical evidence, prove nothing, except that 
 historical evidence is not demonstrative." The supposi- 
 tions made to evade the force of the Christian evidences, 
 " weaken the force of evidence in all cases, but destroy 
 it in none^" So said Butler a hundred years ago, and 
 to his remarks I suppose that we shoidd all assent. 
 
 So far therefore of the purely historical features of 
 Christianity ; of our Lord's Life and JNIiracles and Death 
 and Resurrection. 
 
 And then let me repeat that w ith these historical facts 
 we must rank the historical teaching of our Redeemer. 
 Some doctrmal truths must be reckoned as portions of 
 the original faith of the Christian body. For instance, 
 we have evidence that our Lord did Himself say that the 
 
 ' Butler's Analogy, Part ir. Chapter VII. § 5 and 17. 
 
 5—2 
 
68 LECTURE IV. 
 
 Son of man had come to give "His life a ransom for many' 
 (Matt. XX. 28 ; Mark x. 45); that " His flesh He should give 
 for "the life of the world" (John ^i. 51) ; that "His body 
 was behig given and His blood shed for the remission of 
 sins" (Luke xxii. 19, 20); that "repentance and remis- 
 sion of sins should be preached hi His name" (Luke 
 xxiv. 47). In speaking, therefore, as I have done, of 
 inferences or inductions from the facts recorded hi 
 Scripture, I do not forget that some doctrines were 
 taught by the Apostles, and are not inferences, but must 
 be reckoned among (what I called just now) the original 
 facts of Christianity; they must be counted as part of 
 the direct teaching of Jesus. And if we regaitl our Lord 
 as every Christian regards Him, we must conclude, that 
 as He said He should " lay doMii His life a ransom for 
 many," it is as much a fact that He did so, as it is a fact 
 that He laid down His life at all : as He said that " His 
 blood Avas shed for the remission of sins," it is as much 
 a fact that it was so shed, as that it was shed at all. The 
 two st-atements come to us on the same authority, and 
 if the doctrinal one is false, our assurance is most cer- 
 tainly weakened that tlie historical one is true. 
 
 In regard, then, to our view of Christianity, three 
 (questions will come before us, and each will need a most 
 careful answer. The first is a question of historical re- 
 search ; — Are we i)repared to accept as authentic records 
 of the life of our Redeemer and of the views of His 
 earliest disciples, all or any of the books of tlie Xew 
 Testament? Tlie next is a cpiestion as to the confidence 
 to be placed on these disciples; — Do we believe that the 
 views wliich they held of their Lord and Master, of His 
 work and His teaching were true? The next is a (pies- 
 
EXTERNAL EVIDENCE. 69 
 
 tion of submission; — Are we prepared to make om* 
 teaching consistent with theirs? And I contend that, as 
 men, we cannot, for mere subjective reasons, on grounds 
 of natural feeling or instinct, reject the facts of the 
 history ; nor can we, as Christians, deny the truth of the 
 doctrines taught by the Apostles of Christ. If we deem 
 that any progress can be made or has been made in the 
 better appreciation of the truths of the gospel since the 
 times of the twelve, we must hold that it has been gained 
 by reading better the secrets of the events which they 
 record. " The Spirit of the truth " has been " leading " us 
 onwards, but our progress has been in the understanding 
 of the Bible and of Christianity and of Christ. We know 
 better the treasures contained in it and in Him, more 
 of the fitness of these treasures to the wants of n\ankind. 
 What the A]}ostles saw by faith and spiritual insight, 
 comes to us also with the light of experience — and we 
 believe " not only because of their saying," but we have 
 seen it ourselves, "and know that this is indeed the 
 Christ, the Saviour of the world." (John iv. 42.) 
 
 These books, therefore, come to us as historical docu- 
 ments, as documents of the greatest value, worthy of the 
 deepest reverence, approving themselves to our hearts 
 by their internal character, and to our intellects by their 
 external evidence. And if to each other we would speak 
 fervently of their internal character, of the manner in 
 which they " commend themselves to our consciences in 
 the sight of God," and of the conviction which we have 
 that in them God speaks to us, yet as we are bound to 
 " give a reason of the faith that is within us," we must 
 not neglect that part of its evidence which is the same 
 to mankind at large. In our relations with the infidel 
 
70 
 
 LECTURE IV. 
 
 we must stand to their historical evidence: we must 
 claim for our books the attention due to them as histo- 
 rical documents. 
 
 Now it is to the neglect of tliis tlie historical charac- 
 ter of the New Testament, and to the undue exaltation 
 of the human element in us the readers of it, that much 
 of the. trouble of tlie present day may be attributed. 
 Christian men and Christian ministei-s have given the 
 sanction of their example to those who are ever ready 
 to fonn theories of their own as to what a revelation 
 from God should be, what it should contain, how it 
 should be promulgated, instead of asking more calmly 
 and more humbly what God's revelation has been, what 
 it has contained, how it has been promulgated. Tliey 
 have been ''building their Avorld upon In-potheses," in- 
 stead of inquiring what the world around them really is. 
 And it seems to me that the time has come when our 
 own honoured University, and the education which we 
 liave received or are receiving within its bosom, Mill be 
 felt to be of the greatest advantage to the cause of truth 
 and our holy religion ; that it will bear fruit in theology 
 as it has done in natural science, by putting us in our 
 tnie position of "intei-preters" of the laws of God, and 
 "ministers" of the revelation of God^; that "instead of 
 ban-en and effete generalities, of vague and verbal classi- 
 fications, of propositions promising every thing to the 
 ear, but ])erfomiing nothing to the sense, of maxims 
 grounded on pure assumption, and argimicnt dogmati- 
 cally taking its stand on the appeal to our iiTcniediable 
 ignorance^," we may hope to press onward in the know- 
 
 ' Jlomo Autturcc Minister ct Interpres. 
 2 Sir J. W. Ilerschel's Essmjs, p. 146. 
 
CAMBRIDGE STUDIES. 71 
 
 ledge of the Divine, unravel more of ''the mystery which 
 God has made knoAvn to us," and catch thereby some 
 further glimpse of the designs of our great Creator and 
 Redeemer. "Exercising here, in the time of our earlier 
 education, our faculties in these their primary essays 
 within the narrower and safer circuit of philological 
 science and material laws, we may look forward with no 
 presumptuous hope to the attainment of a position from 
 which, with an eye schooled and disciplined by such ex- 
 perience, we may follow out the traces, and recognise 
 the features of truth through the mist of prejudice, and 
 in the storm of emotion, when engaged in those ftu* more 
 difficult subjects of inquiry which the social and intel- 
 lectual and religious worlds afford. It is a hope long 
 deferred, and often damped, but never utterly extin- 
 guished ; springing afresh in youthful and ardent bosoms 
 in jierpetual aspiration, and which finally to dismiss 
 would deprive philosophy of its most sacred object, and 
 its most abiding charm ^" 
 
 These words I have taken freely from the Avi-itings of 
 one of our Cambridge worthies, for they represent, in 
 fitter language than I can find, and with a greater weight 
 of authority than ever can be mine, the importance of 
 our mahitaining the distinctive characteristics of our 
 University education. But I need not even appeal to 
 the judgment of one who is so esteemed, or to the aspi- 
 rations of one who has been so successful a discoverer 
 as is the philosopher from whom I have quoted. For to 
 any one who has watched with interest the progress of 
 thought in each of our two great Universities during the 
 
 1 Adapted from Herschel's Essays, as above, p. 147. The passage is 
 deserving of deep attention. 
 
72 LECTURE IV. 
 
 last five and twenty years, it must be evident that there 
 is something in our system that tends to check tlie pro- 
 gress of unbridled thought. It is well knovvii that neither 
 in the earlier movements which resulted in the loss of 
 many of her most distinguished members to the Church 
 of England, nor in the later agitations, by which it is said 
 that the foundations of the faith are assailed at Oxford, 
 has our University taken an active share. It is clear 
 that there is, some way or other, a steadiness of thought 
 and feeling fostered here that renders us less liable than 
 are our contemporaries, to be carried away "by every 
 wind of doctrine." And it will not require much obser- 
 vation to trace a connexion. Take any of the books 
 which have proceeded from those who in early life at- 
 tained high distinction in the schools of our sister aca- 
 demy, and subsequently gave up all that they had, their 
 homes, their prefennents, their prospects, to join the 
 Church of Rome, and you will find that the one gi-eat 
 difficulty that had beset their minds, and interwoven its 
 roots into their hearts was this, — They could not find a 
 j)T{nciple on which their permanence in the Church of 
 England coidd be justified. The fi\ct was, that they were 
 not trained in the discovery of principles ; they were not 
 accustomed to infer laws from phasnomena. From the 
 first tlie principles which they assumed Avere assumed in 
 the hope that tlicy would meet a special and i)ressing 
 emergency ; no inquiry was made as to the foundation 
 on which they rested ; it was not asked Avhether that 
 would solve all the difficulties of the past, which was 
 brought to bear u]K)n the difficulties of the present. 
 Accustomed chiefly to the apjjlicaticm of a strict and in- 
 flexible deductive logic, our (_)xford brethren soon found 
 
CAMBRIDGE STUDIES. 73 
 
 the difficulties tliat beset their efforts: they soon dis- 
 covered that their principle fliiled to answer the purpose 
 for which it was invented. Another was proposed, on 
 grounds as arbitrary as in the first instance ; but again 
 this failed. We have the records of these efforts in the 
 mind of one person, given unconsciously and uninten- 
 tionally, in one of the most melancholy of books, until at 
 last we learn how despair supervened, and the dreadful 
 alternative came, "Every thing is uncertain — my mind is 
 in des}mir. If I must not be a Romanist, I must become 
 an unbeliever." And the choice was made^ 
 
 Now although this history is given most openly in 
 one work, the marks of the same j^rogress in the minds 
 of others are to be found in other works of the same class. 
 We find that an abjuration of the intellect, a denial of 
 all capacity of attaining truth, an avowal of the necessity 
 of an infallible authority runs through all this move- 
 ment, and is its one great characteristic featin-e. Indeed, 
 the movement has not been confined to England, and 
 twenty years before the first Tract for the Times was 
 written, it had commenced in Germany, and by the great 
 Niebuhr it had been connected with the instability of 
 the human mind, that instability again being connected 
 with the popular philosophy of the day^. 
 
 This, then, will be our answer to those who in the 
 present day take up and repeat the assertion of that 
 distingTiished northern logician who most opposed our 
 Cambridge system, and raised most ol)jections to our 
 favourite studies^. \Mien he was pressed with the fact 
 
 1 'Newma,n'fi Difficulties of Anglicans. See Appendix M. 
 
 ^ See a letter of Niebuhr's, dated July 12, 181 2, Appendix N. 
 
 3 Sir Wm. Hamilton. See Appendix 0. 
 
74 LECTURE IV. 
 
 that the ordinary logic was unable to discover the pre- 
 misses which its syllogisms assume, he maintained that 
 "errors are more frequently introduced by the deduction, 
 by bad logic, of conclusions which are false from pre- 
 misses which are true, than by the assumjition of pre- 
 misses that are false." But the greatest part of the evil 
 of the last five and twenty years, and the entire check to 
 the increase of knowledge and the groA\i;h of ftiith in 
 the Unseen, in men who were devoting their lives to 
 the spread of the gospel and the building up of the 
 Church, — these have been caused by the " assumption of 
 premisses that are false," by the want of power to attain 
 true principles, by the feeling of despair whether such 
 principles could be attained at all. 
 
 Now here is one advantage of our Cambridge course. 
 In all branches of study which are here cultivated we 
 are encouraged to sit as learners at the gate of know- 
 ledge, to be intei^preters of the phfenomena presented to 
 us, ministers of the truth contained in that which comes 
 before us. In these pursuits we are compelled to feel 
 our way slowly, painfidly, gradually, to the solution of 
 the "problems" proposed to us. Our course not only 
 involves a carrying out, by a deductive logic, of certain 
 acknowledged principles, it produces not only a sharpen- 
 ing of the intellect in the watching the progress of such 
 deductions, but it requires also a frequent examination 
 of the evidence by which general laws have been esta- 
 blished, and an ingenuity in devising modes of solving 
 questions that are new to us. And this in classics no 
 less than in mathematics. Nor is this all. Wo have 
 here read of the (lisap])ointmcnts that beset earlier dis- 
 coverers : we are here ac(|uainted Avith the great problems 
 
CAMBRIDGE STUDIES. 75 
 
 that still perplex our most accomplished philosophers. 
 And to us in our own way failure is habitual ; Me find 
 that we cannot attain answers to the questions that are 
 proposed to us: others may be successful, but we are 
 disappointed. When, then, we come to the difficulties 
 of theology or to the difficulties of life, though humbled, 
 we are not cast down: though disappointed, we are not 
 in despair. To "the great problem of the age" we may 
 again and again recur. If we cannot now reconcile faith 
 with knowledge, the world of sight with the word of 
 God, we may yet look forward to the time when the 
 reconciliation shall be effected. We do not give up the 
 exercise of our reason because it cannot answer all the 
 questions that are proposed to it. We do not say, "I am 
 surrounded with serious difficulties : I have spent months 
 or years in the endeavour to solve them : therefore they 
 are insoluble. A logically consistent creed can alone 
 satisfy the requirements of my nature ; one that is com- 
 plete, and satisfying in all its parts ; one that my mind 
 will comprehend ; one that I can grasp as a whole. But 
 I cannot thus grasp the faith of the Christian. It is be- 
 yond my power. It is inconsistent with my knowledge. 
 I must abjure either my intellect, or my religion." These 
 temptations assail not us, or rather, I should say, when 
 they do assail us (for we are not insensible to these diffi- 
 culties) we are enabled, through God's mercy, to repel 
 them. We know that they are repelled in otlier inves- 
 tigations. 
 
 And when we are told that " the men of tlie day will 
 not believe unless we prove to them that wliat they are 
 called upon to believe does not contradict the laws of 
 their minds ;" when we feel at times that oin* own minds 
 
76 LECTURE IV. 
 
 liesitate to accept the things which God has revealed, 
 onr impulse is to turn the light of God's AVord upon the 
 thoughts which arise within us, and to inquire whether 
 they are really the common propei-ty of mankind at 
 large, or the peculiar sentiments of our own intellect, 
 the special movements of our ova\ heart. We know well 
 that the hypotheses which present themselves to us are 
 not necessarily true; we, — who are accustomed to test 
 these h}7iotheses by the facts to Avhicli they refer, and, if 
 need be, to reject them, — we are not prepared to submit 
 our judgiuent to the fancied necessities of one or two in- 
 dividuals. And if much of the scepticism of the present 
 day be, as it is said to be \ the scepticism of weariness, 
 all that we can say of it is, that we are not surprised at 
 its prevalence. If men will hold, that out of their own 
 minds they are able to evolve the jirimary laws of their 
 existence, and of their relations to God ; if men's minds 
 differ in the suggestions which they offer; if, because 
 of this, controversies arise and disputes are multiplied, 
 all that we can say is, that we are not surprised. If 
 men will assume positions which they cannot maintain, 
 adoj)t hj^iotheses which they cannot support, cleave to 
 suggestions which cannot abide the slightest scrutiny, 
 it is no wonder that they become tired and wearied. 
 If they will croAvd into half a lifetime continued repe- 
 titions of the same talc, — constructing grand theories, 
 occupying them as safe from all attack, seeing them 
 crumble beneath their feet when the day of trial comes, 
 — it is no wonder that they become tired tliemselves ; 
 it is no wonder that their disciples are tired; it is no 
 wonder that tliey who connnence life by putting confi- 
 
 1 Ikvuc lies deux Mondes, ut supni, Appendix A. 
 
HISTORICAL CHRISTIANITY. 77 
 
 (leiice ill such masters and teachers, before then- span 
 is half gone put confidence in no one, and become in- 
 fidels or sceptics. 
 
 But how does this affect us, my brethren in the Lord? 
 how does it affect us, humble members of the Church 
 of England, brought up in her faith, nurtured in her 
 arms, presented by her to Christ? How does it affect 
 us members of this University ? Shall it shake our ftiitli 
 in our historical Christianity? need we tremble in dis- 
 may because that in which we believe stands almost 
 alone unscathed and unhurt — for unscathed and un- 
 hurt it is — amidst this war of controversy, this tumult 
 of opinions? Hypothesis after hypothesis has been pro- 
 posed to ex]ilaiii away the phrcnomena of the evangelic 
 history, but each has sunk before its successor, and 
 the last has fallen by its o\n\ weight! The evidence 
 is not yet forthcoming by which the testimony of the 
 gospels is to be defamed! There, therefore, they re- 
 mahi! their witness assailed with the most vehement 
 ardour, but in its main and important features un- 
 touched,— testifying to the birth, the life, the death, 
 the resurrection of the INIessiah, to the words which 
 He uttered, to the deeds which He performed. And 
 these furnish the basis of our Christianity. "Other 
 foundation can no one lay than that is laid, Jesus 
 Christ and Him crucified." 
 
 I have contended in my earlier Lectures that these 
 principles of inductive philosophy have been at work 
 in the Church from the time of St Paul downwards. I 
 have not remarked, for it seemed scarcely necessary to 
 do so, that this was the case long before that great man, 
 whom we claim as one of the most noble ornaments 
 
78 LECTURE IV. 
 
 of our Univcrsitj', attempted to throw into a scien- 
 tific form the notions on tlie subject Avhich are more 
 or less common to all mankind. This work has been 
 done elsewhere with great tact, and abundant clever- 
 ness ^ But I think it is important for us to notice, 
 that — whereas the habit of mind which is most fostered 
 where assumptions and laws and general principles are 
 traced to their consequences, is one by which the mere 
 intellect is strengthened — another and far higher power 
 is called forth and fostered when the inquirer is en- 
 gaged in mounting from facts to principles, from phee- 
 nomena to laws. I do not hesitate to claim for this 
 power a connexion with that which, in the language of 
 St Paul, is called the "spirit of the man^:" I do not 
 hesitate to claim for it a relation with the Holy Spirit 
 of God. And therefore it is that I have taken for my 
 text to-day these words of St Paul, that the man who 
 is under the influence of his merely human soul, the 
 ij/vxi-K-6? ttv^pwTTos, the unspiritual man "receiveth not the 
 things of the Spirit of God, because they are spiritually 
 judged of." And I am anxious to give my testimony 
 to the value of our Cambridge studies — a testimony, it 
 may be corroborative, it may be additional to that which 
 has been given before'' — I am anxious to repudiate and 
 to contradict the extraordinary statements of the logician 
 to whom I have already referred, that "the studies of 
 this place make men sceptical as to the truths of the 
 spiritual and moral world." 
 
 Let me now, before I conclude, draw your attention 
 to the diflcrent ways in which we may regard the evi- 
 
 ' Sue Lord Macaulay's Essay on Bacon. 
 
 2 I Cor. ii. II. See Appendix D. ^ Appendix 0. 
 
GOVERNMENT OF GOD. 79 
 
 deuce in favour of some of the well-established truths 
 of religion. 
 
 And, first, in regard to the primary truth of all, the 
 existence and power of God. You know that it is now 
 generally agreed, that all attemjits to demonstrate this 
 by an argument addressed to the intellect have fiiiled. 
 The line adopted by Pearson \ the complicated attempt 
 at a proof suggested l)y Lomnan^, the later efforts to 
 sujjply the defects of Anselm's argument^ appear to 
 assume premisses which are more difficult, and more 
 open to controversy than the conclusion which they 
 are intended to support. It may be questioned whether 
 they are not assumed in order to prove the point at 
 issue; whether the argument is not an argument in a 
 circle. Very different is the line adopted by the induc- 
 tive philosopher. He points out how in the history of 
 science there has been ever an increasing realisation of 
 an unity, an unity of law and an unity of order; all 
 leading up to the belief in one INIind, one Being, one 
 God. He points to the belief, stamped on the heart 
 of almost every knoAvn race and tribe of man, that 
 there is one great Spirit, tlie Maker and Judge of 
 man ; and to him the conviction is irresistible that there 
 is one God over all, one " God blessed for ever." This 
 is the one supposition that can meet the case, the one 
 answer to all the difficulties. But this "is spiritually 
 discerned^." And he attempts not to demonstrate it 
 to those who have no spiritual perception: he agrees 
 
 1 On Art. I. of the Creed. 
 
 ^ In Dr Pye Smith's First Lines of Christian Theology, p. 99. 
 ^ M. de R^musat (in Saturday Review, Vol. IV. p. 491). 
 ■* Dr Whewell, Bridgewater Treatise, Book III. Chap. v. Baden Powell's 
 Inductive Philosophy, p. 168. 
 
80 LECTURE IV. 
 
 here with him who said, ''God must be felt by the 
 heart, intuitively perceived by the reason, before He 
 can be demonstrated to the understanding. If a man 
 does not feel in every fibre of his heart a Divine Pre- 
 sence, I cannot prove that it is there, or anywhere else^"' 
 
 And when we pass on to consider the testimony on 
 which we believe " in Jesus Christ, the only Son of God, 
 our Lord, who was conceived by the Holy Ghost, born 
 of the Virgin Mary," must we not observe that it is an 
 exercise of the same "si^irit of the man" to conceive 
 and picture and embrace the history of the times in 
 which He lived? that it is the work of the same "Spirit 
 of God" within us, by which we know His relation to 
 God? the spirit of man being called forth in realising 
 the human side of His character, the Spirit of God in 
 perceiving the Divine? And is it not according to all 
 analogy, that we cannot demonstrate to every one the 
 Divine character of Jesus, " the mystery of godliness," 
 "manifested in the flesh, justified hi the spirit, believed 
 on in the world, received up into glory?" We cannot 
 demonstrate this to every one. For if the words of 
 my text were inspired, if St Paid si)oke of all times as 
 well as of his own, men will always be found who are 
 deficient hi spiritual perception: men Avho can "see" no 
 evidence for the belief of tlic Church universal, men 
 Vi\\o, because they have not demonstrative proofs, will 
 deily the truth of the things which we beheve. 
 
 But the question still remains. How do we know 
 that the gi*eat doctrine of the Church is true, that Jesus 
 Christ is "God of God, Light of Light, very God of very 
 God" ? 
 
 ^ F. W. RolH-rtsoii's Address to the Worlht;/ Men of Bri'jhtvii, p. 17. 
 
PROOF OF THE DEITY OF OUR LORD. 81 
 
 And here again, my dear brethren m the Lord, it 
 seems that the call is on the "spirit of man," on his 
 higher reason animated and guided by the Spirit of 
 God. For this truth comes to us not merely or chiefly 
 on the testimony borne by one or two or twenty texts 
 of Scripture ; it is not to be regarded as deduced only 
 from the words of the Evangelists or Apostles of our 
 Lord. Of course I do not deny that these texts and 
 words are most important, or that they are fidly suffi- 
 cient to prove to the unbiassed and unprejudiced in- 
 tellect that the Church's view is correct; but I repeat, 
 that we require a deeper hold upon the Christian than 
 that gained by the conviction of his intellect ; we need 
 to have his heart and his higher reason, his "spirit," 
 convinced also. And so we appeal to our inductive 
 proof. We say that the truth that Christ is God "mani- 
 fested in the flesh" will alone account for hundreds of 
 expressions that we meet with in the holy volume ; 
 that it will alone account for the holy volume itself: 
 and so we appeal to numberless passages which bear 
 no appreciable part in the deductive logical proof. 
 For an instance, we take the first ten verses of the first 
 Epistle to the Corinthians : we notice that in those ten 
 verses the name of Christ is ten times introduced. We 
 do not say that any one is sufficient to prove the Deity 
 of our Lord, but we do say that several of the passages 
 are inconsistent Mith any Socinian, Arian, or semi-Arian 
 hj^othesis. We ask you to apply to the language of 
 St Paul these hypotheses in succession, and to try 
 whether the keys which they offfer wiU turn in the lock 
 of Scripture. We read, for instance, that it was "to 
 the coming of Jesus," "to the day of Jesus' (vv. 7, 8), 
 
82 LECTURE IV. 
 
 that St Paul looked forward: that it was "to the fel- 
 lowship of Jesus" (ver. 9) that the Corinthians had 
 been called; that "in Jesus" had they been "enriched 
 with all utterance and all knowledge" (ver. 5) ; that in 
 Jesus had they been "sanctified" and set apart (ver. 2) ; 
 that by Jesus had "the grace of God been given" to 
 them (ver. 4) ; that of Jesus — not of God — did Paul call 
 himself "the Apostle" (ver. 1); that upon the name of 
 Jesus Christ " in every place w^ere people calling" (ver. 2); 
 that "from God the Father and from the Lord Jesus 
 Christ" does "grace and peace come down" (ver. 3); 
 yea, that "by the name of our Lord Jesus Christ," as 
 in an oath, did the Apostle beseech his brethren (ver. 
 10). The question then is this: Will any other but the 
 Cathohc faith explain these words? on any other belief 
 but it, can they be justified? And as passages such 
 as this can be multiplied almost \rithout limit, so to 
 us is the testimony in favour of that belief overwhelm- 
 ing. Remember, I do not say this is its only proof; 
 I do not say that the Deity of Christ was not taught 
 by eveiy Apostle in every Church ; but I do say that, 
 supposing history were silent on this subject, and every 
 passage such as the first verses of St John were dis- 
 puted or lost, we have yet evidence to an overwhelm- 
 ing amount that the faith of the Church is ti-ue. AYe 
 may, therefore, calmly discuss the questions, whether 
 ©£os or "Os or "O is the reading in the passage of the 
 letter to Timothy (1 Tim. iii. 16), or where the period 
 closes in the fifth verse of tlie ninth chapter to the 
 Romans. Our belief that " Christ is God" does not hang 
 upon these two verses. 
 
 And so of the next great Catholic truth, the Person- 
 
THE DEITY OF THE HOLY SPIRIT. 83 
 
 ality and Deity of the Holy Spirit of God. I may be 
 expressing the opinion of others as well as my oami 
 when I venture to say that the deductive proofs of this 
 momentous truth fail, as such, to satisfy my intellect: 
 I think that some of the arguments are weak, and when 
 taken in detail are not satisfying. But when the pas- 
 sages of Holy Scripture that bear upon this subject are 
 taken collectively, and the proof regarded, not as accu- 
 mulative, but as inductive, as making up one argument ^, 
 then the force of the evidence flashes across my mind 
 with a power that is irresistible. For the connexion 
 of the Holy Spirit with the Father and the Son in the 
 baptismal formula, in the Apostolic benediction, and in 
 kindred passages, is inexplicable on any other but the 
 belief of the Church. Then the texts that are usually 
 quoted in proof of the doctrine become most valuable 
 in illustration of it when proven ; whilst the other 
 attempts to solve the mystery, the other explanations 
 of the Holy Spirit's character, Macedonian or Socinian, 
 fail to satisfy the requirements of Scripture. They do 
 not meet the difficulties : but the Catholic doctrine does. 
 It comes home to my whole man with the force of con- 
 viction. I grant, tliat like all circumstantial evidence it 
 is not demonstrative : it is not of a character to silence 
 the intellect; but it is of a kind that no intention to 
 defraud could put together, no falsification of manu- 
 scripts introduce, no mji^hical hjqiothesis account for: 
 to the higher reason of man it is far more satisfactory ; 
 to the spirit of man it is convincing. " It is spiritually 
 discerned." And each time I think of it, I find that I 
 am making a spiritual effort, as I am making a spiritual 
 
 1 See Butler's Analog//, Part II. Chap. Vli. g 28. Appendix P. 
 
 6—2 
 
84 LECTURE IV. 
 
 effoi-t when I pi-ay to Him who is in secret ; but when 
 I have made the effort, the truth comes ever to me, 
 conveyed on the wrings of that faith which is "the 
 reahsation of things hoped for, tlie con\'iction of things 
 unseen." 
 
 And so I might approach other questions upon sub- 
 jects that are not yet settled, and are not likely to be 
 so, as long as divines treat them, as they have been too 
 often treated lately. I will mention the Inspiration of 
 the Holy Volume, the Efficacy of the Death and Resur- 
 rection of our Redeemer, the value of Christian Bap- 
 tism, the blessing conveyed in the Holy Communion ^ 
 For in each and all of these controversies, the question 
 is not what can be deduced from this passage of Scrip- 
 ture and from that, but what view, Avhat hypothesis, 
 what theory will account for all that is said, all that 
 is hinted. The analogy of the faith will thus bear upon 
 the subject: and that hj^pothesis must be rejected — 
 however great the authority on which it comes — which 
 fails to solve the difficulties. And if we can find no 
 such hypothesis, we must be content to remain in sus- 
 pense, until it shall please God "to reveal even this to 
 us" (Phil. iii. 15). 
 
 But it is time that I close my Lecture. Let me, how- 
 ever, most earnestly entreat you carefully to think over 
 the suggestions I have made and the duty I have pressed 
 upon you to-day. In the study of theology, as in other 
 subjects, we constantly may observe the marks of the 
 tendency which "remains even in them that are rege- 
 nerate" — the desire "to walk by sight and not by faith ' 
 — the feeling that called forth the cry, "Shew us the 
 
 ' Ajipondix Q. 
 
TRUTHS SPIRITUALLY DISCERNED. 85 
 
 Father, and it siifficeth us " — the anxiety for a demon- 
 strable and positive religion, rather than for one that 
 appeals to our higher reason and our spiritual nature. 
 But we must bear in mind, that it is our duty, as mem- 
 bers and as ministers of Christ, to resist this tendency, 
 and to strive that our fellow-Christians shall remember 
 that our religion is one of Spirit, proceeding from God's 
 Spirit, and addressed to our own; that the things of 
 God are "spiritually discerned," and spiritually judged 
 of. Difficidt is it to keep constantly before our minds 
 the existence and the care of God. Difficult is it to 
 mount from facts to laws, from the things which are 
 seen to the things which are not seen. Easy is it, on the 
 other hand, to make assumptions, to consider that our 
 assumptions are true, to carry them out to their con- 
 sequences. But in the one process we are moulding 
 Christianity to our liking, in the other we are being 
 moulded by it. In the one process we are setting forth 
 the truth as it seems to us, in the other we are searching 
 for it as it is in Jesus. In the one process we are setting 
 forth our omi opinions, and therefore sowing the seeds 
 of continued divisions, in the other we are aiming at 
 truth, and so far attaining to unity. 
 
 And now, my brethren, I have finished the first part 
 of the course which has been allotted to me. I have 
 taken my stand upon the books of the New Testament, 
 and have shewn that the Creeds and Articles of the 
 Church Universal and the Church of England do not 
 claim to be developments of the truths which the 
 Apostles proclaimed, but are rather themselves the 
 germs of which the teaching of the Ajiostles was 
 an unfolding. I have stated that the discovery, the 
 
8G LECTLTRE lY. 
 
 " revelation " of these germs and principles, must be attri- 
 buted to God. I have suggested that one test of their 
 sufficiency is this, that they have aj^proved themselves 
 to the great body of Christians as solving the diffi- 
 culties of Scripture, as furnishing the key that woidd 
 open the lock. I have stated that any pious, thought- 
 fid, spiritual Christian is able thus to test their truth. 
 I have remarked that when the great body of Christians 
 is satisfied with a decision, the controverey dies away; 
 and thus I contend that the authority on which our 
 Creeds and our Articles come to us, is not so much the 
 number or poAver of the bishops who in the fourth or 
 sixteenth century first enunciated them, as it is the ex- 
 pressed sanction and acceptance of the great mass of 
 the clergy from the day that they were promulgated 
 until now. I need not say that if these Articles are 
 true, and if it is desirable that the ministers of God's 
 Word should preach the truth on these subjects, and if 
 it is desirable that the laity of Christ's Church should be 
 preserved from the crude conceptions and ignorant en- 
 deavours of any of those who are set over them in the 
 Lord, it is not a childish precaution that these latter, 
 before they are admitted to their office, should be called 
 upon to examine and approve of these fornudai of our 
 Church. If the liberty of the clergy is restrained, it is 
 their liberty, not as men, but as ministers. And here 
 I conclude. But in conclusion let me call upon you 
 to join with me in thanking our heavenly Fatlier that 
 He has been pleased to connnit the custody of His 
 truth to a body of men, to His Church, "the mtness 
 and keci)er of holy writ," "the pillar and ground of 
 the truth." Let us thank God that He has given to 
 
CONCLUSION. S7 
 
 His Church a fixed and permanent document in the 
 writings of His holy Apostles and Prophets. Let us 
 thank God that He has given and gives us still the 
 presence of His Holy Spirit, to guide us into the truth. 
 And what can I say more? — save that like St Paul, 
 " I bow my knees to the Father of our Lord Jesus, of 
 whom every family in heaven and earth is named, that 
 He would grant you according to the riches of His 
 glory to be strengthened with might by His Spirit in 
 the inner man, that Christ may dwell in your hearts 
 by faith, that ye being rooted and grounded in love may 
 be able to comprehend with all saints, what is the length 
 and breadth and depth and height, and to know the love 
 of Christ, which passeth knowledge, that ye may be filled 
 with all the fidness of God. 
 
 ''And now unto Him that is able to do exceeding 
 abundantly above all that we ask or think, according to 
 the power that worketh in us, unto Him be gloiy in the 
 Church by Christ Jesus, throughout all ages, world with- 
 out end. Amen." 
 
LECTURE V. 
 
 John xvi. 13. 
 
 When He, the Spirit of truth, is come, He will guide you into 
 all truth. 
 
 THESE words of our Redeemer have caused consi- 
 derable perplexity to diiferent generations of Chris- 
 tians. At various times they have been adduced to 
 shew that our Lord promised a kind of omniscience to 
 His earher disciples, and to prove that it was impossible 
 for the eleven to err in any detail of any subject. But 
 more thoughtfid divines have ever contended that no 
 such promise was here made; some^ maintaining that 
 the human mind is incapable of holding accurate 
 knowledge upon all subjects, so that if omniscience is 
 here promised at all, we are to look for the fidfilment 
 of the promise in the future life: others ^ believing 
 that our Lord's words were intended to convey the 
 assurance that in questions purely di\ine the Apostles 
 should be guided aright, that in questions concerning 
 Him, and His relations with the Father God Almighty, 
 and the Holy Spirit the Comforter ; and again, con- 
 cerning the work of tliat Holy Spirit, " the conviction 
 of sin, and of righteousness, and of judgment," ui 
 
 ^ Augustine and Bedc (in Maldonatus). 
 '■'■ Euthymius and Cyril {ibid). 
 
HE SHALL GUIDE YOU. 89 
 
 questions such as these, they shoukl be led into the 
 truth. 
 
 And if we look narrowly to the i3recise language 
 which our Lord is represented as having used, we must 
 reject every translation, which, like the Vulgate, seems 
 to convey merely a promise of extensive knowledge 
 Avithout effort and without inquiry. That translation 
 renders the words, "He will teach you all truth," but 
 this rendering loses sight of the figure, which, being 
 found in the Greek, is retained in our own translation ^ 
 The words are, "He shall guide you;" and the notion 
 of a guiding does — to say the least — put a limit upon 
 the less definite expression, " He shall teach you." For 
 to guide into the truth seems to imply an effort on the 
 part of the persons taught corresponding to the exertions 
 of the teacher: the Master is conceived as leading the 
 disciple by the hand, and not only shemng to him the 
 way of truth, but also inducing him to walk along it. 
 The word seems to imply that all things are not taught 
 or explained at once ; but that there is to be a progress, 
 first the more easy lessons, then the more difficult, each 
 in its time, each in its order 2; for this is the duty, this 
 the occupation of the guide, who on the one hand must 
 know the country through which he is passing, and on 
 the other must encourage the traveller forward by 
 calling forth his exertions, and making liim bear his 
 portion in the work. 
 
 And this, according to the words of my text, has 
 been in part the office of the Holy Spirit of God. That 
 
 ' The meaning of the passage is discussed in note B. to Archdeacon 
 Hare's Minsion of the Comforter. We may compare Trdaav ttjv dX-rjdeiav in 
 Mark v. 33. See Appendix R. 
 
 ^ Maldonatus. 
 
90 LECTURE V. 
 
 Spirit is here described as the " Spirit of the truth," the 
 Master, the o>viier of that region into which He was to 
 lead the disciples of Jesus. And by "the truth," no 
 doubt, was primarily and mainly signified that wliich 
 had "been kept secret fi-om the foundation of the 
 Avorld," and which "was now made kno^vii unto the 
 holy Apostles and Prophets by the Spirit." (Eph. iii. 5.) 
 This was the domain of "the truth" of God: the por- 
 tals were now first opened to the human race, and un- 
 der the guidance of the Holy Spirit were men invited, 
 not only to enter therein, but to move forAvards past 
 its doorway, so that — still under the same hallowed 
 guidance — they might '''grow in grace and in the 
 knowledge of our Lord and Saviour Jesus Christ." 
 
 And yet, my brethren, I must confess that I am 
 unwilling to limit the promise of my text either to the 
 lives of the Apostles of our Redeemer, or even to the 
 period during which the last member of their body 
 survived. I think that that i)romise covers a T\1der sur- 
 face in resj)ect of time, and is of greater comprehension 
 in respect of subject. If we hold that all truth is of 
 God, if we hold that all truth comes to us in Him who 
 is "the Holy, the Faithful, and the True," if we hold, 
 therefore, that of all truth the Comforter is the Spirit, — 
 we cannot limit the words of my text to the proper and 
 peculiar tmths of Christianity, nor can we confine tlie 
 operations of the promised guide to the lifetime of those 
 to Avhom, in the first instance. He was imparted. For 
 all truth is bound together by a chain that cannot be 
 severed ; and no one can love it for its own sake in one 
 form, and dislike it for its consequences in another. 
 That person has not yet attained to a full fiiith in God's 
 
THE WORK OF THE SPIRIT. 91 
 
 promises and God's word who desires to sever from the 
 domain of the Spirit any region wherein knowledge is 
 sought for and truth is aimed at. It is clear that all truth 
 is of God, and that all truth comes to us by the working, 
 the revelation, the leading of the Holy Spirit of God. 
 
 Although, therefore, in their primary application 
 these words of Jesus Christ our Redeemer were ad- 
 dressed to His 0A\ii Apostles, and although in their 
 primary meaning the same words may have referred to 
 the special and sacred truths which it was to be the 
 business of their lives to teach and to preach, I do not 
 hesitate to use them, at least by way of illustration, in a 
 more extended manner. For sure I am — whether this 
 be contained in my text or no — that by the Spirit of 
 God alone is truth revealed to man : sure I am that by 
 the Spirit of God alone the boundary-line that sef>arates 
 the knoAHi from the unkll0^^^l has been and is pushed 
 back; sure I am that hi all things, and not only in 
 questions which are XDurely theological, it is " the Spirit 
 that beareth witness, because the Spirit is truth." 
 (1 John V. 6.) The progress, therefore, in knowledge and 
 truth that was made before the coming of our Lord in 
 the flesh, no less than the noble acts of devotion and 
 self-sacrifice which are recorded in the heathen aimals, 
 we hesitate not to attribute to the secret and silent 
 working of the Holy Spirit of God. The more decided 
 advances, that have been gained since the ascension of 
 Jesus, we attribute with equal readiness to the, secret 
 and silent workings of the same Holy Spirit. Let me 
 quote the words of one of my predecessors, as illus- 
 trating the facts of these advances ; let me leave you to 
 draw the inference which these facts suggest. "What 
 
92 LECTURE V. 
 
 Christ wrought once and in intensive power, He works 
 now ever in extensive : once or twice He multiplied the 
 bread, but evermore in Christian lands famine is be- 
 come a stranger, a more startling because a more un- 
 usual thing: the culture of the earth proceeding mth 
 a surer success, with a larger return. A few times He 
 healed the sick, but in the reverence for man's body 
 which His Gospel teaches, in the sympathy mth all 
 forms of suffering which flows from it, in the sure ad- 
 vance of all worthier science which it implies, — in and 
 by the aid of all this, these miraculous cures unfold 
 themselves into the whole art of Christian medicine, 
 into all the alleviations and removements of pain and 
 disease, which are so common in Christian, so rare in 
 other lands. Once He quelled tlie storm, but in the 
 clear dominion of man's spirit over the material universe 
 which Christianity gives, in the calm courage which it 
 inspires, a lordship over the winds and waves, over the 
 blind uproar of nature, is secured, which only can again 
 be lost ^vith the loss of all the spiritual gifts wdth which 
 He has endued His peopled" And from a far mder 
 range than this might we draw additional illustrations : 
 and each would serve to shew that there is a po%ver 
 wording in Christian far more than in heathen lands, 
 dra"v\ing men to see the truth. Fairly therefore may we 
 connect the operations of this power with our belief in 
 Christ; and thankfidly may we give the praise of all 
 our attainments to the Spirit of Christ who dwells 
 among us, "the Spirit of truth," the promised "guide," 
 the hoi)ed-for " Comforter. " 
 
 ' Dr Trench, Ilidsean Lectures, 1846, Lect. v. (p. 97, ed. 1846). Ap- 
 pendix S. 
 
THE GUIDING OF THE APOSTLES. 93 
 
 But let us turn back to the subject of tniths divine, 
 of truths contained in the revelation of God's Holy 
 Spirit, truths connected with it. The words of the Re- 
 deemer are these, "When He the Spirit of the truth 
 shall come, He shall guide you into all the truth." The 
 words imply, as I have said, a gradual progress. And 
 we find, on examination, that the attainment of knoAv- 
 ledge by the Apostles themseh'es was gradual. The 
 descent of the Holy Spirit upon them on the day of 
 Pentecost did not bring with it an infallibility or an 
 omniscience. He emboldened their hearts and cleared 
 their mental vision, it is true, but He did not render 
 them immediately cognisant of all the mysteries and all 
 the truths of our common faith. It needed some time, 
 and required a special vision, before Peter learnt that 
 "the middle wall of partition" was broken dovm be- 
 tween the Jews and the Gentiles, so that the heathen 
 nations were " fellow-heirs, of the same body, and par- 
 takers of God's promise in Christ by the Gospel." 
 Another period passed, and the good tidings of salvation 
 were preached in Seleucia, and Cyprus, and Pamphylia, 
 and Lycaonia, before it was settled that the Gentile 
 converts were not bound to receive circumcision. And 
 the decision was given, not by each Apostle falling back 
 on the promise of his Redeemer, and deciding severally, 
 each trusting to his own infallibility, but they all came 
 together to consider of the matter : they listened to the 
 narrative of Paul and Barnabas, they heard the o{)inion 
 of Peter, and the judgment of James, and then they 
 agreed; but it was in the agreement so obtained that 
 they recognised the guidance of the Spirit : " it seemed 
 good to the Holy Ghost and to us." (Acts xv. 28.) 
 
94 LECTURE V. 
 
 Tims have we a progress in the knowleclge of the 
 early Christians, even in that of the Apostles of our 
 Lord. And when we pass on to the condition of the 
 Church, when next we have details of that condition, 
 we find that important ordinances had been changed, 
 ordinances even of Divine appointment. For instance, 
 the Jemsh converts had ceased to circumcise their 
 children: the seventh day of the week was no longer 
 kept as holy to the Lord, the Lord's day was observed 
 in its stead. And never until lately were these changes 
 questioned. We attribute them to the gradual but 
 silent working of " the Spirit of the truth." We look 
 to the guidance of the same Holy Spirit, directing the 
 body of the Mthful, as justifying us in neglecting what 
 might have other\vise been deemed a permanent com- 
 mandment of our Lord, "Ye ought to wash one an- 
 other's feet: " we look to it as interpreting some of the 
 injunctions in the Sermon on the Mount, "Whosoever 
 shall compel thee to go a mile, go with him twain:" 
 we look to it as establishing a rule, as in the baptism 
 of the children of believers. 
 
 And when from the Body of Christ we turn to its 
 members, we find that the marks of this gi-adual pro- 
 gi*ess in knowledge are clearly set forth. I will pass 
 over the other Apostles, because we know more of the 
 history of St Paul, and have more of his writings. From 
 these writings we leani that from time to time he was 
 favoured yni\\ " revelations," and thus that the descent of 
 the Holy Spirit upon him when he was baptized did not 
 bring with it a fulness of knowledge. We know that 
 during the two years which he spent in Arabia the main 
 facts of the Gospel were revealed to him (Gal. i. 12) ; 
 
REVELATIONS TO ST PAUL. 95 
 
 we know that subsequently, at Jerusalem, he saw Jesus 
 speaking to him, and received the commandment, " De- 
 part hence, for I will send thee far hence unto the Gen- 
 tiles" (Acts xxii. 21); we know that at a later period, 
 when he had made one effort after another to preach 
 the Gospel in Mysia and at Troas, and the Spirit suf- 
 fered him not, "there appeared unto him the man of 
 Macedonia, saying. Come over into JNIacedonia, and help 
 us" (Acts xvi. 9) ; we know that at his last recorded 
 visit to Jeinisalem, on the second night after his arrest, 
 the Lord Jesus appeared mito him, and bade him "Be 
 of good cheer, Paul" (Acts xxiii. 11). Again, we read 
 that in the midst of the tempest in Adria "an angel 
 of God stood by him, and told him that God had given 
 to him all that sailed mth him" (Acts xx^di. 23). And 
 if it be said that these were either promises of con- 
 tinued protection or directions for his future movements, 
 and exclude all intimation of what I may call doctrinal 
 advance, we may not pass over the intimations that we 
 find of other revelations that were imparted to him. 
 It was by " revelation " that the mystery of the call of 
 the Gentiles was made known to him (Eph. iii. 3); it 
 was "in the word of the Lord" that he wrote to the 
 Thessalonians (1 Thess. iv. 15) that we who are alive 
 shall not i)revent them which are asleep: it was "lest 
 he should be exalted above measure through the abund- 
 ance of the revelations ' that there was given to him 
 the thorn in the flesh, the messenger of Satan to buffet 
 him (2 Cor. xii. 7)- And clear it is that by these reve- 
 lations, these unveilings of the truth, he gained addi- 
 tional insight into the things of the kingdom of God; 
 it is not impossible, nor unlikely, that by them earlier 
 
9G LECTURE V. 
 
 and erroneous views were corrected. But we must ad- 
 mit that there was a growtli of the knowledge that he 
 liad attained; we must admit that "the Spirit of the 
 truth was guiding" him "into the truth." 
 
 And then, my brethren, we come to anotlier series 
 of passages, from which it appears that "revelations" 
 in the wider meaning of the word were given to others 
 besides the Apostles of our Lord. The Ephesians, for 
 instance, received not the Gospel till twenty years after 
 the conversion of St Paul, and six years more shpped 
 by before that Apostle wrote to them his wondrous 
 letter. And from that letter we learn that he prayed 
 continually that "God woidd give to them the Spirit of 
 wisdom and re mlat Ion for the acknowledgment of Christ" 
 (Eph. i. 17), that they might be able to see more and 
 more of the power and love of their Redeemer, to the 
 increase of their knowledge, and the growth of their 
 life. And this implies, as all must allow, if not a dis- 
 covery of new truths, at least a better appreciation of 
 the old, an increasing knowledge of the objective faith. 
 
 So, again, in the letters to the Corinthians we have 
 intimations of a similar i>rogress, and again by similar 
 means. Among them "one had a doctrine, another a 
 tongue, another a revelation, another an intei-pretation" 
 (1 Cor. xiv. 26) ; and if, whilst one was speaking, " any 
 tiling were revealed to another that was sitting by, the 
 first was to hold his peace" (ibid. ver. 30). That revela- 
 tions were given, is clearly intimated here ; it is clearly 
 indicated that the Corinthian Christians, amidst their 
 disorder and their vanity and their irregularity, were 
 being guided onwards by the Spirit of God into the 
 region of the trutli. 
 
HAS THE SPIRIT CEASED TO WORK? 97 
 
 And where now shall we draw the line, my bre- 
 thren? At what epoch shall we say that the Spirit of 
 truth ceased here to guide men into the truth of God? 
 Shall we say that when the beloved Apostle died, then 
 the Holy Ghost was withdrawn, so that from that day 
 forward it has been impossible to know anything as- 
 suredly that was not decided before? The question of 
 the Canon of the New Testament, for instance, how 
 must we deem that it was settled? Must we falsify 
 history, as some have ventured to do, and against all 
 evidence claim the sanction of St John for that Canon, 
 fearing that if he gave not his sanction, we have no 
 assurance that the Canon is correct? Or may we deem 
 that for the first three centuries the Spirit of God was 
 leading men to examine and to preserve these records, 
 until at the last the voice of the Church decided, still 
 under His guidance, what books were to be received, 
 what to be preserved? And if we grant that He had 
 not ceased to work when the Canon was settled, must 
 we hold that from the day when the Church was se- 
 vered into East and West, and (Ecumenical Councils 
 were no longer possible, Christians must feel themselves 
 in ever increasing doubt and scepticism, not knowing 
 that truth can be attained? Or must we say that the 
 Reformation was the epoch when the Spirit was with- 
 drawn, and that then, when He was pleased to lay be- 
 fore us the written word, T-qv ypa<^rjv, to. Upd ypa/x-^ara. 
 
 He deprived us of the power of reading its contents? 
 I. find no encouragement for such mournful views in 
 the Holy Writings of our Faith. I read not so the 
 promise of our Lord. His words are, " Into all the 
 truth shall the Spirit guide you:' and the yon of this 
 
 7 
 
98 LECTURE V. 
 
 promise I extend as we extend the you of another pro- 
 mise to the Church of all ages. We know our Redeemer 
 said, "I am with you always, even until the end of the 
 world." And if Christ is with us still, the Spirit of 
 Christ must be with us also ; and if He is with us. He 
 is working upon us : if working" upon us, He is " guid- 
 ing us into the truth." 
 
 For as has been said, and again by that predeces- 
 sor in my office from whom I have quoted twice already, 
 "The Holy Scripture contains within itself all treasures 
 of wisdom and knowledge, but only renders up those 
 treasures by little and little, and as they are needed 
 and asked for'." For the order is the same in the 
 spiritual as in the physical wants of mankind. In the 
 world a necessity arises — sujipose a plague, or an epi- 
 demic — and the impulse is given to the physician to 
 study a subject which had never before attracted at- 
 tention. He is compelled to examine the symptoms, 
 the progress, and the locality of the disease, and having 
 learnt as much as he can of the nature of the com- 
 plaint, to draw upon the resources of his art for tlie 
 means whereby he may stay the progress of the angel 
 of death. Or, again : population increases, and outruns 
 the older modes by which food and clothing and loco- 
 motion were supplied ; and the genius of man is turned 
 to discover new ap])lications of old resources by which 
 food may be rendered more accessible, clothing made 
 more abundant, and ourselves moved in greater num- 
 bers and with increased rapidity from one portion of 
 the globe to another. Thus it has been in the history 
 
 ' See Dr Trench's Lecture on the Future Devehj^nent uf Scripture, 
 HuUean Lectures, 1845. No. VIII. 
 
NEW DISCOVERIES. 99 
 
 of the religion, in the working of the Church of Christ. 
 It was a necessity, a hard, iron, unavoidable necessity, 
 that made men in the times of Arius and Pelagius, of 
 Tetzel and Voltaire, to search the treasures which the 
 body of Christ has received, stored up in the Bible: 
 the Spirit of truth always at work was especially 
 working at times like those, leading the disciples of our 
 Lord of later date furtlier into the realms of that truth, 
 of which Christ possesses the master-key. 
 
 And so it may be now, so it will be hereafter. No 
 one holds that as yet we have observed all the ph?eno- 
 mena of the world around us, — still less that we have 
 discovered all the laws which regulate those outward 
 appearances. No one that takes an interest in the 
 attainment of true knowledge can repress the hope, 
 that as our powers of observation are improving, and 
 our means of gaining accurate information and trans- 
 mitting accurate description are multiplied, we may see 
 within the next few years rapid strides made in the 
 knowledge of the world around us, each step raising 
 our admiration of Him who made heaven and earth, 
 the sea and all that therein is. No such person can 
 subdue the hope that, even in his lifetime, " the Spirit 
 of truth" may guide our men of science to apply powers 
 long known or newly discovered, so that the amount of 
 human misery may be diminished, of human happiness 
 and comfort be increased. Strange it is that the won- 
 drous powers which have been of late years manifested 
 in God's creation should have lain for so many centuries 
 dormant or unkno^vn — that these things were so close 
 to eyes that never saw them — to hands that knew not 
 how to use them ! Surely it is a thought not unfit for 
 
 7—2 
 
100 LECTURE V. 
 
 US to entertain, that if man delighted not hi them, God 
 delighted in them, even as He delighted in the work 
 of His creation when He saw that it was " veiy good." 
 And surely it is not a misapplication of a scriptural 
 thought that in the bosom of creation there are yet 
 waiting to be revealed " things which eye hath not seen, 
 nor ear heard, nor have entered into the heart of man." 
 Surely it is not a perversion of a scriptural analogy to 
 hold that in the holy volume there remain, undisco- 
 vered as yet, antidotes to moral poisons which may yet 
 be spread, treasures of wisdom which will be revealed 
 when they are needed. Surely we may hold that, when 
 it is necessary, God will purge away more and more of 
 the film that mars our vision, that we may see more 
 and more "what is the hope of our calling, what the 
 riches of our inheritance :" that as years roll along, the 
 Spirit of truth may enable us to put together this pro- 
 mise or statement and that, Avhicli now lie severed and 
 separate in the holy volume, and then flash a new 
 tmth, a newly-discovered truth, upon our intellectual 
 or our spiritual vision: a truth Avhich shall fill our 
 hearts with wonder that we never observed it before ! 
 May we not pray that God will give unto us too, the 
 Christians of our own time and generation, " the Spirit 
 of wisdom and revelation in the acknowledging of Him, 
 that the eyes of our understanding also may be en- 
 lightened, and ?re too may know more and more what 
 is the hope of His calling, and what His power to us- 
 ward that believe !" 
 
 But we now come to inquire what was the nature 
 of these truths, or things, which were revealed to one 
 age or another in tlie (1iui-ch, and were projjosed to 
 
IN WHAT SENSE NEW ? 101 
 
 the Christian Body for its acceptance or rejection? I 
 have sometimes called them new truths — but in what 
 sense were they new? The things which the earlier 
 Church received, did they receive as new, in the sense 
 of being additional to the things that were taught by 
 the Apostles of their Redeemer, or as new, in the 
 sense of being fuller explanations of those things ? 
 "new" subjectively, but not "new" objectively? If we 
 seek an answer to this question in the same si)irit of 
 careful inquiry that I have endeavom-ed to follow in 
 my earlier Lectures, we shall find that in the times of 
 the Apostles, and in the next succeeding ages, the 
 great teachers of the Church held that that was false 
 which was new : and the errors of one heresiarch after 
 another they rejected because such doctrines had never 
 been heard at Alexandria, at Antioch, and at Rome*. 
 They deemed it to be their duty to " contend earnestly 
 for the faith which had once been delivered to the 
 saints," and for it as it had been deKvered. The here- 
 sies of one teacher after another they rejected because 
 they denied portions of this faith. The facts of Chris- 
 tianity are the facts of our Redeemer s life : His eternal 
 existence, His coming into the world. His birth of a 
 virgin, His teaching. His life, His death. His resur- 
 rection. His ascension, His session on high. The teach- 
 ing of the Apostle consisted of these facts and of 
 lessons drawn from them, truths contained in them. 
 The letters of the Apostles add not one new incident 
 to the narratives of the Evangelists. And it has been 
 said, though perhaps with too great boldness, "if one 
 gospel, and that even the shortest, were to Ml into 
 
 ' For example, Ireiiteus, Lib. ill. c. ii. iii. 
 
102 LECTURE V. 
 
 the hands of conscientious and sincere readers, out of 
 this the faith and the Church must of necessity, and 
 assuredly would, spring up anew\" Thus, under the 
 guidance of the unerring Spirit of God, the teaching 
 of the Apostles was founded upon the life of our Lord: 
 the lessons that St Paul taught were founded upon the 
 same life. And so intimate is the connexibn between 
 the narrative of this His life and the doctrines taught 
 by the Church universal, that, to establish their errors, 
 heretics, both earlier and later, have been wont to deny 
 the authenticity of portions of the gospels; whilst the 
 Church of Rome, to establish her corruptions, has been 
 compelled to add to them by inventing a tradition, com- 
 mitted by Christ to His Apostles and never entrusted 
 to writing. 
 
 The revelations, therefore, spoken of in the letter to 
 the Corinthians did not, so far as we can judge, unveil 
 "new facts," in the sense of facts additional to those 
 which were kno^vn in the Church before. They in- 
 cluded only things new to the recipients. They may 
 have been (as the majority of commentators hold) ex- 
 planations of difficult passages of the Old Testament; 
 the discovery of things that lay hidden under its tj^^es 
 and figures: at times they may have contained direct 
 commands to indiWduals to do one thing or another. 
 But there is uo reason to believe that they contained 
 " new mysteries," as the Romish commentaries venture 
 to suggest^. And thus for the fulfilment of the promise 
 in my text, " He shall guide you into all the truth," we 
 
 ^ Stier, Words of the Lord Jesus. Translation, Vol. i. p. 4. Compare 
 Prof. Jowett, Vol. i. p. 352. 
 
 ° Estius on I Cor. xiv. 26. "llevelatio alioruiu niystcriorum." 
 
PRAYER FOR THE SPIRIT OF GOD. 103 
 
 may look to the progress which the Apostles made, in 
 learning the meaning of all that their IVIaster had said, 
 and taught, and done, and suffered; we may look to 
 their inspired ^vritings, which the Church universal has 
 always regarded as its greatest earthly treasure; Ave 
 may look to the efforts that have been made since their 
 time to understand the words which they delivered ; we 
 may look to the exertions that are still used to pierce 
 below the shell of Christianity, and to comprehend it 
 in its length, and breadth, and depth, and height. We 
 believe all these have been made under the guidance 
 of the Holy Spirit of God. Every divine, of whom we 
 know the inner life, has prayed constantly and devo- 
 tedly for that guidance. We pray for it every time 
 that we stand at the holy table; we pray for it when- 
 ever we appear to preach in the name of Christ. And 
 so we believe the Spirit is working now, working now 
 as He ever has worked, " preventing us with His most 
 gracious favour, and furthering us with His continual 
 help." And when we affinn that the work of the Apo- 
 stles and Evangelists was peculiarly the Spirit's work, 
 that they were inspired by Him for their special office, 
 let us never deny that He inspires men still. Only let 
 us remember that their work once done was done for 
 ever ; their work, once completed, can never be done 
 over again. 
 
 But it is time that we draw near to our conclusion 
 for to-day. But before we conclude, let me meet one 
 objection against the principle of these investigations. 
 It has been said, that "if Christianity were a mere 
 work of man, it might turn out something different 
 from what it has been hitherto considered: its history 
 
104 LECTURE V. 
 
 might require re-writing, as the history of Rome, or of 
 the earth's strata, or of languages," or so on : but inas- 
 much as it " is a revelation given by God to man, " " it is 
 an intolerable paradox to assert, that it can have lain 
 unknown, or mistaken for eighteen centuries, to be now 
 at length suddenly decyphered by individuals ^" 
 
 It is no answer to this objection to say that the 
 WTiter — the most ingenious and the most inconsistent 
 of all wlio have left us for the Cliurch of Rome — did 
 himself, only four years previously, in justification of 
 the step he was then taking, write a book which was 
 intended to shew that e\ery theologian of every creed 
 and every sect before this century commenced was at 
 fault as to the mode in which the history of the Church 
 and the faith could be " written," and the mystery of 
 Christianity could be " decjqihered." This is no ansAver 
 to his objection : it is merely another proof of his ver- 
 satility and inconsistency. But as the argument even 
 of such a reasoner may contain something deserving 
 notice, it is worthy of our attention to inquire Avhat are 
 the principles on which it is founded, what the pre- 
 misses from which it starts. And they are these ; that 
 the earth's strata are not the work of the Almighty's 
 hand ; the events of history are not governed by His 
 Providence. The argument therefore is worthless. 
 
 But yet it may suggest an important thought. xVs 
 every attempt to read the secrets of Gcolog}- must 
 assume tlie truth of the facts which have been accu- 
 rately observed, so whatever hght the Church of the 
 Future may throw u})on the history of the Church of 
 the Past, it must absorb and take up as j)arts of itself 
 
 1 Newman, Anrflican Difficidtics, pp. 128, 129. 
 
HOPES OF THE CHRISTIAN. 105 
 
 the events of tliat history. It may be enabled to go 
 beyond them, but it must include them. Romanists 
 who know not where they stand may tremble at the 
 progi-ess of light and knowledge, but the true Christian, 
 who has leanit to place his trust in God and in truth, 
 has no such mournful and hopeless fears: "he knows 
 in Whom he has believed, and that He is able to keep 
 his deposit until the great day." 
 
 Equally undaunted will he be by those others in the 
 present day who charge him with hanging upon the 
 past, and living on the spirit of the past, to the neglect 
 of the spirit of the present. He feels that they who 
 bring the charge do themselves deny that the Spirit 
 has ever worked between the first century and the nine- 
 teenth. But the true Christian believes that the words 
 of our Redeemer have been at all times meeting their 
 fulfilment, that at all times and in all countries have 
 they, who looked to Him for help, been, under His 
 guidance, moving onwards, towards and in the truth. 
 We are not of those who ask with scoffing Pilate, 
 "What is truth?" We believe that through Him who 
 said, "I am the truth," it came into the world, that 
 through Him we have access to it, that through Him 
 " we shall know the truth, and the truth shall make us 
 free." Of all that is around us, without Him, we know 
 only the shew and the semblance : the outer form, the 
 outer clothing. This is all that they profess to know 
 who disbelieve in Him^, whilst to those who are "in 
 Christ, all things are become new." Yea, of Christ 
 Himself, and His faith, and His Church, and His 
 
 ' See for instance Miss Martineau's Correspondence with Mr. Atkinson, 
 pp. 141, 226. Appendix T. 
 
106 LECTURE V. 
 
 l)romises, and His love, and of the love of God through 
 Him to us, we shall know only the shew and tlie sem- 
 blance, unless we thi-ow ourselves into Him and see 
 Him as He is. We must live in Christ, and walk in 
 Christ, or we shall not know Christ ; we may know some 
 things of Him, but Him we shall not know ; we may 
 know Him after the flesh as the Jews knew Him, as 
 Caiaphas knew Him as Pilate knew Him, as Paul 
 himself knew Him, before that day when the voice was 
 heard, " Saul, Saul, why persecutest thou Me ? " and the 
 Son of God was revealed in Him, and the scales drop- 
 ped from his eyes, and he saw Jesus in His true cha- 
 racter, " saw Him as He is." 
 
 Yes, my dear brethren, it is one thing to know of 
 Christ, and another thing to knoAV Him. You may 
 know much about Christ and Christianity by reading 
 your Bibles in an inquiring and curious spirit, by be- 
 coming students in "theology," as it is called, by devot- 
 ing yourselves to the examination and criticism of some 
 of those many volumes that have been written of it 
 and of its tenets. You may know much of Christ and 
 Christianity by going round His Church, marking well 
 lier bulwarks, yea, and you may even help "to set up 
 her houses," but this is not to know Christ. You may 
 know much of Christ and Christianity by endeavour- 
 ing to draw arginnents from it, such as you want for 
 one i)urpose or another, but this is not to know either 
 Him or it. But if you would know Him as He is, 
 you must give yourself up to Him, you must seek Him, 
 you must love Him, you must receive implicitly what 
 He tells you, trust entirely to what He bids you. The 
 in(purer into Nature will tell you that to learn her 
 
HE SHALL KNOW THE TRUTH. 107 
 
 secrets you must receive into your inner soul the facts 
 that she presents to you : you must receive them even 
 as they are, without prejudice, and without distortion : 
 you must then pause, meditate over, ponder, arrange, 
 discuss, if you would discover the law that binds these 
 phsenomena together, the secret of her hidden agency. 
 So is it with Christ. All truth says what He said, "If 
 any one will do His will, he shall know of the doctrine 
 whether it be of God, or whether I speak of myself." 
 To know Christ, therefore, I repeat you must give your- 
 self up to Him in love. To judge of Christianity, you 
 must enter into its courts with love. To know the 
 truth you must be guided into it by the Spirit of truth. 
 The outer appearance may be coarse and dull and 
 heav}^, as was the appearance of the heavy skins that 
 enveloped the tabernacle, but as you pass through the 
 entrance you may note that each fold becomes more 
 costly and more precious; to those who are athnitted 
 within, it is known that her clothing is of AATOught 
 gold. 
 
 Thus it may be granted to some, even in the present 
 day, to discover and to exhibit more of the secrets of 
 the Christian dispensation. The emergencies of the 
 times are driving our earnest students to examine 
 closely the books of God's Revelation, to inquire nar- 
 rowly into the truth of principles which have been held 
 for the last hundred years without controversy, and to 
 seek for the true mode of meeting difficulties on which 
 the Church universal, acting under the free and unre- 
 strained Spirit of God, has not yet come to a fomial 
 or unanimous decision ; on which the explanations of 
 our fathers do not satisfy the more thoughtful men of 
 
108 LECTURE V. 
 
 this generation. It may be that some who will soon 
 assemble around these hallowed walls \ may be led by 
 the Holy Spirit to such a point on the road of truth 
 that they may see how the country lies, and then be 
 permitted to describe it to us. I cannot but think that 
 God has a good and loving object in view in permitting 
 us to be tried, as tried we are, by the inquirers of the 
 present day. I cannot but think that these things, as 
 all things else, will "work together for good to those 
 that love God." And I note that in these inquiries there 
 has been of late years what may be called " a collecting 
 of materials ;" our knowledge of the words of the holy 
 volume has certainly become greater, more full, more 
 accurate, and more definite. The labours of those who 
 have devoted themselves to the study of that vohmie 
 "mil not return to them void;" they Avill "accomplish" 
 in some degree "the work" for which they were under- 
 taken. We are thus better able to step forward: our 
 ground is firmer, our footing more settled. Let us then 
 not "quench the Spirit," let us not "despise prophe- 
 syings," let us " try all things," let us " hold fast the 
 good." Let us not be utterly impatient of the errors 
 that may from time to time be projiosed to us ; of the 
 attempts to solve these new problems, to answer these 
 new questions. As each is discussed, weighed, put on 
 one side, let us remember that Ave are so far nearer to 
 the attainment of the truth. Whilst then we guard with 
 jealousy the faith tliat was once delivered to the saints, 
 the truths which St Paul handed over to his converts, 
 the doctrines which St John loved to teacli, — whilst we 
 maintain the supremacy of the writings of the New 
 
 ' This was preached on the Sunday before the commencement of Term. 
 
CONCLUSION. 109 
 
 Testament as containing explicitly all that we know of 
 the Redeemers life, implicitly all that we know of doc- 
 trinal Christianity, let us not refuse to "give a reason 
 of the faith that is AAithin us" to those that woidd ask 
 it of us "with reverence and fear." Safe under the 
 protection of our heavenly Father, secure in Christ 
 our Redeemer s love, submitting ourselves with humility 
 to the Spirit's guidance, we must pray for grace to shew 
 "the fruits of our faith in gentleness and goodness." 
 So shall we best follow the example of our Redeemer ; 
 so best realise the truth that " the wisdom that is from 
 above is first pure, then peaceable, gentle, and easy to 
 be entreated, fiill of mercy and good fruits. And the 
 fruit of righteousness is so^vn in j^cace by them that 
 make peace." 
 
LECTURE VI. 
 
 Galatians I. 8, 9. 
 
 Though roe, or an angel from heaven, preach any other gospel 
 unto you than tluit which we did preacli unto you^ let him be 
 accursed. As we have said be/ore, so say I noio again, If 
 any one preach any other gospel unto you than that ye 
 received, let him be accursed^. 
 
 I HAVE now attained such a point in my subject 
 that I may be permitted briefly to review the course 
 through which we have passed, and to examine the 
 ground on which we stand. 
 
 I have endeavoured, then, to justify the Creeds and 
 Articles of the Church universal and of the Church of 
 England as such. I have endeavoured to uphold them 
 in their idea; to shew that as the gospel was left by 
 our Lord at His Ascension, short creeds and formulae 
 became absolutely necessary. We know that such there 
 were. But all that I have assumed is, that beneath the 
 outward guise and fashion whicli our blessed Lord pre- 
 sented, at the basis of all the expressions which He 
 used, and of all the words which His Apostles uttered, 
 there were truths lying; and that by a law of our 
 human nature they who received the words would make 
 a continual eflbrt to inquire what were the thoughts and 
 feelings and principles which these words expressed. 
 In this regard we must expect that Christianity would 
 
 ' See Appendix U. 
 
RECAPITULATION. Ill 
 
 be treated as every tiling else has been that has gained 
 an equal importance. And as in essays on the systems 
 of ancient philosophy, or on the literature of ancient or 
 modern times, or on the causes which led to any of the 
 great revolutions with which the page of history is 
 studded, efforts are continually made to obtain a better 
 conception of the character of the authors and the 
 nature of the times ; as of these efforts many fail to 
 grasp the truth, and errors of necessity prevail for a 
 time, until the true key is discovered; so will it be in 
 the history of sacred things : The promulgation of errors 
 will accompany or anticipate the discovery of the truth. 
 And I maintained that when the truth is discovered, 
 there will be possibly a slow, but certainly a sure pro- 
 gress in its reception, until at length it pervades the 
 Church at large. And whenever a tenet has been ac- 
 cepted, for any time, by the great body of those Chris- 
 tians, who have received the Bible as alone containing 
 the Revelation of God's Avill through Jesus Christ, who 
 have freedom of thought and openness of discussion, 
 and who have by use their senses exercised to the dis- 
 cernment of good and evil, then I say we may point to 
 such acceptance as strongly indicating that the true 
 solution of the difficulty has been discovered; and it 
 will exercise a great amount of influence upon the minds 
 of subsequent inquirers. 
 
 When, however, objections are raised against the 
 principle of Church articles, against their desirableness 
 or lawfulness, we should call upon the objectors to bear 
 in mind that neither in England, nor yet in AVestern 
 Europe, are the members of the Churcli as such re- 
 quired to signify their adherence to aught but the 
 
112 
 
 LECTURE VI. 
 
 Apostles' Creed. And in England liberty of thought 
 and liberty of expression are conceded most freely to 
 all the lay members of her Church. By the Church 
 our Articles are pressed only upon the teachers and 
 ministers of our faith ; they only are bound by them. 
 Her object is clearly that her pulpits shall not be used 
 to spread opinions of which, as contrary to Scripture, 
 the great body of her members disapprove. In regard, 
 therefore, to these objectors, we may say again, as I 
 have ventured to say before, that we should be willing 
 and anxious to attend to them if they would shew to 
 us that we are in error in regard to particular state- 
 ments, but we cannot listen to those Avho accept our 
 statements as true, but object to signify their adhesion 
 to them. Such conduct seems to us to be little else 
 than a solemn trifling with convictions of the truth; 
 to us it seems that all real convictions of the heart 
 must work their way out in action : therefore, until we 
 shall be shewn to be in the wrong, we mil hold our 
 own, that " no one take our prize. ' 
 
 For Ave maintain that we have encouragement to 
 make these investigations: we hold that in making 
 them we have a right to look for the hel]) of the Holy 
 Spirit of the truth. We maintain that in enunciating 
 the results to which we have come, we are neither 
 adding aught to the word of God, nor taking away 
 aught from it. We maintain that wc have been seeking 
 from Cod for tlic key that will turn in the lock of Scrip- 
 ture. AVe believe that we hold, only more exi)licitly, 
 the same truths which the earlier Church held impli- 
 citly ; but not as if we had unfolded the doctrine of the 
 early Christians in the sense in which the term '' deve- 
 
RECAPITULATIOX. 113 
 
 lopment " is now used, nor yet as if we had merely in- 
 tended to follow into their logical consequences the 
 expressions and words of the holy volume; but rather 
 as if we had traced even this primitive doctrine up 
 to its germ in the minds and spirits of the Apostles 
 themselves, and aimed to discover the thoughts and 
 truths of which the words of Scripture were themselves 
 the expressions. 
 
 I endeavoured, moreover, in my earlier Lectures to 
 exhibit to you the difficulty that attends on efforts of 
 this description, and with confidence I maintained that 
 the gift of making these discoveries is imparted only to 
 the few. Thus they must be regarded, not as discove- 
 ries by the man, but as discoveries to him: — discoveries 
 to him by the Spirit of the truth. Moreover, there 
 is no doubt that some persons are incapable of ap- 
 preciating either the evidence or the results of such 
 discoveries ^ Some deny that we have any faculty by 
 which Ave can didne them, or are able in any way 
 to pierce below the veil of the outward phsenomena^: 
 others deny that we of later ages can make any 
 discoveries in Scripture, and hold that all that the 
 Church has now was always held in the Church, and 
 explicitly. But he who is familiar with the mode of 
 investigation by which all progress in science and phi- 
 losophy has since the Reformation been gained, stands 
 on a firmer gi'ound and has a more assured hope. And 
 to this ground he would raise, and with this hope he 
 would animate, those who are not so familiar with 
 it. And whilst I acknowledge with the deepest feelings 
 
 ' Coleridge's Table Talk, July i, 1830. 
 ^ See above Appendix T. 
 
114 LECTURE VI. 
 
 of gratitude the debt, which as a University and as a 
 Church, we owe to our sister Academy, I woukl repeat 
 my belief that to Cambridge pursuits and Cambridge 
 education we must now look as likely, under God's 
 blessing, to supply the corrective, of which the faith of 
 English Christians at this moment stands most in need. 
 
 My object will be to-day and next Smiday to press 
 upon you the duty that lies upon us, so far as we have 
 the opportunity, of examining, each for himself, the 
 character of the tenets which may be laid before him. 
 I have said so much of the cmtlwrity upon which they 
 come, the authority of our forefathers in the faith, that 
 it seems that my next step should be to shew that no 
 authority can check or quell the conscience of the indi- 
 vidual. This shall be my work to-day. Next Sunday 
 I hope to discuss at greater length the mode in which 
 the private judgment of the individual may be best 
 applied. 
 
 Now the very principle upon which I have been 
 working should be of itself sufficient to shew that the 
 individual conscience and judgment is sui)reme : for the 
 exertions of those who have laboured for the ti-uth would 
 have been needless, if the only duty of the Christian 
 in this respect had been to submit to constituted au- 
 thority. And indeed what would be the value of this 
 authority of our forefathers, if their consent had not 
 been given freely and though tfidly ? And if they were 
 permitted to examine and to judge, surely the same 
 pel-mission must be, and may be, safely conceded to us. 
 If, therefore, the authority of the Church of the past 
 arises from the accretion of the judgment of hundreds 
 and thousands of ministers and divines, it is surely 
 
DEFERENCE TO AUTHORITY. 115 
 
 suicidal to say in the present day, that we must give 
 an unreasoning adhesion to that to which they gave a 
 reasonable consent. It is true that by so doing we 
 should increase the numhers of the host that defend 
 our creeds, but our numbers would not increase its 
 effective streng-th. We should not be soldiers, but 
 merely camp-followers, trusting to those who have gone 
 before us to fight our battles and reposing ourselves 
 on the results of their victories. We should be unable 
 to carry on the war in which they have been engaged, 
 and so in times of distress and anxiety we should be 
 more likely to embarrass than to aid, more certain to 
 encumber the movements than to augment the effi- 
 ciency of the Church considered as a body possess- 
 ing " authority in controversies of faith." For if our 
 predecessors had given only that consent which we 
 are prepared to concede, that authority would actu- 
 ally evanesce. As we traced its history upwards, it 
 would gi-adually become weaker and weaker, until it 
 represented only the opinions of the few bishops, "not 
 all governed by the Spirit and the Word of God," who 
 met in the conclave from which the formula in ques- 
 tion jjroceeded. 
 
 But as this subject of authority and deference to 
 authority is one of deep moment in the Church at the 
 present day, I shall, as I said, devote this afternoon to 
 discuss it in connexion with my general subject. 
 
 The parties whose voices are most heard in de- 
 manding an authoritative guidance are of a class of 
 whom I spoke in an earlier Lecture, who, though they 
 may MTite strongly and truly of their oneness with the 
 human race, are yet anxious to represent their own 
 
116 LECTURE VT. 
 
 heart or spirit or consciousness, as if it were the sole 
 measure of truth. The major premiss of their syllo- 
 gism is founded upon their experience of themselves, 
 and not upon a large observation or extensive induc- 
 tion from mankind in general. 
 
 I will not repeat what I have already said on this 
 subject ; I will only notice now that phase of this 
 common error that falls in with my W'ork to-day. For 
 we often have heard the demand, from the necessity 
 of the case, for an authoritative and an infallible guidCu 
 By many who have joined the Church of Rome this is 
 the sole argument which has been put forth to justify 
 their conduct. And it has been put forward in the 
 most painful and most offensive way. It has been as- 
 serted boldly, that if you are not a Romanist you 
 must become a Rationalist^ ; that you receive religious 
 truths upon authority, and therefore must receive all 
 that your authority delivers to you; that no Church 
 but that of Rome possesses or even claims authority- ; 
 and therefore there is no ground on which you can 
 rest, between the reception of all that Rome teaches 
 as part of Christianity, and the rejection of Christianity 
 itself. So does Rome link itself with infidelity: so do 
 the arguments of its upholders sap at the foundation 
 of all religion. 
 
 It is true that it has been urged, that if Rome 
 claims to be infallible, she should be able to prove 
 
 ^ Mr F. W. Faber's Grounds for Remaining in the Anglican Commu- 
 nion, 1846, p. 16. 
 
 2 Mr Oakley's Letter on submitting to the Catholic Church, 1846, p. 18. 
 Dr Manning's Lectures on the (grounds of Faith, 1856, pp. 50, 52. Appen- 
 dix V. 
 
INFALLIBLE GUIDANCE. 117 
 
 her title to such a claim: it is true that it has been 
 urged that she should be able to demonstrate that she 
 can decide infallibly in the controversies of the faith, 
 and also to demonstrate where in her body the infal- 
 libility resides: it is true also that all efforts have 
 failed to give to us this demonstration. The proof 
 therefore assumes in the present day an inductive 
 character, and it is said that the feeling of the want 
 supplies it. It is said by one, " The universal Church 
 must be infallible, for if it may err, who can determine 
 whether it errs or no^;" by another, "I know not defi- 
 nitely how Rome makes out her claim; I bow down 
 before her because she plainly corresponds to the type 
 of the Catholic Church which is impressed upon my 
 moral and spiritual nature^." Here, then, is the point 
 of the inquiry. Ask for the reasons why it is needful 
 for us to know that the Church cannot err; ask why 
 we must throw olf our faith in God, and fix it in the 
 Church, why we must transfer it from One who is In- 
 visible to one that is \isible, and the only answer is, 
 "My nature requires it: and therefore it must be true." 
 But there is no efibrt to inquire whether this prin- 
 ciple is common to mankind at large, or to Christians 
 at large : there is no question raised whether the feel- 
 ing is an unhealthy or immoral or unchristian one ; 
 whether it meets with support or discouragement in 
 the writings of the Apostles, and the language of the 
 Redeemer ; whether it may not be allied more nearly to 
 the thought of the Jews, who " unless they saw signs and 
 wonders would not believe ;" or to the mind of Thomas, 
 who refused to believe the Resurrection of his Lord 
 
 ' Dr Mauuing, ut supra, p. 46. ^ Mr Oakley, ut supra. 
 
118 LECTURE VI. 
 
 except " he should see in His hands the print of the 
 nails, and i)ut his finger into the print of the nails, and 
 thrust his hand into His side." 
 
 We must not, however, entirely neglect these as- 
 sertions; we must accept them as proofs that some 
 there are who stand in need of authoritativejgaiidance 
 and authoritative leading. There are some now, even 
 as in the time of our Lord and His Apostles, who 
 are Aveak in the faith, who are distressed by the pre- 
 valence of discord and controversy, who amidst the 
 war of tongues and the strife of parties are timid 
 as to their own judgment, and ask for some to lead 
 them by the hand. To these it is almost mockery 
 to reply, "Seek for the truth yourselves;" to these it 
 is scarcely true to say, "You have the same means 
 of judging that we have," because indeed they have 
 not; they have not the calm spirit, they have not 
 the mind and heart reposing upon God; they have 
 not the degree of faith that we wish they could have, 
 resting upon Gods promises, trusting in Gods Avord. 
 They need help therefore: they are babes in Christ, 
 with all the eagerness, mth all the impatience of chil- 
 dren; and they require the tender treatment that St 
 Paul would, I think, have given. Such there were 
 in his day, and he entreated the strong-minded in 
 the Church " to receive them, but not to disputes with 
 the view of settling the points upon which they had 
 scruples ^" He preferred to remind them of the com- 
 mon gi-ound on which all Christians stood, the com- 
 mon tenets they all received; to tell them of their 
 points of union, and not of their points of diiference. 
 
 1 Mr Alford on Rom. xiv. i. 
 
THE AUTHORITY OF THE CHURCH. 119 
 
 If our Church, therefore, by her ministers refuses to 
 give to her weak members the authoritative guidance 
 which she possesses, and they require: if she declines 
 to say to them "these things are true and we know 
 it," and bids them only to search for themselves : if 
 she disclaims in action the "authority in controver- 
 sies of faith" which she claims in her article, and 
 so falsifies one of her own assertions; if she remits 
 inquirers back to themselves, and when they have not 
 strength to stand, nor faith to be healed, bids them 
 rise up and walk; then we must not be surprised 
 if they will stretch forth their hands for help to any 
 one that will proffer it to them, and for the future 
 be content to walk on crutches, or be dragged where 
 their guide will carry them, rather than not move 
 at all. I almost dare express the opinion that a 
 truer knowledge of the position and character of our 
 Church might have saved from the fangs of what we 
 all deem deadly error some, it may be many, of those 
 who have left us. And the thought renders me more 
 anxious to remind you all that our Church claims to 
 have "authority in controversies of faith," and to 
 teach as the truth all that she teaches. And surely 
 the confidence with which she encourages her stronger 
 members to examine her title-deeds is no indication 
 that she deems her claim to be bad and her title 
 defective. Surely in this respect the gi-ound on which 
 she stands is (as I would repeat) firmer and better 
 established than it woidd be, if like Rome she asked 
 only for the blind adherence of all her children. Surely 
 her authority is (as I would again repeat) so much the 
 gi-eater, for if the assent of the clergy of Rome is 
 
120 LECTURE VI. 
 
 asked for implicitly, and given blindly, that of our 
 clergy is asked for openly, and given freely. We claim, 
 therefore, that our Articles are true and our Creeds 
 Apostolical, and, because they are true and Apostolical, 
 we ask for the confidence of our weaker brethren ^ 
 
 The demand, therefore, for an infallible guidance 
 must be allowed to be an index of a weakness in the 
 faith ; and perhaps wherever education is partial, and 
 moral energy and tlie sense of personal responsibility 
 deficient, there the leaning upon others will always 
 continue. — We cannot deny that it exists too much in 
 our own Church; only the authority of a school or a 
 party or a favourite minister takes the place with us 
 of the Church at large. But the question becomes 
 entirely changed when, because of the weakness of the 
 few or the many, the whole Church is required to sub- 
 mit itself to the authority of its ministers; when we 
 are bidden one and all of us to resign our judgment, 
 and teachers and taught are alike required to submit 
 to the claims of a i)articular body, a limited conclave; 
 — when the personal connexion between the individual 
 Christian and the Holy Spirit, between the member 
 and the Head of the Body is denied; and the Church 
 is i)laced between the believers and the Comforter, not 
 to serve as the bond of union and the channel of grace, 
 but to check the access of those who should be united, 
 and to sever those whom it professes to join. 
 
 The usual arguments upon the subject of submis- 
 sion to the Cliurch are known to most of you, and I 
 shall not pretend to add any new one to them, if I 
 draw your attention to the passage that I have taken 
 
 ' Sec Appendix W. 
 
THE GOSPEL WHICH PAUL PREACHED. 121 
 
 as my text. To me it seems to furnish the most de- 
 cisive comment upon the claim of the Romish per- 
 verts, and the strongest denial to their assumption. 
 St Paid wrote to the Galatians, "Though we or an angel 
 from heaven preach unto you any other gospel than 
 that we did preach unto you, let him be anathema. 
 As we have said before, so say I now again, if any one 
 preach any other gospel unto you than that ye re- 
 ceived, let him be anathema." 
 
 What that gospel was which St Paul first preached 
 to the Galatians, and which they received when it was 
 preached, we all know, as far as can be knoAvn in the 
 present day; what that error was which attempted to 
 overthrow it, we all likewise know. But I have nothing 
 to do here with the arguments by which St Paul met 
 this error, except to notice that he did argue on the 
 subject. I have nothing to do now with the fact that 
 the Council of Jerusalem had already decided the ques- 
 tion, except to remind you that the Apostle did not 
 shrink from supporting their decision by a train of 
 reasoning which was not brought out at the conclave 
 in the Holy City. I am concerned to-day only with 
 the one criterion that he puts forward in my text, the 
 one standard for measuring the true and the false. 
 That measure was " the gospel which they had received 
 at the first," the tidings which at the first "he had 
 delivered to them." Yea, there is one thing more to 
 which I must draw your attention, St Paul entrusted 
 to the Galatians themselves the duty of applying the 
 standard. "If any one preach unto you any other 
 gospel. Trap' o, besides that ye received, let him be 
 anathema." 
 
122 LECTURE VI. 
 
 Xow the particular error against which St Paul con- 
 tended has long since perished from the face of the 
 earth: the fact that the Jewish Church was to merge 
 into ■ the Christian has long become a received truth 
 of our faith. But though the error of the Galatians 
 has perished, the assertion of St Paul remains, and it 
 may yet give food and instruction to the humble Chris- 
 tian. For it contains a principle of truth which, in 
 the fear of God, we may apply at any time, to any 
 error ; it calls us back from the authorities of the pre- 
 sent day to the teaching of those who "from the be- 
 ginning were eye-witnesses and ministers of the word." 
 And the principle is this, that whatever be the au- 
 thority on which a gospel or system may come to us, 
 that only is the true gospel which St Paul preached. 
 It shews us incidentally that in the tenets of that 
 gospel he Avas not conscious that he had changed at 
 alP; that he deemed it to be true because he had 
 received it from Christ. So that "if he" in any of his 
 later teaching, "or even an angel from heaven, should 
 preach" to the Galatians, or should preach unto us 
 "any other gospel than that,' St Paid would exclude 
 him from any share or lot in the good tidings of 
 Christ. He would put him in the same class as he 
 put those who " love not the Lord Jesus." He says of 
 him as he said of them, ^^Let them he anathema" (1 Cor. 
 xvi. 22). 
 
 I need not here speak of the importance to us mi- 
 nisters of the gospel of this as the guide and the ride 
 of our preaching; that is amply provided for in the 
 
 ^ And therefore may furnish a con-ective to the views of Mr Jowett, 
 in his Introduction to the Thessaloniam. 
 
PRETENSIONS OF ROME. 123 
 
 articles of our Church, and in the solemn questions 
 and answers in the Ordination Office. My object at 
 once carries me away to that body which comes to us 
 with the mission as of an angel of God, and because 
 of such mission demands our allegiance. 
 
 For there is, as you all know, a vast body at work 
 amongst us, which comes to us as a Church tracing a 
 continued succession of pastors from the time of Cle- 
 ment to that of Pius IX.; it comes to us with the 
 assertion that its domain extends far and mde over 
 the surface of the globe; that it has numbered within 
 its communion some of the greatest divines and most 
 devoted saints of old; it comes to us mt\\ the asser- 
 tion that our forefathers practically owed their faith 
 to its exertions and its missions; it comes to us with 
 all the dignity and magnificence and prestige that such 
 a dominion and such a history can impart; it comes 
 to us with all that is pleasant to the eye and ear and 
 sense; yea, it comes to us with the assertion more or 
 less openly put forward that in it the age of miracles 
 has not wholly passed — and as such it demands our 
 adherence and our submission. And men's minds have 
 been troubled, and men's souls subverted by the as- 
 sertion; tossed about "like the waves of the sea," agi- 
 tated from the depths of their inmost being. Some 
 among us may have been of the number: perplexed 
 between the claims of this Church and our own con- 
 science, of this body and the truth. The demand is 
 still made upon us, " Submit to authority." How would 
 St Paul have us to meet it ? 
 
 It is not here only, but in many places besides, 
 that he tells us that we must not yield ourselves up 
 
124 LECTURE VI. 
 
 to outer authority ; that we must not give up our own 
 sense or belief of the truth "by subjection" to man's 
 order, "no, not for an hour." It is not he alone, but 
 his Master also who bid us to beware of those who 
 come to us even with "miracles and signs and won- 
 ders." We must not attend to them; they may be 
 false prophets, and false Christs: we must keep in 
 mind " what Christ has told us before." Let any come, 
 then, "with all power and signs and lying wonders," 
 we must stand fast by what Paul " has taught, whether 
 by word or his epistles." Yea, even if one were to ap- 
 I)ear clothed with all the glory and brilliancy of sera- 
 phic lustre, with all the dignity of a messenger from 
 God, with the clothing of an angel of light; yea, if 
 St Paul himself were to come amongst us, and pro- 
 claim a new commandment, preach a new gospel dif- 
 ferent from or additional to that which he preached at 
 first, we are bound to turn a deaf ear to liim. It is 
 upon the gospel as first delivered, that we must take 
 our stand; it is by it as it was first spoken by the 
 Apostles of the Lord Jesus, that we must abide. 
 
 We have, therefore, as plain practical common-sense 
 Christians, little concern Avith the past history of the 
 Church of Rome ; we are not concerned Avith the points 
 on which she rests her claim to infallibility ; to us they 
 are not questions of deep importance, whether Peter 
 was ever at Rome, whether he was ever bishop of Rome, 
 whetlier he liad any supreme power to hand down, 
 whether he did hand doAvii such i)ower to successors in 
 the imperial city, and whether the succession has been 
 since maintained. We have not to decide what are the 
 limits of the deference and respect which we owe to 
 
INCIDENTAL QUESTIONS. 125 
 
 the Church which taught to our Saxon ancestors twelve 
 hundred and sixty years ago the faith as it is in Jesus. 
 Questions like these we are not, many of us, competent 
 to discuss, but then we need not investigate them. But 
 unless our minds are very weak, or our eyes very blind, 
 we are able to examine whether the gospel which 
 Rome preaches now differs from that which St Paul 
 and St Peter, St James and St John proclaimed of old. 
 This I say we are able to examine; on this we are 
 competent to form an opinion. 
 
 Xeither again are we bound to involve ourselves 
 in the questions which are thrown into the discussion, 
 on puqiose to draw us away from the main subject: 
 such as the rise of sects and divisions, of schisms and 
 heresies which are alleged to be so frequent in Pro- 
 testant, so rare in Romish countries ; as if the epoch 
 of the Reformation had been the first period in the 
 Church's history, at which dissentient voices were 
 heard. For questions such as these are unneces- 
 sary and vain. The prevalence of difficulties is no 
 reason why I should embrace that which I know to 
 be error; my uncertainty as to the truth is no ground 
 why I should adopt what I know to be false. Our love of 
 unity is great, but our hatred of falsehood is greater ^ 
 
 And if I might speak a few words more of this 
 difference between the Churches of England and of 
 Rome, I would add that the Romish view of submis- 
 sion to authority is as much averse to the teaching of 
 St John, as it is to the words of St Paul. "Beloved," 
 says St John, "believe not every spirit, but try the 
 spirits, whether they be of God, because many false 
 
 ' See Appendix X. 
 
126 LECTURE VI. 
 
 prophets have come into the world. " Tims the Church 
 was to try its teachers, and how was it to try tliem? 
 The test was this: did they support or subvert the 
 facts that all knew? "By this ye know the spirit of 
 God; every spirit that confesseth that Jesus Christ is 
 come in the flesh is of God ; and every spirit that con- 
 fesseth not Jesus, is riot of God." (1 John iv. 2, 3.) ^Vhen 
 at Corinth the prophets were to be permitted to speak 
 two or three in succession, the direction was added, " and 
 let the others judge." (1 Cor. xiv. 29.) The Church, 
 that is, the body of Christians, was to decide whether 
 its teachers spake things conformable to that gospel 
 which all had alike received. The lesson is conveyed 
 again in the letter to the Thessalonians, "Quench not 
 the Spirit," check not the utterances of the Spirit 
 around you, whether it be in the " word of wisdom, or 
 of knowledge," whether it be in "faith or in gifts of 
 healing," whether it be "in prophesying or in discern- 
 ing of Spirits." Check not His utterances. "Quench 
 not the Spirit ; despise not prophesyings. But try 
 all things." Bring to the test of that which you have 
 been taught, any new thing which may be proposed to 
 you ; and " hold fast that which is good." (1 Thess. v. 
 19—21.) 
 
 It is clear therefore from St Paul's account, that he 
 considered that the power of discerning the truth did 
 reside in the bosom of the Church at large: that he 
 held that the voice of general consent did and does 
 represent in some degree the voice of God. The same 
 truth is recognized still ; with tdl our corruption there 
 is yet left hi society at large, and Vac Christian society 
 above all, the power and the inclination to discern 
 
PROVE ALL THINGS. 127 
 
 between the good and the evil, between the true and 
 the false. There is still left the disposition to reject 
 that which is untrue, and to absorb that which is true 
 of the statements of the great men and great prophets 
 who fi'om time to time have appeared ^ So that until 
 an opinion has stood the test of more than one gene- 
 ration of free and thoughtful men, it cannot be deemed 
 to be an established truth; until it has been adopted 
 in more nations than one, it cannot be considered as 
 a general truth. St Paul offered his teaching to the 
 reception of his hearers ; of course it was true, whether 
 they received it or no ; but in their reception we have 
 an additional guarantee of its truth. He " commended 
 himself to every man's conscience in the sight of God" 
 (2 Cor. iv. 2), and this our Church does, by inviting us 
 to see whether she has acted in the manner laid down 
 by herself in her articles. "She did not conceive 
 that the Apostolic precepts to jyroi^e all things, to try 
 the Spirits, to give a reason for our faith, were to be 
 translated into commands to prove nothing, to take all 
 things upon trust, and to give up our reason blindfold 
 into the hands of a self-styled guide ^i" she asks us to 
 search and look, and we may search and look, if we 
 will. 
 
 And now, my dear brethren, what is the result 
 of all this? What but this, that with all its talk of 
 appealing to the Church Universal, to the Church 
 Catholic, to the Church of the Apostles, Rome never 
 dares to carry out the appeal. Her controversialists 
 may speak of the authority of the Church, and ask us to 
 
 ^ Hence the appeal to the judgment of posterity. 
 ' Archdeacon Hare, Contest with Rome, p. 126. 
 
128 
 
 LECTURE Vr. 
 
 submit to its authority, but by the Church they mean 
 only a conclave of persons, few at the most, sitting at 
 Rome or elsewhere. They do not, they dare not, appeal 
 to the Church at large; they do not, they dare not, 
 allow the unfettered voice of individuals to be heard: 
 the word of protest is crushed, the voice of controversy 
 is silenced ^ They do not, they dare not, trust even 
 what they call the Catholic instincts of their own peo- 
 ple ; the authority of the Church with them means the 
 despotism of the few. They speak of the duty of obe- 
 dience, but the possibility of a moral obedience, an 
 obedience freely given, is to them unknown. The obe- 
 dience which they require is the obetlience of the slave, 
 not that of the freeman. It is to be given at the sacri- 
 fice of intellect, of reason, of honest}* and of truth ; 
 far better to be poor, ignorant and free, than to pur- 
 chase " certainty" at such a price. 
 
 And need we fear that the British mind will become 
 again enslaved in the yoke of bondage? We see that 
 she who has sought for unity has attained the only 
 unity she possesses, at the expence of all that, as 
 Englishmen, we hold dear. We look round and find 
 that in Romish countries neither liberty of person nor 
 liberty of thought can be sustained. We find that indi- 
 vidual energy is distrusted and individual exertions re- 
 pressed, unless they be turned into one and the self- 
 same channel. We find that the intellect of men from 
 time to time struggles against the chains thus thrown 
 over it, that it is ever at work to free itself from its 
 fetters. We look at home, and \n.th the sense of that 
 
 ^ Dr Newman's argument on tins may lie seen in his A nglican Difficul- 
 ties, p. 247. 
 
THE CHURCH OF ENGLAND. 129 
 
 personal relation which, as we are taught, subsists be- 
 tween God and us ; mth the feeling that from Him we 
 have received all that we have, and to Him must ac- 
 count for aU that we do, — with this we connect all that 
 has rendered England the home of the noble, the united, 
 and the fi-ee. We aim not at unity, it is true, but yet 
 we are united: we talk not of the Catholicity of our 
 Church, but wherever English efforts, and English hands 
 have penetrated, there the germs of a Church are 
 planted. We cannot shew a united fi'ont when there is 
 no need for special exertion; but when the difficulty 
 does arise and the danger is imminent, then our differ- 
 ences are forgotten and our jealousies disappear in 
 exertion for our common country and our common 
 faith. It may be difficult to arouse us to a sense of 
 danger, but when the risk is acknowledged, and the 
 effort is called for, where are people more united as a 
 people to sacrifice themselves in the cause of justice 
 and of truth? 
 
 We have no immediate fear, therefore, for England's 
 Church, and England's faith, whilst we still look up to 
 Christ, and pray to be kept under the guidance of His 
 word and His Spirit, stedfast in the truth. At least, 
 we have no immediate fear from the side of Rome. 
 If ever Rome is enabled to gain ground in England, it 
 will not be directly, by the Church of England deliver- 
 ing up her o\\ii children, who at her side have been 
 fed with the milk of God's word, and under her care 
 have become " such as have need of strong meat," but 
 indirectly, by the accession of those who have never 
 realised their dependence on God, never put true faith 
 in the Redeemer, who are tossed hither and thither by 
 
 9 
 
130 LECTURE vr. 
 
 the waves of controversy, who have no anchor for their 
 souls; and who, fancynig that there is no alternative 
 between unbelief and Rome, "between spiritual an- 
 archy and spiritual despotism," will give themselves up 
 to the latter. At present, as I have already stated, her 
 emissaries in England, and still more they who have 
 left us to join her body, scruple not to press this as 
 the only alternative; to say, "If you cannot be an un- 
 behever, you must become a Romanist." And it is be- 
 cause of their mode of pressing us upon the horns of 
 this dilemma, that I have ventured to-day to say so 
 much of the true value of Church authority, and of 
 the duty, where there is the power, of examining the 
 foundations of that authority: of the duty of strength- 
 ening it where we can; of denying it where we must. 
 Tliey indeed who point to our dissensions in proof 
 that by us no truth can be found, forget how much 
 of Christianity is accepted by all who receive the name. 
 They forget how much we have in common with eveiy 
 sect of Dissenters that receives the Bible, with every 
 member of the Church of Roine^ All that we hold 
 positively, Rome holds also. All that we teach as 
 necessary to salvation she teaches also. As to these, 
 her only objection to us is this: that we do not hold 
 on her authority; we do not teach because she teaches. 
 
 But of this enough. Let me in conclusion again 
 give vent to an expression of my thankfulness that 
 nearly one half of the clergy of England have passed 
 through the bosom of this University, and that as yet 
 no effort has been made to deprive the future clergy 
 
 ^ Dr Newman can use this argument of the dissensions in the Romish 
 Communion. Anglican Difficulties, p. 255. Appendix Y. 
 
UNIVERSITY OF CAMBRIDGE. 131 
 
 of the benefit which we have received here. Let me 
 express once more my hope that, in the changes which 
 may be contemplated here, the modes in which the 
 two great branches of study have been hitherto culti- 
 vated may not be materially altered. Few members of 
 our body have gone over to Rome^ Few, therefore, 
 amongst us have been deceived by the specious argu- 
 ments of which we have heard so much. It was mo- 
 rally impossible that many could go: it was absolutely 
 impossible that any could leave us, who knew aught 
 of the principles by which knowledge has been acquired 
 in these and other branches of science. It seems im- 
 possible that any, who have once had the full assur- 
 ance of faith in Christ and in God, will ever leave 
 us either for unbelief or Popery, or any who have at- 
 tempted to conceive and to realise the might and 
 the order with which the varied powers of nature, of 
 whose laws only we are cognisant, coexist and coope- 
 rate. Like others, then, I look to the continued study 
 of physical science, to the continued study of philology 
 and its cognate sciences, as furnishing, not so much 
 the antidote, as the preservative against the evil of 
 which we hear complaints; against the danger of our 
 men of education "drifting without compass between 
 the poles of mental anarchy and mental slavery, in 
 that dreary sea which offers no haven for the weary 
 spirit, but cynicism, pyrrhonism, or superstition." But 
 I look to this result, not for the reasons which I find 
 
 ^ Not one who has gained a high position in our mathematical schools : 
 and only three or four who have, de facto, gained classical honours. Ap- 
 pendix Z. 
 
 9—2 
 
132 LECTURE VI. 
 
 move others to do so; not because "in the realms of 
 natural science there is an end to contradiction, and 
 no place for doubt;" not because "we are there en- 
 gaged in things of absolute certainty, of irrefragable 
 demonstration;" not because there are there "few 
 unfulfilled expectations, and few undoubted results^ ;" 
 but because we there find that there are other subjects 
 besides religion and politics wherein the evidence is 
 not demonstrative, wherein the proofs vary from the 
 lowest degree of presumption to the highest of moral 
 certainty. I look to this as tending to regenerate 
 and reform the investigations which of late yeai-s have 
 been so abmidant; in which theories of the Church 
 have been made the foundations of prolonged argu- 
 ments, when the theories themselves w^ere baseless; 
 and principles of interpretation of the holy volume 
 have been confidently applied, whilst these principles 
 required to be established themselves. To you, my 
 dear and honoured brethren, is the charge given to 
 train men quahfied to "serve God in the Church and 
 the State" of this country; to you is the duty con- 
 fided of acquainting those entrusted to your charge 
 with the modes by which their forefathers discovered 
 the laws of which they will hear so much, the prin- 
 ciples which are now so well established. You may tell 
 them somewhat of the long and patient investigations 
 that preceded the determination of these laws. May I 
 add that to you the Church of your country looks in 
 the hope that your body will yet furnish many examples 
 
 ' From a very able paper in the Saturday lia-icii', Sept. 5, 1857, 
 p. 2\6. 
 
CONCLUSION. 133 
 
 of patient investigation, continued labour, humble and 
 selfdenying efforts; that we look to you to maintain 
 the character of the University of Cambridge and the 
 Church of England, and to toil on, as some of you are 
 toiling and have toiled, in the cause of Truth, which 
 is the cause of Christ and of God? 
 
LECTURE VIL 
 
 Acts xvii. 11. 
 
 These were more noble than those in Thessalonica, in that they 
 received tJte word imth all readiness of mind, and searched 
 the Scriptures daily, wliether those things were so, 
 
 I COME to-day to that which I must deem to be the 
 most difficult part of my subject, the relation be- 
 tween the judgment of the individual Christian and the 
 fomiulie of the Church of which he is a member. Last 
 Sunday I shewed that the authority of the Church can- 
 not quell the voice of God's Spirit speaking Tvithin our 
 bosoms. I shewed that even if Paul the Apostle were 
 to ai)pear, or an angel from heaven were to come and 
 teach a Gospel discrepant from or besides that which 
 the earliest teachers proclaimed, the Church was bound 
 to reject the message: I shewed to you that thus in 
 the earliest ages the gi-eat body of the faithfid collec- 
 tively, and each member of it individually, was com- 
 missioned to watch the teaching of the ministers of the 
 Avord — when the proi)hets spake, the others were to 
 judge. If any one came who abode not in the doc- 
 trine of Christ, and brought not this doctrine, St John 
 wrote even to a woman, to the elect lady and her chil- 
 dren, they were not to "receive him into their house, 
 nor bid him God speed." 
 
 My work to-day will lead me to consider the mode 
 
THE EXERCISE OF PRIVATE JUDGMENT. 135 
 
 in which, according to the mind of the Apostles, the 
 judgment and conscience of the indi\^dual are to be 
 applied. And I enter upon the subject with consider- 
 able apprehension, for I know that in points of im- 
 portance I shall at first appear to run counter to the 
 opinions of some amongst you, my contemporaries and 
 my elders. And my difficulties are increased, because 
 I know not of any work upon the subject which to 
 me appears even to attempt to treat it duly. But I 
 am emboldened to proceed because I am convinced 
 that the necessities of the time call for a fuller discus- 
 sion of this subject, and the deepest interests of our 
 common faith are involved in it. On the one hand, we 
 are pressed by a corrupted Church, declaring that dis- 
 union and opposition, carelessness and indifference, 
 schism and heresy have been the necessary fruits of 
 that private judgment which the Church of England 
 clearly permits us to use: and on the other hand, we 
 know that there are many men of intelligence and 
 Christian feeling who are oscillating between Popery 
 and unbelief, because they cannot act upon the prin- 
 ciple of private judgment as it is generally delivered to 
 them ; because they distrust their own ability to decide 
 in religious controversy, and need an authoritative guid- 
 ance to help them in their distress. 
 
 The principle of private judgment, as it is gene- 
 rally received, is this: "Any man may take his Bible, 
 and, rejecting all human authority, he is at liberty to 
 frame from its pages a scheme of religion for himself, 
 whereby to live, wherein to die." And even sober and 
 dignified members of our Church "concede to every 
 man the right and the power of private judgment 
 
136 LECTURE VII. 
 
 [viewed thus] to its full extent. To those who object," 
 the ^\Titer from whom I am quoting " Avould say, ^Vho 
 art thou that judgest another man's servant? To his 
 own INIaster he standeth or falleth. Abstractedly," he 
 continues, "he has the right or power to take the 
 Holy Scriptures, to affix his oa\ti meaning upon them, 
 to reject the adverse decision of any and every other 
 person in the world, by whatsoever name he may be 
 called, or in whatsoever age he may have lived. But," 
 he adds, "he must take the consequences K" The writer 
 allows that such a plan is ft-aught with extreme danger 
 to the individual; he says that "too probably he vdW 
 make shipwreck of faith and of a good conscience," 
 but yet he concedes unrestrictedly "the right and the 
 power." And in speaking of the decisions of the 
 Church, he views her judgment as only helping the 
 individual in his personal inquiries: he merely tells 
 the investigator that by availing himself of the light 
 which the Church holds out he is more likely to ar- 
 rive at the truth. 
 
 And, for fear of being mistaken, the writer repeats 
 not only that " the Bible is the supreme, the sole rule 
 of faith," but also that "in every case it has a sense 
 of its own, which may be discovered by docility, by 
 common sense, by a comparison with other Scriptures, 
 by sober criticism, by reading the works of learned 
 expositors and divines, by wise advice sought and ob- 
 ained, by the public ministrations of the Church, and 
 above all by prayer for the illuminating influences of 
 the Holy Spirit ^" This is a statement on the "right 
 
 1 W/iy do you believe the Bible to be the Word of God ? by Josiah 
 Bateman, M.A. Vicar of Huddersfidd, S. P. C. K. No. 857, pp. 141 — 145. 
 
MISTAKES AS TO PRIVATE JUDGMENT. 137 
 
 and power" of private judgment which has been cahnly 
 and gently put forward, and I believe fairly represents 
 the ordinary view of members of our Church upon the 
 subject. The little work in which it is found is on 
 the list of the Society for Promoting Christian Know- 
 ledge, and has therefore received the high sanction 
 which the approval of its Committee conveys. With 
 the respect which I have reason to feel for the writer, 
 and the deference which is owing to such a sanction, 
 I need scarcely repeat that I shoidd not touch upon 
 the subject of my extracts, if I did not feel confident 
 that the view of private judgment as so understood is 
 fraught with great danger both to the Church and the 
 individual. For surely it is no slight argument against 
 a cause to say that "too probably" they who adopt it 
 "will make shipwreck of faith and of a good con- 
 science." There must be therefore something practi- 
 cally erroneous in this view of private judgment: and 
 I think that the verse which I have taken for my text 
 will assist us in attaining truer principles as to the 
 exercise of this privilege, will suggest a better and 
 safer and truer mode of applying our conscience and 
 oui" judgment. 
 
 But I wish first to examine the statements which 
 I have quoted. 
 
 1. So far as concerns the essentials of the Faith, 
 or the so-called Apostles' Creed which contains "all 
 the articles of the Christian Faith " as they are termed 
 in our Catechism, there can be little doubt that these 
 essentials may easily be discovered from Scripture, and 
 readily be put together. But I question whether any 
 one in the present day, if set "to frame for himself 
 
138 LECTURE VII. 
 
 from the Bible a scheme of religion," would either em- 
 brace all those articles, or limit the summary of his 
 creed to them. The foundation which he would be 
 disposed to lay would thus be found at once to differ 
 from that which was laid of old. For there is no 
 doubt that the tendency of one age diflfers fi-om that 
 of another, and that the bent of the present time is 
 to neglect the facts of our Redeemer's life, even the 
 fact of "Jesus Christ and Him crucified," in compa- 
 rison with our views of these facts, and our feelings 
 in regard to our own condition and our relations 
 with God. But the Apostles' Creed has fi-om very 
 early ages been considered as the sufficient baptismal 
 profession. And it cannot be shewn that it was com- 
 posed out of Scripture, though it may be clearly 
 proved by Scripture. It seems certain that it, or 
 something like it, was handed do^vii from the first 
 as independent of, and unconnected with, the holy 
 volume. It seems certain that it existed in a fomi 
 similar to that in which it comes down to us, before 
 the Canon of Scripture was settled. But of the truth 
 of its varied propositions there neither is nor has 
 been doubt; and thus, although we receive it thank- 
 fully and reverence it deeply, we rarely hear the ques- 
 tion asked, ^Miat was its origin? 
 
 2. And of the main truths of practical Christi- 
 anity the same may with almost equal truth be said. 
 The duty of our leading a life suited to our Chris- 
 tian profession, and of walking "worthy of the voca- 
 tion wherewith we were called," was happily impressed 
 upon us, long before we troubled ourselves >vith the 
 questions, why we shoiUd so live? whence did our parents 
 
USE OF PRIVATE JUDGMENT. 139 
 
 learn the lesson? We knew that we were bound to 
 obey them, and we received what they taught to us. 
 The difficulties of the controversy as to faith and 
 good works were never brought before us. We were 
 satisfied that here also were we bound to fidfil the 
 baptismal pledge "to keep God's holy will and 
 commandments, and to walk in the same all the days 
 of our life." And whenever we thought of it, we found 
 in the holy volume ample support for these lessons 
 of truth, honesty, and sobriety; these lessons wherein 
 the manly Christian character was set before us, and 
 we were called upon to " adorn the doctrine of God 
 our Saviour in all things." 
 
 3. Thus far, therefore, faith in God and in Christ; 
 prayer to the Father through the Son in the Holy 
 Spirit for help and guidance and spiritual strength; 
 faith in God and love of man — are fully taught in 
 the holy volume: the life of the Christian is amply 
 set forth there. The power of the Christian to dis- 
 cover this no one will question. But whether in 
 fact many have there discovered it, whether in tiiith 
 many have thence first learnt it, is a question which 
 must not be so speedily answered in the affirmative. 
 It needs further consideration. 
 
 4. But the propositions that Christian people have 
 " the power of fonuing a scheme of religion" by read- 
 ing the holy volume, and using such helps as would 
 facilitate the same, and that they have a right to do 
 so, and a right to expect Gods aid in the attempt, 
 admit of further doubt, and call for more serious 
 inquiry. The proposition that they can generally form 
 a scheme of religion which is unmixed with serious 
 
140 LECTURE VII. 
 
 error, whilst they ignore the experience of past ages 
 and the guidance of the gi-eat body of their fellow- 
 Christians — the Church Universal — must surely be posi- 
 tively and directly contradicted. There is no promise 
 of such power to the members of Christ's body taken 
 severally. We are told, on the contrary, that to dif- 
 ferent men diiferent gifts are given, and that it is 
 only when the whole body is working, and each joint 
 supplying its share, and every part co-operating ac- 
 cording to its measure (Eph. iv. 16), that any one mem- 
 ber of the Church can hope either to assist in the 
 increase of the body, or to be preserved from a stunted 
 or a monstrous growth. 
 
 The word of God, therefore, holds out no promise 
 of aid in the attempt to "form a scheme of religion 
 for ourselves." And the voice of history declares that 
 most rarely has the attempt been made ^nth success: 
 almost universally has it resulted in heresy. 
 
 Although, therefore, we dare not "judge our brother," 
 although we do not forget that "we must all appear 
 at the tribunal of Christ," and that to Him and not to 
 us Avill our brother stand or fall; yet still, my dear 
 brethren in the ministry, we must remember that we 
 are set to "watch for souls, as men wlio must give 
 account," and that it cannot be a thing indifferent to 
 us when they, over whom we have charge, are in dan- 
 ger of making shipwreck of their faith. If, therefore, 
 on this subject we hold the opinions of the author 
 fi'om whom I have quoted; if we consider that this 
 power or right of which he speaks cannot be ex- 
 ercised Avith safety; — is it fitting for us to delude 
 our people by telling them that they have a power of 
 
MISTAKE AS TO PRIVATE JUDGMENT. 141 
 
 which they cannot avail themselves? a right, the ex- 
 ercise of which will undoubtedly lead them into error? 
 Is it not mere mockery to concede to your friends 
 a position which you know they can never occupy with 
 safety to themselves or to you? Abstract rights and 
 powers are dangerous subjects on which to brood, 
 dangerous things to concede to others. It is always 
 necessary to guard them by so many restrictions that 
 in practice you deprive them of the virtue that at 
 first seemed to belong to them. Most dangerous are 
 they when the sovds of men are the stakes with 
 which you are trifling ; when your brother is in danger 
 of perishing, for whom Christ died. Why then should 
 we not proclaim to our people that the mysteries of 
 our faith, out of which they are inclined to fi-ame 
 their systems, have occupied the minds of the most 
 devoted and the most prayerful of Christians for the 
 last seventeen hundred years ? \Vliy should we not say 
 that whoever now attempts to plunge into their recesses 
 without availing himself of the maps which our fathers 
 have handed down to us, — imperfect though those maps 
 may be, — is in danger of losing himself in their wilds ? 
 Why shoidd we not tell him plaiidy and clearly that 
 he will find in the Scriptures not only "milk for the 
 babe, but strong meat for those of full age ;" " not only 
 low valleys, easy for every one to walk in, but also 
 high hiUs and mountains that few or none can climb ^?" 
 Wliy not tell him that there are there dark sayings of 
 which he must be contented to be ignorant ? Why not 
 say that if he reads to grow in grace and in the know- 
 ledge and love of God, he may pray for God's blessing, 
 
 1 Homily on the Reading of Scnpture. 
 
142 LECTURE VII. 
 
 and confidently expect an answer to his prayers; but 
 if he reads to criticise and discuss, to shew his own 
 abihty and seek his own glory, to exercise his right of 
 " putting his own meaning upon Scripture, and of re- 
 jecting the adverse decision of any and every one else 
 in the world," then God's blessing Avill not come, how- 
 ever earnestly he may ask for it? Why not tell him 
 that people may "ask and receive not, because they 
 ask amiss" (James iv. 3)? "For whosoever exalteth him- 
 self shall be abased, and he that humbleth himself shall 
 be exalted." 
 
 But this subject needs a further discussion. The 
 passages that are usually quoted from the Olcl and New 
 Testaments as conveying distinct promises of assist- 
 ance in inquiries such as these, are of different cha- 
 racters. Some are similar in purport to the words 
 which our Lord used to His Apostles: "The Spirit of 
 the truth shall lead you into all the truth." "He 
 shall teach you all things, and bring all things to 
 your remembrance whatsoever I have said unto you." 
 But the former words apply, as T have already urged, 
 to the work of the Spirit upon the Church at large, 
 — the latter to the work of the Spirit in reminding 
 the eleven disciples of Jesus of all that He had said 
 to them, or done before them. There is in neither of 
 the passages an indication that to one person in par- 
 ticular, to me or to one of you, a greater revelation of 
 the truth shall be made than has been made to any 
 others, from the foundation of the Church to the pre- 
 sent day. No one person, therefore, can found upon 
 these promises a claim for such a revelation as against 
 the body of liis fellow-Christians. The promises in the 
 
PROMISES OF HELP. 143 
 
 Psalms, and the announcements in the Proverbs, are 
 different. We read there: 
 
 " If thou wilt receive my words, 
 And hide my commandments within thee ; 
 So that thou incline thine ear unto wisdom. 
 And apply thine heai-t to understanding ; 
 Yea if thou criest after knowledge. 
 And liftest up thy voice for understanding ; 
 If thou seekest her as silver. 
 And searchest for her as for hid treasures ; 
 Then thou shalt understand the fear of the Lord, 
 And find the knowledge of God. 
 
 -;:- * * * * % -x- * 
 
 Then thou shalt understand I'ighteousness and judgment 
 
 and equity ; 
 Yea, and eveiy good path." 
 
 Thus it is a practical knowledge of God that is 
 promised here ; that wisdom, of which the fear of the 
 Lord is the beginning : that wisdom of which one cha- 
 racteristic is that 
 
 " My heart is not haughty, 
 Nor mine eyes lofty; 
 
 Neither do I exercise myself in great matters, 
 Nor in things too high for me. 
 S\irely I have behaved and quieted myself, 
 
 As a child that is weaned of his mother : 
 My soul is even as a weaned child." 
 
 And nowhere in the sacred volume is there a pro- 
 mise such as that of which our countrymen are taught 
 to look for the fulfilment ; nowhere is there a promise 
 that I, / independently of the Church in past days, in- 
 dependently of the Church in the present, shall be led 
 
144 LECTURE VII. 
 
 to see the truth in its mysterious accompaniments ; that 
 / shall be enabled to fonn a system, and to frame a 
 creed. When such a claim was put forward by indi- 
 viduals in the Church of Corinth, the voice of the 
 Apostle was raised in temis of simple rebuke: "AVhat? 
 came the word of God out from you? or came it to 
 you only T (1 Cor. xiv. 36.) 
 
 So far, therefore, of the argument from Scripture as 
 to this unscriptural claim. And when we turn to other 
 arguments, we shall find that all that I have said in 
 my earlier lectures as to the growth of Creeds and 
 Articles will recur with a twofold power. The principle 
 now put forward is as though one entering upon the 
 study of astronomy should be encouraged to ignore all 
 the efforts, all the devotedness, all the discoveries of 
 the past, to commence his studies with the contem- 
 plation of the stars in the heavens, and deem that he 
 might look to the Holy Spirit of that God whom he 
 daily supplicates to lead him up to and beyond the 
 truths that are already knovni to others. For tell me 
 not that one of these subjects is sacred and the other 
 secular; tell me not that, because of such distinction, 
 the piercing into the mystery of God and God's dealings 
 with man is easier to carry on than the examination 
 into the apparent motions of sun and stars, of moon 
 and planets. Tell me not that an assumption which 
 would be scouted with contempt in the realms of science 
 should be listened to with deference in the region of 
 theolog}. If such a i)rincii)le of inquiry may be as- 
 sumed as true, it must be true for all sciences; this 
 is clearly false for all excluding theology; how then 
 can you prove it to be true for theology itself? 
 
PRIVATE JUDGMENT. 145 
 
 And let us look to the history of any of the ques- 
 tions that have been disputed in the Church since the 
 Ascension of our Redeemer; as the Nature of Him, 
 our Saviour and our Advocate; the Deity of the Holy 
 Spirit, our Guide and our Comforter. Consider again, 
 if only for a moment, what efforts were made before 
 these questions were finally settled. Consider the time 
 that was devoted to them, the lives that were sacri- 
 ficed in them. Consider the effect that would result 
 when many minds Avere at the same time concentrated 
 upon the same subject; the flashes of intelligence that 
 would result from their contact ; the immediate correc- 
 tions of mutual errors; the casting about of seeds of 
 suggestion ; the rapid springing up of germs of truth ; 
 the constant examinations of adverse positions and test- 
 ing of divers modes of thought; the gradual driving 
 of the enemy backwards from point to point, until at 
 the last he was silenced, if not subdued. And who 
 will say that in the present day it is possible that any 
 one person can go through the same dread battles 
 alone and unsupported? The thing is impossible! 
 
 And, again, remember how few, very few are gifted 
 by God with this inductive genius. Turn over the 
 records of the Church, and you may single out the 
 leaders that fought every battle. And were there no 
 other men of prayer save these? none others who 
 tried and laboured and prayed, — yea, earnestly and 
 anxiously and bitterly to search for the truth,— rwho 
 besought the Lord thrice and more that the veil might 
 be removed fi"om their eyes, but to whom, as to the 
 Apostles of old, the answer came that it was not for 
 them to know the times and the seasons: it was not 
 
 10 
 
146 LECTURE VII. 
 
 for them to explain the difficulty of which they were 
 seeking the solution. 
 
 No! my dear brethren, it is not for all to discover 
 these things. God reveals them to whomsoever He 
 wills. To one man is given " the word of wisdom," but 
 to another "the word of knowledge:" to one man is 
 given "the spirit of revelation," but to another "the 
 spirit of recognising the truth" when revealed. "All 
 are not prophets : all have not the power of teaching." 
 And the time Christian will ever remember that he must 
 not expect the gifts of the Holy Spirit to be all concen- 
 trated upon himself: he will ever remember that to 
 the Body of Christ he must look for their full working. 
 And the desire for independence of his fellow-Chris- 
 tians, that is mixed up with the principle that I am 
 combating, is entirely alien to the mind of the Apostles 
 and utterly unfavourable to the discovery of truth. 
 " The eye cannot say unto the hand, I have no need of 
 thee : nor again the head to the feet, I have no need of 
 you." (1 Cor. xii. 21.) 
 
 Again : let me notice that as a matter of fact the Old 
 Testament had been before the Jews for more than 400 
 years when our Lord was born, that it has been before 
 them now for more than 2000 years, — studied, searched, 
 weighed, examined, — and yet to this day they have not 
 leanit the secret, "the spirit^' of it. Let me notice 
 that " many prophets and kings desired to see" — i.e. to 
 know the meaning of — the days of tlie Son of Man, but 
 they saw them not: that "they searched what or what 
 manner of time the Spirit of Christ which was in them 
 did signify when it testified beforehand the sufferings 
 
 ^ "The testimonj' of Jesus is the spirit of prophecy, " Rev. xix. lO. 
 
EXAMPLE OF CHRIST. 147 
 
 appointed for Christ, and the glories that should follow,' 
 but they were told that they were ministers " not unto 
 themselves, but to us'." Let me notice, lastly, that never 
 has prophecy been read before its fulfilment has come. 
 These things let me notice : and now what becomes of 
 the fancied right of men to make {i religion for them- 
 selves out of the Bible, or of the poirer they claim to 
 do so? If this is the privilege of the Christian man, 
 of what value, except to one among the million, is his 
 privilege to him? Is it the mere right of going astray, 
 the mere power of falling into error? the right, if he 
 pleases, of making "shipwreck of his faith:" the power, 
 if he likes, of ''exposing his folly?" 
 
 Are we then reduced once more to adopt the view 
 which on Sunday last we rejected, viz. that because of 
 the errors to which private Christians are liable, they 
 must cease to inquire for themselves, and yield them- 
 selves implicitly to the guidance of the rulers of the 
 Church? or have we to tell our congregations that they 
 must read one Father after another, and receive on 
 their authority all that they believed? Xo, my dear 
 brethren, neither course is necessary; it is not needful 
 for us to give a submissive adherence to those who have 
 gone before us. If, instead of making theories of our 
 own, we will only submit to learn from the example of 
 our Lord and His Apostles, we shall find that there is 
 an easy way of escape from our difficulty. For what 
 was the plan which our Lord adopted, when He joined 
 the two disciples on the way to Emmaus, and opened 
 their hearts to understand the truth? It was not by 
 authority that He spake. " He expounded unto them in 
 
 1 I Pet. i. II, 12. 
 
 10—2 
 
148 LECTURE VI [. 
 
 all the Scriptures the things concerning Himself." 
 (Luke xxiv. 27.) 
 
 Look again to St Peter on the day of Pentecost. 
 Was it on the miracle of tongues, and on the authority 
 which that miracle gave to liimself and his brother 
 Apostles, that he leaned to convince the Jews? Did 
 he not rather appeal to the Book of Psalms, and ask 
 his astonished hearers to search and look whether 
 it was not written thus, and whether it did not thus 
 behove the Christ to suffer, to rise again, to be ex- 
 alted on the right hand of God, thence to shed 
 forth His Spirit as they saw and heard? (Acts ii. 
 16—36.) 
 
 And out of what did St Paul at ThessalonicaS at 
 Corinth 2, and at Rome^, reason with the Jews; what 
 did he ''open" out to them, and out of what did he 
 "allege that the Christ must needs have suffered, and 
 have risen again the third day, and that this Jesus 
 whom he preached was the Christ"? "WHience did he 
 take his proofs at the Pisidian Antioch^? In what was 
 the eloquent Apollos "mighty"? and from what did he 
 at Corinth "convince the Jews, shewing from" them 
 "that Jesus is the Christ^"'? 
 
 You all know, my dear brethren : you know that one 
 and all used the Scriptures of the Old Testament, the 
 Scriptures of the living God. One and all drew from 
 them the testimony they needed, took their stand upon 
 them, a])pealed to them. It was to them that St Paul 
 referred his son Timothy, bidding liim use them "for 
 doctrine, for reproof, for correction, for instruction in 
 
 • Acts xvii. 3. 2 lb. xviii. 4, 5. ^ n, xxviii. 23. 
 
 * lb. xiii. 14—41. « lb. xviii. 24, 28. 
 
EXAMPLE OF ST PAUL. 149 
 
 righteousness:" he said that they were "able to make 
 him wise unto salvation." And his words clearly shew 
 that when viewed by the light of the " faith which is in 
 Christ Jesus," they were able to make him not only 
 as a Christian "wise unto salvation," but also as a man 
 of God, " perfect, throughly furnished unto all good 
 works ^" 
 
 And so, my brethren, we come once more to the 
 question, " What is the relation between the Scriptures, 
 the teaching of the Church, and the conscience of the 
 individual?" and I know no one passage of Scripture 
 which is better adapted to lead us to the answer, than 
 the one which I have taken for my text. St Paul was 
 teaching at Bersea: — he represents the. teachers of all 
 times. The Jews at Beraea were listening to him with 
 honest and open minds : — they represent the great body 
 of the laity now. As at Thessalonica, he reasoned with 
 them out of the Scriptures, teaching them the things 
 that he by revelation knew to be true ; but it was out 
 of the Scriptures that lie reasoned. " And they were 
 more noble than those in Thessalonica, in that they 
 received the word with all readiness of mind, and they 
 searched the Scriptures daily whether those things 
 were so." 
 
 Two points, therefore, are to be noticed here of the 
 Bersean Jews : they " received the word with readiness 
 of mind," and yet " they searched the Scriptures " for 
 themselves. 
 
 And these points must be taken together: we must 
 notice first that they were ready to believe what St 
 Paul taught, but yet they did not receive it as on his 
 
 1 7 Tim. iii. 15 — 17. 
 
150 LECTURE vir. 
 
 autliority. They were free from the slavery of preju- 
 dice, but yet not open to any false prophet or deceiver ; 
 they were ready to receive, but yet cautious to examine ; 
 proving all things, they were prepared to receive and 
 hold fast the good. 
 
 " They were ready to receive." It may be that they 
 were dissatisfied Avith Judaism as it Avas ; that they felt 
 its difficulties, its deficiencies, it may be its curse. And 
 with their countrymen they must have looked forward 
 for a triumphant Messiah, for One who would overcome 
 their difficulties, who would supply their wants, who 
 would give them the blessing of Abraham in lieu of 
 the curse of the law. But they heard not of a tri- 
 umphant Messiah, but of a Jesus, suffering and crucified. 
 Yet even this they received, after they had searched the 
 Scriptures, and found it was prophesied there. 
 
 " They were ready to receive." But yet they did not 
 trust to the claims of St Paid, they did not put implicit 
 confidence even in him. And they are commended for 
 their forbearance. They are designated with the title 
 of " noble." Tliey did not possess that kind of faith of 
 which some talk approvingly^ — who speak of "faith as a 
 venture," — a venture of one's all on tlie authority of 
 another, mtliout even inquiring on what that authority 
 is based, or how it is sui)p()rted. But yet were they 
 "noble." They did not, because they were dissatisfied 
 with Judaism, at once give themselves over without ex- 
 amination to Christianity. They did not look to imier 
 convictions alone, nor say because "this satisfies the 
 requirements of my moral and spiritual nature therefore 
 I bow before it:" no, they heard Paul preach, but even 
 
 ' Newman's Loss anrf G^in, p. 343. 
 
THE BER^AN JEWS. 151 
 
 in Paul preaching they put not unlimited trust : nor did 
 he ask them to do so. In the fulness of his confidence 
 he referred his hearers to their Bibles — as our Church 
 does now — and he told them what they would find there 
 if they looked, — and they did look and find it. Neither 
 rejecting his word without looking, nor yet accepting it 
 without looking, they sliewed their nobleness, their 
 generosity, their manliness of mind. And they ac- 
 cepted his teaching because they found it to be as he 
 had said. " They searched the Scriptures daily whether 
 those things were so\" 
 
 And now let me return once more to my analogy. 
 It is a difficult matter to make discoveries; it is an 
 easy thing to verify them when made. It is unusual to 
 find men gifted with the power of tlivining the truth ; 
 it is usual to find men who have the power of testing 
 whether a thing is true. Many years of labour were 
 spent, before Copernicus or Kepler or Newton disco- 
 vered those laws which will ever be associated with 
 their names; many years, before the inventions were 
 made which have rendered the last sixty or seventy 
 years so memorable ; but almost all of us are able to 
 attain the power of verifying the discoveries; all of 
 us are enjoying the benefits of the inventions. And 
 as it is in the realms of Theoretical and Practical 
 Science, so is it in the special domain of Theolog}'. 
 The Jews expected a triumphant Messiah: a Christ 
 crucified was to them a stumbling-block ; all had over- 
 looked the prophecies Avherein the sufferings of the 
 Redeemer were foretold. When He came, and by Him- 
 self and His Apostles pointed to the Old Testament 
 
 ' See above, Appendix E. 
 
152 LECTURE VII. 
 
 and said, " See ! here it is prophesied that Christ should 
 suffer," it was an easy matter to look and see. Tlie 
 Jews generally refused to look : a veil was upon their 
 hearts; their eyes were blinded, and their ears heavy, 
 and they believed not. At Bersea they searched, and 
 found that it was even as they were told. And so of us, 
 my brethren ; our Creeds, our Articles, our Foraiulae we 
 are not called upon to accept bcccmse they come down 
 to us ; we are not bound to receive them on the autho- 
 rity of the Church; we may receive them gladly, we 
 may receive them with readiness of mind ; but if we are 
 of the nobler of the Church's children, the power, yea, 
 the duty is ours, to "Search the Scriptures whether 
 they are true." 
 
 Thus does the Christian life oscillate continually 
 between a willingness to receive and an anxiety to 
 inquire: between a readiness of heart and an intelli- 
 gence of mind : betAveen a trustful confidence in others 
 and a yielding only to that which seems to us to be 
 true. Thus should we be prepared to listen and to 
 judge; to obey those that have the rule over us, and 
 yet to believe not every spirit ; to quench not the Spirit, 
 but yet to prove all things; to submit to others in 
 things lawful and honest, but yet to oppose things un- 
 lawful and dishonest. Difficulties may arise in the 
 details of our conduct, but the principles to determine 
 them are fixed: and Christianity is a life of princii)les, 
 not of details. Our privilege is to look upon God's 
 Si)irit as our guide. And they who so regard Him 
 find that "God is not the author of confusion, but of 
 peace."' (1 Cor. xiv. 33.) 
 
 It is surely needless to pi-ess our conclusion mth 
 
KEEP THE DEPOSIT. 153 
 
 many words : permit me, however, before I conclude, to 
 make a few remarks that are suggested by my argu- 
 ment. 
 
 (1) And with reference to the ordinary view, that 
 it is each man's duty to frame a scheme of religion for 
 himself. Such a view cannot be reconciled mth the 
 precept that Paul gave and repeated often in his letter 
 to his ovm son Timothy. He writes there much of the 
 sayings being faithfid with which Timothy was already 
 acquainted (1 Tim. i. 15; iii. 1; iv. 9): of the words of 
 faith and the good doctrine, in which words he was 
 being nourished up, and which doctrine he had attained 
 (iv. 6) : of the doctrine to which he was to take heed 
 (iv. 16). He speaks much of the sound, wholesome, or 
 healing words (i. 10; vi. 3; 2 Tim. iv. 3): bids him to 
 hold fast the form or outline of wholesome words that 
 he had heard from Paul himself (2 Tim. i. 13) : to keep 
 that good deposit, the good thing that was committed 
 to him, to keep it through the Holy Ghost that dwells 
 in us (i. 14). The things that he had heard from him, 
 he in turn was to commit to faithfid men who might 
 be able to teach others also (ii. 2): he reminds him 
 that his teaching he had fully known (iii. 10) : asks him 
 to continue in the things which he had learned and 
 been assured of, knowing from whom he learned them 
 (iii. 14). These intimations, as well as the necessity of 
 the. case and the clear statements of early history, leave 
 no doubt that in the main articles of the Christian 
 Faith there was an early tradition, a "handing dow7i" in 
 the Church, and that of the substance of the Apostles' 
 teaching. And thus arose in cases of difRcidty the ap- 
 peals to "tradition' of which I have spoken. But in 
 
154 LECTURE VII. 
 
 time these appeals lost their force : the tradition of the 
 Churches might have become corrupted; and then it 
 was that the supremacy of Scripture was universally 
 acknowledged. Thus in one early Father (as we are 
 told) there are words which may have suggested the 
 language of our eighth Article. Leo "held that the 
 definitions of the Sjiiod of Nicoea and the rules of the 
 Council of Chalcedon, were to be followed, for it was 
 plain that the decrees of both issue from the fountain 
 of the Gospels and Epistles." The same principle is 
 affirmed by Augustine, and by Jerome in the words that 
 are quoted in our sixth Article " Of the Sufficiency of 
 the Holy Scriptures." And it is an old thought that 
 the Church considered that in these her effi:)rts she 
 was not establishing anything new, she was rather 
 fixing the old: she was not unfolding the teaching 
 of the Apostles, but clearing the belief of the day from 
 admixture of error. And it has been claimed by the 
 defenders of the Church of England, and not denied by 
 her opponents, that from the foiuitain of Scriptures the 
 greatest Fathers of the Church drew their arguments, 
 and to the test of the Scriptures they brought their 
 conclusions. — But history forbids us to hold that it is 
 a man's duty, or his right, or in his power, to frame a 
 scheme for himself. The best and gi'eatest of Christian 
 divines never attempted so vain a task ^ 
 
 (2) Again : consider the waste of time and power 
 and energy that ensues wlien attemi)ts of this kind are 
 made. Even if the truth, pure and simple, is disco- 
 vered, and the inquirer does not make shipwreck of 
 his faith, yet years elapse before he attains to the posi- 
 
 ' See Dr Pusey, Rule of Faith, pp. 2, &c. Appendix Aa. 
 
SELF-EDUCATION. 155 
 
 tion ill which a better principle of study, a better plan 
 of operations would have placed him at an earlier 
 period of his life. For he is a self-educated man : and 
 like all self-educated men he is labouring under disad- 
 vantages. The power and genius and perseverance and 
 determination that sucli men shew shame us who neg- 
 lect the opportunities that we possess ; but few are they 
 who have so pushed their way to eminence and useful- 
 ness in other branches of study that have not been 
 anxious to save their children and their friends from 
 the disappointment and vexation which they have them- 
 selves encountered : few are they who regret not (I am 
 quoting the words of that great self-taught engineer 
 to whom we owe the railway) "the unnecessary toil 
 and waste of mental capital that was called for in the 
 effort — few who find not that they have devoted count- 
 less hours of labour and effort to the solution of pro- 
 blems which have been demonstrated by earlier labour- 
 ers to be insoluble ; or have spent time and money in 
 the discovery of that which was known years before^." 
 It has been said that in questions of science or history 
 people have no business to make re-discoveries: they 
 should know the history of their materials before they 
 attempt to invent. But men will ever try to invent. 
 As in Science, so in Theology; they would rather be 
 famous than useful men. But one benefit of education 
 is, that men are spared the toil. 
 
 And with the self-educated there is yet a further 
 (lifiiciilty. Such men are generally dogmatical in the 
 extreme; they are anxious that their view shall be 
 taken by all ; they are unwilling to mix with those who 
 
 ' The late George Stephenson, at Leeds, in 1842, Life, p. 147. 
 
156 LECTURE VII. 
 
 have had a better education and can take in a wider 
 range ; tliey are partial and onesided, unable to see the 
 relation between their aspect of the truth and the tmtli 
 itself: liable thus to cause discord and confusion, and 
 thus, for a time at least, marring the benefit which their 
 lives and their labours confer on the Church at large. 
 They expect to find their views everywhere in the 
 Bible, and, like the Jews of old in their zeal for God, 
 they ignore those passages in God's word, and dislike 
 those members of Christ's body that do not hold forth 
 the ti-uth which they themselves delight to exhibit. 
 
 (3) This then is the "authority in controversies 
 of faith " which our Church, according to our Articles, 
 claims that she jiossesses. This, again, is the power 
 which, as members of Christ's body, we possess of 
 testing whether our Church requires of us any article, 
 as of faith, which " is not read in Scripture, or may 
 not be proved from it.' We neither reject the tes- 
 timony of the past, nor do we jield ourselves blindly 
 to its guidance. We are permitted and we are encou- 
 raged to "Search the Scriptures daily whether those 
 things are so." 
 
 (4) It is not true, therefore, — although it was 
 stated by one that left us to join the Church of 
 Rome, and indeed i)leaded as his reason for doing so — 
 it is not true that, because of her appeals to Scrip- 
 ture in tlie fifth and later Articles, our Church has no 
 distinct doctrine of her own — " has no faith, no doc- 
 trine, or any subject whatever, except on tliat of the 
 Holy Trinity ^" For if all her clergy are required at 
 
 ' Mr Maskell, in his Letters to the Archbishop of Canterbury, quoted 
 by Dr Donaldson, Classical Scholarship, p. 253. Appendix Bb. 
 
AUTHORITY OF THE CHURCH. 157 
 
 each of their ordinations, to declare that her " Tliirty- 
 nine Articles are all and every of them agreeable to 
 the word of God," if they are made to repeat this state- 
 ment whenever they are licensed to a curacy, when- 
 ever they are inducted to a benefice, it must be ap- 
 parent that those Thirty-nine Articles she makes her 
 own, the things contained in them she teaches as her 
 own; they are her doctrines, they represent her faith; 
 and this, independently of the question whence she 
 drew them, or why her clergy adopt them. They are 
 as much her's, as the Canons of Trent represent the 
 doctrines of the Church of Rome: she teaches them 
 with the same clearness and the same decision, though 
 not with the same anathemas. 
 
 (5) To the weak in the faith, therefore, to those who 
 look for earthly guidance, the Church of England prof- 
 fers her aid; she offers them "the pure milk of the 
 word, that they may grow thereby." She asks them 
 to trust themselves to her, to be ready to receive what 
 she teaches. But yet she hopes that they will not alway 
 remain as children; that they mil in time grow up, 
 and then "put away their childish things." She hopes 
 that in time they will put a further confidence in her, 
 the confidence of a son who has learnt by eocperience 
 the trueness of a mother s love, the value of a fathers 
 judgment. The union of a man with Christ is not com- 
 plete until his mind combines with his heart, and with 
 both together he accepts Jesus as his Redeemer and 
 his King. That time will not come before the Chris- 
 tian has examined for himself "whether these things 
 are so;" before he has tasted and seen whether the 
 Lord is gracious. Yet Christ is our Redeemer before 
 
158 LECTURE VII. 
 
 we learn the fact; our Articles are tme before we 
 examine them. And as true are they placed before 
 the minds of our people, as true are they proposed 
 for the signatures of our clergy. 
 
 (6) The right of private judgment, then, I conceive 
 to be this. It is the right of following the example of 
 these Berteans ; it is the right, whilst we hearken to our 
 teachers and receive their word with gladness, of search- 
 ing the Scriptures daily whether the things we are 
 taught are true. And to those that are qualified for 
 the task, whether they are of the laity or of the clergy, 
 this is not only a right, but a duty. So I understand 
 the commendation here : " these were more noble than 
 they of Thessalonica."' By this text, then, we stand. 
 The evil consequences that have been attributed to the 
 exercise of private judgiuent, the ridicule that has been 
 cast upon it, the presumption that has been laid to its 
 charge are not due to it when \1ewed in the light in 
 which I have been led to place it. If what I have 
 said is true, it should commend itself to every man's 
 conscience as in the sight of (iod. — There is one reason 
 why our opponents ridicule the test; the reason is, 
 that they dare not apply it themselves. Romanism can 
 only exist with a closed Bible, and a deadened intel- 
 ligence. Surely, then, we can bear the scofls of their 
 controversialists. Every blow they aim at us from this 
 point recoils upon themselves. 
 
 And now, my brethren, I must conclude. Lessons 
 arising from my subject croAvd upon my mind, but the 
 time forbids me to enter upon them now. I must only 
 exi)ress my hope that my words will meet with a re- 
 sponse, and satisfy the needs of some who have heard 
 
LAITY AND CLERGY, ' 159 
 
 me to-day. If I shall be permitted to address you next 
 Sunday, my aim will be to shew you how, by God's 
 blessing upon your exertions, you may become better 
 qualified to use your judgment duly, how you may have 
 your senses exercised to the discernment of good and 
 evil. Let me say now that I tiiist that the conviction 
 is becoming more and more widely sjiread, that the 
 custody of God's word and of God's truth is given to 
 the Church at large, and not to the clergy thereof 
 alone. To you, then, who have come to us to prepare 
 to serve your God in the State as well as in the Church, 
 to you who are leaving us for this work is tliis charge 
 delivered. If it belonged to the clergy alone, we might 
 well dread that in times like these the pillar of the 
 truth coidd scarcely be maintained upright. But to 
 you — the laity also — is it committed, and we ask for 
 your conscientious and intelligent support. To such then 
 I would say. Be ye noble-minded, as were the Jews of 
 Bera^a; as your opportmiities allow, search and look 
 whether these things are as your Church does teach 
 them ; and if they are so, give your time, your money, 
 your influence, your life, to that which you have learnt 
 to be the cause of truth, and of God. For, if there are 
 disadvantages attached to the abuse of private judg- 
 ment, one advantage belongs to its use, which cannot 
 be overrated. And it is this. As in the wai-s of our 
 country, the cause of the nation is felt to be the cause 
 of the people no less than the cause of its Queen, — 
 and the people make sacrifices accordingly, — so in the 
 struggles of religion, the cause of the faith is the cause 
 of the laity as of the clergy, and the true-hearted la}Tiian 
 so accepts it. Of His mercy and love to our country and 
 
160 LECTURE VII. 
 
 our homes, may God grant that tliese true-hearted lay- 
 men may abound yet more and more ; and from us, the 
 clergy, may God remove more and more all spirit of 
 jealousy for our class, of ambition, of self-seeking, of 
 intrig-ue; so that whatever we do and whenever we 
 move, whether it be severally or collectively, it may be 
 not for ourselves, but for Christ, and for His people. 
 Then indeed shall we become more united ; then indeed 
 shall we be strengthened to carry on our great work of 
 witnessing for Christ, of spreading His gospel through 
 the world, of deepening its hold where it has been re- 
 ceived, and so of hastening the time when "the king- 
 doms of this world shall become the kingdoms of our 
 Lord and of His Christ, and He shall reign for ever and 
 ever." 
 
LECTURE VIII. 
 
 Hebrews v. 14. 
 
 Strong meat belongeth to them that are of full age, even those who 
 hy reason of use have their senses exercised to discern both 
 good, and evil. 
 
 TT was my object in my last Lecture to exhibit to 
 ^ you the difference between the power of verifying 
 a discovery, and the power of making one. I reminded 
 you that tliere are physical facts which needed the 
 acumen of a Kepler or a Faraday to learn, but which 
 are now within the capacity of many of us to examine. 
 I reminded you that there are physical laws which lay 
 unknowii until the genius of a Newton or a Young per- 
 ceived their truth, but which we may test for ourselves, 
 and, if they seem to us to be true, receive. And I ap- 
 plied this distinction to the consideration of the truths 
 of our holy religion, and I maintained that the power 
 needed to establish in their fulness the Church's doc- 
 trines as to the Holy Trinity, the Person of our Blessed 
 Lord, and the Deity of the Holy Spirit of God was of 
 a far higher order than that which is sufficient to us, to 
 search and look whether they are true. I endeavoured 
 to shew that the common belief is ^\Tong that we are, 
 one and all of us, at liberty to take up our Bible, 
 and from it to frame a scheme of religion for our- 
 selves: that this view of each man's duty to his con- 
 science is impracticable and erroneous; yea, that it is 
 
 II 
 
162 LECTURE VIII. 
 
 accompanied with great danger to himself and to the 
 Church. I drew your attention to the commendation 
 bestowed upon the Jews of Bereea, and I held up the 
 words of the inspired pemnan in recording that com- 
 mendation as furnishing to us a safer rule for our 
 guidance, so that we should be ever prepared to re- 
 ceive what we are taught with a readiness of mind, 
 and yet daily search the Scriptures for ourselves to 
 inquire whether that which we are learning harmonizes 
 with that which God has revealed. 
 
 It remains for me to-day to consider two points 
 connected with this subject. 
 
 The first will be the question whether any and 
 every Christian man is competent to enter upon these 
 inquiries? and the reply to this will lead us to ask 
 secondly, how, with God's blessing upon our exertions, 
 we may become able to enter upon them? or, in the 
 words of my text, by what kind of " use we may have 
 our senses better exercised to the discernment of good 
 and evil "? 
 
 To begin, therefore, with the first, I suppose we 
 must be all agreed that it requires a considerable 
 amount of training before we can even see that any 
 point worthy of contention is involved hi many of the 
 controversies which have marked the history of the 
 Church. We know that to many the statements of 
 the Athanasian Creed convey little meaning^. And they 
 who reject the truths which that Creed was intended 
 to guard seem at times more inclined to urge that it 
 is "a strife about words," than they are disposed to 
 contravene its statements. So in the earliest age of 
 
 ' See, for instance, Eobertson'a Church History, p. 124. 
 
GROWTH OF KNOWLEDGE. 163 
 
 the Church there were some who would deem that St 
 Paul was struggling for a trifle when he would not 
 allow his heathen converts to be circmncised, and when 
 he blamed in terms of so great re})roac]i the cowardice 
 of St Peter. He took a different view. He would not 
 yield even for an hour to that which caused him ap- 
 prehension lest the truth of God should continue mth 
 his people (Gal. ii. 5). And so we find that at one time 
 he writes distinctly to the Corinthians (1 Cor. ii. 6 ; iii. 
 4), that for us even to apprehend the things of God, 
 God's Spirit is needfid. " The things of God knoweth 
 no one, but the Spirit of God... and the natural man 
 receiveth them not; indeed he has not the power to 
 knoAv them, because they are spiritually discerned." At 
 another time he commenced his wondrous letter to 
 the Ephesian Christians, by telling them (i. 17) of his 
 unceasing prayers in their behalf, that "the God of 
 our Lord Jesus Christ would give unto them the spirit 
 of wisdom and revelation in the knowledge of Him, 
 that the eyes of their understanding [or heart] might 
 be enlightened," and they might know more and more 
 of tlie hope of the Gospel. So for the Colossians (i. 9) 
 did he pray that they too might "be filled mth the 
 knowledge of God's will in all wisdom and spiritual 
 understanding," "groA^ing up in the knowledge of God." 
 To Philemon he wi'ote, that of him he also prayed 
 (ver. 6) that " the communication of his faith might be- 
 come effectual in the acknowledging of every good thing 
 that was in him in Christ Jesus." Lastly, we have the 
 same thought in his letter to the Philippians (i. 9) ; he 
 asked that "their love miglit abound yet more and more 
 in knowledge and all perception' — that their power of 
 
 11—2 
 
164 LECTURE VIII. 
 
 perceiving and recognising the triitli miglit increase — 
 so that they might be able " to see the distinctions be- 
 tween things that differ," and be renewed in the spirit 
 of their minds that they might choose and adopt " the 
 will of God, the good, the perfect, the well-pleasing" 
 (Rom. xii. 2). 
 
 We must, therefore, agi-ee that when a person em- 
 braced Christianity and put his whole faith in Christ, 
 he did not of necessity receive at once the fulness of 
 spiritual perception and knowledge. The convert was 
 urged not only to grow in grace and in the fear of 
 God, not only to mortify continually his evil and cor- 
 rupt affections and to proceed daily in all virtue and 
 godliness of living; but he was also to seek to grow 
 in the knowledge and perception of the Divine. And 
 it is generally represented that the two growths in the 
 Christian are simultaneous. As we are founded on 
 Christ, so are we to seek to be built up in Him; as 
 " we were planted in the likeness of His death," so are 
 we to gi-ow " in the likeness of His resurrection ;" daily 
 are we to seek to be " renewed after the image of Him 
 that created us," until " we come to the unity of ftiith 
 and knowledge," the faith in, and the knowledge of, the 
 Son of God, "to the i)erfect man, to the measure of the 
 stature of the fulness of Christ." Until we " attain" to 
 this point, all our views will be imperfect and j^ai-tial ; 
 draw nigh to it we may from different sides, but not 
 before we can reach it ])erfectly can we see tlie tmth 
 in its oneness. And is it for man to reacli that point 
 upon tliis side of the gi-ave? it seems not, my brethren 
 in the Lord. It seems as if to this the parable of our 
 Lord will in part api)ly : " So is the kingdom of God, as 
 
GROWTH OF KNOWLEDGE. 165 
 
 if a man should cast seed into the ground... and the 
 seed should grow up, he knoweth not how. For the 
 earth bringeth forth fi-uit of herself; first the blade, then 
 the ear, then the full corn in the ear. And when the 
 fruit is brought forth, immediately he putteth in the 
 sickle, because the harvest is come." (Mark iv. 26 — 29.) 
 
 Glorious thought is this, that as the Christian draws 
 nearer and nearer to his God, he sees more of the unity 
 of all creation; the unity of all law, the unity of all 
 truth, the unity of all knowledge, the unity of all faith. 
 But that vision v^dll not be perfected here. " Then shall 
 I know," said St Paul of himself, " even as I am known." 
 
 But on this we must not pause. We must hurry on 
 to our conclusion to-day. We may not, therefore, as yet 
 be enabled fully to perceive things divine, but we may 
 become more so. We may not as yet be competent to 
 see how the faith of the Church fits (if I may use the 
 expression) the difficidties of Scripture, but we may 
 become more so. We may not as yet have the power 
 to discern between things that diifer, "to approve the 
 things that are more excellent," but by prayer and God's 
 grace and efibrt and habit, we may obtain it. "By 
 reason of use" we may "have our senses exercised to 
 the discernment of good and evil." 
 
 In the passage in the Epistle to the Hebrews which 
 closes with this verse, St Paul — I presume that it was 
 he who wrote the letter — had been speaking of some 
 of the deeper mysteries of the faith and been al- 
 luding to others. He had been speaking of the priest- 
 hood of Christ Jesus, of the prayers and supplications 
 which He had ofiered in the days of His flesh, of the 
 obedience He had learnt through the things that He 
 
166 LECTURE VIII. 
 
 had suffered, of the eternal salvation of which He is 
 the author. The Apostle's heart was full, and his pen 
 flowing. And we might have had elucidations of dif- 
 ficidties which have caused much perplexity to the 
 Church, if the Holy Spirit had not called back the 
 writer to thoughts far less acceptable, to thoughts of 
 the dulness and heaviness of his readers. Of Him, 
 Christ Jesus (lie proceeds to write), " we have many 
 things to say, and hard to be put in intelligible lan- 
 giiage, since ye have become dull of hearing. For 
 when, for the time that ye have been Christians, ye 
 ought to be teachers, ye have need that one teach you 
 what are even the rudiments of the very beginning of 
 the oracles of God, and have become like persons in 
 need of milk, and not of strong meat. For every one 
 that useth milk is inexperienced in the word of righte- 
 ousness, for he is a babe. But to the full-groMii strong 
 meat is suitable, even to those who, by reason of habit, 
 have had their senses exercised to the discernment of 
 good and evil." 
 
 Here, then, is the distinction again recognised be- 
 tween the imperfect and the perfect Christian, between 
 the babe in Christ and the fuU-gTOwn. Here, as well 
 as in the letter to the Corinthians, is the practice of 
 the Apostle exhibited, by which, like his Master, he laid 
 before his people only "that which they were able to 
 hear" (]\Iark iv. 33). From this passage is the truth 
 again apparent, that many, it may be the majority, of 
 Christians have not, in fact, the power of examining 
 into the deeper mysteries of the faith; that many, it 
 may be the majority, must through life remain as babes 
 in Christ ; that the judgment of the many must, in fact, 
 
THE SENSES EXERCISED. 167 
 
 be led rather than directed. Of people at large there 
 will be a considerable portion able to search ont the 
 truth of simple statements; as the questions become 
 more complicated, and the train of reasoning longer, the 
 number of inquirers will necessarily diminish ; but when 
 the difficulty is very great, few will be able to follow the 
 steps of the investigation, or to grasp the subject as a 
 whole. It is so in questions of science; it is so in 
 questions of politics ; it is so in questions of law ; it is 
 so in questions of medicine; and it is so in questions 
 of theology. Even the powers of observation need use 
 for their cultivation; and so do the powers of com- 
 parison. The senses of hearing, of touch, and the rest 
 may become dvdled and heavy; but by exercise they 
 may become most acute. We know the difficulty of 
 making some persons see an object which is before 
 their eyes, but for which they are not prepared ^ But 
 the facidty grows with its exercise. The power of touch 
 in certain manual operations ; the delicacy of ear in the 
 musician ; the sensitiveness to colours in the artist and 
 florist; the diagnosis of disease in the physician; the 
 intiution of the point round which a decision will turn 
 in the barrister; the loosing or cutting of the knot of a 
 social difficulty in the politician; in all these cases, 
 habit and exercise give to the man who has devoted 
 his life to the pursuit an advantage which others can- 
 not have. "The sailor on the look-out can see a ship 
 where the landsman sees nothing; the Esquunaux can 
 distinguish a white fox amidst the white snow; the 
 Red Indian boys hold their hands up as marks for 
 
 ' The most curious instance is recorded by Miss Martineau of herself. 
 Letters to Mr Atkinson, pp. i6o, 273. 
 
168 LECTURE viri. 
 
 each other, certain that the unerring arrow will be 
 shot between the spread-out fingers ; the shepherd can 
 distinguish the face of every sheep in his flock: the 
 astronomer can see a star where to others the blue 
 expanse is unbroken \" And so it is in questions of 
 theology. And in practice, the common sense of man- 
 kind allows it. In practice, men are ready to receive 
 on the judgment of others statements, the truth of 
 which they cannot examine themselves. They resen^e 
 the right to investigate, and they investigate as far as 
 they are able ; but, with this reserve, they put a general 
 confidence in those that are set over them. It is an 
 intelligent confidence when men, " so far as they have 
 already attained," find that they are walking in the 
 same path as their leaders. It is an unintelligent and 
 scarcely a Christian confidence when men blindly fol- 
 low their guides — when they call human beings fallible 
 as themselves, their "masters" — and receive, merely on 
 such authority, every statement that is proposed for 
 their acceptance. 
 
 And so, my brethren, even when we say that it is 
 not within the power of every Christian man to frame 
 a scheme of religion for himself, when we maintain that 
 every member of Christ is not, as such, able to take a 
 step forwards in the attainment of truth, we are yet 
 bound to hold that we and they aroinid us may be- 
 come better able to perceive and know tlie truth : yea, 
 it is the privilege of us, ministers of the Gospel, as it 
 was the delight of St Paul, to pray for those who are 
 or may be committed to our charge, that they may be 
 led on further into the truth : that their sight may be- 
 
 1 Wilson's Five Gateioays of Knoiclechje, p. 23. 
 
POWER OF HABIT. 169 
 
 come more acute and their grasp more powerful: that 
 they may grow in knowledge and in all perception; 
 that " their faith may stand not in the wisdom of men, 
 but in the power of God." (1 Cor. ii. 5.) And my text 
 speaks not only of this growth, but also of certain pro- 
 cesses by which it may be assisted. It speaks of the 
 "exercise of the senses" whilst the child is gi'owing 
 into the boy and into the man. It speaks of the power 
 of habit to refine and discipline them, and so qualify 
 them to distinguish between good and evil. And it is 
 to the nature of this habit that I wish, in the second 
 instance, to draw your minds, and to the inquiry by 
 what kind of "use" we may have our senses trained 
 and exercised. 
 
 (1) Now you all know of the vast power exerted 
 over us by the bodily habits which we have encouraged. 
 You all know equally well the power of mental and 
 moral habits : of habits of attention, industry, and self- 
 restraint: of habits of carelessness, idleness, and self- 
 indulgence. St Paul seems here to extend the analogy 
 to spiritual habits too. For I think I may say that those 
 are spiritual habits which are versed in spiritual things ; 
 and these, like the rest, if active, gain in influence day 
 by day: if purely passive, they lose their power and 
 efficacy. The habit of prayer, for instance, if it be an 
 active habit, if there be a continual recollection of 
 ourselves each time that we kneel do^ni, if there be a 
 re-calling to our minds where we are and what we 
 need, and a remembrance that He whom we address is 
 able to supply our wants, and will do so if we ask in the 
 full assurance of faith, — the habit again of referring our 
 actions to God's word and will, if there be the sincere 
 
170 LECTURE VIII. 
 
 desire to follow that word and will, and not merely to 
 talk of it, — the habit of self-restraint, putting a bridle 
 on our tongues and our thoughts for the sake of Christ, 
 that His name and His Gospel be not blasphemed — 
 these I may call spiritual habits, and as active habits 
 their influence and their delicacy increase in their daily 
 exercise. And — so says St Paid in my text — there are 
 other habits by which our powers of spiritual percep- 
 tion are sharpened, our organs of spiritual sensation 
 streng-thened, the mind of the spirit renewed to the 
 discovery of good and evil. Let us then consider how 
 these organs may receive their full development, how 
 you and I, my brethren in the Lord Jesus, may become 
 more able to see and know the truth. 
 
 (2) I must confine your attention chiefly to outer 
 helps and appliances, to the machinery, if I may so 
 speak, of spiritual progress; to rules and regulations 
 which may serve as guides to the majority of you, my 
 hearers, in the exercise of your spiritual powers. I 
 shall not be able to say much of that which is far more 
 important than outer rules and regidations — the neces- 
 sity of the birth of the Spirit Avithin you; my duty 
 to-day calls me in another direction. I must assume 
 that some of you are anxious for help and guidance: 
 and to these I must speak. JNIay God send His Holy 
 Spirit among you, and make the number threefold more 
 than it is ! I grant, therefore, that machinery is useless 
 except it be put in motion : that rules and regulations 
 are of no avail unless there is the will to walk by them. 
 I presume that there is an anxiety on your i)arts to live 
 Christian lives, an,d to become, in deed as you are in 
 profession, Christ's soldiers and servants. I have to 
 
DISCERN BETWEEN GOOD AND EVIL. 171 
 
 offer some suggestions as to the uses and habits by 
 which you may have your spiritual senses exercised. 
 
 (3) And I would speak first to those among you 
 who have but lately appeared within the walls of this 
 venerable building. You have come to this University 
 with the intention of enabling you the better to occupy 
 some position of trust and importance in the Church or 
 State of your country. You have come here to prepare 
 yourselves, it may be for God's ministry in the preaching 
 of His word, it may be for His ministry in the promo- 
 tion of justice, it may be for His ministry in the legis- 
 lature of our country, in the duties of the Christian 
 landowner, or of the Christian gentleman. But in what- 
 ever direction your course may Ke, the discernment be- 
 tween good and evil ^ill of necessity form part of your 
 work, and it must be your object during your residence 
 here so to live and so to act that you may be better able 
 to perform it. 
 
 (4) Now this work of distinguishing between good 
 and evil, between truth and falsehood, between Avhat is 
 desirable and Avhat is undesirable, is not an easy work. 
 It is a work for all the cases of which no rules have 
 been or can be invented : no regidations can be suffi- 
 cient. It is a work wherein often the duty of deciding- 
 will fall upon you — you, when single and alone: when 
 no one will be present to guide you by his advice, or do 
 your work for you. It may be, that apart from human 
 aid or s}Tnpathy, you will have to act for yourself and 
 your God. Emergencies may come, and promi)t action 
 be necessary, and your lives and the lives of others, 
 sj^iritual and temporal, will apparently depend on your 
 conduct at the instant. Xow you may consider that the 
 
172 LECTURE VIII. 
 
 studies to Avhich you will be here called to apply, tend 
 little to the cultivation of these habits, and less to the 
 storing of your minds with precedents and rules to be 
 ajiplied when such are needed. You may think that 
 there is little, if any, connexion between the Classics 
 and Mathematics studied here, and the Di\^nity, Law, 
 or Politics to which you are looking forward when you 
 leave ; and so you may be inclined to devote your- 
 selves at once to those pursuits which you hope to 
 follow up hereafter. I have known of many such in 
 my experience, but of few who, when their three years 
 were over, did not discover that they had misdirected 
 their energies and misspent their time. For the object 
 for which you have assembled here is not so much to 
 receive instruction as to meet with an education worthy 
 of the name ; not so much to collect infomiation of the 
 past and the present, as with it to gain the power of 
 adapting it to the future. And in this, whatever be 
 hereafter the field of your exertions, the power to dis- 
 cern between good and evil will be to you most neces- 
 sary. And in the judgment of all who take this view 
 of education, the old established studies of our Univer- 
 sities still reign supreme. For in them, whether they 
 be questions of Philology or Natural Science, the love 
 of truth is encouraged, and the search after truth pro- 
 moted, — and truth /o>' ifs own sale. And there is an 
 attention to details required, to humble and insignificant 
 details, which though despised by the lovers of grand 
 theories, is yet requisite to success in every pursuit 
 connected Avith knowledge and truth. Thus there is an 
 encouragement of accurate information, which some call 
 pedantic, but Avithout which all so-called discovery is 
 
THE SENSES EXERCISED. 173 
 
 visionary and uncertain. And, as I have mentioned 
 in an earlier Lecture, a continued exercise of the 
 higher reason is called for, first in the search for the 
 solution of a difficulty, and then in the ruthless inquiry 
 whether the proposed solution will remove the difficulty. 
 If you will attend to these pursuits in the spirit of them, 
 be assured that your senses will become exercised, as 
 St Paid would have them be, by habit. The same in- 
 genuity in devising solutions, and the same accuracy 
 in applying them, will stand you in good stead in the 
 future difficulties of life. Your information may be 
 less than that of your neighbour, but you will know 
 better how to apply it. Your imperfect instruments 
 well worked will be more valuable to you than is his 
 greater knowledge which he is less ready to apply or 
 adapt. And you know that true greatness consists not 
 in the use of vast resources to gain an end, but in the 
 application of such as are just sufficient; yea, even of 
 those that most men would consider deficient: it con- 
 sists in the power of using the resources which God has 
 given. 
 
 (5) Let me then again say to those who have but 
 lately appeared here : devote yourselves primarily under 
 God to the duties and studies which will be chiefly 
 brought before you. Here is your employment during 
 the next few years ; and in doing your work here, ear- 
 nestly and devotedly, as to the Lord and not unto men, 
 are you urged to " set forth the praises of Him who 
 has called you out of darkness into His marvellous 
 light." This is the calling in which you are now called 
 to work, and if you are true followers of St Paul you 
 will try to abide contentedly in that calling. You will 
 
174 LECTURE VIII. 
 
 folloAv the directions of those that are set over you, 
 knowing that in so doing you are "serving the Lord." 
 And let me add that you will never regret it. And 
 when the time is come for you to use the powers which 
 you have thus been cultivating, — the senses which have 
 thus been exercised by use, — you mIU find yourselves 
 better able to discern between good and evil, between 
 the true and the false; and very thankful will you be 
 for all the labour by which your powers have become 
 streng-thened, and your foundation settled, and your 
 building compacted and consolidated. I ^\111 not say 
 that men will be ready to listen to you — for personal 
 ambition you must put on one side, and, indeed, he who 
 seeks to obtain influence over others is not the one most 
 likely to attain it, — but I A\ill say that to God will you 
 look for the power to do aught, and to Him will you 
 ascribe the praise. 
 
 (6) And in regard to other exercises of a more 
 directly spiritual nature, let me entreat you to make a 
 point of daily reading and thinking over some consecu- 
 tive portions of Holy Writ. Such advice may seem to 
 many supei-fluous, but when other cares press them- 
 selves upon you, the exertion and steadiness required 
 to fulfil such a duty are not to be despised. Do not 
 make the fact that daily at the morning • or evening 
 prayer in your College Chai)els you hear two chapters 
 read, do not make this an excuse for neglecting the 
 ])rivate study of the Tiible: you surely will not consider 
 that the pubhc prayer will sui)ersede your private com- 
 muning with God. Let not your devotions be hunied 
 over. Remember that if the habit of prayer becomes 
 a mere passive habit, it will soon be likely to be discon- 
 
EFFORT OF PRAYER. 175 
 
 tinued. A daily effort will be needed here — it may be, 
 a daily effort to the end of your lives. 
 
 (7) And in regard to the emploj^nent of this day of 
 holy rest, let me entreat you, once and for all, on no 
 account, and under no emergency whatever, to abstract 
 any portion of it to devote it to your ordinary daily 
 reading. Believe me, men work with greater life and 
 greater spirit when they have put themselves into God's 
 hands and have begged for His help, than when they 
 know that they are neglecting His commands and can- 
 not have His blessing. Let the Lord's day be then a 
 day of peace and rest and holy joy — a day holy to the 
 Lord. 
 
 (8) And of you, my brethren, who have now been 
 three years here, and who before three months are over 
 will be preparing to leave this much-loved place, may 
 I hope that there are many whose course here has been 
 such as to spare them from the shaking of mind and 
 trouble of heart which others have undergone during 
 the last twenty years? JNIay I hope that you a^iU under- 
 stand better the relations between the faith of the 
 Church and the controversies by which it is esta- 
 blished? that you will perceive that, so long as the 
 Church is fulfilling her task and seeking after the 
 truth, offences must come? JNIay I hope that you have 
 seen that to the establishment on a firmer basis of the 
 faith which was once delivered to the saints, controversy 
 is necessary, disputes are unavoidable? 7/ no doubts or 
 difficidties had risen in the times of St Paul and St 
 Peter, St James and St John, the lessons of doctrine 
 and practice that their letters contain would, humanly 
 speaking, never have come doAMi to us. INIoreover, 
 
176 LECTURE VIII. 
 
 internal difficulties in the history of the Church are 
 analogous to internal struggles in the growth of the 
 individual. Yea, even as outer i^ersecutions and outer 
 troubles, "they seem not for the present joyous, but 
 grievous; nevertheless afterwards they yield the peace- 
 able fruit of righteousness to those that have been exer- 
 cised thereby." A Church ^\^thout controversy is (as 
 has been truly said) a dead Church : a Church wherein 
 all controversy is suppressed is little else. Our work is 
 to struggle forward, though " without there may be 
 fightings, and within be fears:" we must not give up 
 our confidence which has a great recompense of reward. 
 (9) But still to those of you who are purposing to 
 devote yourselves to the ministry of God's word, and 
 have not as yet been able to enter upon any regular 
 course of study for the purpose, I shall venture to give 
 some advice, even of a homely character, concerning the 
 manner in which yoiu* "senses ' may become still fur- 
 ther exercised to discern the truth in that pursuit, 
 in which is to be your work in future years. And 
 herein you will not, I trust, charge me with presump- 
 tion, nor yet with neglecting the work that is before 
 me. Let me then say that you will be better qualified 
 hereafter to cope with the controversies of your day, — 
 and the controversies of your day may be of a nature 
 very different from those which exercised the Church 
 in late years, or are exercising it now, — if you will first 
 lay a solid foundation of information and thought on 
 subjects which have been long regarded as settled. 
 Such are those, which, agitated in earlier times, resulted 
 in the establishment of our three great creeds. For 
 these embody the doctrines of our faith on which there 
 
STUDY OF THEOLOGY. 177 
 
 is little diiFerence of opinion now between one branch 
 and another of the Church ; they represent the common 
 ground, on which the common Christianity, properly so 
 called, at least of Western Europe, is united. Study 
 the points on which we agree before you touch the 
 questions on which we differ. Let these creeds then 
 first receive your attention, after the revealed Word 
 itself. And on the Apostles' Creed we have a treatise, 
 which has lived two hundred years and is not likely to 
 be sui^erseded, which contains implicitly much of the 
 doctrinal history of the Church for the first four hun- 
 dred years, and tells us hoAv great were the difficulties 
 through which our present faith was made to pass. 
 That work embraces little against which a Romanist can 
 bring objections: scarcely five lines of controversy with 
 dissenters. And therefore in recommending Pearson's 
 great work I woidd add my feeble voice to tliat of the 
 great and the excellent of our Church's divines. And 
 it is no drawback to this recommendation to say, that 
 its perusal will need care and attention and thought: 
 that possibly you will object to some of his arguments 
 as insufficient for his purpose, to others as telling 
 against him ; but, notwithstanding this, there is no work 
 which, \Althout intending it, can be better used to shew 
 you how broad the ground which we are all ready to 
 occupy, aU eager to defend. You mil find that you 
 have still some sympathies in points of doctrine with 
 those who have been forbidden by their nders, or 
 have of themselves refused, to hold communion with 
 you: you will find that we are not, on all points of 
 importance, opposed to each other. 
 
 (10) And not before your mind is thus chastened 
 
 12 
 
178 LECTURE VIII.. * 
 
 and your judgment strengthened, would I advise you to 
 turn to the study of those documents which contain 
 more distinctively the doctrines of the Church of Eng- 
 land, the Articles of 15/1. Here you will find the 
 voice of our Church raised against errors which have 
 had a later reception, but which, no less than the errors 
 of Arius or Macedonius, obscure, or tend to obscure, the 
 faith of Christ. In them you A\ill find a protest entered 
 against the corruptions of Rome, in them you will find 
 a defence set up for the Church against those who 
 — then within her pale— endeavoured to sully her coun- 
 tenance and injure her position. And here too you 
 will notice, that on the questions of faith contained 
 in these articles, all Protestants, at least until the reign 
 of William the Third, w^ere united; so that although 
 it was necessary in them to raise a bulwark against 
 the aggressions of Rome, they did not, and I believe 
 do not, as regards questions of faith, offend or ex- 
 clude what are called the orthodox dissenters. So 
 examined and so studied, our creetls and our articles 
 will furnish to you a standing ground amidst much of 
 the confusion and instability of the day. The blows 
 aimed at us by those who have lately joined the Church 
 of Rome, will fall on you harmless, you will receive 
 no hurt from them : the insidious attempts of modern 
 infidelity will not undei-minc your faith in Christ. But 
 until your strength has been tried and your senses ex- 
 ercised, let me entreat you to abstain from more modern 
 controversies. Let others talk of the mysteries of the 
 faith in the easy and careless tone that is sometimes 
 heard: do you avoid such profane and foolish bab- 
 blings. As to these things be content to wait: in the 
 
THE FULNESS OF THE FAITH. 179 
 
 meantime endeavour to obtain a conception of the 
 Christian trutli in its tlepth and length and breadth 
 and height; of the Christian life fi'om its source in 
 God, through its growth, its helps and its hindrances, 
 until its consummation in glory. Realise the fact that 
 you are a child of light, a child of the day, and go forth 
 in the name of your Father and your God. But, so far 
 as you can, avoid to enter on modern controversies ; as 
 much as lies in you, live peaceably with all men : you 
 are bound of course to contend for the faith which was 
 once delivered to the saints, but after all it must be in 
 the meekness of wisdom that your zeal should be 
 kno^ni. So will you be more likely to preserve your 
 own soul, so more likely to gain your adversary. 
 
 (11) I say then, again, endeavour to realise in its 
 fulness and its unity the body of the Christian faith. 
 You will not be able to comj^rehend it in its internal 
 relations; you must endeavour to apprehend it in its 
 manifold bearings upon your soul. But I say again, 
 Regard it as a whole. Do not think that because your 
 neighbour neglects to set forth one feature duly, you 
 are therefore bound to magnify that feature. Almost 
 all heresy has arisen in this way ; almost all heresy has 
 arisen in the assertion of one truth, so as to obscure 
 or deny another ^ The supremacy of Scripture and 
 the power of God's Spirit in the individual member 
 of the Church may be so pressed as virtually to deny 
 that the Body of C'hrist is the witness and keeper of 
 Holy Writ. The importance of the ministry of the 
 Church may be so magnified as to obscure the supre- 
 macy of Scripture. The duties of a holy life may be 
 
 * See Dr Pusey, Real Faith entire, p. 66, Appendix Cc. 
 
 12—2 
 
180 LECTURE VIII. 
 
 SO enforced as to impair the efficiency of Christ's sacri- 
 fice. The fact of an election may be so held forth as 
 to exclude the necessity of a holy life. 
 
 (12) But neither now during your preparation for 
 holy ordei-s, nor afterwards when you shall have been 
 admitted to them, may you hope for God's blessing 
 upon you, if you think it your duty to go round the 
 outer defences of the Church and examine all her 
 internal resources ; if you try to regard their condition 
 with the most unfavourable eye, and seek merely to 
 know whether in any one respect your Church is vul- 
 nerable. Some have done so; and if they discovered 
 any one point in which she seemed to be assailable, 
 they at once prepared to leave her : but in so doing 
 they were tempting God. For you must not assume 
 that a statement must be false if you are unable to 
 prove it to be true; that a position is untenable if 
 you have not the power to hold it. Do not flatter 
 yourself that all wisdom is concentrated* in youi*self, — 
 all power given to you. Cowardly will you be, and 
 thoroughly unfit to fight under Christ's banner, if at 
 the first intellectual blow which you receive you are 
 ready to resign your post and surrender your faith. 
 And thus there are many b<)oks which you should 
 not read, except on duty ; many dangers to which you 
 should not expose yourselves, except on compulsion. 
 Caution is not cowardice. The verse that is sometimes 
 quoted to warrant such conduct as this which I have 
 been reprobating, must be severed from its context to 
 make it serve this puq:)Ose. "Despise not prophesjings, 
 but prove all things.' Try what is necessaiy for you 
 to tiy, but go not beyond your duty. Do your own 
 
PREPARATION FOR CONTROVERSY. 181 
 
 business, wander not from the way in which God has 
 set you to walk, and in that way you may expect His 
 blessing. There, and there alone, "will He give His 
 angels charge over thee to keep thee, and in their 
 hands will they bear thee up, lest thou hurt thy foot 
 against a stone." 
 
 (13) And now once more. Suppose that it falls 
 within your duty to examine and controvert some 
 statement of the day; to search into and to defend 
 some truth that has been opposed. How can you best 
 prepare yourself for your duty, how best exercise your 
 senses for the task? It was good advice that Paley 
 gave to the young clergy of his archdeaconry that they 
 should abstain from speaking much, and writing any- 
 thing, on questions brought under discussion, before 
 they had, by their own labour and their own pens, 
 collected all the passages of the holy volume that bore 
 directly or indirectly on the subject in hand. Sup- 
 pose, then, that you have done this. You may follow 
 the instruction offered by a master in science', and 
 classify these passages under well-considered heads and 
 points of agreement; then you may inquire what sug- 
 gestion either of your own or others seems to furnish 
 the law of interpretation. You must guard yourself 
 well against the danger of being led away by a bril- 
 liant thought or a striking passage, and of being ren- 
 dered careless as to the verification of your h}T)othesis 
 by all that reasonably bears upon it. It is said that 
 this was the plan that Cranmer followed, long before 
 Bacon wrought his revolution in science. It is said 
 that he was at great pains to collect the sense of 
 
 1 Herschel's Introduction to Natural Philosophy, p. lOJ. 
 
182 LECTURE VIII. 
 
 Scripture and of ancient ^\Titers upon all heads of 
 religion, that so he might be better directed in the 
 important work of preparing our Articles and our 
 Prayer-book. And Burnet says that he had seen two 
 volumes in folio, Avritten with the Ai-chbishop's own 
 hand, containing upon all the heads of religion a vast 
 heap of places from Scripture and of quotations from 
 later writers ^ 
 
 (14) In such a work we may imitate him; not 
 trusting to collections made by others, but forming our 
 own. Indeed 1 know of no more profitable occupation 
 in Avhich during your Undergraduateship you may en- 
 gage upon a Sunday, than in making such collections 
 of passages from the Bible; only I would recommend 
 you first to collect passages that are of a devotional 
 or practical character. Take the promises made to 
 prayer ; the instances you can find of prayers granted ; 
 intimations of the work of the Holy Spirit, first in re- 
 generating, then in renewing your hearts and spirits; 
 the blessings gained for man by the death and resur- 
 rection of Christ. For whilst Sunday after Sunday you 
 are collecting and copying out such passages, your owii 
 mind will be (by God's Spirit) stored, and your spirit 
 chastened. You wiU be "giving yourself to reading 
 and to meditation;" you will be establishing your faith 
 in God's promises ; your profiting and advance will be 
 "manifest to all," and you wiU become better able to 
 "save yourself and those that hear you." 
 
 And now, my brethren, in conclusion let me say a 
 few words on the work of the Christian apologist. His 
 
 ' Burnet, quoted by Dr Newman, Anglican Difficulties, p. 131. Dr 
 Newman seems to ridicule the effort. 
 
THE WORK OF THE APOLOGIST. 183 
 
 duty is not of tlie liighest and noblest that fall to 
 the member or the minister of Christ's body. For 
 his arguments are intended to meet intellectual ob- 
 jections against the reception of the gospel, and as 
 such must of necessity partake much of an intellectual 
 character. The proper force of Christianity lies in its 
 spiritual power. But yet they amongst you who hap- 
 pily for themselves have been little troubled with in- 
 tellectual difficulties, must remember that thei-e are 
 others whom these difficulties keep back from the faith ; 
 and they must not be entirely neglected. Do not say, 
 therefore, that some first hear from defenders of Chris- 
 tianity that obstacles to its reception exist ; do not say 
 that some few are shaken in their faith by the argu- 
 ments that are intended to confirm them in it. For, 
 brethren, we reply that that faith is no true faith 
 which has never been shaken ; true faith consists 
 not in insensibility to difficulties, but in triumphing 
 over them ; it consists in hoping against hope, in strug- 
 gling against sight, in believing God's proriiises against 
 the questionings of the intellect, and amidst the silence 
 of experience. Your gro>vth here must proceed, not 
 as under a hothouse culture where you would be pro- 
 tected from every adverse influence; but, amidst cold 
 and sunshine, calm and storm, must you approach the 
 fidness of your moral and spiritual age. The strength 
 of your character must be brought out in struggles 
 against temptations. By use and habit must your 
 senses become exercised. For trials of all kinds aAvait 
 you, canial, intellectual, si)iritual: amongst these must 
 you be perfected. They fonn part of the discipline 
 whicli cvcrv man must underuo. 
 
184 LECTURE viir. 
 
 God of His mercy grant that you all who are here 
 met, may pass through them uninjured, and, if unin- 
 jured, strengthened and purified. God grant that you 
 may ever be enabled to remember \Miose you are, and 
 by ^VllOse blood you were redeemed. God grant that 
 when the time shall come at which you must go forth 
 from this place to the active duties of your lives, you 
 may find that in every respect your habits here have 
 fitted you for your work hereafter. That work will be 
 the work of yom* Lord and INIaster. Thus you may be 
 enabled to sound some of the greater depths of the 
 mysteries of the gospel ; thus you may be permitted to 
 enter on some of the more wonderful questions of the 
 Divine economy; to feed on the strong meat of the 
 Pauline teaching; to stand in the full light of some 
 truth of which your predecessors have gained only a 
 faint glimmering; to take one step forward in the at- 
 tainment of truth; to advance one degree more to- 
 wards the unity of the faith. Use then, I beseech you 
 for the sake 'and in the name of your Saviour and your 
 Redeemer, use your opportunities here; strive by use 
 to have your senses trained and exercised to the dis- 
 cernment of good and evil, and "may the Lord give 
 you understanding in all things." Amen. 
 
APPENDIX. 
 
APPENDIX. 
 
 A. Page 3. 
 
 1 AM induced to give an abstract of parts of this paper, 
 merely premising that the reader will find it most instructive to 
 pass from the saddening remax'ks of M. Montegut — illustrating 
 the religious condition of the more intelligent laymen of the 
 French Church — to the healthy, hopeful, and encouraging 
 Essays of Sir John Herschel ' — one of the most distinguished of 
 the laymen of the Church of England, one of the most dis- 
 tinguished of the members of the University of Cambridge. 
 
 The Reviewer commences by characterizing our age as one 
 of transition — all hurry, all change, all bustle: there is no health, 
 no confidence (p. 713); it is like a house building on one side, 
 falKng to pieces on the other: it is an age difficult to live 
 in, most interesting to observe. There is little to satisfy 
 the affections, much to excite the curiosity: there is a want 
 of moral earnestness, an intense desire for novelty. Thus (he 
 says) in estimating the character of the time, we cannot judge 
 the individual with too great leniency, nor the age with too 
 great severity. If there is little to love, are we surprised that 
 the powers of love lose their edge? If curiosity alone is roused, 
 are we right in blaming scepticism? novelty only serves to mul- 
 tiply our experiences and so to multiply our doubts (p. 714). 
 The sceptic has his own anxieties, and is no longer the epicurean 
 that once he was. At least the only epicureanism in him is a 
 kind of transcendental dillettantism, an enjoyment of opinions 
 and theories, a culling of the beauties of doctrines which he does 
 not embrace. But does not the believer the same ^ ? 
 
 And as of the sceptic so of the unbeliever (Vincredule) : 
 everything is moving, where is the point of anchorage? He 
 who is an unbeliever on pmyose scarcely exists. And, after all, 
 the unbeliever is not one absolutely, he is one only relatively to 
 
 ^ Longmans, 1857. 
 
 2 It must be remembered that the Eeviewer has in his mind the intel- 
 ligent believers attached to the Romish communion. 
 
188 APPENDIX. 
 
 you. His credo is different from yours. We are compelled 
 therefore to be tolerant. Men talk of liberty of thought, and 
 liberty of conscience, and repeat to satiety the definitions of the 
 eighteenth century, forgetting to enquire what definitions the 
 nineteenth century gives (p. 715). And what are they? that 
 we are not responsible for our opinions, that if we go wrong the 
 fault is in the age and not in ourselves', we can only believe 
 what the destructive efforts of time have left to us ; in this lack 
 of belief error is almost our only resource; we are the mere 
 playthings of circumstances, the victims of a fatality that has 
 placed us in the year 1856. 
 
 Hence we should be tolerant when we judge of the beliefs 
 of our contemporaries. Faith is laborious now*. We have no 
 right to charge the heretic with obstinacy, nor the unbeliever 
 with hardness of heart. People are anxious to find reasons to 
 believe. Surely the Churches of Christendom should judge the 
 woi'ld without, with the same charity that they judge the mem- 
 bers of their own bodies. They are not further from the brink 
 of doubt and disquietude than is the world of laymen ^ And 
 (he asks) who is there that ventures to afl&i-m that he has found 
 the exact point of balance between his exj^erience and his be- 
 lief? who that ventures to declare that he has not had to 
 sacrifice some portion either of the one or the other? (p. 716). 
 Let the liberal " Catholic " answer, who seeks to reconcile his 
 creed with political liberty and the exercise of his reason: or 
 the "Puseyite," who wishes to reconcile the existence of his 
 Church with historic tradition : or the " evangelical," who is 
 seeking to find the common ground on which the different and 
 discordant sects may unite : or the " Unitarian," who is seeking 
 to harmonize the principles of Christianity with the conse- 
 quences of the German doctrines. Let these answer my ques- 
 tion and name the price which they are paying for their en- 
 deavours 
 
 After describing the principle on which he conceives Mr 
 
 ' The Reviewer forgets the words in i .John v. 3, 4, 5 of the victory thai 
 overcomes the world. 
 
 ^ And he forgets the account of faith in Heh. xi. 
 
 ^ It is curious to notice here how he contrasts le moncle des faiques with 
 Irs diffcrentes ef/lises. 
 
APPENDIX. 189 
 
 Conybeax-e's novel to have been written, and stating liis view 
 of the character and influence of Mr Carlyle and Miss Mar- 
 tineau, the reviewer proceeds (p. 722) to say that " The scep- 
 ticism of the day is a scepticism of weariness. There is no one 
 who is not staggered when he finds that his faith has been 
 insufiicient to give to him the direction of events, or to furnish 
 him with the means of meeting them. Thus each day our faith 
 is changing. Each day we are compelled either to tighten or 
 to relax its reins. Some go straight on to the millennium; 
 others back to the twelfth century; others give up faith en- 
 tirely. There are the incredible varieties of doctrine, the novel 
 systems of metaphysics of which this age is witness (p. 723). 
 We cannot ignore them ; we cannot pass by them and say / 
 know you not. Every new metaphysical book you read, a new 
 element of doubt invades your mind. Through what days of 
 mental anxiety has the thoughtful man to pass ! days as im- 
 portant to him as are their crises to nations and kingdoms! 
 Take a decided Cartesian, convinced of the power of the human 
 reason to explain things qui ne sont pas nous, and put him, 
 face to face, with the principle of Kantism. What a revolution, 
 when he finds himself forced to acknowledge that he has no 
 true idea of things ! that all that he has thought of time and 
 space, of the world and God, has been only a prolongation of 
 himself, and all his researches have only resulted in the oh- 
 jectiving of himself! — Broiight up in the bosom of Christianity 
 you recoil with horror from the doctrines of Pantheism : but 
 take care that you are not tempted to apply this principle 
 to the knowledge of the physical world, to historic researches, 
 to art and literature. You may be so startled by the conse- 
 quences as to deem the evidence irresistible \ ". . . . 
 
 ^ A warning not unnecessary to the student of physical philosophy, 
 vrho is content with the discovery and substantiation of law, without 
 reference to the existence of a lawgiver. It is to this danger that the 
 medical student is (as is well known) particularly liable. Under it many 
 astronomers and others have fallen from the faith. And I would venture to 
 add that the observers of statistics in the present day are not exempt from 
 the peril, and, in proof, may refer to the feelings with which the reader of 
 Mr Buckle's History of Civilisation rises from the perusal of its first forty 
 pages. 
 
190 APPENDIX. 
 
 After a few more remarks, he proceeds (p. 725) : " Between 
 the instincts of nature and the moral code of the moral man 
 there is as much difference as between the force of an impetuous 
 fall of water, and of a stream dammed up by the work of man 
 (p. 726). But the beauty of Christianity is that it is more 
 disinterested than human spontaneity, and more regular than 
 human morality. Compare the highest instances of unchristian 
 morality with ordinary cases of Christian self-denial, and see 
 the difference ! Take the case of the two English miners, sur- 
 prised by a fall of earth. One escaped — but the moment he 
 was safe, he rushed back to his companion, ' because he thought 
 of eternity, and wondered whether his friend was prepared to 
 meet it!'" 
 
 " The evil of our times is not the unbelief of thinking men, 
 it is Social Atheism. Men are selfish, egotists. And what is to 
 remedy this 1 Will the English Church do so, occupied as it ts 
 loith questions and complaints which may interest the drone or 
 the professional controversialist, hut will never convert one un- 
 believer, nor change the affections of one lover of self? These 
 questions of theological details, of the constitution of the 
 Church, of liturgical observances, are not likely to inspire 
 religious feelings, nor to affect the people at large. It was not 
 on 2>oints such as these that Luther or Wesley fixed the levers, hy 
 which they wrought the movements of the sixteerith or eighteenth 
 centuries.'^ 
 
 B. Page 4. 
 
 The paper, to which I here refer, is one of considerable 
 interest and value on "Romanism, Protestantism and Angli- 
 canism," and, like many other articles in the same Review, 
 deserves the attention of every thoughtful clergyman. One 
 object of the writer seems to have been to shew that such 
 theological creeds, as are merely creeds and not immediately 
 connected with life and action, are ever liable to lose their 
 power, and to become mere " shells of faith," the kernel being 
 gone. Now the distinctive tenets of Romanism are embodied in 
 her ritual, — take as examples, the prayers for the dead, the 
 adoration of the Virgin, the belief of the "substantial" pre- 
 
APPENDIX. 191 
 
 sence of the Lord in the Consecrated Wafer, — but not so the 
 distinctive tenets of the Protestant Churches. They are chiefly 
 negative; and as such cannot be put forward in the daily 
 devotions of the people. Thus it may be said that, to some 
 extent, the English Church is labouring at a disadvantage. 
 There is a continual danger of the life of her distinctive tenets 
 departing from them. They need an effort from time to time 
 to quicken and revive them. And the Reviewer extends the 
 thought to the positive faith of the English Church, and to her 
 doctrine of justification especially. And towards the end of the 
 article he speaks of "a new school" in the Church of which 
 great hopes are to be entertained, " unless the entangling for- 
 mularies of which they seek the deepest and truest meaning 
 should prove too literal and fettering to leave consciences at 
 ease, while faith re-asserts her freedom." p. 193. And in pp. 
 195, 196 he concludes nearly as follows: "In respect to the 
 true adjustment of the relative claims of responsible action and 
 conscious trust, the late Mr Robertson of Brighton, appeared to 
 us to take a maturer line of thought than any of his fellow- 
 labourers. With a mind that was never satisfied without pene- 
 trating the deepest truths which the formularies of the English 
 Chm-ch enshrined, he had perhaps attained a fuller conviction 
 than they, that these formularies do not comprehend the whole 
 truth." "He was not inclined to insist on the partial truth 
 asserted in the articles, that duty must spring out of a clear life 
 of faith. Indeed' we believe that the tongues of many stam- 
 merers would he ready to speah plainly as his, but for the con- 
 stant reminder that not out of the abundance of the heart, but out 
 of the abundance of the formula the English clergy are bound to 
 speak. The land of formula in which they are captive may be 
 rich and plenteous in all manner of wisdom, but the range of 
 the prisoner on parole is not freedom, though the hills which 
 mark his limits are but faintly visible in the blue horizon. 
 Not tiU the Church has set their heart at liberty will the life 
 of the highest and best in her communion cease to be the most 
 painful and constrained." 
 
 With reference to this quotation, I wish here to note that 
 
 ^ The italics are mine here ; the Reviewer's below. 
 
192 APPENDIX. 
 
 we are not, as clergymen, bound to maintain that our articles 
 are perfect, or that they comprehend the v)hole truth of the sub- 
 jects on which they severally treat. Neither is it out of the 
 articles that we are required to speak or to preach. Neither 
 are we to limit our teaching to the subjects touched upon in 
 them. Neither can we look to institutions, which though not 
 human are still governed by men, to " set our heart at liberty" 
 (Ps. cxix. 32). I think that the Reviewer describes the bond- 
 age of the clergyman to the articles as far greater than it really 
 is. And I much question whether they are the highest and 
 best of the ministers of our Church who feel that their ac- 
 knowledgement of the truth of her articles in any degi-ee de- 
 serves the name of bondage, or that their life is because of 
 these articles "painful and constrained." 
 
 C. Pp. 7, 10, 18. 
 
 The passages in the Westminster Revieio to which I refer 
 are these. They occur in an article on Emerson's English 
 Traits, October 1856, pp. 511, 2, 3. 
 
 "There are to be found not only among the laity but 
 among the clergy men who have received as high an education, 
 as liberal deep and various a training as any men whatever — 
 who are perfectly familiar with all that is valuable in German 
 criticism, who know all that the most modern science has 
 to teach them, who inspire all those who know them with the 
 conviction that they would eat bread and drink water rather 
 than speak or act a lie, and who yet adhere zealously to the 
 
 Church of England Every day too the Church is 
 
 acquiring new strength ; she builds new churches ; she has set 
 on foot at least one half of the new schools built in the last 
 twenty years; she perfects the system of her ecclesiastical 
 discipline. . . . 
 
 " If by the simple process of learning a little German, 
 clergymen were sure to ascertain Christianity to be a mere 
 
 delusion we should quite agree in all that Mr Emerson 
 
 says. But, however strange, it is no less true, that many who 
 have gone through all that si)eculation has to offer, come 
 
APPENDIX. 198 
 
 very frequently to the conclusion, that in Christianity they 
 have a satisfaction for the deepest wants of the human 
 mind " 
 
 A little lower we read : — 
 
 "We know that German philosophy is not welcomed in 
 England mainly because so few Englishmen are formed by 
 
 nature to understand it " But the fact is, that " we 
 
 cannot think grandly because we wish, above all things, to think 
 
 clearly Our anxiety to have practical demonstrable 
 
 truths at least keeps us from a hundred delusions which, 
 wearing the mask of sublimity, are infinitely more corrupting 
 in their hollonmess and imhecility than a life-long study of 
 Paley and Bentham." 
 
 In the notices on Contemporary Literature, in the same 
 number, we have the same thought recurring : •' The theories 
 of a culminating manifestation of God in man, in the person of 
 Jesus, may be unsatisfying, as no doubt they are, to the matter- 
 of-fact English mind" p. 515. 
 
 At p. 18 of the lecture I have referred to the following 
 passage : " Strauss' Life of Jesus was immediately occasioned 
 by the failure of Paulus and the rationalistic school to account 
 for the miraculous histories of the New Testament on natural 
 grounds." But it is generally acknowledged now by the learned 
 men of his own country that Strauss has failed. And so the 
 conclusion is that "neither naturalism, nor myth, nor the 
 tendency theory will separately account for all the wonders 
 and [so-called] contradictions in the Gospels; but each will 
 account for some; as yet, it may he acknowledged, there is no 
 hypothesis, nor combination of hypotheses, sufficient to 7neet all the 
 phcenomena there presented to us." 
 
 In this respect the failures of Paulus, Strauss, and the rest 
 to "solve the difficulties of Christianity " do not, as the above 
 writer asserts, "leave those difficulties precisely where they 
 were." For these critics assumed that the Gospels were not 
 historical narratives, and endeavoured to account for them on 
 some other hypothesis than that of their historical trutli. 
 Their attempts have failed. The "probability" is clearly in- 
 creased that the Gospels are, as they profess to be, historical 
 narratives. 
 
 13 
 
194 APPENDIX. 
 
 D. Pajre 21. 
 
 The subject is discussed with considerable acumen and 
 learning in Olshausen's Oiniscula Theohgica, iv. " De Tricho- 
 tomia," and is frequently alluded to in his valuable conimeu- 
 tary. It is treated with great care in the truly venerable 
 Robert Wilson Evans' Ministry of the Body, chaps, ii. xvii. 
 and xviii. It furnished a short but interesting " Common 
 place" to my friend and former colleague Mr Wratislaw, and 
 it is discussed in the introductory chapters of Schlegel's Philo- 
 sophy of Life. I believe almost all the later commentators 
 recognise the difference between the \pv)(rj and the TrveP/xa of 
 man, although some have not given to it the attention it 
 deserves. 
 
 E. Pp. 28. lol. 
 
 In this respect I venture to express my regi'ct that in his 
 Sermon on Real Faith Entire, (which is contained in the Oxford 
 series on Christian Faith and the Atonement) p. QQ, Dr Pusey 
 represents it to be our duty " to siibmit hlindly to what God 
 has revealed of Himself." Of course I recognise the duty and 
 the privilege of " receiving as newborn habes the sincere milk of 
 the word," and know that the things of God " are revealed to 
 babes," and that " except a man be born again he cannot see 
 the kingdom of God," but I know of no passage of the holy 
 volume which would justify me in calling upon others to "sub- 
 mit blindly" to God's revelation. 
 
 The same thought, although expressed thus only once, 
 seems to run through the sermon, and most seriously to aflect 
 its value. The preacher seems to make no allowances for weak- 
 ness of faith ; on p. 44 he says, " Faith, whether in God or 
 man, is an implicit, full, unswerving reliance in the being who 
 is the object of faith. If it is not absolute or perfect it is not 
 faith." Alas ! who then has faith ? who can say " my faith is 
 one and indivisible"? 
 
 With these exceptions, I am thankful for much and almost 
 all of Dr Pusey's sermon. I am thankful to find that he raises 
 his voice (pp. 70, 81) against " conceptions cl jiriori of what is 
 likely God would be or do, or how He would reveal Himself, 
 
APPENDIX. 195 
 
 how He would continue that Revelation, what creatui'es He 
 would form, under what conditions He would create them, how 
 He would deal with them, what He would require of them, 
 how He would adapt Himself to them, how much of His 
 Infinite Wisdom, Goodness, Holiness, Beauty, Love, He would 
 unfold at once to them." It is from such most unwarranted 
 modes of treating our relations with God and His dealings with 
 us that much of the mischief of the last five and twenty years 
 has sprung, and I rejoice to find a pi'otest against it ; but I still 
 contend that the faith, the full assurance of faith, of which the 
 preacher speaks in p. 86, is the faith not of those who have 
 received blindly what God has revealed, and have closed their 
 eyes to the intellectual difiiculties of Christianity, but of those 
 who have fought their way through them: it is the faith not 
 of early or middle life, but the faith of the old age of those 
 Avhose victory over the evil heart of unbelief is completed, who 
 have known Him in Whom they have believed. 
 
 Most fully do I acknowledge that we must hear, receive, 
 mark, learn what God has revealed to us, " with an entire, 
 whole-hearted, loyal devotion, without reserves, without dread 
 of consequences, without thought that this or that will not be 
 popular with the philosophers or friendsof advancement, or that 
 it may frighten back half-believers." Most gladly do I accept 
 the lesson that " the battle of faith was never won by half- 
 heartedness," but, I say again, we must fight the battle and 
 not shrink from it, we must defend the faith and not look to 
 the faith to defend us ; we must acknowledge that the faith is 
 a question of faith and not of sight, that there are difficulties 
 in it and apparent inconsistencies, which we cannot explain 
 or reconcile. And then the question comes to its issue. And 
 the issue must be, not " Do you believe in the Bible V not " Do 
 you believe in the Church f but, as I have put it in my first 
 Lecture, "do you believe in god?" I believe in God and 
 thei'efore I believe in my Bible. I should indeed tremble for 
 my faith if the order had to be reversed, and my belief in God 
 was made to depend upon or originate in my belief in the 
 Bible. 
 
 In my Lecture I have referred to Professor Baden Powell's 
 most interesting Essay on The Spirit of the Inductive Philosophy. 
 
 13—2 
 
196 APPENDIX. 
 
 To that Essay (althougli I carelessly called it On the Plurality 
 of Worlds, See.) I liave expressed my obligations in a little work 
 I published in 1856 \ It may be ex abundanti cautela that I 
 wish expressly to confine my acknowledgments to the first-named 
 
 The question whether the other planets or worlds are in- 
 habited by conscious and rational beings must be solved by 
 other than inductive reasoning. It is not induction to say, be- 
 cause one planet is so inhabited therefore the others may be. The 
 fact of the earth being inhabited " affords some sort of presump- 
 tion, though the lowest imaginable," that other planets may be 
 so too. But the presumption, very small as it is, becomes almost 
 evanescent before the proof that the planets of our system would 
 be not fit for the habitation of beings constituted physically as 
 ourselves ; it becomes utterly inappreciable before the belief of 
 the Christian that this world and the inhabitants of it are so 
 esteemed in the councils of the Most High God, that He sent 
 His Son into it, to redeem mankind. In ourselves we are as 
 the dust of the balance; but yet we are the price of the 
 Eedeemer's blood. In ourselves nothing, in Him all things'. 
 
 F. Page 31. 
 
 The subject had been treated earlier and for a widely dif- 
 ferent purpose, by the Rev. William Wilson, Fellow of St 
 John's College, in his Illustration of the Method of explaining 
 the New Testament hy the early opinions of Jexos and Christians 
 concerning Christ. It was published in 1797, and republished 
 at Cambridge in 1838. 
 
 G. Page 39. 
 
 Further illustrations of our Redeemei-'s principle of conduct 
 are furnished by Bengel on Matt. i. 16, s. 13. For instance, 
 
 ^ Handbook to Butler's Analogy. Notes, pp. 48, 49. 
 
 ^ By way of an additional note to page 25, I would refer to Sir J. Her- 
 schel's Essays, pp. 143, 193, 198, on the generalizing tendency of the human 
 mind. And, as an interesting comment on Dr Trench's words in the text 
 of my lecture, I would quote the following from page 152 of the same work : 
 
APPENDIX. 197 
 
 when He was called " of Nazareth." by Nathanael (John i. 45, 46) 
 He did not correct the error. He allowed the Jews to retain 
 the same mistaken view (John vii. 41, 42). Thus it seems that 
 He never authoritatively announced to His disciples that He 
 was by descent Son of David : they either knew that already, or 
 they might learn it from other quarters. So at the temptation 
 (Matt. iv. 4) He appealed not to the authoritative voice from 
 heaven (iii. 17) to answer the question of the tempter, but 
 shewed that whoever He was, He could not do that which 
 was forbidden in the Scriptures. 
 
 A most interesting account of the growth of the internal 
 conviction without authoritative teaching, though of course 
 under the silent influence of the Holy Spirit, is contained in the 
 history of the blind man who was healed in John ix. Jesus 
 appeared to him only twice, vers. 5 — 7 : and ver. 35. In the 
 mean time the man's faith grew thus. First he did that which 
 a man that is called Jesus told him, ver. 11. Then the remark 
 of the Pharisees that this vian is not of God (ver. 1 6) made him 
 think on His character; and he was convinced that He was 
 a prophet (ver. 17). Honest and straightforward he struggled 
 with the Jews, and we find him next maintaining (ver. 31) that 
 this vian was of God. For this confession he was cast out of 
 the synagogue, and then, and not till then, did our Lord reveal 
 Himself in His true character. Dost thou believe on the Son of 
 God ? (ver. 35). 
 
 The subject might be further illustrated. All faith involves 
 in it something of anticipation; ttiVti? TrpoXrjif/Ls €kou(tios eo-Tir — 
 or e/covcrios t^s "A^X^^ (TvyKard6e(TL^ ' : something of a leap, a 
 spanning over difficulties. Where the evidence is complete and 
 demonstrative there is no faith, for there is no occasion to take 
 the leap, and no room to exercise the will. Thus where there is 
 faith, there must be difficidty. And the progress of the man of 
 faith is through and over difficulty. The healed blind man did 
 not wait to inquire whether our Lord fulfilled the prophecies 
 
 "Oil either view of tlie subject [as to tlie gi-ouuds of human belief, the 
 reality of human knowledge, the very nature of truth itself, and the compe- 
 tency of the human faculties to its perception, p. 149] the mind of man is 
 represented as in harmony with universal nature." 
 
 ^ Clemens Alexan. and Theodoret. in Pearson's first note. 
 
198 APPENDIX. 
 
 and types of the Old Testament : he did not ask whether He 
 was of the family of David or was born at Bethlehem : nor 
 did Nathanael, nor Matthew, nor any believer that we hear of. 
 Nor do we learn that they inquired about these points after- 
 wards. The difficulty of believing Jesus to be not the Christ, 
 was far greater in their minds than anything else. And so 
 they believed that He was the Christ. At a subsequent period 
 they may have inquired into these minor but yet important 
 matters ; and it seems that some did so inquire, and the results 
 of the inquiries of St Matthew we have in his Gospel. 
 
 And so now no one who is reray/xevos cis C'^^/v aiwi'iov will be 
 deterred from believing in Christ Jesus, our Lord and Master, 
 by the difficulties of the present day. If he needs Christ, if he 
 is himgering and thirsting after righteousness, he will be filled. 
 We do not deny the geological difficulties. We do not indeed 
 say, as some of our brethren do, that the facts of geology can- 
 not be reconciled with the Mosaical narrative. But we must 
 say, (at least, I must) I do not see as yet how they are to be recon- 
 ciled. But this is a minor difficulty to me. It is far less than 
 the difficulty of believing that Christianity is untrue, or that 
 God is false. I confess my ignorance and inability, and am 
 content to wait. Thus my faith is faith, it is a ■irp6Xr]ij/L<; 
 (Kovcnos, a willing and not a compulsory assent of my soul ; 
 it is in some respects like Noah's faith, and Abraham's, and 
 Moses' : we go out, not knowing whither we go, but we put 
 our trust in God's promises and in Christ's word, and we look 
 for a city which hath foundations whose builder and maker 
 is God. 
 
 H. Page 48. 
 
 I have adopted the words of Dr Thomson, whose Essay on 
 Applied Logic in his Outlines of Thought, seems to me to supply 
 a great gap in Dr Whately's Treatise. Dr Thomson's words 
 agree entirely with Dr Whewell's, (Bridgeivater Treatise, Book 
 III. chapter v., or History of Inductive Sciences, Vol. i. p. 6, first 
 edition) ; and with Sir John Herschel's (Discourse on the Study 
 of Natural Philosophy, p. 102 and Index). And I would again 
 refer to Professor Baden Powell's Essay, and also to his Con- 
 
APPENDIX. 199 
 
 nexion of Natural and Divine Truth, 1838, p. 14 ; and to Sir 
 John Herschel's Essays, pp. 37, 76, 171-2-3 ; and Dr "Whewell's 
 Philosophy, Vol. i. pp. 41 — 4o ; and Sir John Herscliers com- 
 ment, Essays, p. 193. 
 
 I. Page 49. 
 
 As the view of this subject which was adopted by Mr Ellis 
 differs in some degree from that which has been usually taken, 
 I venture to subjoin a brief account of Mr Ellis' statements. I 
 must leave the discussion of them to others. 
 
 It seems that Bacon expected that his method of induc- 
 tion would render all men equally capable, or nearly so, of 
 attaining to the truth. Moreover absolute certainty was to 
 be one of the distinguishing characteristics of the Baconian 
 induction, (pp. 23, 24). For the effecting of this object he con- 
 sidered it to be sufficient to examine " the simple natures " of 
 things — their abstract qualities. These natures were in his 
 view limited in number. Tables were to be formed (p. 33) of 
 all known instances whei-e each nature was present or absent ; 
 and of the proportions in which it was present. It was fur- 
 ther necessary (p. 37) that rules should be laid down for the 
 formation of scientific conceptions. But those rules he failed 
 to produce. Mr Ellis proceeds (p. 38), " This omission is doubt- 
 less connected with the kind of realism which runs through 
 Bacon's system, and which renders it practically useless. For 
 that his method is impracticable cannot, I think, be denied, 
 if we reflect not only that it never has produced any result, 
 but also that the process by which scientific truths have been 
 established cannot be so presented as even to appear to be in 
 accordance with it. In all cases this pi-ocess involves an ele- 
 ment to which nothing corresponds in the tables of comparence 
 and exclusion, namely the application to the facts of observation 
 of a principle of arrangement, an idea, existing in the mind of 
 the discoverer antecedently to the act of induction. It may be 
 said that this idea is precisely one of the natures into which the 
 facts of observation ought in Bacon's system to be analysed. 
 And this is in one sense true : but it must be added that 
 the analysis, if it be thought right so to call it, is of the 
 
200 APPENDIX. 
 
 essence of the discovery which resiilts from it. To take for 
 granted that it has already been effected is simply a petitio 
 principii." 
 
 Again, p. 39 : " Bacon had not perceived that which, now 
 at least, can scarcely be doubted of, that the progress of science 
 continually requires the formation of new conceptions whereby 
 new principles of arrangement are introduced among the results 
 which had previously been obtained, and that from the necessary 
 imperfection of human knowledge our conceptions never, so to 
 speak, exhaust the essence of the realities by which they are 
 suggested. The notion of an alphabet of the universe, of which 
 Bacon has spoken more than once, must therefore be given up; 
 it could at best be only an alphabet of the present state of 
 knowledge." 
 
 Mr Ellis proceeds to shew " that it appears probable that 
 Bacon came gradually to see more of the difficulties which beset 
 the practical application of his method." 
 
 K. Page 50. 
 
 I will venture to quote Mr Ellis's words. 
 
 Bacun hoped that his philosophy would aid in some sort in 
 the restoration of man to his fii-st estate : and " he tells vis that 
 as no one can enter into heaven nisi sub perso7ia infantis, so, 
 too, in order to obtain a real and fruitful insight into Nature, 
 it is necessary to become as a little child, to abnegate received 
 dogmas and the idols by which the mind is most easily beset, 
 and then to follow with childlike singleness of purpose the in- 
 dications which Nature gives us as to how her operations are 
 performed. For we can command Nature only by obeying her : 
 nor can Art avail anything save as Nature's handmaiden. We 
 can affect the conditions under which Nature works; but things 
 artificial as well as things natural are in reality produced not by 
 Art, but by Nature. Our power is merely based upon our 
 knowledge of the procedure which Natvire follows." 
 
 Archdeacon Hare in commenting on the dictum of the great 
 philosopher, Natura non nisi parendo vincitur, remarks that " if 
 we would pick up precious truths, we must bend down and look 
 for them." This is true in science — it is true in moral specula- 
 tion — above all is it true in religion. 
 
APPENDIX. 201 
 
 L. Pacje 54. 
 
 "To the former — the explication of conceptions — belong 
 almost all scientific controversies and discussions, which are 
 thus seen to be anything but vexatious and injurious (as often 
 thought) to the true interests of science, however too often fatal 
 to the happiness of the disputants. They ar©. the struggles by 
 which thinking men emerge from darkness into day, and in try- 
 ing to convert or confute their adversaries, get to understand 
 themselves. All battle, it has been well remarked, is misunder- 
 standing, and all victory terminating in permanent conquest has 
 ever been said to have right in some form or other on its side. 
 The latter maxim, though we deem it profoundly false in history 
 and politics, is yet certain in science. When controversy termi- 
 nates, the defeated party is not suppressed but extinguished. 
 The inconsistency of its tenets becomes unfolded into self-con- 
 tradiction, and they are thenceforward regarded not only as 
 false, but as inconceivable." Sir J. Herschel's Essays, p. 241. 
 
 So Mr Babbage ' : " It is a condition of our race that we must 
 ever wade through error in our advance towards truth." 
 
 M. Page 73. 
 
 I have called Dr Newman's Lectures on certain Difficulties 
 felt by Amjlicans in submitting to the Catholic Church, one of the 
 most melancholy of books. For I never rose from the perusal 
 of any work written by any person whatever, with deeper feel- 
 ings of unmitigated sadness at what seems to me to be the 
 most entire perversion of the highest gifts to the cause of 
 falsehood. And when I use the term, the cause of falsehood, 
 I do not mean merely or chiefly the cause of the Church of 
 Rome, but I mean that in the book we may find instances in 
 which arguments are used without any reference to their con- 
 sistency or their morality, if they will only furnish for the 
 moment a scoff at the Church of England, or perplex an oppo- 
 nent of the Church of Rome. The careful reader will generally 
 find that the poisou on one page will furnish the antidote to the 
 poison on another; but to this Dr Newman seems to have been 
 
 1 Quoted on the title-page of Mr. W. J. Law's Reply on the Route of 
 Hannibal. 
 
202 APPENDIX. 
 
 indifferent : for his only object was to inflame the anxieties and 
 wound the consciences of those whom he calls " Anglicans," i. e. 
 those whom elsewhere he designates as " children of the move- 
 ment of 1833." 
 
 The most glaring instance of this immorality and incon- 
 sistency is perhaps furnished by contrasting pages 77 and 78 
 with pages 241, 242. The object of the former passage is to 
 shew that the peaceful death-beds of Protestants furnish no tes- 
 timony " to the divinity of their creed," nor to the truth of their 
 belief: the object of the latter is to shew that "even one who 
 has been a bad Catholic," "who has spoken lightly of the 
 Almighty, sung jocose songs about the Blessed Virgin and the 
 Saints, told good stories about the evil spirit, been angry with 
 his heavenly patrons, been in the mire of mortal sin, and in the 
 wrath of the Almighty, has laughed at priests and slandered 
 them to others," "has within himself almost a principle of 
 recovery." For " when the news comes that he must die, and 
 he cannot get a priest, and the ray of God's grace pierces his 
 heart, and he yearns after Him he has neglected, it is with no 
 
 inarticulate confused emotion He addresses himself to his 
 
 crucifix : he interests the blessed Virgin in his behalf; he 
 
 exercises himself in acts of faith, hope, charity, contrition, 
 
 resignation, and other virtues suitable to his extremity The 
 
 enemy rushes on him to overthrow the faith on which he is 
 built; but the whole tenor of his past life, his very jesting, and 
 his very oaths have been overruled to create in him a habit of 
 faith, girding round and protecting the supernatural principle. 
 And thus even one who has been a bad Catholic may have hope 
 in his death, to which the most virtuous of Protestants, nay the 
 most correct and most thoughtful among yourselves, however 
 able, or learned, or sagacious, if you have lived, not by faith, but 
 by private judgment, are necessarily strangers." 
 
 I will only add to this th-dt faith here means faith in the 
 Church not faith in God and in Christ Jesus. Indeed our 
 Blessed Lord holds no prominent place in the religion of Dr 
 Newman ; his bad Catholic addresses himself to " his crucifix," 
 but not to the Crucified '. 
 
 1 The same omission of all reference to Christ Jesu.s our Lord, is appa- 
 rent in the Table of Contents. Lectures IV. V. VI. and VII. are respect- 
 
APPENDIX. 203 
 
 The history of the movement of 1833 yet remains to be 
 wi'itten, and when the time comes to trace its ' course and its 
 connection with the many various streams which contributed 
 to fill its channel, I have no doubt that the subject on which I 
 have touched in my text will meet with due consideration. I 
 am now only concerned with the account given by Dr Newman 
 and exhibiting the connection and views of one whose influence 
 for evil has been undoubtedly the greatest. Thus it appears 
 (p. 6) "that students of the fathers, antiquarians, and poets 
 began by assuming that the body to which they belonged was 
 that of which they read in time past, and then proceeded to 
 decorate it with that majesty and beauty of which history told, 
 or tvhich their genius created." This process must have taken 
 place in the minds of some, possibly in the mind of the writer. 
 The harder questions — what is the object of the Church? and 
 what is the strength of the Church? — were subordinated to 
 these " creations of genius." These men, however, did not put 
 confidence in the goodness of their cause, nor in the promise of 
 Christ to that Church of which they assumed themselves to be 
 the only defenders — they " wanted encouragement : they looked 
 out for the approbation of authority" (p. 17). And so in 
 a short time it seemed that " the very physicians were anxious 
 what would become of their own medicines" (p. 31). Mr Froude 
 felt they "must begin by laying a foundation," and he was 
 puzzled what it was to be, and where to lay it (p. 32). Dr 
 Newman himself in 1838 had misgivings whether what he had 
 written " was but a di-eam, the wanton exercise rather than the 
 practical conclusions of the intellect" (p. 35). 
 
 Hence, he " had no certainty." " What want we (he 
 said) but faith in our Church?" All the arguments he had 
 advanced " did not reach so far as to implant even conviction 
 in his own breast" (p. 67). And yet he had been pressing 
 these arguments and enforcing these lessons as if he believed 
 in their efficacy. 
 
 ively headed "The Providential direction of the movement of 1833, not 
 towards the National Church, not towards a party in the National Church, 
 not towards a Branch Church, not towjirds a sect." The question is not 
 discussed whether "the Providential direction of that movement was towards 
 Christ." 
 
204 APPENDIX. 
 
 The movement of 1833 was directed, according to the 
 Tracts, "to defend the rights of the Church" {Tract ii. p. 4); 
 according to Dr Newman, "the object of its attack was 
 the Establishment, considered as such" (p. 85). "It was for 
 this," and not because they had convinced themselves of the 
 truth of their principles, " that they had recourse to antiquity, 
 insisted upon the apostolical succession, exalted the Episcopate, 
 and appealed to the people" (p. SO). And they trusted that 
 these principles would take hold of the people, not because they 
 were true, but because " they were of that warm and attractive 
 nature, which carries with it its own influence" (p. 87). 
 
 However, the Bishops failed them. These principles, assumed 
 only for a purpose, failed to answer that purpose. And so 
 they were given up. " A Bishop's lightest word is heavy," said 
 a tract, whose desire was to play off the Bishops against the 
 Dissenters: but when heavy words came from the Bishops 
 against the writers in the tracts — they gave up all reverence to 
 the Episcopal authority (pp. 92, 93, &c.). The dilemma of the 
 writers is put in Dr Newman's amusing fashion ; the end was, 
 as we all know, that the moment that these volunteers were 
 desired to act on their principles and obey orders, many of them 
 mutinied. 
 
 In pages 112, 113, 117, 118, we have the same, mode of 
 action again exhibited. He thus describes it : " The principle 
 of these writers was this : an infallible authority is necessary : 
 we have it not : for the Prayer-book is all we have got. But 
 since we have nothing better, we must use it, as if infallible." 
 Dr Newman proceeds, " I api not justifying the logic of this 
 proceeding." It seems that no question as to its truthfulness 
 and honesty ever entered into his mind, but — blasphemous 
 hypothesis ! — he quotes a writer in the British Magazine who 
 leans upon an assumptiou as to the conduct of our Lord, to 
 justify the use of falsehood in the promotion of truth! 
 
 The same runs through the other pages I have referred to, 
 (116, 117, 118). He exhibits the mode of di'awing up the 
 catenoi which have become so unhappily notorious of late years. 
 The writers "professed to go upon authority," therefore they 
 sought for testimony wherewith to build up and fortify " the 
 views they entertained" (p. 115). They neglected divines, like 
 
APPENDIX. 205 
 
 Davenant, who were little known, and from those whom they did 
 quote selected just enough to suit their purpose. One of their 
 leaders tells us so. One wrote as follows in 1843 (and there is 
 no doubt who that one. was) : " Whilst I say wliat these divines 
 say, I am safe. Such views too are necessary to our position " 
 (p. 1 1 7). " He did what the Church required of him," — and 
 because it required it — but he was not expressing his genuine 
 thoughts: and Dr Newman remarks in the retrospect (p. 118), 
 " there is nothing difficult or unnatural, surely, in this state of 
 mind." 
 
 This then — according to his own account — was the condition 
 intellectual, moral, and spiritual of one man at one period of the 
 "movement." The question, however, was soon put — "Were 
 these Anglican divines inspired? "Or else on what are we 
 to say that their authority in turn depended V (ihid.y " The 
 answer was ready; the Anglican divines wei'e sanctioned by 
 the Fathers of the Church." But in choosing this answer 
 " they were far more solicitous to refute Luther and Calvin, 
 than Suarez or Bellarmine. Protestantism was a present foe ; 
 Catholicism, or Romanism, as they called it, was but a pos- 
 sible adversary ; ' it was not likely,' they said, ' that Romanism 
 should ever again become formidable in England,' and they 
 engaged with it accordingly, not from any desire to do so, but 
 because they could not form any ecclesiastical theory without its 
 coming in their way and challenging their notice '. It was necessary 
 for their 2msition to dispose of Catholicism " (p. 119). And with 
 this view Dr Newman entered on the preparation of his work 
 on The Projjhetical Office of tlie Church (1838). And, he pro- 
 ceeds (p. 120), the feeling of the writer was this, — "I should 
 have a perfect case against this Protestantism but for these 
 inconvenient 'Romanists,' whose claims I do not admit, but 
 who controversially stand in my way." 
 
 And so "they*" entered on the study of the Fathers, not 
 "very solicitous how far the Fathers seemed to tell for the 
 Church of Rome or not," " for their great and deadly foe, their 
 scorn, and their laughing-stock was that imbecile inconsistent 
 
 ^ The italics are mine. 
 
 ^ /. e. Dr Newman, for it is most clear that although the plural term is 
 constantly used, the writer is describing his own history. 
 
206 APPENDIX. 
 
 thing called Pi-otestantism." And (p. 121) they set to work 
 " to publish translations of the Fathers." 
 
 And then when they were entrapped in this " honest " and 
 "truthful" way into the reading of the Fathers, merely intend- 
 ing to use them to " extinguish Dissenters," they found to their 
 surprise that they " 2:)rotected Romanists." ISTot that Dr New- 
 man ever says that the Romish tenets were found full blown in 
 the writings of the Bishops of the fifth century, or that these 
 Bishops differed more from the Chiirch of England than they dif- 
 fered from the modern Church of Rome, but in their writings 
 "were contained the rudiments at least, the anticipations, the 
 justification (!) of what were considered the corruptions of 
 Rome" (p. 125). And so the writers were perplexed. "Their 
 occupation was gone." Their initial pi-inciple, their basis, " ex- 
 ternal authority," was cut from under them; they had "set their 
 fortunes on a cast," and " they had lost." " They must shut up 
 their school, and retire into the country. Nothing else was 
 left for them, unless indeed they took up a new theory, unless 
 they changed their ground, unless they belied their own prin- 
 ciples and forgot their own luminous and most keen convic- 
 tions." " They had but the choice of doing nothing at all, and 
 looking out for truth and peace elsewhere " (p. 126). 
 
 We all know what the writer did, and how he attempted to 
 justify his step to others. 
 
 It remains for me only to express my thankfulness to the 
 SPIRIT OF TRUTH for permitting such a record to be written: 
 for allowing us to see so clearly that all that is not truth miist 
 be excluded from religious controversy : for enabling us to know 
 the extreme danger of assuming p7'emisses on purjwse to gain a 
 conclusion\ 
 
 ' Dr Newman often speaks of the inflexibility of logic, and delights in 
 logical consistency. We find passages (for instance) in pages 28, 43, 135. 
 There are some notices of his life in an Article in the Natimud Review, 
 Vol. rii. p. 462, which furnish painful analogies to the scepticism of 
 the French deductive men of science. For instance he used these words 
 before the University : "It is indeed a great question whether Atheism is 
 not as philosophically consistent with the phaenomena of the physical world 
 taken by themselves, as is the doctrine of a creative and governing power." 
 The reviewer remarks, " The logical consequence is evident : it is probably 
 meant to be evident. For sceptical desolation is found to be the best prepa- 
 
APPENDIX. 207 
 
 N. Page 73. 
 
 I find that it is impossible to quote as largely as I wish from 
 this letter of Niebuhr's without ti-ansferring the whole of it to my 
 pages. I would recommend each one of my readers to peruse it 
 and think over it cai'efuUy. And by way of assistance to him 
 in the discovery of some few of the many treasures contained in 
 the letters of this wonderful man, I will add a few references, 
 which would have been needless if the " Life " had had, what 
 it most certainly deserved to have, a good index. The Table of 
 Contents however is well prejiared, and will be found very useful. 
 
 The letter to which I have referred in my text occupies six 
 pages, 338 to 344 (Vol. i.). It is on page 341 that he speaks of 
 the temptations to join the Church of Rome, under which many 
 of his friends had fallen'. 
 
 In Vol. II. p. 1 8, there is a letter on the condition of the 
 Roman Catholic Church in Germany, at the date (Oct. 1815), 
 and some remarks on the condition of things in Italy, in letter 
 No. ccxiv. (Sept. 1816, p. 55), "When an Italian once ceases 
 to be a slave of the Chm'ch, he never seems to trouble his head 
 about religion at all." " All the springs of gi-eat and noble 
 thoughts and feelings seem dried up." Again in October of the 
 same year, pp. 66,67, an old ex-Jesuit on the borders of the grave 
 repeats the verdict " 1' Italia e spenta : e un corpo morto." Again 
 p. 70 ; and p. 77, " no place so fit to confirm one in Lutheranism as 
 this." The same mournful strain runs through p. 64 ; and in page 
 104 there are some interesting notices of Cornelivis, Overbeck (a 
 convert) and Dr Wolff". The letter concludes with some more on 
 
 rative for the shelter of an authoritative church." References are also made 
 to the Essay on Development, p. 71. "The same philosophical elements, 
 received into a certain sensibility or insensibility to sin and its consequences, 
 leads one mind to the Church of Rome, another to what, for want of a 
 batter word, may be called Germanism ;" or as he puts the question, in the 
 Difficulties of Anglicans, p. 104, "You can have no trust in the 'Esta- 
 blishment' or its sacraments, or its ordinances You must betake your- 
 self somewhere, and to whom shall you go ? " 
 
 Our reply is " LoED, TO WHOM SHALL we go ? Thou hast the words 
 
 OF ETERNAL LIFE." 
 
 1 Count Stolberg had been converted in 1800, twelve years before. 
 
208 APPENDIX. 
 
 the state of religion in Rome. On March 7, 1 81 8, p. 1 1 9, we have 
 a few remarks on creeds and tests of faith, which are continued 
 on pages 123 — 126. From this letter I must quote the follow- 
 ing : " In my opinion he is not a Protestant Christian who 
 does not receive the historical facts of Christ's earthly life in 
 their literal acceptation, with all their miracles, as equally au- 
 thentic with any event recorded in history, and whose belief 
 in them is not as firm and as tranquil as his belief in the lat- 
 ter ; who has not the most absolute faith in the articles of the 
 Apostles' Creed, taken in their grammatical sense ; who does 
 not consider every doctrine and every precept of the New Tes- 
 tament as undoubted divine revelation, in the sense of the 
 Christians of the first century."..."! have often said that I 
 do not know what to do with a metaphysical God, and that I 
 will have none but the God of the Bible, who is heart to heart 
 with us." 
 
 There is much of importance in this letter. Amongst other 
 things he repeats a thought to which he had already given utter- 
 ance (Yol. I. p. 342), that the indifFerentism of his day had 
 arisen from the indignation caused by the persecution of the 
 German mystics by the so-called orthodox party. The same 
 cause, he here says, indirectly drives men to Eome ; for if you 
 deny the rights of conscience, and "oppose authority by au- 
 thority, it must be confessed that that of Councils is of greater 
 weight than that of a society of doctors and pastors ; and we 
 have always left this objection of the Catholics unanswered." 
 
 On the next page (126) he speaks of the "disgusting" 
 efforts that were being made to "convert the young German 
 artists," and so p. 127. 
 
 These letters from Rome are full of mournful descriptions 
 of the condition both of priests and people. " Every criminal 
 who is executed does, in the opinion of the common people, now 
 go fully absolved to heaven" (p. 133*). 
 
 So July 28, 1820 (p. 177), October U (p. 182). In March, 
 1825 (p. 315), a few words on the intimacy between Cousin 
 and Hegel, and on the notion of the former that Chris- 
 tianity was not completed as a system until the seventh 
 
 1 Compare Dr Newman, Difficulties of Anglicam, pp. 210, 211, &c. 
 
APPENDIX. 209 
 
 century ' : " iu this way these gentlemen may come to a com- 
 promise with Catholicism." See also May 21, 1826, p. 341, 
 on the anxiety of the French priests to bring on a x'eligious 
 war ; and p. 347 on " the gigantic plans of the Catholics for 
 conquest and subjugation." 
 
 These are but rough notes ; but I trust they may induce 
 some at least of my readers to examine for themselves the mine 
 of thought and experience contained in these most precious 
 volumes. 
 
 O. Page 73. 
 
 The paper of Sir William Hamilton to which I refer ap- 
 peared in the Edinburgh Review, Jan. 1836, Art. vii. and was 
 reprinted with considerable additions in his Bisciissions. A 
 more determined attack on a study, of which the opponent 
 seems to have known nothing practically, was never made by a 
 man of such ability. I will merely notice that he insists that 
 it requires in Mathematics "an ingenious stupidity to go wrong 
 where it is far more easy to go right " (p. 286, ed. 1 853) ; declares 
 that the "principles of mathematics are self-evident;" quotes 
 Aristo, Hipponicus, Roger Bacon, and a crowd of others, who 
 lived before the time of Newton, against studies that were 
 never heard of then; states (p. 290) that invention is in them 
 almost useless, because it is so easily verified ; that the study 
 is of no use because it does not help us in looking out for pre- 
 misses (p. 291) — the very thing which Archbishop Whately 
 excludes from the province of logic — and then admits that, 
 " the error of our conclusions is in practice far less frequently 
 occasioned by any vice in our logical inferences from premisses, 
 than by the sin of a rash assumption of premisses which are 
 materially false." 
 
 ^ Dr Newman went back to the fifth century, and there paused. • In 
 reading his work again, I was often reminded of the figure on the back of 
 Professor Baden Powell's Essays. The earth is resting on an elephant, 
 the elephant on a tortoise, the tortoise on a note of interrogation (?). So 
 Dr NewAan rested on the divines of the 1 7th century ; they (he thought) 
 rested on the divines of the fifth. But on what did the divines of the fifth 
 century rest ? 
 
 14 
 
210 APPENDIX. 
 
 And he concludes the article by stating that the study 
 makes men always arrogant, and if not credulous, then sceptical 
 To prove this he quotes amongst others St Augustine, St Jei'ome, 
 and St Ambrose ; and on the authority and with the words of 
 the last-named father of the Church, calls us to give up our 
 University system, because "to cultivate astronomy and geo- 
 metry is to abandon the cause of salvation, and to follow that 
 of error." 
 
 There is one advantage which is allowed to the study by an 
 authority of Sir William Hamilton : " The mathematical genius 
 requires much phlegm, moderation, attention, and circumspec- 
 tion." Perhaps these qualities may be at times more useful 
 than quickness of thought and inattention to facts. 
 
 P. Page 83. 
 
 I quote the passage. 
 
 " I shall now endeavour to give some account of the general 
 argument for the truth of Christianity consisting both of the 
 direct and circumstantial evidence, considered as tuaking up one 
 argument. Indeed, to state and examine this argument fully 
 would be a work much beyond the compass of this whole 
 treatise; nor is so much as a proper abridgement of it to be 
 expected here. Yet the present subject i-equires to have some 
 brief account of it given. For it is the kind of evidence on 
 which most difficult questions in common practice are deter- 
 mined: evidence arising from various coincidences, which sup- 
 port and confirm each other, and in this manner prove, with 
 more or less certainty, the point under consideration. And I 
 choose to do it also first, because it seems to be of the greatest 
 importance and not duly attended to by every one, that the 
 proof of revelation is, not some direct and express things only, 
 but a great variety of circumstantial things also; and that 
 though each of these direct and circumstantial things is indeed 
 to be considered separately, yet they are afterwards to be put 
 together ; for that the proper force of the evidence consists in 
 the results of those several things, considered in their respects 
 to each other, and united in one view." ' 
 
 I do not wish to speak slightingly of the direct proofs of 
 
APPENDIX. 211 
 
 the Deity of our Lord and other great truths held by the 
 Church villi versal. I wish however to suggest that the indirect 
 and circumstantial evidence has been too much neglected. Of 
 course one mind will prefer the former, another will be more 
 satisfied by the latter, but " the general argument for the truth 
 of" doctrines of the Church, like "the general argument for the 
 truth of Christianity" should combine the two. And when it 
 is made to do so, the evidence on many subjects which are now 
 controverted, becomes in my opinion irresistible, 
 
 Q. Page 84. 
 
 I wish to draw the attention of my readers to the manner 
 in which one of the subjects mentioned in my lecture — the 
 Blessing conveyed in the Holy Communion — was discussed by 
 the late Archdeacon Robert Isaac Wilberforce. In the open- 
 ing chapter of his work The doctrine of the Holy Eticharist 
 (chapter i. p. 6 of the second edition) he wrote that "he 
 founded his enquiry upon Scripture, and upon that j^assage of 
 Scripture by which this solemn rite was authorized as well as 
 explained." In fulfilling this intention, he took the words of 
 institution only, and as recorded by St Matthew and St Mark 
 only; and of these words a portion only. This is my body. 
 This is my blood. He omitted all reference to the words 
 " of the New Testament, which is shed for many for the remis- 
 sion of sins." He omitted (so far as I can find out) to pay 
 any attention to the passage in 1 Cor. x. 20 — 22, which is most 
 important because of the analogy between " the table of the 
 Lord and the table of daemons," between " the cup of the Lord 
 and the cup of daemons \" He omitted to pay any attention (so 
 far as I can discover) to the words of institution as recorded by 
 St Luke and St Paul, marked though the difierence is between 
 them and the other record. Passing them over, at least in his 
 earlier chapters, as if they were never written, and passing over 
 those words of the two earlier evangelists to which I have 
 referred, he divided his discussion into considerations i. on the 
 
 ^ Yet the Archdeacon could notice that " i Cor. xii. 13 no doubt con- 
 tains an allusion to the Eucharist 1" 
 
 14—2 
 
212 APPE^'DIX. 
 
 subject, THIS (chapters i. ii. iii,), ii. the predicate my body, my 
 BLOOD (chapter iv.), and iii. the copula is (chapters v, &c). But 
 he never (so far as I can learn) attempted to meet the difficulty 
 that would have arisen, had he attempted to treat in the same 
 manner the words of St Paul and St Luke. Those words are 
 " This cup [is] the new covenant [or testament] in my blood 
 which is shed for you'." 
 
 I am not well acquainted with the writings of the author of 
 this treatise. But I notice the defect in this book to warn 
 others of these omissions, and to suggest that they furnish a 
 sufficient excuse why any one who is anxious to learn the 
 truth, may pass by the other works of this learned and accom- 
 j)lished, but perplexed and pei'plexing author ^ 
 
 1 The Greek in St Luke is difficult : tovto to iroTripiov t) Kaivr] SiaOriKri 
 eu rqi ai/xari fjiov, to vTrip vfi'Sv iKxyvS/jLevou. St Paul gives the words tovto 
 TO iroTripiov ij Kaivr] diadrjKT] effTlv iv t^ i/xt^ aifiaTL. 
 
 2 Several letters have appeared in the Clerical Journal on the Greek of 
 these words of the institution. The writer seemed to hold that the present 
 participles SiSo/j-evov (Luke), Kkiiixevov (Paul), eKxwofievov (Matthew, Mark, 
 Luke) convey here a future significance, "which is to be given, broken, 
 shed for you." Dr Pusey, in his Sermon before the University of Oxford 
 in 1843, p. CI, translated the words more correctly, " which is being given, 
 broken, shed." But the present tense neither requires, nor, when taken 
 in connexion with the other passages of Scripture, permits what I ap- 
 prehend to be the view of Johnson {Unbloody Sacrifice, C. II. § 1), to which 
 Dr Pusey referred. For it is easy to adduce passages wherein the present 
 tense and present participle are used to cover a wider surface than the 
 immediate present. Thus in ii'omaws i. 17, "Therein is the righteousness 
 of God revealed ;" the revelation is contemporaneous with the spread of the 
 Gospel ; wherever the Gospel is preached, there is the righteousness of God 
 {aTroKaXvTTTeTaL, not direKaXvcpdr)) revealed to those who receive it. And in 
 this respect the following passages gain additional interest. In i Cor. 
 XV. 26 we have, not KaTapyrjd/iaeTai, but KaTapyHTai ; the last enemy, 
 death, is already undergoing defeat and destruction. So 2 Cor. iii. 7. 11, 
 13, 14, the Greek denotes that the glory of the law was already, in the 
 time of St Paul, diminishing and waning, whilst (ver. 1 8) the glory of the 
 Christian was increasing, neTa/j.op(po6/j.e6a, %ce are tindergoing change from 
 glory to glory. So Gal. iii. 3 it is intimated that the Christian passes on, 
 grows towards perfection ; "Having begun in the Spirit, are ye now by 
 the flesh approaching to perfection?" In Eph. ii. 20 yc are built should be 
 "ye were built upon the foundation," &c. ; whilst in v. 22 we have ffvv 
 oiKo8o/j.i2<r0(, "ye are being builded together:" in the former verse, the 
 
APPENDIX. 213 
 
 R. Page 89. 
 
 ■ Winer, Grammar, § 18, 4, p. 101, seems to suggest that as 
 Trao-at at ycveat', Matt. i. 17, means all the generations in the 
 genealogy; Tras o Aao's, Luke vii. 29, all the people that heard 
 Him ; iraa-av rqv yrjv. Matt, xxvii. 45, all the land around ; and 
 Trdcrav Trjv dXrjOeLav, in Mark v. 33, all the truth relating to 
 her cure; so here in John xvi. 13 the last-quoted words may be 
 all the truth in which they were most deeply interested. 
 
 S. Page 92. 
 
 I am afraid that the spirit of a note on page 141 of Mr 
 Buckle's History of Civilisation differs from that of Dr Trench's 
 observations. Mr Buckle quotes from Sir John Herschel's In- 
 troduction to the Study of Natural Philosophy, " Famine even in 
 the present state of chemistry is next to impossible," and then 
 explains that it did not hold of the Irish famine, because of the 
 degradation and poverty of the inhabitants of our sister island. 
 But the question may be fairly put, " Is a people reduced by 
 famine likely to have the power of purchasing the chemical 
 means by the use of which food can be produced out of saw-dust?" 
 
 fact that they had heen laid on the true foundation, is stated ; in the latter 
 the growth of the hidlding is intimated. And in i Pet. i. 5 ; 2 Pet. ii. 4, 9; 
 iii. II, additional light is thrown upon obscure subjects by noticing the 
 tenses of the Greek verbs and participles. 
 
 They who hold that our Lord's offering of Himself for us commenced 
 with and before His Incarnation, and that this offering of Himself was 
 only consummated on the cross, will have no difficulty in the tenses of the 
 participles Sioofieyoi', €nxvv6p.evov. If they have, they may look to the 
 words of Jesus in the garden of Gethsemane (Matt. xxvi. 45, 46) "The 
 hour has drawn nigh, and the Son of Man is betrayed," is being betrayed, 
 
 TrapadiSorai "into the haads of sinners He that betrayeth me is at 
 
 hand :" or to His words two days before the passover (Matt. xxvi. 2), " Ye 
 know that after two days is," yberai, "the feast of the passover, and the 
 Son of Man is betrayed," 7ra/ja5:5orat, "to be crucified." And Winer, 
 Grammar, 1855, II. § 40, p. 237, refers for similar instances to passages 
 such as John x. 32 : " For which of these works are ye stoning me?" We 
 may compare Dr Latham's remarks in his Grammar, 1850, § 573. 
 
214 APPENDIX. 
 
 T. Pages 105, 113. 
 
 "We only know phenomena." Mr Atkinson, p. 226. The 
 same assertion is repeated frequently throughout this most 
 curious and strange correspondence. For instance, p. 7, " We 
 know only what things appear to us to be, and the relations of 
 their appearances ;" and in forms of expression slightly modified, 
 pp. 26, 141, 238, 240, "All we know is phenomena; and that 
 the fundamental cause is wholly beyond our conception." 
 
 I have referred to this correspondence merely to adduce an 
 illustration of the Scriptural law, that the unsjiiritual receiveth 
 not the things of the Spirit of God, neither can he know them, 
 because they are spiritually discerned. Miss Martineau is at 
 a loss to discover any faculty or property in which man is supe- 
 rior- to "the dog, the bee, or the ape," pp. 25, 26, except that 
 these creatures are " furnished with a smaller apparatus of brain." 
 Mr Atkinson considers that he is himself a creature of necessity. 
 
 How a lady whose reputation for ability, acuteness, and 
 logical accuracy stands so high, as does Miss Martineau's, could 
 be fascinated to siich an extent by the ignorance, inconsist- 
 ency, and bad reasoning exhibited in Mr Atkinson's letters, is 
 a question which may furnish a subject for thought to us all. 
 
 U. Page 110, 
 
 I ventured here, in two particulars, to alter the authorized 
 translation. Whether before an ordinary congregation such a 
 proceeding would be justifiable, I will not pause to inquire. It 
 must be remembered that I was addressing a University audi- 
 ence, and the mode of treating my subject depended much upon 
 the precise words of St Paul. 
 
 Those words were, dXkd kol idv >7/Aets rj ayyeXos i$ ovpavov 
 (.vayyeXiCpffaL vfjuv Trap o €VT]yye\i(rdfj.e6a vplv, dvddi;jia earw. ws 
 TrpoctpT^KayU-ev, kol apri 7raA.tv Ae'yor ci Tts I'/xa? cmyyeXt^cTat 
 Trap' o irapeXd/SiTi, dvd9ip.a etrroj. 
 
 It seems tolerably clear that at the date of our authorised 
 version some confusion remained in our language as to the usage 
 
APPENDIX. 215 
 
 of the various past teuses'. That confusion still lingers among 
 us, and although we all know the difference between, " Have 
 you been in London longf and "Were you in London long?" 
 the idiom of our language will not permit us to carry the same 
 distinction into every phrase ; and it may be that our perfect 
 and the Greek perfect do not exactly coincide. 
 
 The Greek of my text contains the words evrjyyeXio-ciiJLeOa, 
 TrapeXd^ere, which our translation renders have preached unto 
 you, have received. The objection to this is, that the aorist 
 refers to St Paul's first preaching, and the Galatians' first re- 
 cejition of the Gospel. Our version seems to include a refer- 
 ence to a continuous proclaiming and receiving of the gospel 
 until the time of St Paul's writing^; and thus admits the pos- 
 sibility of a change, which the Greek excludes. 
 
 But it would have been scarcely worth while to have men- 
 tioned the subject, if there had not been in our English version 
 a large collection of passages, the meaning of which is most 
 seriously affected when we translate the Greek aorist by an Eng- 
 lish perfect or present. There are other passages, equally im- 
 portant, wherein the Greek perfect is translated as a present, 
 and the Greek pi'esent as a past or a future. In many of these 
 St Paul addresses his converts en masse, and speaks to them of 
 a change that had come over them all at an epoch that had 
 past. Alter the tense, and the passages appear to denote the 
 condition in which the converts were when the Apostle wrote. 
 No one can fail to see the difference between " the Holy Ghost 
 is given to us," in Rom. v. 5, and "the Holy Ghost was given 
 
 ^ For examples. In Ephes. i. 20, 22, we have the past, He raised Him 
 from the dead, and set Him at Ms oivn right hand, coupled with the perfect, 
 and hath put all things under His feet. So 2 Cor. xi. 25. Thrice was I 
 beaten with rods, once was I stoned, thrice I suffered shipwrech, a night and a 
 day I have been in the deep, i Cor. xv. 25, 27 we have hath put twice, and 
 did put once. In i Pet. iii. 18 and iv. i we have Christ hath suffered for 
 Christ suffered. And very strangely 2 Pet. i. 16, We have not followed 
 cunningly devised fables when we made known unto you, &c.; and ii. 20, if 
 after they have escaped, &c. For the English tenses, see Dr Latham, as 
 above, § 574, 579. 
 
 2 I have not noticed the diffei-ence between the idv evayyeXii'rjrai, the 
 hypothetical case of St Paul or an angel preaching a new gospel, and the ei 
 Tis evayyeXi^eTai, the actual case under which the Galatians were suffering. 
 
216 APPENDIX. 
 
 to us." Few will not see the distinction between " How shall 
 we who ai'e dead to sin live any longer in it?" and " How shall 
 we who died to sin, live any longer in it V And if our people 
 are to have a version of the inspired writings sufficiently accu- 
 rate to guide their judgment in matters of controversy, it is of 
 importance whether they read in Romans vi. 4 " we were buried 
 by baptism," as they ought to do, or " we are buried," as their 
 Bibles have it; whether ver. 6, " our old man was crucified with 
 Him,"' or " is crucified ;" whether in the following passages they 
 know what St Paul really wrote, or continue to be led astray 
 by the imperfections of our translation. 
 
 Romans v. 2, " we have obtained access." 
 
 5, " the love of God has been shed abroad in our hearts." 
 
 • 11, "we received the reconciliation." 
 
 ■ 15, "the many died." 
 
 vi. 7, " He that died (as in ver. 2) has been justified," 
 
 &c. 
 
 8, " If we died with Christ." 
 
 1 7, " Ye were the servants of sin, but ye obeyed the 
 
 form of doctrine." 
 
 19, "As ye did yield your members," &c. 
 
 Passing over minor examples of the same careless or wilful 
 neglect, we come to vii. 4, where for "ye are become dead," we 
 should read, " ye did become deadened ;" ver. G, for " we are 
 delivered," we should have " we were delivered ;" viii. 2, for 
 " hath made me free," " made me free." We should translate 
 viii. 15, "ye received not the spirit of bondage, but ye received 
 the spirit of adoption;" ver. 24, "by hope, or in hope, we were 
 saved," i. e. put into a state of salvation, not "are saved;" vv. 29, 
 30, are correctly given. In ix. 13 the applicability of the words 
 of Malachi is obscured by translating the aorists by " have loved, 
 have hated." In ix. 17 read "for this cause I raised thee up." 
 
 So in xi. 2, the words " God did not cast away his people," 
 convey a different impression from " God hath not cast away," 
 &c. ; the one referring to the epoch of the call of the Gentiles, 
 the other, apparently, to their present condition. 
 
 But I must confine my note to passages which bear more 
 or less on a question, on which there is no room for middle 
 
APPENDIX. 217 
 
 views, but on which every minister of the gospel and e very- 
 father of a family must make up his mind, if his training of 
 those committed to his charge is to be consistent and uniform. 
 That question is, "Are the people or the children before me 
 children of God ? or are they, some children of God, and the 
 rest children of the devil? May I refer to the past rite in 
 which some hold that they were united to Christ; or must I 
 refer only to their present feelings, their present views of their 
 own condition?" And I say that if St Paul referred to the 
 past, as we shall see that he does, we shall have less doubt how 
 our conduct is to be guided, even whilst we regret that vast 
 numbers of estimable men, who devote their lives to the spread 
 of the gospel, have been so misled by the imperfect version of 
 St Paul's words with which alone they are habitually ac- 
 quainted, as to mistake and misrepresent the Apostle's teaching. 
 
 I will notice therefore that " wast graffed " in Romans xi. 
 17 is correct. In xi. 30, 31 we should read "did not believe 
 God," "obtained mercy," "they did not believe;" in xii. 3, "as 
 God dealt;" in xii. 6, "the grace that was given to us," and so 
 XV. 15; in xvi. 17, "the doctrine which ye learned," i.e. at first. 
 
 In 1 Corinthians I will mention the following: i. 5, "ye 
 were enriched;" i. 13, "Has Christ become divided?" i. 18, 
 "them that are perishing : them that are being saved;" i. 27, 28, 
 " God chose out :" (three times) i. 30, "was made." 
 
 In ii. 10, " God revealed them ;" ver. 12, "we received not 
 the spirit of the world, but the spirit which is of God ;" iii. 2, 
 "I fed you;" ver. 6, "I planted;" iv. 15, "I begat you through 
 the gospel;" v. 7, "was sacrificed for us." 
 
 But very important is vi. 11: " Such were some of you, 
 but ye were washed, ye toere sanctified (set apart, dedicated, 
 rendered holy), ye were justified in the name of the Lord Jesus, 
 and hy the Spirit of our God" [notice the name of the Lord 
 Jesus and cf. Acts x. 48]. 
 
 In 1 Cor. vii. 18, 21, 22, 24, translate "was called" for "is 
 called:" ver. 23, "ye were bought at a price;" xii. 13, "By one 
 Spirit were we all baptized into one body .... and were all 
 made to drink," &c. for "are baptized" and "have been made 
 to drink:" and so ver. 18, 24, 28, "God set," "God tempered," 
 
218 APPENDIX. 
 
 "God set." In xv. 1, "which also ye received;" ver. 2, "by 
 which also ye are saved [as in Rom. viii. 24; 2 Cor. xi. 15; 
 iv. 3], unless ye believed in vain." 
 
 2 Cor. i. 21, "He which establisheth lis with you in Christ, 
 and anointed us is God, who also sealed us, and gave the earnest 
 of His Spirit into our hearts ;" iii. 6, " who also made us abl^ 
 ministers," &c. ; iv. 1, " as we received mercy, we faint not, but 
 Ave renounced the hidden things of darkness." When? clearly 
 at some definite epoch'; and so iv. 6, "God ... shined into our 
 hearts," when the eyes of his mind were opened. Chapter v. 5, 
 " He which wrought us for the selfsame thing is God, who also 
 gave us the earnest of the Spirit;" so ver. 14, " If one died for 
 all, then all died;" ver. 17, "he is a new creature: old things 
 passed away [once for all] ; all things have become new ;" ver. 
 18, "who reconciled us to Himself through Jesus Christ, and 
 gave to \is the ministry," &c. ; and so ver. 19, and in ver. 21, 
 " He made Him to be sin," once for all, upon the ci'oss. In 
 xi. 2, it should clearly be " I espoused you," not when ye were 
 converted, but when ye were baptized, for it involves an act on 
 the part of the Apostle. 
 
 In Gal. ii. 19, "I died to the law, that I might live unto 
 God," not " I am dead ;" although that is implied in the next 
 verse, "With Christ have I been crucified." In iii. 13, "Christ 
 redeemed us" once for all; the act was done once, though the 
 eflect remains; iii. 27, is important, "Ye are all children of 
 God through faith in Jesus Christ. For as many of you as 
 were baptized into Christ, did put on Christ;" v. 1, "the 
 liberty wherewith Christ made us free ;" ver. 1 3, " ye were 
 called to liberty ;" ver. 24, " they that are Christ's crucified the 
 flesh." When'? see Col. ii. 11, 12, and Gal. vi. 14, "by whom 
 the world has been crucified unto me." 
 
 In the Epistle to the Ephesians instances of these false 
 translations are, perhaps, more frequent. Thus in the first 
 chapter we should have, ver. 3, "who blessed us;" ver. 4, 
 "He chose us;" ver. 6, "He made us accepted;" ver. 8, "He 
 abounded;" ver. 9, "He purposed;" ver. 11, "We obtained an 
 
 ^ There may be an allusion to the profession of a creed at baptism in 
 Rom. vi. 17, in the Greek. See above. 
 
APPENDIX. 219 
 
 inlieritance." In ver. 13, it is correctly rendered "ye were 
 sealed." In chapter ii. ver. 1 and 5, we should have "He 
 quickened us;" ver. 6, "and raised us up together;" ver. 13, 
 "ye were made nigh by the blood," &c. ; ver. 14, "who made 
 the two one, and broke down the middle wall," &c. ; and espe- 
 tcially ver. 20, " ye were built upon," (fee. In ver. 22, it is 
 correct, " ye are builded together," o-ni/otKoSo/xeicr^e. 
 
 Passing over chapter iii. we may notice the following in 
 chapter iv. ver. 1 and 4, "ye were called;" ver. 7, "was given 
 grace;" ver. 20, "ye did not so learn Christ," and the next 
 verse, "ye heard Him and were taught by Him" ver. 24, "the 
 new man, which after God [in the likeness of God] was created ;" 
 ver. 30, " whereby ye were sealed unto the day of redemjotion ;" 
 ver. 32, "God for Christ's sake did forgive you." And, lastly, 
 in V. 2, " as Christ also loved us, and gave Himself for us," &c. 
 
 It is needless to multiply instances. Whenever the time 
 comes, and it must come soon, for the revision of our authorised 
 translation, the tenses of the original will not be neglected as 
 they were in the revision of 1604. We can scarcely hope for 
 much unity of sentiment between the educated and the luiedu- 
 cated members of the Christian body in England until that re- 
 vision is accomplished. 
 
 It will be seen that St Paul constantly refers to a past 
 change, one that came over his converts at some past epoch. 
 On that change he insists, and on the relations which that 
 change introduced, as the starting-point in the life of the 
 Christian. I do not know that attention has been drawn to 
 the difference of St John's language and thoiights in his Gospel 
 and Epistles. If the reader will bear in mind that the Greek 
 perfect generally represents that the effect of the thing clone in 
 time i')ast continues to the time present','' he will possibly find 
 a clue to the solution of a difficulty in St John's writings. In 
 John iii. 3, 4, 5, 7, we have the aorists yewrjOrj, yevv-qOrjvai ; 
 they represent an act done : " except a man be born agaiii, he 
 cannot see the kingdom of God;" "he cannot enter into the 
 kingdom of God." But the perfect participles in verses 6 and 8 
 
 ^ "The action past, but connected with the present by its effects or 
 consequences." — Dr Latham, § 579. 
 
220 APPENDIX. 
 
 represent that not only is the birth accomplished, but the life 
 imparted reynains. Thus " that which has been bora of the 
 flesh is flesh : that which has been boi-n of the Spirit is spirit. " 
 " So is every one that has been born of the Spirit." If we turn 
 now to the Epistles of St John, we shall find that in passages 
 such as this, " Every one that is born of God sinneth not," the 
 Gi-eek is invariably 6 yeycvvr}iiivo<;, or yeyeVvr/Tat. See ii. 29 ; 
 iii. 9 (where it is expressly added otl cnrepfjia avrov iv aurw 
 fteVei); iv. 7; v. 1, 4, 18. In the last verse only we have o 
 y€vvr]6eL<;, as well. In these passages, therefore, we must re- 
 member that the Greek implies that the life imparted at 
 THE NEW BIRTH REMAINS. And the passages are parallel to 
 Rom. vi. 7; 1 Pet. iv. 1. 
 
 In the words of our Lord to the ten, in John xx. 23, the 
 tenses are important : " Whosesoever sins ye remit, they are 
 remitted unto them, a^Uvrai avTol's" there is a change. "Whose- 
 soever sins ye retain, they are retained, KeKpdTr]VTat" there is 
 no change : their sins continue as they have been, bound upon 
 them. It is clear, therefore, that there can be no allusion here 
 to the enacting and repealing of ordinances of the Church. 
 
 Y. P. IIG. 
 
 Mr Faber's words, referred to in note (1), are these: "Any 
 attempt to patch your spiritual garment with the purple patches 
 of Poman devotions, will make the rent worse : I mean that if 
 you are not soon a Catholic, you will be soon a Rationalist." 
 Events have proved that at least one follower of Mr Faber's 
 party became, for a time, a " Rationalist." Other quotations 
 of similar purport may be found in Appendix M. above. 
 
 The following is the passage from Dr Manning's Lectures on 
 the Grounds of Faith^: Having proved, at least to his own 
 satisfaction, that no one can have any "certainty" as to the 
 truth of his belief, except through the intervention of what he 
 calls " the one moral person upon whom the Holy Spirit de- 
 scended " on the day of Pentecost (pp. 29, 45); he says (p. 50), 
 "And now, if this be so, I ask what Church is it that so speaks 
 for God in the w^orld? What Church on earth can claim to be 
 
 ' Burns and Lambert, 1856. 
 
APPENDIX. 221 
 
 this teacher sent from God? Ask yourselves one or two ques- 
 tions. 
 
 " What Church but one not only claims but possesses and 
 
 puts forth at this hour an universal jurisdiction? What 
 
 Church claims an universal authority? What Church has ever 
 rclaimed a primacy over all other Churches instituted by Chi-ist 
 Jesus ? " 
 
 What Dr Manning means by the Church, is not very defi- 
 nite, although he charges us with indefiniteness and states (p. 5), 
 " every several truth in the Christian religion is as distinct as 
 the several colours of the rainbow," and (p. 19) " if our religion 
 be indefinite we have no true knowledge of our Saviour;" for 
 indefiniteness is uncertainty, and (p. 14), "uncertainty is doubt, 
 and doubt and faith are contradictory." Although he tells 
 us (p. 15), that we cannot define the meaning of "the Church," 
 it is quite clear that occasionally he too gets out of his depth, 
 and cannot feel the ground himself, even when he is anxious 
 to settle us firmly. For the Church, according to him, is not 
 the great body of the faithful, it is an abstraction; it is (p. 49) 
 " the incorporation of the presence of the Holy Spirit, teaching 
 the nations of the earth," so that (p. 66) "although every indi- 
 vidual man may fail, yet the Church is still infallible." A more 
 extraordinary statement than the last, I should think, was 
 rarely penned. Yet such are the arguments by which Christian 
 men have been deceiving others, and been deceived themselves. 
 
 W. P. 120. 
 
 I find in an old memorandum the following passage from 
 the Meditations et Etudes Morales of M. Guizot. M. Guizot 
 had delivered to the Protestant Bible Society an address, which 
 had called forth some comments from the pen of M. Louis 
 Veuillot in the columns of the Univers. M. Guizot replies : 
 
 " ' Christianity,' says M. Veuillot, ' what is it but autho- 
 rity?' — Certainly, Christianity is authority; but it is not 
 authority only, for it is' the whole man, his whole nature, his 
 whole destiny. Now, the nature and destiny of man, what is 
 it but moral obedience, that is, obedience in liberty? God has 
 created man to obey His laws, and He has created him free 
 
222 APPENDIX. 
 
 that he may obey morally. Liberty is of Divine institution, as 
 well as authoi-ity; it is only revolt and tyranny which are the 
 work of men." 
 
 This is one of the many problems which are to be worked 
 out* in Church and in State, during this century. May God 
 direct our people and our rulers, in gaining its true solution. 
 
 X. P. 125. 
 
 It is a very convenient fashion of Romish controversialists 
 to ascribe to the Reformation of the sixteenth century the sin 
 of all the schisms and divisions that have arisen since '. They 
 are not wise enough to ask, " To what is that Reformation to 
 be ascribed?" For whatever be the number of "schisms" which 
 are to be attributed to the Reformation, we must, according to 
 this principle, add the Reformation itself to that number, and 
 ascribe the whole amount of schism, heresy, infidelity, and scan- 
 dal, to the condition of the Romish Church in the fifteenth and 
 sixteenth centuries. 
 
 Y. Pp. 128, 130. 
 
 The following are the remarks of Dr Newman, alluded to 
 on p. 128. As usual, they are somewhat suicidal in their cha- 
 racter. 
 
 "When it is said the Catholic Church makes her members 
 one, this implies that by nature they are not one, and would 
 not be one. Viewed in themselves, the children of the Chm'ch 
 are not of a different nature from the Protestants around them ; 
 they are of the same nature. What Protestants are, such would 
 they be, but for the Church which brings them together forcibly, 
 and binds them into one by her authority. Left to himself, each 
 Catholic likes and would maintain his own opinion and his 
 private judgment just as much as a Protestant ; and he has it, 
 and maintains it, just so far as the Church does not, by the 
 authority of revelation, supersede it. At the very moment when 
 the Church ceases to speak, at the very point at which she, that 
 is, God who speaks by her, circumscribes her range of teaching, 
 
 For instance Dr Manning, ut supra, p. 73. 
 
• APPENDIX. 223 
 
 there private judgment of necessity starts up ; there is nothing 
 to hinder it." Pp. 246, 247. 
 
 Hence it appears that "the Catholic Church" is content 
 with the unity produced by bringing people together forcibly, 
 and that Dr Newman has no higher idea of the unity of the 
 Church than this. 
 
 And it appears also, that neither Mr Oakley's nor Mr 
 Maskell's notions of the guidance of the Church can be satisfied 
 in the Romish Church; there are points on which "the Catholic 
 Church " has not spoken, and cannot speak. So that after all, 
 according to this view of Dr Newman, the difference between 
 the teaching of the Church of England and Rome is, in this 
 respect, a difference of quantity only. Both one and the other 
 after certain points are compelled to " circumscribe their teach- 
 ing;" and then "private judgment of necessity starts up." 
 
 On page 255 we have the following : "No one can pretend 
 that the quarrels in the Catholic Church are questions of faith, 
 or have tended in any way to obscure or impair what she de- 
 clares to be such, and what is acknowledged to be such by the 
 very parties in those quarrels. That Dominicans and Francis- 
 cans have been very zealous respectively for certain doctrinal 
 views, over and above the declared faith of the Church, throws 
 no doubt upon that faith : how does it follow that they differ in 
 questions of faith, because they diflfer in questions not of faith ? 
 Rather, I would say, if a number of parties, distinct from each 
 other, give the same testimony, their differences do but strengthen 
 the evidence for the truth of those matters in which they all 
 are agreed; and the greater the difier-ence, the more remarkable 
 is the unanimity." 
 
 We thus have the authority of Dr Newman (such as it is) 
 for holding that the differences on points of Church order, be- 
 tween the different sects of so-called Protestants, in no way 
 tend " to obscure or impair the tiniths of the faith " which all 
 Protestants hold: and in favour of the positive tenets of our 
 faith we have the evidence not only of discordant Protestant 
 sects, but of the Romish Church as well. On these, therefore, 
 we still have ample security. I am glad also to find that he re- 
 cognizes the facts that the faith of the Church ?> strengthened by 
 
224 APPENDIX. 
 
 the testimony of the members of the Church, and that the 
 Church is not entirely " above, beyond or against" all its mem- 
 bers (p. 24G). It is no business of mine to reconcile his state- 
 ments with those of Dr IManning. 
 
 Z. Page 131. 
 
 The list must be augmented by the names of three or four 
 gentlemen of acknowledged ability in classics, who either from 
 want of mathematical knowledge or some other cause, failed to 
 make their way to the Classical Tripos. 
 
 Of course there are things in the Romish Church far more 
 fascinating to persons whose taste has been highly cultivated by 
 classical j^ursuits than to those whose minds have been hardened 
 by mathematics. But the mode in which classical studies have 
 been mainly pursued in Cambridge, and the objects which have 
 been chiefly aimed at there, do of themselves render the mind 
 little susceptible to erroneous impressions. For I suppose that 
 the chief diffei'ence between Oxford and Cambridge pursuits lies 
 not so much in the studies cultivated, as in the mode of their 
 cultivation. In reading Thucydides, for instance, I conceive 
 that at Cambridge knowledge of the language is most en- 
 couraged; at Oxford knowledge of the subject. Indeed, com- 
 paratively few years have passed since anything except the 
 language was distinctly recognised in our Classical Tripos. I do 
 not defend this. I merely remark that thus our Cambridge 
 study of classics has had many features analogous to our study 
 of mathematics. Questions as to the meaning of words, the 
 discovery of the root-signification, and the tracing of that sig- 
 nification into its branches, ftirnish as beautiful specimens, first 
 of inductive, and then of deductive reasoning, as are to be found 
 in any other region of science. And the process of finding the 
 true translation of a difiicult passage in Greek or Latin, is not 
 entirely different from that of solving a high problem in mathe- 
 matics. Accomplished classics and accomplished mathemati- 
 cians may bo insensible to the process which is gone through by 
 the minds of men of less genius than their own: by habit and 
 use they may see the solution at a glance : but with the large 
 I)roportion of students, ityith thosp. wlio otoe most to tJhe course of 
 
APPENDIX. 225 
 
 study through ichich they are led, the process is not so imme- 
 diate. In both pursuits they feel that their powers of inven- 
 tion have been exercised, their memory called forth, and their 
 accuracy of observation and their love of trutli fostered and 
 strengthened. I mention this, because I do not think that it 
 has received due attention in the apologies that have been put 
 forward the last few years in defence of the study of languages 
 as a branch of education, and of the study of the dead languages 
 in preference to the more shewy and more "useful" French and 
 German. 
 
 Aa. Page 154. 
 
 I take the following extracts from Dr Pusey's sermon 
 preached before the University of Oxford, on the fifth Sunday 
 after Epiphany, 1851, on The Rule of Faith, as maintained hy 
 the Fathers and the Church of England. An Appendix, con- 
 taining the quotations referred to in the body of the sermon 
 was not published at the time, and I fear has never appeared. 
 
 "The source of faith ^ is, beyond doubt, the Holy Scriptures. 
 The language of St Leo and St Augustine is the same as that of 
 our Articles. 'They,' says St Leo, 'are not to be accounted 
 Catholics who do not follow the definitions of the venerable 
 Synod of Nice, or the rules of the holy Council of Chalcedon, 
 inasmuch as it is plain that the holy decrees of both issue from 
 the fountain of the Gospels and Apostles.' And when the 
 vision of St Perpetua, which has since been alleged in proof of 
 purgatory, was alleged to St Augustine in proof that baptism 
 was not needful for the remission of original sin, he answered, 
 ' that writing is not in that canon of Scriptures, whence testi- 
 monies are to be produced in questions of this sort.' St Jerome's 
 words the English Church has embodied in her sixth article. 
 St Cyril of Jerusalem, having rehearsed the Creed, says, [' these 
 things, if the Lord grant, shall hereafter be set forth, accord- 
 ing to our power, with Scripture proofs,' and then], ' for con- 
 cerning the divine and sacred Mysteries of the Faith, we ought 
 not to deliver even the most casual remark without the Holy 
 Scriptures; nor be drawn aside by mere probabilities and the 
 artifices of argument. Do not then believe me because I tell 
 ^ That is, the faith of the Church, objective faith. 
 
 15 
 
226 APPENDIX. 
 
 yoii these things, unless thou receive from the Holy Scriptures 
 the proof of what is set forth ; for this salvation, which is of 
 our faith, is not by ingenious reasonings, but by proof from the 
 Holy Scriptures.' 
 
 " Such is the proceeding of all the great Councils on the 
 Faith: such, of its individual defenders, alike of St Trenseus, 
 St Clement of Alexandria, or Origen; Tertullian, St Cyprian, 
 St Augustine, or St Optatus ; St Athanasius, St Hilary, or the 
 St Gregories; St Basil or St Ambrose, St Chrysostom or St 
 Epiphanius, or St Jerome; Theophilus of Alexandria, or St Cyril 
 or Theodoret. To use the words of one (St Cyril of Alexandria), 
 ' all things that are delivered to us by the Law, Prophets, and 
 Apostles we receive, and know, and acknowledge, looking for 
 nothing more than these. For it is impossible we should speak, 
 or so much as tltink, anything of God, besides those things which 
 are divinely told us by the divine oracles both of the Old and 
 New Testament.' 
 
 " Nor did St Leo otherwise in his celebrated tome against 
 Eutyches, which the Council of Chalcedon received, and for 
 which, more than all besides, the Church is indebted to him 
 iinto the end of time. Supporting it by the testimonies of the 
 fathers before him, he himself says of it, ' whatsoever was written 
 in it, is proved to have been taken from the authority of the 
 Apostles and Evangelists.' And this he alleges as a very ground 
 of heresy; 'they fall into this phrenzy, when being, through 
 some obscurity which they meet with, hindered from knowing 
 the tinith, they betake themselves not to the voices of the Pro- 
 phets, not to the writings of the Apostles, not to the authority 
 of the Gospels, but to themselves : and, therefore, become mani- 
 festly teachers of error, because they became not disciples of the 
 truth.'" (Pp. 2, 3, 4). 
 
 I quote these passages readily, although in the latter part of 
 the sermon Dr Pusey seems to deny to individual Christians 
 the right to inquire whether they are taught by their clergy 
 things conformable to Scripture; in other words, to inquire 
 whether the Church of the present day observes the rule laid 
 down by the Church of old. He writes (page 5), " our sixth 
 article says nothing of any light or duty of every or any indi- 
 
APPENDIX. 227 
 
 vicinal to satisfy himself that every article of the Creed can be 
 so proved, much less of any liberty of any one to reject what he 
 cannot so prove." The reply to this remark is, I think, this : 
 The Church of England is content to say that "the three Creeds 
 ought to be received and believed;" but she does not require 
 them as the condition of admission into the Church of Christ. 
 The only condition for this is, as has been frequently remarked, 
 the reception of and belief in the Apostles' Creed : and every 
 Article of this Creed is so plainly and clearly laid down in Scrip- 
 ture, that the denial of any one Article must be accompanied 
 with the rejection of Scripture itself. The case therefore of 
 any one rejecting any Article of the Apostles' Creed because he 
 cannot prove it from Scripture, is purely hypothetical, and the 
 hypothesis mars Dr Pusey's argument. This paragraph follows : 
 " It is often the very condition of retaining faith altogether, to 
 continue, even for a long time, to believe without seeing, even 
 if, with all the diligence which a person can use, he cannot see 
 the proof of an article of faith." This is most true ; only let us 
 clearly understand that so long as this condition of mind re- 
 mains with respect to a tenet " proved from Scripture," the 
 person's faith is resting on the word of man, and not on the 
 power of God. 
 
 Bb. p. 156. 
 There are quotations from this correspondence not only in 
 Dr Donaldson's Essay on Classical ScJwlarship and Classical 
 Learning, 1856, Appendix, p. 252, but also in Dr Newman's 
 Lectures oh Anglican Difficulties, 1 850, p. 8. The correspondence 
 appeared in the Times newspaper. May 1, 1850. When Mr 
 Maskell published his two Letters on the Present Position of the 
 High Church Party in the Church of England, in which he 
 lamented the want of dogmatic teaching in the Church, he 
 forwarded copies to his diocesan, the Bishop of Exeter. In ac- 
 knowledging the receipt of the second letter, his Lordship re- 
 marked that historically the early Church had no such dogmatic 
 teaching as that which Mr Maskell desiderated in the Church of 
 England, and 2^^'(('Cti<^'^My it is impossible that any church can 
 anticipate and guard against any error or heresy that may at 
 
228 " APPENDIX. 
 
 any future period arise. Mr Maskell, dissatisfied witli these 
 sound and simple remarks, addressed a letter to the Archbishop 
 of Canterbury. He said that notwithstanding his Bishop's 
 letter, " the same difficulties press painfully upon me. It seems 
 to me that, excepting the doctrine of the ever-blessed Trinity, 
 I have no doctrines and no faith to teach as certainly the faith 
 and doctrines of the Church of England. I may, perhaps, teach 
 what I believe to be true; but — as it seems — it is quite open 
 to me, if I thought it to be right, and I should be no less justi- 
 fied to teach the opposite. 
 
 " I venture therefore to ask your Grace, as Archbishop of 
 the province — not what my duty is in regard to resignation of 
 my cure of souls, but what doctrines I ought to teach my people 
 to believe? and, without entering now upon many doctrines, 
 sufier me to name the following, by way of guide and rule gene- 
 rally." And he specified five questions, on baptism and con- 
 firmation chiefly, which he considered to be intimately connected 
 with the foundations of religious faith, and inquired whether 
 he "had the authority of the Church of England to teach them" 
 in terms which he hi msef/ laid down. 
 
 Of course, unless those terms were terms laid down and 
 iised in our own Articles or formulse, he had not the authority 
 of the Church of England so to teach the subjects of which they 
 treated. And the question evinces a curious and perplexed 
 state of mind on the part of the inquirer. 
 
 The Archbishop of Canterbury, with his \isual kindness and 
 gentleness, returned (Ap. 26) an answer to Mr Maskell. In his 
 reply he " disclaimed all right to answer authoi-itatively, or to 
 assume a responsibility which does not belong to the oSice which 
 he holds." He discussed the difierent questions, adduced the 
 terms of our formula?, shewed clearly what, on these subjects, 
 Mr Maskell "had authority to teach," and where "the Church 
 does not give authority to teach;" and concluded by suggesting 
 a question, which deserves all consideration, whether Mr Maskell 
 had not, " in the exercise of his ministry, been in the habit of 
 paying too much attention, and attributing too much authority, 
 to something else rather than . . . the Word of God ?" 
 
 Mr Maskell (Ap. 26), after thanking the Archbishop for his 
 
APPENDIX. 229 
 
 kindness, " ventures still to ask wlietliei- he is right in so under- 
 standing the I'eplies to his questions as to conclude that he ought 
 not to teach, and that he has not the authority of the Church of 
 England to teach, any of the doctrines spoken of in his five 
 questions, in the dogmatical terms there stated'?" 
 
 The Archbishop replied the next day, by asking another 
 question, "Are they contained in the Word of God?" but he did 
 not give a direct answer to the main point of Mr Maskell's in- 
 quiry. He concluded by saying, " Whether the doctrines con- 
 cerning which you inquire are contained in the Word of God, and 
 can be proved thereby, you have the same means of discovering 
 as myself, and I have no special authority to declare." 
 
 Mr Maskell concluded th^ correspondence by a letter of 
 the same date, in which he said that " he did believe that all 
 the doctrines specified are to be found in the Holy Scriptures, 
 according to the terms which he had used in his questions, 
 
 and that they may be fully proved thereby But I assent 
 
 entirely to your Grace's opinion, that I am not authorized by 
 the reformed Church of England to teach them in the terms 
 
 stated as being certainly true So that it seems to me, as 
 
 I supposed; and I have no faith and no doctrines to teach on 
 any subject — except, perhaps, regarding the ever-blessed Trinity 
 — as certainly the doctrines and the faith of the Church in 
 which I am a minister. In other words, if there is anything 
 which I ought to teach, it is this, that the Church of England 
 has no distinct doctrine, except on a single subject." And he 
 asks " whether any religious system could be devised on earth 
 so destructive of spiritual life," as one "which throws open all 
 doctrines save one to the determination of each man's private 
 judgment, and suffers us to believe (as we will) either this or 
 that ; or, if we dare to do so, nothing at all?" 
 
 " Nor do I see how such a system once openly avowed, can 
 fail to lead thousands to infidelity." 
 
 I do not know what Mr Maskell's earlier life and education 
 had been, but a more painful and perplexed state of mind can 
 scarcely be conceived. Whether we look to his first question, 
 which any person of ordinary intelligence must see need never 
 have been asked at all ; or to the second and sub-introduced 
 
230 APPENDIX. 
 
 declaration, that the Church of England has no faith on any 
 subject but one, we are almost tempted to apply the words 
 which St Paul addressed to the Jews at Rome in the last chap- 
 ter of the Acts of the Apostles. No one is surprised that Dr 
 Newman used the correspondence as his authority for the state- 
 ment that "the Establishment" (as he delights to call the 
 Church of England) "does not know what it holds and what it 
 does not." Of course he does not notice that we may say the 
 same thing of the Church of Rome, for she allows her members 
 a liberty of judgment after a certain point (see the quotations 
 from page 247 in Appendix Y). The assertion has served its 
 turn on page 8, and is forgotten long before page 247. But 
 I am surprised to find that Dr Donaldson {ut sup. page 170) 
 assei'ts that "the Articles refer every doctrine to Scripture vjith 
 the exception of the doctrine of the Trinity" and claims (page 
 252) that " these principles were avowed nearly six years ago 
 by the chief minister of the English Church." I do not suppose 
 that our venerable Primate would exclude from the test of 
 Scripture the Articles on the Holy Trinity, the Crucifixion, 
 Resurrection, and Ascension of Christ, or the Personality and 
 Deity of the Holy Spirit. 
 
 Neither would he be prepared to hold that any opinion 
 which any member of the Church thought to be contained in 
 Scripture, or to be capable of proof from it, had therefore " the 
 authority of the Church." In this respect Mr Maskell must 
 have forgotten not only the beginning, but also the main body 
 of the twentieth Article. 
 
 Cc. p. 179. 
 
 " Arius (although a bad and jirofane man) fell into his 
 heresy, as a sort of reaction against Sabellianism ; AjJoUinaris 
 into his, which was the parent of so many others, whilst op- 
 posing Arianism ; Marcellus into his, against Semi-Arianism. 
 Nestorius began with a fiery zeal against all heretics ; and in 
 act against Arians, Macedonians, Novatians, and Quartodeci- 
 mans. The services of Eutyches against the heresy of Nestorius 
 were owned at the Council of Constantinople, when he was on 
 his trial for his own. Pelagius on the practical side began with 
 
APPENDIX. 231 
 
 opposing relaxed notions of a Christian's duty." And many of 
 these had been good men. " Nestorius lived aforetime in such 
 good estimation, that other cities envied his people. St Augus- 
 tine attests that Pelagius was deemed by those who knew him 
 to be a hcly and advanced Christian ; Apollinaris was accounted 
 amongst the most learned of his day." Dr Pusey, Real faith 
 entire, p. 66. 
 
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 By David Massox, M.A., Professor of English Literature in 
 University College, Loudon. Svo. 
 
 Vol. I. Comprebeudiug tlic Period from 160S to 1G39. 
 
 IShortiy. 
 
 AUTIIOirS ^"OTE. 
 
 " It is intended that the title of this Work should indicate its character. 
 Such an alternative title as ' The Life and Times of Milton' might suggest 
 more familiarly, perhaps, the precedents which the Author has had in view. 
 While his first object has been tD narrate the Life of Milton fully, delibe- 
 rately, and minutely, with as much of additional fact and illustration as 
 might be supposed to result, even at this distance of time, from new research 
 and from a further examination of the old materials, he has not deemed it 
 
NEW WORKS AND NEW EDITIONS, 
 
 MASSOK'S LIFE OF MILTON-continued. 
 
 unfit, in the instance of such a Life, to allow the forms of Biography to over- 
 flow, to some extent, into those of History. In other words, it is intended 
 to exhibit Milton's Life in its connexions with all the more notable pheno- 
 mena of the period of British history in which it was cast — its state-politics, 
 its ecclesiastical variations, its literature and speculative thought. Com- 
 mencing in 1608, the Life of Milton proceeds through the last sixteen years 
 of ihe reign of James I., includes the whole of the reign of Charles I. and 
 the subsequent years of the Commonwealth and the Protectorate, and then, 
 passing the Restoration, extends itself to 1674, or through fourteen years 
 cf the new state of things under Charles II. No portion of our national 
 history has received more abundant or more admirable elucidation than 
 these sixty-six years; but, perhaps, in traversing it again in that mood and 
 with that special bent of inquiry which may be natural where the Biography 
 of Milton is the primary interest, some facts may be seen in a new light, 
 and, at all events, certain orders of facts lying by the sides of the 
 main track may come into notice. As the great poet of the age, Milton 
 may, obviously enough, be taken as the representative of its literary 
 efforts and capabilities; and the general history of its literature may, 
 therefore, in a certain manner, be narrated in connexion with his life. But 
 even in the political and ecclesiastical departments Milton was not one 
 standing aloof. He was not the man of action of the party with which he 
 was associated, and the actual and achieved deeds of that party, whether in 
 war or in council, are not the property of his life; but he was, as nearly as- 
 any private man in his time, the thinker and idealist of the party — now 
 the expositor and champion of their view.*, now their instructor and in 
 advance of them, — and hence, without encroaching too much on known and 
 common ground, there are incidents and tendencies of the great Puritan 
 Revolution which illustrate his Life especially, and seek illustraiion from it. 
 "As if to oblige Biography, in this instance, to pass into History, Milton's 
 Life divides itself, with almost mechanical exactness, into three periods, 
 corresponding with those of the contemporary social movement, — the first 
 extending from IGOS to 1640, which was the period of his education and of 
 his minor poems; the second, extending from 1G40 to 1660, or from the 
 beginning of the Civil Wars to the Restoration, and forming the middle 
 period of his polemical activity as a prose-writer; and the third extending 
 from 1660 to 1674, which was the period of his later muse and of the publi- 
 cation of * Paradise Lost.' It is proposed to devote a volume to each of 
 these periods ; and the present volume embraces the first of them." 
 
PUBLISHED BY MACMILLAN AND CO. 8 
 
 A NNO UNCEMENTS— continued. 
 
 NEW WORK BY THE AUTHOR OF "TOM BROWN'S 
 SCHOOL DAYS." 
 
 The Scouring of the White Horse; or, The Long 
 
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 IShortly. 
 
 BY GEORGE BRIMLEY, M.A., 
 
 Lute Librarian of Trini'y College, Cambridge. 
 
 Essays. Edited by W. G. Clark, M,A., Pubhc 
 
 Orator in the University of Cambridge. Crown 8vo. 
 
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 A Treatise on the Human Skeleton, including the 
 
 Joints. With Illustrations. Medium Svo. [In the Press. 
 
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 ASTBONOMER ROYAL, 
 
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 of Cambridge. 
 
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 Svo. Fourth Edition, revised and improved. [In the Press. 
 
ft NEW AVORKS AXD NEW EDITIONS, " 
 
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 CAMBRIDGE HULSEAN LECTURES, 1857. 
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 of the Theological College, and Prebendary of Chichester. 8vo. 
 
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 History of the Christian Church during the First 
 
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 ENGLISH SCHOOL LIFE. 
 
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6 NEW WORKS AND NEW EDITIONS, 
 
 BY ALEXANDER SMITH, 
 
 AUTHOR OF A " LIFE DRAMA, AND OTHER PJEMS." 
 
 CITY POEMS. 
 
 Fcap. 8vo. clotli. 5^. 
 
 OPINIONS. 
 
 Dublin University Magazine. 
 
 " The 'Boy's Poem' ahounds indeed in isolated pnssages, passionate, descriptive, 
 
 or reflective, almost unmatched in modern poetry. . . . Mr. Smith has a heart to fee), 
 
 and a liand to paint, imperishable affections He has laid his ear to the heart of 
 
 a great City, and detected all its finer throhbinps In him v,-e liave the elements 
 
 of a poet of a high order lie has stxenjrth and music ; his ' Boy's Poem' gives 
 
 evidence of sustained power and moral unity." 
 
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 " Mr. Alexander Smith is a poet. It is fair to premise this before commencing 
 detailed criticism. His Life Drama gave him a title to the name, and the present 
 volume does not forfeit it. There is in his verse that indefinable element of attrac- 
 tiveness which stands to language in the relation of sou! to body, and Baves it from 
 deadness, inanity, insipidity. He is not one of that large shiial of writers whose 
 poems are read by an effort, and claim, at best, the praise of not being liable to 
 censure." 
 
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 " The new volume of 'City Poems' will require to be read two or three times 
 b3fore justice will be done to its merits. ... On turning hack to each of these poems, 
 we are impressed with the sense of exquisite power in the musical utterance of 
 emotion, and of delicate felicity in the use of language. The descriptions art 
 admirable : concrete, picturesque, suggestive. . . . AVe have been dipping very much 
 at random among the pages of this volume, and are content to rest our verdict on 
 the evidence of the passages adduced, l)ecause, althouuh they miglit have been 
 greatly multiplied, no poetical reader requires more than a specimen or two to assure 
 him of intrinsic excellence." 
 
 Freeman. 
 
 " Alexander Smith has already won liis spurs, and been admitted by consent 
 of the sovereign people into the honourable order of poets. And he has done well 
 for his reputation not to have hurried forward too rapidly. He has had to stand the 
 brunt of some hostile criticisms, but he has borne it with the dignified silence that 
 becomes a man conscious of his powers. . . . We rejoice to be able to add that the 
 present work testifies to adecided advance towards maturity. . . . Mr. Smith's mind 
 •eerns to us to be eminently of the oljjective cast ; all tilings and beings possess a 
 beauty and a joy for him : his eye detects with the keenness of an at tist the glories 
 of nature wherever they lie concealed; and he has a native gift for depicting them 
 in the fittest and fewest words. Indeed, word-pictures form a special feature in liis 
 poems, and abound to an extent wcU-nigh — perhaps wholly — unequalled in any 
 modern poetry." 
 
 Chambers' Journal. 
 
 "Mr. Smith is admiralile in description; his pictures are often full of power and 
 beauty ; and equally felicitous, whether done at a stroke or two of bread-handling, or 
 linished with delicate touches." 
 
 Edinburgh Witness. 
 
 " Mr. Smith has not only supported, but extended his reputation. The book is a 
 noble addition to our literature." 
 
 NoNCOSrORMIST. 
 
 " These 'City Poems' testify that Mr. Smith has grown in knowledge and experi- 
 ence, as he certainly has advanced in |)oetic art . , . he has chosen his subjects from the 
 life tliat he knows — with a clear gain to the simplicity and ease, the fitness and power, 
 of his poetic treatment of a theme. • . . That it will bring to the readers real enjoy- 
 ment can scarcely be doubted; and will prove to them its author's capability of 
 building up the knowledge, and acquiring the refinement and skill, wliich his 
 friendi and admirers desire for him, in order to his complete success and enduring 
 reputation." 
 
PUBLISHED BY MACMILLAN AND CO. 
 
 BY GEORGE WILSON, M.D., P.R.S.E. 
 
 REGIUS PROFE SOR OF TECHKOLOGY IN THE UNIVERSITV OP EPINBURGH; 
 AND DIRECTOR OF THE INDUSTRIAL MUSEUM OF SCOTLAND. 
 
 The Sixth Thousand of 
 
 FIVE GATEWAYS OF KNOWLEDGE. 
 
 Ill fcap. Svo. cloth, with gilt leaves, 2s. Gd.; 
 
 People's Edition, in ornamental stiff covers, One Shilling. . 
 
 " This famous town of Mansoul had Five Gates. . . . The names of the Gates 
 were these: Ear Gate, Eye Gate, IViouth Gaie, Nose Gate, and Feel Gate." — 
 Bunyan's Holy ll'ar. 
 
 OPINIONS. 
 
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 "At once attraetive and useful.. . .The manner is vivacious and clear; the 
 matter is closely packed, but without confusion." 
 
 John Bull. 
 "Charms and enlivens the attention ^Thilst the heart and understanding are 
 improved. . . It is an invaluable little book." 
 
 Nonconformist. 
 "This is a beautifully written and altogether delightful little book on the five 
 senses." 
 
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 "As a means to teach the great truth that we are 'fearfully and wonderfully 
 made,' this essay will be of great value." 
 
 Examiner. 
 
 " An extremely pleasant little book. . . . entertaining and instructive; and may 
 be welcomed in many a home." 
 
 Leader. 
 
 " Dr. Vi'ilson unites poetic with scientific faculty, aiid this union gives a charm 
 to all he writes. In the little volume before us he ha-> described the live senses in 
 language so popular that a child may comprehend the meaning, so suggestive that 
 I)hilosophers will read It witli ^ileasure." 
 
 Literary Spectator. 
 "Besides the merit of being deeply interesting, it can also lay claim to the higher 
 functions of a useful instructor; and in its twofold capacity it has our unquaUfied 
 approval." 
 
 Scottish Press. 
 "Every page presents us with something worthy of being thought about ; every 
 one is bright with the full clear light of the writer's mind, and wiili his gciiial 
 
NEW WORKS AND NEW EDITIONS, 
 
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 THE REV. WILLIAM ARCHER BUTLER, 
 
 Lale Professor of Moral Pliilusopliy in the Vnlversihj of Dublin. 
 
 Uuiformly printed and bound, 5 vols. Svo. cloth, £2 18^. 
 
 *' A man of glowing genius and diversified accomplishments, whose remains fill 
 these five brilliant volumes." — Edinburgh Review, July, 1S5C. 
 
 ALSO SOLD SEPARATELY AS FOLLOWS. 
 
 1 . AFourt/i Editio?i o/Sermons Doctrinal and Practical. 
 
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 f the University of Cambridge. Svo. cloth, 10*. Ct/. 
 
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 our theological literature."— '^tora. Dk. Jeremie's Preface, 
 
 3. Letters on Romanism. A Reply to Dk. Newman's Essay 
 ^ on Development. Edited by the Very Rev. T. Woodw^ard, M.A. 
 
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 Edited froni the Autlior's MSS., with Notes, by William 
 
 ;■ Hepwoktu Thompson, M.A., Regius Professor of Greek, in the 
 
 University of Cambridge. 2 vols. Svo., £1 5*. 
 
 *' Of the dialectic and physics of Plato they are the only exposition at once full, 
 accurate, and popular, with which I am acquainted : being far more accurate than 
 the French, and incomparably more popular than the German treatises on these 
 dtparlments of the Platonic philosophy^ — From PuoF. TiioMPsor^'s Treface. 
 
PUBLISHED BY MACMILLAN AND CO. 9 
 
 LECTURES TO LADIES ON PRACTICAL SUBJECTS. 
 
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 By Reverends F. D. Maurice, Charles Kingslet, J, Ll. Davies, 
 
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 BY THE RIGHT REV. JOHN WILLIAM COLENSO, D.D., 
 
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 La Nation Boutiqniere : and other Poems, chiefly 
 
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 POINTS OF V/AR. By Franklin Lushington. 
 
 In 1 vol. fcap. Sro. cloth, 3,?. 
 
 '^ Full of truth and warmth, and noble life In these few pages are contained 
 
 some of the last thoughts of a fme-hearted man of genius Ch^e of a class 
 
 that must be rauhed among the rarest of our timer — ExiiUNEK, Aug. 18, 1855. 
 
 A 3 
 
10 NEW WORKS AND NEW EDITIONS, 
 
 BY JULIUS CHARLES HARE, M.A., 
 
 Late Arch'Jearon of Leu-es, Hector 0/ Hcrstmonceux, Chaplain in Ordinary to the Quren, 
 and formerly Fellow and Tutor of Trinity College, Cambridge. 
 
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 of Pascal in that of the age preceding." 
 
 NouTn British Rr.viFW, Nov. 1855. 
 
 '*' A hook which I wovld recommejid to every student T — Rkv. Prebekuab.! 
 SWA.INSON, Principal of Ciiicliester Theolugical Collt-ge. 
 
12 NEW WORKS AND NEW EDITIONS, 
 
 BY THE REV. CHARLES KINGSLEY, F.S.A. 
 
 Hector of Erersley, and Canon of Middleham. 
 
 1. A Second Edition of Two Years Ago. 
 
 3 vols, crown 8vo. cloth, £1 11.?. G(7. 
 ^'Miich the lest loolc Mr. Klngsley has wriiteny — Saturday Review. 
 
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 Lord Bishop of Perth, 
 
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14 NEW WORKS AND NEW EDITIONS, 
 
 BY D. J. VAUGHAN, M.A. 
 
 FiH(nv oj Trinity College, Cambridge, and Incumbent of St. MarVs, IVhilechapel, London. 
 
 Sermons Preached in St. John's Cliurcli, Leicester, 
 
 during the Years 1S55 and 1S56. Crowu 8vo. cloth, 5s. Gi. 
 
 BY THOMAS RAWSON BIRKS, M.A., 
 
 RECTOR OF KELSHALL, EXAMINING CHAPLAIN TO Tlir, LORD EISHOP OF CARLISLE. 
 
 Author of" The Life of the Rev. E. liicherstclh." 
 
 The Difficulties of Behef, in connexion with, the 
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 " A profound and masterly essay" — Eclectic, May, 1856. 
 
 " ITis arr/iiments are original, and earefvlly and logically elaborated. V'e may 
 add that theij are distinguished by a marked sobriety and reverence for the ll'ord 
 of Cy,'/."— Record. 
 
 " Of sterling value." — London QcAr.TiCHLT. 
 
 BY THE HON. HENRY E. J. HOWARD, D.D., 
 
 X>ca,: of Lichfield. 
 
 1 . The Booh of Genesis, according to the Version of 
 
 the LXX. Translated into English, with Notices of its Omis- 
 sions and Insertions, and M\ith Notes on llio Passages in vihich it 
 dilfers from our Authorized Version. Crown 8to. cloth. S.t. fid. 
 
 "The Work deserves high commendation; it is an excellent introduction to the 
 comparative study of God's Word, in these three languages with which un 
 ordinary English student is mainly, if not entirely concerned" — Guaudun. 
 
 2. The Books of Exodus and Leviticus. 
 
 Uniform with tlie above, cloth, 10.?. G</. 
 
 3. The Books of Numbers and Deuteronomy. 
 
 Uniform with the above, cloth, lOi-. G(/. 
 BY J. T. ABDY, LL.D. 
 
 Regius Profetsor of Civil Law in the Uniiersity of Cambridge. 
 
 A Historical Sketch of Civil Procedure among the 
 
 Romans. Crown 8vo. cloth, 4.?. Ga?. 
 
PUBLISHED BY MACMILLAN AND CO. U 
 
 BY DAVID MASSON, M.A., 
 
 Professor of English Literature in Unirersity College, London. 
 
 Essays, Biographical and Critical : chiefly on English 
 
 Poets. 8vo. clotli, 125, Gd. 
 
 OPIKIO>'S. 
 
 " ]lfr. Massoii has succeeded in producing a series of crilicisms in. rclniion io 
 a-eaiire lUeroJure, which are saiisfaciory as well as si/b/ile, — wkic/i are not only 
 ingenions, but which possess the rarer recommendation of being xtsnallg just . . 
 But we pass over these Essays to that which is in the main a new, and, according 
 io our judgment, an excellent biographical sketch of Chatterton. . . This ' Story 
 bf thi Year 1770,' as Mr.Masson entitles it, stands for nearly "00 pages in his 
 volume, and contains, by preference, the fruits of his judgment and research in 
 an elaborated and discursive memoir. . . Its merit consists in the iltusiratioii 
 afforded by Mr. Masson^s inquiries into contemporary circumstances, and the 
 (■tear traces thus otjtained of Chattcrton's London life and experience. . . . 
 Mr. Masson unravels this mystery very comjjletely." — Times, ^ov. 4, 1856. 
 
 " Ko one who reads a single page of Mr. Masson will be lilehj to content himself 
 with that alone. He will see at a glance that he has come across a man endowed 
 with a real love of poetry ; a clear, fresh, happy insight into the poefs heart ; 
 and a great knowledge of the historical connexion of its more marked epochs in 
 England, lie has distinct and pleasant thoughts to utter ; he is not above doing 
 his very best to utter them well ; thsre is nothing slovenlg or clumsy or untidy 
 in their expression ; they leap along in a bright stream, bubbling, sparkling, and 
 transparent:' — The Guahdian, Nov. h, 1856. 
 
 " Worthy of being ranked among the very foremost of their class. . . The longest 
 and Jinest composition of the work — a yem in literary biography — is its ' Chai- 
 ierto/i,aSloryofiheYearmo: . . .This singtilarly interesting and powerful 
 biography f lis up this sad outline as it never was filed up before." 
 
 Edinbuugii Witness (edited by Hugh Miller), Aug. S, 1856. 
 
 " His life of Chatterton is a complete, symmetrical and marvellous work of art 
 ... a classical biography."— 'Lute. Glasgow Commonwealth, Aug. 16, 1856. 
 
 *' Will secure both attention and respect." — Examiner, Sept. 6, 1S56. 
 " Yery admirable criticisms, which show vol only a thorough acquaintance wkh 
 the works he criticises, but a deep sense of poetic beauty T 
 
 Daily News, Aug. 5, 1S5C. 
 
 " We know not where to find a larger amount of discriminating, far-seeing, and 
 genial criticism within the same compass." 
 
 BiuTisn Quauterly Review, July, 1856. 
 
 "Here is a biography {the essay on Chattetion) told without eraggeratioii, 
 without unwarranted use of hypothetic incidents, yet surpassing the most 
 highly-wrought fiction in its power over our emotions." ' 
 
 The VVestminstek Review, July, 1356. 
 
 " Not only a series of biographical studies, but in some sort a philosophical hislcry 
 (f English poetry from Shakspeare to Alexander Smith." 
 
 Tub Le.ujek, June 4, 1356. 
 
 " Bistinguished by a remarkable power of analysis, a clear statement of the actual 
 fads on which speculation is based, and an appropriate beauty of language. 
 These Essays should be popular with serious men." 
 
 The ATnE:?.BUM, May 24, 1S56. 
 
16 NEW WORKS AXD NEW EDITIONS, 
 
 THE WORKS OF 
 
 THE REV. F. D. MAURICE, M.A., 
 
 Chaplain of Lincoln's Inn. 
 
 1. The Gospel of St. John. A Series of Discourses. 
 
 Second EditioD, Crown 8vo. clotli, 10^. 6^'. 
 
 2. The Epistles of St. John. A Series of Lectures on 
 
 Christian Ethics. Crown Svo. cloth, 7^. (jd. 
 
 3. The Indian Crisis. Eive Sei-mons. 
 
 Crown Svo. clotli, 'is. (jcl. 
 
 4. The Doctrine of Sacrifice deduced from the Scrip- 
 
 tures. Crown Svo. cloth, 7^. 6(/. 
 
 5. Learning and Working. The "Religion of Rome, 
 
 and its Lifluence on Modern Civilization. 
 
 In 1 vol. Crown Svo. dotli, 5^ 
 
 G. Lectures on Ecclesiastical History. Svo. cloth, lo^. ^d. 
 
 7. Theological Essays. Second Edition. Crown Svo. IO5. <od. 
 
 8. Patriarchs and Lawgivers of the Old Testament. 
 
 Second Edition. Crown Svo. cloth, C*. 
 
 9. Prophets and Kings of the Old Testament. 
 
 Second Edition. Crown Svo. cluth, 10s. G^^. 
 
 10. The Unity of the New Testament. 
 
 Lectures on the Gospels of St. Matthew, St. Mark, and St. Luke, 
 and on the E[)istles of St. Paul, St. Peter, St. James, and St. Jude. 
 
 Svo. clotli, 145. 
 
 IL Christmas Day, and other Sermons. Svo. cloth, 1O5. c^/. 
 
PUBLISHED BY MACMILLAN AND CO. 17 
 
 EEV. F. D. MAURICE'S WORKS-continued. 
 
 12. The Religions of the World in their Relations to 
 
 Christianity. Third Edition. Pep. Svo. cloth, 55. 
 
 Contents : Mahoinetanism — Hiudooism — Buddhism — The Old Per- 
 sian Faith— The Egyptian— The Greek— The Roman— The Gothic 
 — The Rehitiou between Christianity and Hindooism, &c. 
 
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 14. The Church a Family. Fcp. Svo. cloth, 4*. CJ. 
 
 15. The Lord's Prayer. Third Edition. Fcp. Svo. cloth, 
 
 16. The Sabbath, and other Sermons. Fcp. Svo. 
 
 cloth, 2s. C(/. 
 
 17. Law on the Fable of the Bees. Fcp. Svo. cloth, 4*. Qd. 
 
 The Worship of the Church. A Witness for the 
 
 Redemption of the World, with a Letter to F. S. Williams, 
 Esq. 1^. 
 
 The Word "Eternal" and the Punishment of the 
 
 Wicked. Third Edition. Is. 
 
 Eternal Life and Eternal Death, l*. Gd. 
 
 The Name Protestant. Three Letters to Mr. Palmer. Second 
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 testantism. 1*. 
 
 The Duty of a Protestant in tlie Oxford Election. 
 
 1S47. Is. 
 
 The Case of Queen's College, London, l^. Qd. 
 
 Death and Life. In Memoriam C.B.M. 1*. 
 
 Administrative Reform. St/. 
 
18 NEW WORKS AXD NEW EDITIONS, 
 
 PROSPECTUS OF A SERIES 
 
 MANUALS FOR THEOLOGICAL STUDENTS, 
 
 NOW IN COURSE OF PUBLICATION. 
 
 It is now about five years since the Prospectus of this Series was 
 first issued. Four volumes have now been published, and several 
 others are in an advanced state. The reception which the volumes 
 already published have met with, has fully justified the antici- 
 pation with which the Publishers commenced the Series, and 
 warrants them in the belief, that their aim of supplying books 
 " concise, comprehensive, and accurate," " convenient for the 
 professional Student and interesting to the general reader," has 
 been not unsuccessfully fulfilled. 
 
 The following paragraphs appeared in the original Prospectus, and may 
 be here conveniently reproduced : — 
 
 "The Authors being Clergymen of the English Church, and the Scries 
 being designed primarily for the use of Candidates for office in 
 her Ministry, the books will seek to be in accordance with her 
 spirit and principles ; and as the spirit and principles of the 
 English Church teach charity and truth, so in treating of the 
 opinious and principles of other communions, every effort will 
 be made to avoid acrimony or misrepresentation. 
 
 " It will be the aim of the writers throughout the Series to avoid all 
 dogmatic expression of doubtful or individual opinions." 
 
 THE FOLLOWINO FOUR VOLUMES ARE KOW UEADT : — 
 
PUBLISHED BY MACMILLAN AND CO. 19 
 
 THEOLOGICAL MANUALS-continued. 
 
 1. A General View of tlie History of the Canon of the 
 
 New Testament during the FIRST FOUR CENTURIES. 
 Bv BnooKE Eoss Westcott, M.A., Assistant Master of Harrow 
 School, formerly Fellow of Trinity College, Cambi-idge. 
 
 Crown 8vo. cloth, lis. Qd. 
 
 OPINIONS OF THE PRESS. 
 
 ' A worJi which forms one of the invahialle series of Theolorfical Mciniials now in 
 course of jjiiblica/ion at Cambridge." 
 
 British akd Foreign Evangelical Review, July, 1856. 
 
 ' The Author is one of those tvho are teaching us that it is possible to rife the 
 storehovses of German theology, loithotd bearing aioay the taint of their atmo- 
 sphere : and to recognise the value of their accumulated treasures, and even 
 track the vagaries of their theoretic ingenuity, without abandoning in the pursuit 
 the clear sight and sound feeling of English common sense .... It is by far 
 the best and most complete hook of the hind; and we should be glad to see^it 
 well placed on the lists of our examining chaplains." — Guardian, Oct. 3, 1 855. 
 
 'Learned, dispassionate, discriminating, worthy of his subject and the present 
 state of Christian Literature in relation to it." 
 
 13;aTisii Quarterly, Oct. 3, 1855. 
 
 'To the student in. Theology it will prove an admirable Text-BooJc : and to all 
 others who have any curiosity on the subject it will be satisfactory as one of the 
 most useful and instructive pieces of history which the records of the Church 
 supply." — London Quaiiteely, Oct. 1855. 
 
 ' The Author carries into the execution of his design a careful and pain^ialcwg 
 scholarship .... Considered as a list o/Testimoiiials in favour of the canonical 
 writings, our Author's work desei-ves the praise of great diligence and manifest 
 conscientiousness." — National Review, Oct. 1855. 
 
 'If the rest of the series of manuals, of which the present volume forms a part, are 
 as atjbj executed, the Christian public will be greatly indebted to the projectors 
 of the plan." — Literary Churchman, 
 
 ■' There is nothing, so far as we Icnotc, resembling it in the English tongue . . . We 
 have here presented to us a striking and luminous view of a very broad and 
 comprehensive subject, marked throughout by rich and copious erudilim. 
 A volume which we consider a most valuable addition to the literature of 
 Eenelation. Scripture E.rposiiors, of whatever name, will acknowledge tliai they 
 have been laid under deep obligation by the work o/Mr. Westcott." 
 
 British Banner, Jan. '4, 1856. 
 
 •' The conception of the work, and the discrimination and learning with which U is 
 executed, ada.pt it most thoroughly to the present state and forms of controt 
 on the subject to which it relates." — Nonconeormist, Jan. 23, 1856. 
 
20 NEW WORKS AND NEW EDITIONS, 
 
 THEOLOGICAL MANUALS-continued. 
 
 2. A History of the Christian Church from the Seventh 
 
 Ccuturj to the Reformation. By Charles Hardwick, M.A., 
 Fellow of St. Catliariue's College, Divinity Lecturer of King's 
 College, and Christian Advocate in the University of Cambridge, 
 Author of "A History of the XXXIX Articles." JJ'ith Tour 
 Hups constructed fur this IJ'ork by A. Keith Johnston. 
 * Crown Svo. cloth, 10s. Gd. 
 
 OPINIONS OF THE PRESS. 
 
 "li is full in references and a)iihorili/,s;isleiiiafic and formal in division, u-i:k 
 enov(jh of hfe in the style to coiinteruct the dryness inseparahle from its hrevily. 
 and exhibiling the results rather than the jmnciples of investir/ation. Jli;. 
 Uardwick is to he conrjratxdated on the successful achievement of a difficult 
 task." — CUKISTIAN ItEMElIBRANCEK, Oct. 1853. 
 
 "He has bestowed patient and extensive reading on the collection of his materiah ; 
 he has selected them with judgment ; and he 2»'esents them in an equable ai d 
 compact style." — Spectator, Sept. ]?, 1853. 
 
 "This booTt is one of a promised series of 'Theological Manuals.' In one 
 respect, it may be taken as a sign of the times. It is a small unpretendit-g 
 volume in appearance, but it is based on learning enovgk to have sufficed, half a 
 century since, for the ground of two or three quartos, or at least for several 
 portly octavos. For its piapose it is admirable, giving you a careful and intel- 
 ligent summary of events, and at the same time indicating the best sources of 
 information for the further guidance of the student. Among the authorities 
 thus referred to, we find the most modern as well as the most ancient, the con- 
 tineutal as well as the English." — -British Quarterly, Nov. 1S53. 
 
 "It is distinguished by the same diligent research and coiiscientiovs achiowledg- 
 ment of authorities which procured for JIr. Uardwick's 'History of the 
 Articles of lleligiou' such a favourable rerejition." 
 
 1\0TES AND Queries, Oct. 8, 1853. 
 
 " To a good method and good materials JIr. IIardW'ICK adds that great virtue, 
 a perfectly transparent style. We did not expect toftndgrcat literary qualities 
 in such a manual, but we have found them ; we should be satisfied in this 
 respect with conciseness and intelligibility ; but while this boolc has both, it is 
 also elegant, highly finished, and highly interesting." 
 
 NOACONFORMIST, Nov. 30, 1853. 
 
 "As a manual for the student of Ecclesiastical History in the Middle Ages, we 
 know no English work which can be comj,arcd to Mr. HAKinviCK's book. It 
 has two great tnerits, that it constantly refers the reader to the authorities, both 
 original and critical, on which its statements are founded; and that it pre- 
 serves a Just proportion ill dealing with various subjects." 
 
 Guardian, April 12, 1854-. 
 
PUBLISHED BY MACMILLAN AXD CO. 21 
 
 THEOLOGICAL MANUALS-continued. 
 
 3. A History of the Christian Church during the 
 Reformation. By CHARLES HARD WICK, M.A. 
 
 Crown Svo. clotli, 10s. Qcl. 
 
 OriXIONS OF THE PRESS. 
 
 " T/ie whole volume displays a prnfusion of learnhig, great accurriey and honesty 
 
 in collecting and collating authorities, a clear as u-ell as a concise narrative of 
 
 events ; and it always refers to the authorities on which the liistory is grounded^* 
 
 CllRISTIAI* IlEJIi:MBRA:SCER, April, 1856. 
 
 " ExhiVds a deep comprehension and a firm grasp of his theme, with the ease and 
 
 must cry in treatment which such qualities generally impart The itiilih/ 
 
 ofMu. Harpwick's tvork consists in tjringing the greater and minor histories 
 connected with the Reformation into a single volume of compact shape, as well as 
 presenting their broad features to th: student. The merit of i/ie history con- 
 sists in the penetration with which the opinions of the age, the traits of Us 
 remarkahle men, and the intellect aalcharacter of the history, are perceived, and 
 the force with which they are presented^ — Spectator, March 15, 185G. 
 
 " A more satisfactory manual than England has hitherto produced. He has 
 
 laioured learnedly and diligently, at first hand, among the sources and autho- 
 rities for the ecclesiastical history of the period of wliich he writes ; and has 
 produced a wortc really original, as far as such a work can he ; independent 
 in its Judgments ; written with taste and feeling ; and offering, in its large 
 body of notes, aids and guidance to the fullest investigation the subject can pos- 
 sibly receive.'' — Noncokformist, April 16, 1856. 
 
 " His readers will find him a lively, a luminous, and interesting companion, as 
 well as a generally trustworthy guide." — ^British Banner, IMarch 13, 1855. 
 
 "He enters fairly into the questions of which he speaks, and does not attempt 
 to evade their difficulty by vague statements . . . We cordially recommend 
 this work to those who desire an orderly and lucid summary of live lending 
 events of the Eeformatioti ... We may also observe, that Mr. Hardwick 
 has availed himself of the latest German authorities." 
 
 Literary Churchman, May 3, 1S5G. 
 
 " The style is lucid and the plan comprehensive. The facts are well arranged, 
 and their relations ally brought out . . . Will be esteemed by tnosl students 
 as judicious, helpful, and suggestive," 
 
 EvAKGELiCAL Eetiew, May, 1856. 
 
 " if.' writes from genuine and independent sources. Though his work is short, 
 if partakes in no respect of the character of a compiUdion" 
 
 TuE Press, July 13,1856. 
 
 "It is impossible to speak too highly of the extensive and careful research the 
 ■ book everywhere manifests." — ^Baptist Magazine, Aug. 1856. 
 
22 NEW WORKS AND NEW EDITIONS, 
 
 THEOLOGICAL MANUALS-continued. 
 
 4. A History of tlic Book of Common Prayer, 
 
 together witb a Eationale of the several Offices. By the Rev. 
 Pkancis Procter, M.A., Vicar of Witton, Korrolk, formerly 
 Tellow of St. Catharine's College, Cambridge. Third Edition, 
 revised and enlarged. Crown 8vo. cloth, 10s. Od. 
 
 "Mr. Procter's 'History of the Book of Common Praj-er' is Ij far the Lest 
 
 commeidary €.rlant l\ot only do iJie present illustrations cmhrace the 
 
 whole range of original sources indicated hy Mr. P.vlmer, but Mr. Procter 
 compares the present Boole of Common Prayer with the Scotch and American 
 forms ; and he frequently sets out in full the Sarum Offices. As a manual of 
 extensive information, historical and ritual, imhued with sound Church princi- 
 ples, we are entirely satisfied with Mr. Procter's important volume." 
 
 Christian Kemembraxcer, April, ]So5. 
 
 " It is a resume of all that has leen done in the way of in vestiyation in reference to 
 the Prayer-Booh." — Athen^um, Peb. 17, 1855. 
 
 " We can have little doubt that Mr. Procter's History of our Liturgy will soon 
 supersede the well-lcnown work of Wheatly, and become a much-used hand- 
 book beyond the circuits of the Tlniversity for the more immediate use of which 
 it has been produced." — Notes ajsd Queries, March, 1S55. 
 
 "AUhovyh very decidedly anti-Boman in its tone, tee gladly accejd it as a substitute 
 for the dull and dreary dogmatism of Wueatly. It presents, in a popular and 
 agreeable narrative, the history of those variations to which so much attention 
 has been directed during the late eventful controversies ; and while it contains a 
 very careful, learned arid scholarlike exposition of these changes, it also furnishes 
 a most valuable commentary on the successive texts of the formularies themselves, 
 as they are exhibited either in the original editions, or in the useful manuals of 
 Bulley and Keelijjg." — Dublin Review {Roman Catholic), April, 1555. 
 
 *' We can speak with just praise of this compendious hut comprehensive volume. It 
 appears to be compiled with great care and judgment, and has profited largely by 
 the accumulated tnatcrials collected by the learning and research of the last Jifty 
 years. It is a manual of great value to the student of Ecclesiastical History and 
 of almost equal interest to every admirer of the Liturgy and Services of the 
 English Church." — London Quarterly Review, April, 1855. 
 
 " It is indeed a complete and fairly-written history of the Liturgy ; and from the 
 dispassionate xcay in which disputed points are touched on, will prove to many 
 troubled consciences what ought to be known to them, viz. : — that they may, 
 without fear of compromising the jmnciples of evangelical truth, give their assent 
 and consent to the contents of the Book of Common Prayer. Mr. Procter has 
 done a great service to the Church hy this admirable digest." 
 
 CiiUKCii OF England Quarterly, April, 1855. 
 
 OTHERS ARE IN PROGRESS, AKD WILL BB AJJHOUHCBD IN DDE TIME. 
 
PUBLISHED BY MACMILLAN AND CO. 23 
 
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