Chapter 7

the remarks which follow; having omitted to note them down when he had the book at hand.

_ 953 Discourse_, book i.

954 The steps through which he considers that the idea of God is developed into a conception are, Fetishism, Polytheism, and Monotheism; Dualism and Pantheism being errors which lead astray from Monotheism.

_ 955 Sermons on Theism_, sermons i. and ii.

956 Id. sermons ix. and x.

_ 957 Discourse on Religion_, books ii. and iv.

958 E.g. in _Discourse_, book iii. and several passages in the _Introduction to the Old Testament_.

959 Mr. F. W. Newman.

_ 960 The Phases of Faith_, 1850.

961 Ch. i.

962 Ch. ii.

963 Ch. iii.

964 Ch. iv.

965 Ch. v. and vi.

966 To complete this account it is necessary to add, that Mr. Newman has developed some portion of the critical investigations of his studies of Jewish history in the _History of the Hebrew Monarchy_, 1847. It is a treatment of the Old Testament analogous to that to which we are accustomed in classical history; the answer to which would be by denying that the records of the Hebrew history are amenable to criticism, inasmuch as they do not partake of the ordinary conditions which appertain to human literature.

_ 967 The Soul, her Sorrows and her Aspirations_, 1849. In the date of publication this preceded the _Phases_. Mr. Newman has subsequently published, _Theism, Doctrinal, Practical, or Didactic_, 1858. The most complete view of his scheme, but of course wholly favourable to him, is in the _Westminster Review_, Oct. 1858.

968 Ch. i.

969 Ch. ii.

970 Ch. iii. and iv.

971 Ch. i. The scheme much resembles that of Schleiermacher.

972 Deism and Unitarianism are both monotheistic; but the latter allows the existence of a revelation, the former denies it. The modern school of Unitarians, however, nearly approach to the position of Mr. Newman. See end of Note 6, at the close of this book.

973 In many respects it resembles the “Mediation school” of Germany, described in Lectures VI and VII, and the modern school of the French protestant church, described in p. 304, and in Note 46, p. 448.

974 It would be more delicate perhaps to leave to the reader the application of these tendencies, and to omit the mention of names; but as the practice in this work has been to give the names even in contemporary history, fairness requires the enumeration. The tendencies in the text however are rather a combination from the views of different modern authors, and cannot be definitely referred as a whole to any one single writer. Probably the reader will himself conjecture that the first tendency is meant in the main to describe the teaching of Mr. Maurice and Mr. Kingsley; the second, of Professor Jowett; the third, of some of the writers in _Essays and Reviews_. But if this be approximately true, it must not be supposed that every specific statement in the following account is intended to be charged upon these respective authors. The description is meant to indicate certain tendencies of free thought, of which their writings among others seem to exhibit instances. It is always hard to judge of a movement which is in progress, and of which we are ourselves spectators. The view here taken is the result of the attempt which the writer of these lectures has made in his own studies, to adjust the existing forms of free thought into their true position in the history of speculation. If injustice is done, it is at least not intended.

975 It may be useful to draw attention to a book on the relation of Coleridge to recent theological thought, _Modern Anglican Theology, by the Rev. J. H. Rigg_, 1857. The book is by a Wesleyan minister, and is written from that point of view. The tone of censure on the writers criticised is in some parts severe, and has, it is understood, caused pain to some of them. Apart from its tone, objection may perhaps be taken to it, as discovering in their works as positive teaching, doctrines which probably only exist as incipient tendencies. Nevertheless it contains material suggestive of serious thought; and certainly gives the clue to the interpretation of many points which are usually felt to be obscure in the systems of several of the writers described. The author does not however appear to have distinguished sufficiently between the two forms of modern historical inquiry (see Note 9 of these lectures, at the end of the book). He consequently makes the last of the list of writers whom he criticises (ch. xiii.) to be a disciple of Coleridge; whereas he rather belongs to the other form of the historico-philosophical school.

976 Page 310.

977 The reference to Mr. J. S. Mill’s dissertation on Coleridge has been already given (p. 310.) See also the Essay by Mr. Hort in the _Cambridge Essays_, 1856; the _British Quarterly Review_, Jan. 1854; Morell’s _History of Philosophy_, ii. 343 seq.; and Remusat in _Revue des Deux Mondes_, Oct. 1856. Coleridge’s philosophy of religion is especially to be found in his _Aids to Reflection_; and his critical views of inspiration in the _Confessions of an Inquiring Spirit_.

978 The distinctness of the “reason” (νοῦς) from the “understanding” (λόγος or διάνοια) has been allowed in these lectures; but only as guaranteeing the reality of the objects of intuition, not as allowing the mind to create a religion _à priori_. The objection in the text is accordingly not so much directed against the psychological theory as its theological application.

979 The sources for studying Neo-Platonism have been given in Note 10 (p. 399). Among writers influenced by Coleridge, the element of thought which is derived from Neo-Platonism is stronger in the writings of Mr. Kingsley than in those of Mr. Maurice; but it is sufficiently observable in both to form a separation, by marked philosophical features, between their teaching and the system of Schleiermacher.

980 The Λόγος of Philo and of the Neo-Platonists is not to be contrasted with the faculty called _reason_ by Coleridge, and νοῦς by other authors, but to be identified with it. For Philo’s views, see Gfrörer, _Philo_, and Dähne’s article _Philo_ in Ersch and Grueber’s _Encyclopædia_: see also Jowett’s _Commentary on St Paul’s Epistles_, vol. i. (_Essay on Philo_, § 1).

981 The existence of a divine teacher in the human mind in the faculty of conscience would be generally allowed; especially by those who adopt the theory of the distinctness of the faculty of _reason_ from that of _understanding_; but the idea implied in the hypothesis referred to in the text is the existence of a faculty which is supreme over revelation.

982 Cfr. _Biogr. Lit._ p. 321, and _Aids to Reflection_, vol. i. 204 seq.

983 On the school of the Alexandrian fathers, see note on p. 59.

984 Cfr. the note on p. 29, where we have conceded the probability that inspiration is, if analysed psychologically, a form of the “reason;” but considered it, if viewed theologically, to be an elevated state of this faculty, brought about by the miraculous and direct operation of God’s Spirit: so that in this view it differs in kind, and not merely in degree, from human genius.

985 Lect. VI. pp. 245-48.

986 Cfr. note (80) on p. 329.

987 Cfr. Note 9, at the end of the book, and the remarks in the Preface on the historic method of study.

988 It is a truth indeed to which all will assent, that we must learn from scripture what is meant by inspiration: but the difference between the view here described and the view of the church of Christ is this: the Church discovers in scripture the statements of the writers concerning the reality and nature and authority of their own inspiration; and considers henceforth that the character of the revelation is in its substance removed beyond the limits of critical investigation; and can only admit that an empirical inquiry can be useful in settling the limits to which inspiration extends, and determining the question as to the writings to be accounted the subject of it.

989 Pages 330 and 334.

990 The existence of this movement in foreign churches is stated in Lect. VII, and also in Notes 43 and 46, pp. 444, 448. In America, besides those instances which have occurred in this lecture, the writings of Mr. Bushnell are thought to exhibit a free spirit. They however deviate very slightly from traditional dogmas, and may be compared with the writings of the late archdeacon Hare. In England, in the established church, there have been several works, besides those referred to in p. 330. They chiefly belong to the first and third classes of the three named in the text. The sermons of the late F. W. Robertson of Brighton, matchless in freshness, but most unsound in questions of vital doctrine; the sermons, &c. of the Rev. J. L. Davies; bishop Colenso’s Commentary on the Epistle to the Romans (1861); and the _Tracts for Priests and People_ (1861, 62), may be considered to be examples of the first type of thought; but, if breathing the same spirit as Coleridge, they express his thoughts with a clearness which was wanting in him. The doubts of Blanco White and Sterling; and of Mr. Macnaught, in his work on Inspiration (1856); Mr. Foxton’s _Popular Christianity_ (1849); bishop Colenso’s work on the Pentateuch (1862); and the _Christian Orthodoxy_ (1857) of Dr. Donaldson, a name honoured by the philological student; are instances of the third tendency named in the text. A tribute of acknowledgment is nevertheless due to many of these writers, for the earnest and truth-seeking tone which pervades their works. The movement of free thought exists also outside the national church. The recent work of Dr. S. Davidson, _Introduction to the Old Testament_ (second edition) is an instance. The views however of this eminent biblical scholar met with so little sympathy in his own denomination, that he was made to suffer for an earlier edition (1856) of the same work, which deviated in a much slighter degree from received opinions. In the Unitarian body also free thought has wrought a change. (See Note 7, at the end of this book.) The influence of Cousin has expelled the old utilitarianism. Mr. Martineau and Mr. W. J. Fox (see his _Religious Ideas_, 1849,) are illustrations of the new spirit.

991 Cfr. p. 312, and the note to it. Positivism only differs from Naturalism (see Note 21, at the end of this book), in that it expresses a particular theory concerning the limits and method of science, as well as the disbelief in the supernatural implied by the latter term.

992 Cfr. p. 317.

993 An instructive sketch of the tendencies of modern thought was given by principal Tullock, in his Inaugural Lecture at St. Andrew’s, 1845.

994 See p. 10. This crisis has occupied our attention since the middle of Lecture III, p. 105.

995 Lect. I. page 1.

996 Page 7.

997 Page 7.

998 This was treated in Lecture II.

999 Lecture III, page 76 seq.

1000 Lecture III. page 92 seq.

1001 Lectures IV. to VIII.

1002 Page 2.

1003 Page 13.

1004 Pages 16, 17.

1005 Pages 14-17.

1006 Page 20.

1007 Page 21.

1008 Cfr. remarks in Note 9, at the end of this volume.

1009 This remark does not apply to the principal writers (named in Note 49), nor to the literature called out by the “Essays and Reviews” controversy; but it applies to many of the popular manuals which are directed against old deist literature, and are not adapted to modern critical doubts.

1010 See note on p. 22.

1011 Van Mildert so exclusively adopted this latter view in his Boyle Lectures, that his opponents charged him with Manichæism. See remarks on him in the Preface to this volume.

1012 Cfr. the notes on pp. 26 and 32.

1013 Pages 14, 71, &c.

1014 Page 3.

1015 This is seen in their scrupulous care against heresy, and is attested by the very complaint of their opponent Celsus. (Orig. _Contr. Cels._ i. 9, iii. 44.)

1016 H. T. Buckle, the news of whose death, at the end of May 1862, had just reached England when this lecture was delivered.

_ 1017 History of Civilisation_, vol. i. ch. iv.

_ 1018 History of Civilisation_, ch. xii and xiii.

1019 An article by a distinguished scientific writer appeared in the _North British Review_ for Nov. 1860; in which the question of Galileo’s trial was discussed in reference to the recent re-examination of the subject.

1020 Cfr. Grote’s _History of Greece_, vol. viii. ch. lxvii; Lewes, _History of Philosophy_ (chapter on Sophists); Grant, _Aristotle’s Ethics_, vol. i; essay ii.

1021 See above, Lecture IV. p. 159.

1022 Cfr. Mill’s _Logic_, vol. i. book iii. ch. xiii. § 7.

1023 The allusion is to the discoveries, such as that of Kirchoff, of the existence of some of the material elements in the solar atmosphere, which exist in our own; also of the connexion between the periodic recurrence of the solar spots, and terrestrial magnetism; and especially to the discussion on “the correlation of physical forces,” contained in Mr. Grove’s work, and in Sir H. Holland’s _Essays_ (essays i. and ii.), reprinted from the _Edinburgh Review_, July 1858 and Jan. 1859.

1024 The discoveries of the distinction between the sensational and motor nerves, by Sir C. Bell; of the phenomena of reflex action, by Dr. M. Hall; of the connexion of the same phenomena with those of sensation, by Dr. Carpenter; and the identification of the centres of conscious activity with separate departments of the cerebral organism, by Dr. Laycock; are instances of hints toward the solution of this problem. Many continental physiologists, such as Müller, Carus, Wagner, and Brown-Séquard, have worked toward the same end. J. F. Herbart in Germany, and Mr. H. Spencer in England, are writers who have approached the psychological problem from the physiological side.

1025 Bayn’s _Senses and Intellect_, 1855; _Emotions and Will_, 1859; and Spencer’s _Principles of Psychology_, 1855, are works in which analysis of this character is carried farther than in former works. A popular view of past attempts of this kind is given in an article on _Mental Association_, in the _Edinburgh Review_ for Oct. 1859.

1026 An example is seen in Strauss. No one can be more inimical to the dogmatic and historical Christianity of the church than he; yet he asserts firmly that Christ and Christianity is the highest moral ideal to which the world can ever expect to attain. (_Soliloquies_, E. T. 1845, part ii. § 27-30.)

1027 E. de Pressensé. _Histoire_ 2e Série, ii. 524.

1028 Pressensé has devoted attention to this point. (vol. iv. book iv.)

1029 Cfr. Pressensé, vol. iv. book iv. 161, 521.

1030 This is the view at which Guizot arrives; _Hist. de la Civil._ leçon v, vi, x.

1031 E.g. in Kant, Jacobi, Fichte, Schelling, and Hegel. See Lectures VI. and VII.

1032 References for the study of Neander’s life are given in a note on page 250.

1033 See Acts xvii. 22-31.

1034 Cfr. Pressensé on Clement and Origen, _Hist._ iv. pp. 203, 360, and the references there given.

1035 Page 73.

1036 E.g. Justin Martyr, who gives the account of his own conversion to Christianity in the introduction to the Dialogue with Trypho; and Clement of Alexandria.

1037 Cfr. Lect. I. p. 28. Suggestions on this point are given in Miller’s _Bampton Lectures_, 1817. “The Divine Authority of Holy Scripture asserted from its adaptation to Human Nature.”

1038 See above, p. 277.

1039 The question of the attacks made on the historic character of the Acts was not noticed in Lecture VII. The statement of the difficulties which have given rise to them may be seen in Baur’s _Paulus, der Apostel Jesu Christi_, 1845, and in an article in the _National Review_, No. 20, for April 1860; and a refutation of them in Dr. S. Davidson’s _Introduction to the New Testament_, vol. ii.

_ 1040 Observations on the Conversion and Apostleship of St. Paul_, by Lord Lyttleton, 1747. Cfr. also the note above, on p. 209.

1041 The history of the doctrine of the atonement is given in Bp. Thomson’s _Bampton Lectures_, 1853 (lectures vi. and vii.), and in the essay on the Atonement in _Aids to Faith_, 1862; also in Hagenbach’s _Doqmengeschichte_, § 68, 134, 180, 268, and 300. The two chief works on the subject are, Chr. Baur’s _Lehre von der Versöhnung_, 1838, and Dorner’s _Lehre von der Person Christi_. The fair conclusion in respect to the doctrine of the early church on the subject seems to be the one stated in the text. The doctrine of the atonement was believed and taught; but for the reason here named it was not drawn out into such explicit statement as in modern times. Anselm developed it by eliciting what was already contained in it, not by superadding any human elements which did not exist there before. It is Baur, to whom allusion is made in the text, who implies the contrary; and some English writers have followed him.

1042 The work of the late Professor Blunt on the right use of the Fathers may be consulted for a true and right view of their value.

1043 We _apprehend_ a fact when we recognise its existence; we _comprehend_ it when we can refer it to the cause which produces it.

1044 Cfr. the remarks in Dr. Whewell’s preface to his edition of Butler’s first three sermons for some suggestions on the nature of conscience. His object is to show that Butler taught only its psychological supremacy, not its moral infallibility. Cfr. also his _Lecture on Moral Philosophy in England_, p. 129 seq.

1045 Page 84. Cfr. also bishop Thomson’s _Bampton Lectures_ (lect. v. p. 125).

1046 Page 245 seq.

1047 Similarly, an innate law of thought is _logically_ prior as a condition in attaining knowledge; but experience is _chronologically_ prior.

1048 It has been shown above (p. 310) that this very reaction is itself indirectly a result of the subjective tendency.

1049 E.g. in R. E. H. Greyson (H. Rogers) _Correspondence_. Cfr. the remarks on it in the _National Review_ for Oct. 1857.

1050 Matt. xxviii. 20.

1051 E.g. Augustin, Anselm, and in modern times such men as Bengel and Neander.

1052 Rev. xii. 11.

1053 1 Cor. iii. 12.

1054 In the able work on _Tite Live_ by H. Taine, (Couronné, 1856,) will be found a study of Livy as a critic and as a philosopher; which illustrates not only the scientific aspect of history, but the influence of science in the special determination of the facts, which has frequently been attributed to art.

_ 1055 Voyage dans l’Inde par C. Fakian, traduit par A. Remusat_, 1837. and _Hist. de la Vie de Hiouen Thsang_, being vol. i. of _Mémoires sur les Contrées Occidentales_, 1858. by Stan. Julien. The former travelled about A.D. 400: the latter in the seventh century.

1056 The abbé Migne is publishing in French, _Livres Sacrés de toutes les Religions sauf la Religion Chrétienne_.

1057 In the work quoted above, _Science in Theology_, the date of this Rabbin was erroneously given as the seventeenth century (p. 123). This was the date when Wagenseil by great good fortune obtained a copy of his work, and first made it public. The writer avails himself of this opportunity, in which he has occasion to name his own volume, to correct a few mistakes, and make a few alterations where subsequent study has convinced him that he was in error. E.g. In Sermon IV. the illustration from Indian history (p. 111) is based on the view, now known to be wrong, that Buddhism preceded Brahminism in origin. Also the view (p. 109) of the date of the introduction of the Chaldee character has been rendered doubtful by the arguments which Hupfeld has directed to the subject (_Ausführliche Hebraische Grammatik_), in which he shows that the corruption of the language was gradual, and that the adoption of the square Chaldee character did not take place till after Christ. (See a brief account of his views in Davidson’s _Introd. to Old Test._ 1856, ch. ii.) Also, p. 121, the use of the word “surnamed” for Jarchi disguises the origin of the name. In Sermon I. (2d div.) the order of chronology is not sufficiently observed in the quotations from the Old Testament. In Serm. VIII. (p. 244) the apologetic worth of miracles (suggested by a remarkable speech of Bp. Wilberforce in the Town Hall, Oxford, Nov. 28, 1846. See _Oxford Herald_ of Dec. 5) is perhaps hardly sufficient. In Serm. VI. the view that the early church held the doctrine of atonement implicitly rather than explicitly, in life rather than dogma, till Anselm’s time, is insufficient and liable to convey an erroneous impression. (See Bp. Thomson’s restatement of the historic question in _Aids to Faith_, pp. 339-352.) The revelation of God in the New Testament is most express on the subject of substitutional atonement. Of this the writer of these Sermons never had any doubt; but he now thinks that there are clearer evidences of it in the fathers than he had stated. Reasons are perceivable in the circumstance of the constant struggle against heathen religions, in which the fathers were involved, which led them to dwell on the incarnation rather than on the atonement. Anselm only gave expression to the doctrine which the apostles had clearly taught.

1058 There are congregations of reformed Jews in some countries who reject the Talmud as a system of interpretation. They are Jewish protestants. Their standpoint only differs from that of the old Jews in laying stress on the ethical aspect of religion. Sermons by one of them, the Rabbin Marks, have lately been published in England. It will be understood from the above account that the modern Jews include three parties; the orthodox Jews, the reformed, and the rationalistic.

1059 Cfr. Hävernick’s _Introd. to Old Test._ (E. T.) § 23, 24.

1060 Cfr. Bp. Horsley’s _Letters against Priestley_, Lett. xvi, p. 264.

1061 The nearest English parallel to the teaching of Arminius personally (as distinct from that of his successors), on the quinquarticular controversy, is the doctrine of John Wesley. The nearest parallel to the general views of Episcopius and Limborch was Hey of Cambridge at the close of the last century.

1062 A sketch of Priestley is given in Mr. Martineau’s _Miscellanies_.

1063 But see Pressensé, _Hist. de l’Eglise_, 2e Ser. t. ii. p. 154.

1064 The transition of the word _miscreant_ from its original meaning of misbeliever (mécroyant, miscredente), to its modern use as a mark of opprobrium, is a similar instance. This change is a proof of the instinctive association of the dependence of right conduct on right belief. It is about the time of Shakspeare that the change of meaning begins to appear. See _Richardson’s Dictionary,_ _sub voc._

1065 It is hardly necessary to state, that when the tone of the English theological writers of the eighteenth century is described as rationalism, it is used in a good sense. (E.g. _Essays and Reviews_, Ess. vi.) The writers of that century would be classified under the school of supernaturalists here named.

1066 In the time of Napoleon I. the circumstance that the ideological philosophers sympathised with the Revolution, in opposition to his regime, led to an application of the term as synonymous with Republican.

1067 These references to Guhrauer were kindly suggested by the Rev. E. H. Hansell, Prælector of Theology in Magdalen College, who studied the Fragments a few years ago for lectures which he delivered on Lessing.

1068 For a description of the division of Theological study implied by this term, see Credner’s Introduction to Kitto’s _Bibl. Cyclop._; and the translation of Tholuck’s Lectures, given in the American _Bibloith. Sacra_, 1844.

1069 Hegel used to claim that his doctrine was merely giving expression to the ancient speculations of Heracleitus concerning the union of opposites. It is probable that the fundamental idea was the same, but Hegel supplied an interpretation and application of the principle which the ancient philosopher could not contemplate. Both in truth committed the same fundamental mistake, of making the mind the measure of things. The union of opposites is an act of thought, not a fact relating to things.

1070 This statement is taken from a paper on the history of German Theology, in the _Spectator_, May 24, 1862.

1071 His work on _Dogmatique_ is in his earlier manner.

1072 The strict difference would be, that analogy is the resemblance of ratios, where the objects, in which the ratios are perceived, are not known to be referable to the same general class; παράδειγμα on the contrary where they are so.

1073 A plan of arrangement of this kind is used by Mr. Bolton in the Hulsean Prize Essay for 1852, _The Evidences of Christianity, as exhibited in the writings of the Apologists down to Augustine_.

1074 Cfr. Gerard, _Compendium of Evidences_, 1828, part ii. ch. i.

1075 Notes 14, 15, 17, 19, afford illustrations bearing upon the same subject.

1076 This remark is only intended to apply to the apologetic writings, which are not the best works, of the fathers. In the fourth century we meet with a group of fathers of a higher type of mind than those of the first three; e.g. Eusebius Athanasius, Basil, the Gregories, Ambrose, and Jerome. Speaking generally, however, the three writers, Origen, Chrysostom, and Augustin, are probably the only ones who had minds of the highest class, and who thoroughly exceed the contemporary heathen writers of their day in mental penetration, freshness, and compass, respectively. If we have compared Origen in mind with Hugo St. Victor, and Schleiermacher, as a Christian philosopher (Lect. VI.), we might also venture to compare Augustin with Aquinas or Calvin, in power to grasp systematic truth; and Chrysostom with Bernard, and in some respects with Bossuet, in eloquence, learning, and vigour. Eusebius perhaps almost demands a place with these three, but he was a man of knowledge rather than originality.

_ 1077 Démonstrations Evangeliques_: (tome 1.) _de Tertullien, Orígène, Eusèbe_ (Præp. Ev.); (2.) _Eusèbe_ (Dem. Ev.), _S. Augustin, Montaigne, Bacon, Grotius, Descartes_; (3.) _Richelieu, Arnauld, De Choiseul du Plessis-Praslin, Pascal, Pélisson, Nicole_; (4.) _Boyle, Bossuet, Bourdaloue, Locke, Lami, Burnet, Malebranche, Lesley, Leibnitz, La Bruyére, Fenelon_; (5.) _Huet, Clarke_; (6.) _Duguet, Stanhope, Bayle, Leclerc, Du Pin_; (7.) _Jacquelot, Tillotson, De Haller, Sherlock, Le Moine, Pope, Leland_; (8.) _L. Racine, Massillon, Ditton, Derham, D’Aguesseau, De Polignac_; (9.) _Saurin, Buffier, Warburton, Tournemine, Bentley, Littleton, Seed, Fabricius, Addison, De Bernis, J. J. Rousseau_; (10.) _Pard du Phanjas, Le roi Stanislas, Turgot, Stattler, West, Beauzée_; (11.) _Bergíer; Gerdil, Thomas, Bonnet, De Crillon, Euler, Delamarre, Caraccioli, Jennings_; (12.) _Duhamel, S. Liguori, Butler, Bullet, Vauvenargues, Guenard, Blair, De Pompignan, De Luc, Porteus, Gérard_; (13.) _Diessbach, Jacques, Lamourette, Laharpe, Le Coz, Du Voisin, De la Luzerne, Schmitt, Pointer_; (14) _Moore, Silvio Pellico, Lingard, Brunati, Manzoni, Paley, Perrone, Lambruschini, Dorléans, Campien, Fr. Pérennès_; (15.) _Wiseman, Buckland, Marcel de Serres, Keith, Chalmers_; (16.) _Dupin Aíné, Grégoire XVI_; (17.) _Cattet, Milner, Sabatier_; (18.) _Bolgeni, Morris, Chassay, Lombroso et Consoni—contenant les apologies de 117 auteurs, répandues dans_ 180 vol.; _traduites pour la plupart des diverses langues dans lesquelles elles avaient été écrites; reproduites integraiement non par extraits. Ouvrage également nécessaire à ceux qui ne croient pas, à ceux qui doutent, et a ceux qui croient_, 20 vol. in 4to. Prix: 120 fr. Chaque volume se vend séparément, 7 fr. The references in the above title are to the volumes of the work.

There is an important article on the literature of Apologetics in the _North British Review_, No. 30, August 1851, the writer of which says that the claim that the above works are translated “integralement” is not literally correct; passages which assault the church of Rome being omitted. He considers that among the works of the above-named series which are not known in England, the most important are, Stattler, _Certitude de la Religion révèlée par Jesus Christ_; Beauzée, _Exposition des Preuves Historiques de la Religion Chrétienne_; Abbè Para du Phanjas, _Les Principes de la Sainte Philosophie conciliés avec ceux de la Religion_; Cardinal de Vernis, _La Religion Vengée_; Cardinal Polignac, _Anti-Lucretius_.

1078 In naming the _Boyle Lectures_, it may be permitted to the writer of these lectures to express the regret which he has often felt, that there is no history written of the various apologetic Lectures, and of the works which they called forth, such, e.g. as the Boyle (1692), Lady Moyer (1719), Warburton (1772), Bampton (1760), Donnellan (1794), and Hulsean Lectures (1820), in the Church; and the Lime Street (1730), Berry Street (1733), Coward (1739), and Congregational Lectures (1833), among the Dissenters; and more generally that there is no history of English theology and of English theological literature. Much as we need a fair account of the English Church, viewed in its external and its constitutional history, we still more need a history which would enter into the inner life, and give its intellectual and spiritual history. Such a work would not only give a detailed account of the various works on evidence and of the other literature, but would enter into the causes and character of the various schools of thought which have existed in each age,—e.g. of the struggle of semi-Romanist and Calvinistic principles in Elizabeth’s reign:—in the next age, the reproduction of the teaching of the Greek as distinct from the Latin Fathers in Andrewes and Laud; the Arminianism of Hales and Chillingworth; the Calvinism of the Puritans: again, later, the rise of the philosophical latitudinarianism of Whichcote, More, and Cudworth; the theological position of the non-jurors; the Arian tendencies of Clarke and Whiston; the cold want of spirituality of divines of the type of Hoadley; the reasoning school of Butler, the evangelical revival of Wesley and Simeon; and, in the nineteenth century, the philosophical revival under Coleridge, and the ecclesiastical in the Tracts for the Times. Subjects like these, if treated not only in a literary manner, but in connection with their philosophical relations, would lift the history above a merely national purpose, and make it a lasting contribution to the history of the human mind. If executed worthily, such a work might take a rank along with the grand works on literature of Hallam. Much as the present taste for documentary history is to be commended, and the publication of ancient historic documents to be desired, it is to be hoped that it will not lead to the divorce of history from philosophy. History becomes mere antiquarianism, if the philosopher is not at hand to build its parts into the general history of humanity. Philosophy becomes an hypothesis, if it is disconnected from the actual exemplification of its principles on the theatre of the world.

1079 Paley’s argument has been extended to the Gospels and other parts of Scripture by the lamented Professor Blunt. (Cfr. also his Essay on Paley, reprinted from the _Quarterly Review_, Oct. 1828.)

1080 The course for 1849, on the Evidences, by Mr. Michell, marked the commencement of the consciousness of the spread of free thought; but was not directed to the novel foreign forms of it.

1081 The Lectures however of Dr. Hessey in 1860, though directed to a different subject, evince a knowledge of the literary studies of foreign theologians.

1082 The writer hopes that the note on p. 374 will not be considered an ungenerous censure of Mr. Rogers, who is selected because he is the ablest and wisest of those writers who have used this argument.

1083 It is hardly necessary to state, that Mr. Maurice and Mr. Goldwin Smith, besides others, have criticised this work in distinct publications.

1084 Ellis’s work on _The Knowledge of Divine Things_, 1811, breathes a similar spirit in modern times. Cfr. Note 44.

1085 The anti-Straussian Literature described in Note 38 is an illustration of the German apologetic.

1086 Dr. Pusey also, in his _Hist. Inq. on German Theol._ p. 2. ch. v, quoted many passages illustrative of the history of the same fact. He has, however, subsequently disavowed all concurrence in the opinions of the writers cited.

1087 Among writers who lived earlier than the periods alluded to in the passages of Lectures III. and VIII., the following are also cited in the works before named: Origen (_Comm. in Joan._ ii. 151. ed. Huet), Jerome (_Comm. in Gal._ iii. vol. iv); Augustin (_in Joan_, iv. 1); Zuinglius (_Schrift.-von Usteri_, ii. 247); Calvin (_Comm. on Hebr._ ii. 21. Rom. iii. 4. Rom. ii. 8); Bullinger (on 1 Cor. x. 8). Castellio (_Dial._ ii. _de Elect._ on Rom. ix), Erasmus (on Matt. ii); Grotius (_Vot pro Pac. art. de Can. Script._); Episcoplus (_Inst. Theol._ iv. § 1). Passages of Hooker and Chillingworth were also cited by Mr. Stephen.