The Sun.
London, England, 1861-05-16 00:00:00

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NEWSPAPER

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Arc"
.y St. Luke he states with all simplicOlandri S
honesty, the origin and sources of the gospel that
bears his name.
The words " inward gift" are ambiguous. The
Evangelists and the Apostles must have had the
highest religious gifts ; and as to whatever they
could not have known of themselves God revealed
it to them by His own spirit.
As to " hesitancy in difficult cases," it was so
palpable that Apostles and Evangelists were not
agreed on certain points, that on one occasion a
council of the Apostles was! called to determine
the matter which had been in dispute. If there
be any meaning in words, Paul must have been in
error when he inculcated the doctrine of Christ's Se-
cond Coming during the Apostolic age, and when in
his earliest Epistle he told the Thessalonians:
" For this we say unto you by the word of the Lord,—
that we which are alive and remain unto the coming of the
Lord shall not prevent them which are asleep."
And in the 17th verse he also says:
zp
s the,
Afollowing " Then we which are alive and remain shall be caught
together with them in the clouds, to meet the Lord in
the : and so shall we be ever with the Lord."
all
y rj; intelligent
athseoyf persons The third passage objected to by the Memorialists
omit the first
.member__ of the
.. sentence, which I supply within brackets :
are agreed that the Earth
has existed for in 0 _ ages] ; the best informed are of
opinion that the history f nations extends back some thou-
sand years before the M • ositic chronology; recent disco-
veries in geology may perhaps
open a further vista of exist-
ence for the human species, whilstit i 11
be known, that mankind spread t f spossi , and one day
no
e rom one but from many
centres over the globe ; or, as others
say, that the supply
of links which are at present wanting
th
e chain of ani-
mal life may lead to new conclusions respecting the
origin of man."
The former part of this paragraph has been fully
considered in the discourse (5) on the Hebrew Cos-
mogony, and the objection replied to. And are the
clergy of the 19th century as much afraid of a
modest speculation in natural history as the clergy
of the 16th century were afraid of a speculation
in Astronomy ? The latter have a record in the
annals of science, which it is unwise in the former
to covet ; and if they attain it, it will be no honour
to them nor to their Church. Christianity is alto-
gether independent of such speculations, and of the
ignorance and bigotry that would endeavour to
prevent them.
Let us now look at the Essay and its author
under another aspect. The man who has, without
a trial, been condemned and hunted down by
bishops, priests, and deacons, and by the people
who are ruled by them ; hunted down as " a blas-
phemer," " a heretic," "an infidel," and "an
atheist," has in this very Essay, and which his
calumniators have done him the injustice to ignore,
g!ven to the world some of the noblest testi-
monies to the value of the Bibie, that can
be written and published. If the Memorialists
have read them, shame upon their principles for
doing a Christian brother such injustice ; if they
have not read them, shame upon their tongues and
their pens, for the guilt of slander they have con-
tracted before God and man.
Speaking of Christ and his revelation,—the
Essayist says,—
" In contrast with wild fanaticism, as well as with the
proud Pharisee, came osE, most unlike all that had been
before, as the kings or rulers of mankind. In an age which
was the victim of its own passions, the creature of its own
circumstances, the slave of its own degenerate religion, our
Saviour taught a lesson absolutely free from all the in-
fluences of a surrounding world; he made the last perfect
revelation of God to man; a revelation not indeed imme-
diately applicable to the state of society, or the world, but in
its truth and purity inexhaustible by the after generations
of men."
The following is his estimate of the value of the
Scriptures :
" There is no such treasury of instruments, and ma-
terials as Scripture. The loss of Homer, or the
loss of Shakspeare would have affected the whole
series of Greek or English authors who follow.
But the disappearance of the Bible from the books which
the world contains, would produce results far greater. We
can scarcely conceive the degree in which it would alter
literature and language—the ideas of the educated and
philosophical, as well as the feelings and habits of mind of •
the poor. It has been said, with an allowed hyperbole,
that Homer is Greece; with much more truth may it be
said that the Bible is Christendom."
Referring to the Old Testament, he says :
" The beginnings of human history aro themselves a
lesson, having the freshness of early dawn. There are forms
of evil against which the prophets and the prophetical spirit
of the law carry on a warfare in terms almost too bold for
the way of life of modern times. There, more plainly
than in any ether portion of Scripture, is expressed
the antagonism of outward and inward—of ceremonial
and moral —of mercy and sacrifice. There, all the
masks of hypocrisy are rudely torn asunder in which an
unthinking world allows itself to be disguised. There, the
relations of rich and poor in the sight of God, and
their duties towards one another are most clearly
enunciated. There, the religion of suffering first appears,
—‘ adversity the blessing ' of the Old Testament as well as
the New. There, the sorrows and aspirations of the soul
find their deepest expression, and also their consolation.
The feeble person has an image of himself as the ' bruised
reed.' The suffering servant of God passes into 'the be-
loved one, in. whom my soul delighteth.' Even the latest
and most desolate phases of the human mind are reflected
in Job and Ecclesiastes; yet not without the solemn asser-
tion, that ' to fear God and keep his commandments is the
beginning and the end of all things.'"
Once more, he says--
"Every part of Scripture tends to raise us above our-
selves—to give us a deeper sense of the feebleness of man,
and of the wisdom and power of God. It has a sort of
kindred, as Plato would say, with religious truth every-
where in the world. It agrees also with the imperfect
stages of knowledge and faith in human nature, and answers
to its inarticulate cries. The universal truth easily breaks
through the accidents of time and place in which it is in-
volved. Although we cannot apply Jewish institutions
to the Christian world, or venture in reliance on some text
to resist the tide of civilisation on which we are borne, yet
it remains nevertheless to us, as well as to the Jews and
first . Christians, that 'Righteousness exalteth a nation,'
and that Love is the fulfilling not of Jewish law only, but
of all law.' "

PRICE 4D. STAMPED, SD.

neglected. He refers to the obligation of the gospel
on individual Christians, and to the power of single
words—such as divorce,
inspiration, episcopacy, ori-
ginal &c., and how much they influence the
thoughts of future ages. Th 6 Scripture, rightly or
wrongly interpreted, is a power in the world.
He cites texts of Scripture about infant baptism—
Bishop and Presbyter—and alludes to certain pas-
sages which are almost habitually neglected ; he
quotes a short but striking and true sentence from
the celebrated Lessing—"that the Christian reli-
gion had been tried for eighteen centuries—the reli-
gion of Christ remained to be tried." He adverts
to the:great changes of society in the nineteenth
century as contrasted with the first, and enumerates
several things which the gospel would have us to
do, and others that it would not have us to do. He
alludes to the contrast of the conduct of Christ
towards the woman taken in adultery and the ex-
cessive severity with which even a Christian so-
ciety punishes the errors of women. He has no
sympathy with the opinion among Protestants of
the "Damnation of Catholics and of the heathen,"
and cites some very pertinent texts that should
banish such opinions from our midst. The Bible,
he says, is not a book of statutes—and it is Eas-
tern in thought, phraseology, and illustration. He
alludes to the disturbing influence of creeds—to
love and truth, grace and faith—and that the Scrip-
ture has one and only one true meaning. He refers
to the relation between the Old and New Testa-
ments, and that traditional statements are of no
value. He justifies a candid statement of difficulties,
and says it is a du 'y to speak as well as to with-
hold the truth. He then states the fact, that the
difficulties of the Bible are well known, and that
the results of criticism are not to be ignored. The
gospel was once before the age, and many are now
trying to drive, and to keep it back: He then pro-
ceeds to offer some very definite opinions and ad-
vices, such as—interpret the Scripture like any
other book; that Scripture has 'out one meaning;
that there is design wherever there is order and
beauty; and after referring to the growth or de-
velopment of Scripture, he considers it may be
regarded as a kind of progress from childhood to
manhood. He considers that Scripture has an inner
life or soul, as well as a body or form; and after some
remarks upon the prevalency of the Greek language
in the time of Jesus, he lays it down as a rule of in-
terpretation that we want ONLY what is found in the
text. He alludes to the difficulties common to the
Greek and English testaments, and offers some cri-
tical remarks upon philology not necessary to be
adverted to now. He alludes to the opposite sides
of God's dealings with man, citing certain texts of
Scripture—and he continues with some very valu-
able remarks upon the study of Scripture. He says
that Christian truth is not dependent on the fixed-
ness of modes of thought—and that although we
had no words for mind, matter, soul, body, and the
like, Christianity wouldremain the same. Speaking
of the literal application of certain figures of speech
he pertinently remarks, "A recent commentator on
Scripture appears willing to peril religion on the
literal truth of such an expression as we shall be
caught up to meet the Lord in the air."' Would he
be equally ready to stake Christianity on the lite-
ral meaning of the words, " where their worm dieth
not and the fire is not quenched."
The difference betwixt interpretation and appli-
cation is pointed out, and he illustrates how it may
be perverted in these words : " It may not only re-
ceive a new meaning, it may be applied in a spirit
alien to itself. It may become the symbol of fanati-
cism, the cloak of malice, the disguise of policy:"
Cromwell at Drogheda quoting Scripture to his
soldiers ; the well-known attack on the Puritans in
the State service for the Restoration—" Not every
one that saiih unto me Lord, Lord ;" the reply of
the Venetian ambassador to the suggestion of Wol-
soy, that Venice should take a lead in Italy, which
was only the earth is the Lord's and the fulness
thereof,' are examples of such uses." In other pas-
sages interpreters see what is not there, and make
words the substitute of their own feelings. He refers
to the unity of Scripture, and says that the simple
feeling of truth, and right, is the same to the Greek
or Hindoo as to ourselves. And after referring to
the parables, he says :—" There is no language of
Scripture which penetrates the individual soul and
embraces all the world in the arms of its love,
in the same manner as that of Christ him-
self." After several illustrations of passages
in the Epistles, he says that the words " Charity
never faileth" have a voice which reaches to
the end of time. He urges moderation in contro-
versy, and alludes to certain lessons in the Old
Testament, instructive and deeply practical: and
he refers to reverence to scripture suppressing re-
flection. He says that a change in some of the
prevailing modes of interpretation is not so much
a matter of expediency as of necessity ; and that a
change in the manner of stating and defending
doctrines is already observable. He refers to seve-
ral of the old controversies and the old states of
bigotry, and says—
" The feeling which gave rise to them has in a great
measure passed away ; no intelligent man seriously inclines
to believe that salvation is to be found only in his own de-
nomination. Examples of this Sturdy Orthodoxy' in our
own generation rather provoke a smite, that arouse serious
disapproval."

He refers to several uses of Scripture—as a bond
of union—as a light to the heathen—as a part of
education when judiciously employed and as illus-
trating and setting forth truth to congregations.
Inquirers should not, he says, be condemned, and
there is no reason for doubting the value of critical
inquiry—and he concludes his long but valuable
Essay with these noble words :
" No one can carry out the principle that public opinion
or Church authority is the guide to truth, when he goes
beyond the limits of his own Church or country. That is
a consideration which may well make him pause before he
accepts of such a guide in the journey to another world.
All the arguments for repressing inquiries into Scripture ip
Protestant countries hold equally in Italy and Spain, for
repressing inquiries into matters of fact, or doctrines, and
so far denying the Scriptures to the common people. Be
assured that there is some nobler idea of truth than is sup-
plied by the opinion of mankind in general, or the voice of
parties in a Church. Everyone, whether a student of theo-
logy or not, has need to make war against his prejudices,
no less than against his passions; and in the religious
teacher the first is even more necessary than the last. For
while the vices of mankind are in a great degree iselated,
and are at any rate reprobated by public opinion, their pre-
judices have a sort of communion, or kindred withtewor 1d
their being
the prevailing
influences
iwnitthhoeuitn.terTeshte, They,
are
as s
classes,
collectivestates
of
f society, evil
an
and haved
amid which we live. He who takes opinions
of Christians, and decks them out in their gayest colours—
who reflects the better mind of the world to itself, is likely
to'be its favourite teacher. In that ministry of the Gospel,
even when assuming forms repulsive to persons of educa-
tion, no doubt the good is far greater than the error, or
harm. But there is also a deeper work which is not de-
pendent on the opinions of men, in which many elements
combine, some alien to religion, or accidentally at variance
with it. That work can hardly expect to win much popular
favour, so far as it runs counter to the feelings of religious
parties. But he who bears a part in it may feel a confidence
which no popular caresses or religious sympathy could in-
spire, that ho has by a Divine help been enabled to plant
his foot somewhere beyond the waves of time. He may
depart hence before the natural term, worn out with intel-
lectual toil; regarded with suspicion by many of his con-
temporaries ; yet not without a sure hope that the love of
truth, which men of saintly lives often seem to slight, is
nevertheless accepted before God."

Are these the sentiments of an Infidel ? Of a
blasphemer ? Of an Atheist ? Were there ever
nobler words uttered in just praise of Holy Scrip-
ture ? Think ye, if Jesus were on earth he would
condemn them, or condemn the author ? True he
uses not the phraseology of the creeds—he has
got beyond them—nearer the Christianity of the
first century—nearer to truth—nearer to the spirit
of Jesus, and for this some thousands of his fellow-
clergymen are calling upon the Bishops to put him
down—to prosecute him—(they are persecuting
him)—and even invoke heaven to stop his career.
One " Religious Journal" has triumphed, and was
grateful for the death of Baden Powell. How
ani edn
siutocr
h, aan
feadlulecnateadnmd man,
low
to delight in the death
n iChristian
in
state,gm tion
ssteaeesr:
of a fellow-christian , because he did not see
with him on some points ! Twice within a short
period Jesus rebuked John for the same unchris-
tian spirit. The Apostle said—" Master, we saw
one casting out devils in thy name, and we forbad
him because he followeth not us ;" and Jesus said
unto him, " Forbid him not—for he that is not
against us is for us." Shortly after the Samari-
tans did not receive Jesus into their village," be-
cause his face was as though he would go to
Jerusalem "—and when James and John saw this,
they said, " Lord, wilt thou that we command fire
to come down from Heaven, and consume them,
even as Elias did ?" But he turned and rebuked
them, and said, "Ye know not what manner of
spirit ye are of—for the son of man is not come to
destroy men's lives, but to save them."
What a leason is this to all of us, and how ear-
nestly we should seek to embody it in our spirit
and conduct. If the defence of some ultra views
of the popular theology of conflicting creeds can
only be carried on in a spirit, and with an amount
of injustice, on which Heaven frowns, as on 211
wickedness, let that defence be abandoned until
_,
it can be taken up by men whose tongues and
principles are under the control of. qinlitiani
The Essays
any volume that can be written like
It inflicts a deeper injury upon Christianity than .
and Reviews."

Three passages have been objected to by the Me-
morialists. The first is this :

" No one would interpret Scripture as 'many do but for
certain previous suppositions with which we come to the
perusal of it. ' There can be no error in the word of God,'
therefore the discrepancies in the books of Kings and
Chronicles are only apparent, or may be attributed to dif-
ferences in the copies.—' It is a thousand times more likely
that the interpreter should err than the inspired writer.'
For a like reason the failure of a prophesy is never admitted
in spite of Scripture and hisfory (Jeremiah xxxvi., 30
Isaiah, xxxii.—Amos, x. 17, the mention of a name later
than the supposed age of the prophet is not allowed to be
taken in evidence of date.—lsaiah, xlv. 1."

The proper course for the objectors is to show
that the Essayist has misunderstood these passages
—or falsified them—or drawn from them a wrong
conclusion. Until this is done the Essayist retains
his position:
The second passage objected to is this : ,
" Nor for any of the higher or supernatural view '
Epgtles.
spiration is there any foundation in the Gospels or act to
is no appearance in their writings the
‘,. subject to
gelists or Apostles had any inward g
ed nor do they
any power external to them, differen-tiffrt,c;Tor
ing or teaching which they daily exere
were free from error,
anywhere lead us to suppose that. they
ateacher exhibiting all
at of j)reach-
,c7.,o,nciiinngwoafredlirit.
or infirmity. St. Paul writes pTuman feeling, speaking
the emotins and vicissitudes
tit3tinug.
in difficult cases—and
indeed wi*i authority, but bet„
h self, corrected, too, by the
more than once correcting
t of the passage is in the meaning
Here the point course of events in hisde:::: tna ts ir o)
inspiration,"
ao
tf
itol.ine
attached to the
words
difficult uses." girt,"
and " hesitating
..As to the
the differences of opinion between the
former,
by
olg stated Robert Haldane and those
ew
Benjamin Jowett are far too numerous
f for me now to specify. As we shall show
you next Sunday evening, there is every
variety among the Fathers, the Reformers,
and the orthodox divines of every school. If I
understand the Essayist, he gladly adopts the state-
ments of the writers themselves, but they are very
few, Forainstanee, there is not any elaim to in-
spiration, nor to infallibility set
.forth in any one
of theme nfr Gospels ; if there be, it can be cited and
calmly discussed, without slander and without
Malignity. In the first four versos of the Gospel

_

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