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 1 
 
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f Jf *. *- 
 
 
 
 ANSWEE TO No. 1, 
 
 OF 
 
 « ESSAYS AND EEVIBW8.", 
 
 BY 
 
 ■M , / 
 
 JOHNOEOKGB MARHHAWi, K8Q. 
 
 •"V 
 
 HALIFAX, N. S. 
 
 - ■ -- .... . . y 
 
 ■^:^ 
 
 
 
 
 
 V' •■'W^>*A-^ 
 
 ^"TSaK..i*4&w- 
 

 THE LIBRARY 
 
 THt: UNIVERSITY OF 
 BRITISH COLUMBIA 
 
 Gift 
 
 S. D. scon COLLECTION 
 
 St: 
 
 fill. 
 
 tl)0 
 
 ill!,' 
 \vll( 
 
('■-.' 
 
 ANSWER TO No. 1 
 
 or 
 
 "ESSAYS AND REVIEWS." 
 
 Tin: llr<t iniinl)er of those writinpjs, anil whiuli will li;'vo 1 c 
 L'xainiiK'd aiul answered, i,- under the title (»f "The I'^duea- 
 tion of the World.'' The Autlior is Frederick Temple, 
 D. D. ; a Chaplain in Ordinary to the Queen and to one of 
 the nohHity, and also Head blaster of Ru<i;1)y Sehool, one of 
 the Seminarioi) for prep-Ti'ing young men for the Colleges — 
 all whii'h may well he regretted. 
 
 In this I'l-say the writer has put forth and endeavored to 
 '•arry o>it the merely fietitious or fanciful idea of an analogy 
 or citrrcspunding likeness Ijetwecn the intellectual advance ( f 
 an indiviilual, from childliood through all the suhseipiuiit 
 stages nf jiis life, and the ])rogres.s of the race at large from 
 ignorance and harbarism, to the highest attainment.^ and iii;- 
 proveini'iit 
 
 At I'.age .'} of (he American edition of the liook (.'ontaining 
 the>e " lv<ays and lleviews," Dr. Tenqile introduces his 
 theory or i'.nalogy in the I'ollowing terms: " We may ex|)ect 
 to find in the lii,-,tory of man. each successive ago incorporat- 
 ing into its(df the sulistanc(;N)f the preceding. This [utwer. 
 whrn.'Iiy the present over gathers into itself the results of the 
 p:ist, transforms the Iniman race into a colossal nam, whose 
 life rcai;hes from the Creation to the J)ay of Judgment. 
 
 
 /) 
 
The succossivo gcnentions of men are days in tills man's life; 
 The tliscovcries and inventions which characterize the dif- 
 ferent epochs of the world's history are his works. The creeds 
 and doctrines, the opinions and principles of the succossivo 
 ages, are his thoughts. The state of society, at different 
 times, are his manner.«. Ho grows in knowledge, in self- 
 control, in visible size, just as wo do, and his education is in 
 the same way, and for the sumo reason, precisely similar to 
 ours." 
 
 However plausible this sup))0sed analogy may at first 
 appear, yet, when brought to the test of facts and expe- 
 rience, it will be found to be cpiite erroneous, and merely 
 fanciful ; both as regards continuous intellectual advancement 
 and knowledge, and }>rogressive religious and moral ini])rove- 
 meut. The truth is, that in the real history of our race there 
 have been, in all these particulars, many and varied altera- 
 tions of light and of darkness, or of progress and retrogres- 
 sion. In reference to secular knowledge, there have been 
 several periods during whicli many descriptions of such know- 
 ledge have experienced a decline more or less extensive, in 
 the most civilized and intellectual nations. As one instance 
 of the kind, may be mentioned the very great decline of 
 noaily all such knowledge throughout the world during tho 
 very long period of nearly .SOO yearns — from about tlio sa- 
 venth to ihajiftccnf/i Christian century. This period has, by 
 almost universal consent, been emphatically (bmominated tho 
 ])ark Ap;es; and we know, as well from connnon as ecclesias- 
 tical history, that they have justly b(»rno that name, both a.s 
 to sclenco and learning generally, luui as to true religion and 
 morals. Here, thereforo, was, comparatively, rather a large 
 portion of tho age of tho colossal man, during which, if tho 
 oxjtro'sion may bo used, ho fell into a deep and protracted 
 consumption, and became more «!id more reduced in size and 
 character — was rather growing downward than upward as to 
 
's life; 
 le dit- 
 creods 
 cosslvc 
 ifferent 
 in self- 
 n is in 
 iiilar to 
 
 at fust 
 
 I oxpe- 
 
 nioroly 
 
 iconic nt 
 
 UljlVOS'C- 
 
 ce there 
 I altera- 
 utrogres- 
 Lve been 
 pli know- 
 isivc, in 
 instance 
 dine uf 
 .ring the 
 tlie se- 
 has, hy 
 ated the 
 'cclesias- 
 l)()th as 
 ('ion inul 
 a hirgo 
 h, it" the 
 nitraeti'd 
 si/e and 
 iird as tO' 
 
 all the intellectual and other particulars which have just been 
 referred to. This is not the case with the individual, as to 
 intellect, in the advance from infancy to manhood, so that 
 even as to continuous intellectual advancement and secular 
 knowledge the asserted analogy does not hold good. But 
 the error of the analogy is the greater when applied, as the 
 Essayist has employed it, with reference to religious faith and 
 conduct. The great fundamental doctrines, and moral pre. 
 cepts of religion, contained in the Sacred Scriptures, bo*^h of 
 the Old and the New Testament, have ever been the same, 
 and eijually binding under both dispensations of revealed 
 Truth. The love, worship and service of God, and obedience 
 to all His commands — the love of our fellow-beings, the prin- 
 cijjles and duties of integrity and honesty, justice and trutli- 
 fulness, mercy and benevolence, forgiveness of injuries, chas- 
 tity, temperance, zealous activity in doing good, and indeed 
 all other virtuous princi})les, dispositions and conduct — were 
 as plainly and imperatively conmianded under the Old Testa- 
 ment dispensation as tliey are under the New, and with the 
 like plain intimations and reasons for their fulfilment under 
 the one code of revelation as under the other. 
 
 In treating of the analogy advanced, tho writer, after stat- 
 inix that the traininn; from childhood onWi..il has three sta2;cs, 
 goes on to say at p. 5 : " First come rules, then cxam})les, 
 then princijjles. F'.rst comes the law, then the Son of Man, 
 then the gift of the Spirit. The world was once a child, 
 under tutors and governors, until the time appointed by the 
 Father ; then, when the tit season hail arrived, the example, 
 to which all ages should turn, was sent to teach men what 
 they ought to be ; then tlio human race was left to itself, to 
 be guided by the teaching of tlie S[>irit within." 
 
 By this Spirit he means conscience, ns will be seen in a 
 fciubse([uent extract. Remarks on the two last stages of our 
 race, mentioned in the i)assage just cited will be a})iiropriately 
 
reserved for introduction at subsequent ]tngcs, wlicro other 
 passages on the same stages or topics will be set out and 
 commented on. It may here, however, be merely observed 
 that as to the two last stages in this system of training and 
 teaching for the colossal man there is not a word about any 
 Divinely-revealed rules or i)recepts for his religious and 
 moral instruction and observance. 
 
 P. 10 : "Sometimes, as in the opening of Isaiah, the Cere- 
 monial Sacrifices are condemned for the sins of those who 
 offered them." 
 
 Here the writer is at fault, and has quite misapprehended 
 the Divine declarations as to the Sacrifices offered under that 
 legal dispensation. The Sacrifices were not condemned be- 
 cause of the sins of those who offered them ; but the ],)eople 
 themselves were condemned, because, though observing the 
 commands as to this Ccrcm.onial and typical institution, they 
 were habitually guilty of violating the great moral obligations 
 and duties, wliicli by the same Divine authority they were 
 required to fulfil, and which, conq)aratively, were of far 
 greater importance than those Sacrificial offerings. (See 
 I.vaiah i. 11, IG, 17.) According, as the Saviour afterwards 
 Slid to them, they should have " done the one, and not have 
 left the other undone." 
 
 P. 11 : " In the time of our Lord the Sadducees had lost 
 all depth of spiritual feeling ; while the Pharisees liad ;-ug- 
 ceod'*d in converting the jMosaic system into so mischievoua 
 an idolatry of forms, that St. Paul docs not liesitato to call it 
 t!io ' strength of sin.' IJut in spite of tins, it is, nevertheless, 
 clear, that even the Pharisaic teaching contained elements of 
 a more s))iritual roligion than tlio original Mosaic system.'' 
 
 Hero are several assertions which are not only ({uite erro- 
 neous, l)ut the last one, not merely untrue, but even bordering 
 on profanity. Let us examine them sejiaratcly. He has not 
 sai'i or intimated whether it was tl^e ceremonial or nwro.l 
 
 "in 
 
 ■)ue 
 
 tli.iM 
 
ore otiicr 
 out and jj 
 observed 
 ining and 
 iLout any 
 ;ious and 
 
 til e Cere- j 
 tliose v;bo I 
 
 oreliended 
 inder that 
 enined be- 
 lie people 
 crvlng tlie 
 it ion, tbey 
 )bli!j;iition9 
 tbey were 
 ere of far 
 (Tfs, (See 
 afterwards 
 
 I not bave 
 
 es bad lost 
 5 bad i-uc- 
 niscbieY(iU3 
 to to call it 
 
 vcrtbek'f^s, 
 elements of 
 c system/' 
 
 quite crro- 
 
 II bordering 
 He lias not 
 d or moml 
 
 law of the Mosaic system, wbicb the Pharisees had converted 
 into "an idolatry of forms." If ho meant the former, the 
 answer is, tliat he has misapprehended and misapplied the 
 saying of the Apostle, that "the strength of sin is the law." 
 ILj thereby certainly meant the moral law of that system. 
 If it is this law that the writer meant, then he may be answer- 
 ed, that no doctrines or conduct of the Pharisees, or any 
 others, either could, or did, alter, in the least, the essential 
 nature and character of that moral code. It ever continued 
 the same, always equally binding, and from the first, in its 
 extensive obligatory power and authority, and al)solutc and 
 spiritual requirements, it constituted the strength of sin, when 
 brought to bear on the conscience. jMany passages of Scrip- 
 tures show tliat the extensive and strict requirements of this 
 law, when spiritually applied to the conscience, cause the 
 winner to see and feel his guilt for his numerous violations of 
 that law, and also his utter inability, of himself, to fulfil it ; 
 and thus when duly enlightened he is compelled to flee for 
 pardon and peace to the Gospel remedy of faith in the atone- 
 ment of Christ. The assertion of the writ<}r in the above 
 extracts that " the Pharisaic teaching contained elements of a 
 more spiritual religion than the original Mosaic system," is 
 prufanely untrue, as already remarked. Where is that spi- 
 ritual teacliiag of the IMiarisees to be found V Certainly not 
 ill the SenplLircs, nor indi'ed in any other quarter. The only 
 and iufidlible information we liave concerning t/toii and their 
 *eacli'iii<j, is from our Lord himself, who declared of them, 
 tliat tiiey " bound heavy burdens, and grievous to be borne, 
 and laid them on men's shoulders," but they themselves 
 " would not touch them with one (;f their fingers ; " that they 
 " set aside the law of God and made it void " by their own 
 " traditions ;" that they '* compassed sea and land to make 
 one proselyte, and made him two-fold more the chihl of hell " 
 than themselves; that they " shut up the kingdom of Heaven 
 
 1! 
 
6 
 
 against mon, and neither entered themselves, or suffered 
 others who were entering to go in ; " that they were " blind 
 guides," " fools and blind," "straining at a knat and swal- 
 lowing a camel ; " " making clean the outside of the cup and 
 platter, while the inside was full of all extortion and ex- 
 cess ; " " devouring wjdows' houses : and for a pretence mak- 
 ing long pr-iyers." For these and other sins and wicked- 
 ness, and false teachings, which He charged upon them, He 
 repeatedly pronounced against them the most awful condem- 
 nation and woes. Where, then, it may be asked, are the 
 elements of spiritual religion, in such teaching, or spirituality 
 in such blind and Pharisaic teachers. From his own charac- 
 ter of them, their making "an idolatry of forms," it is pei- 
 fectly clear that their teachings must have been void of all 
 spirituality. Yet this professor of our Divine religion, and a 
 Doctor of Divinity, has the hardihood to say that the " Pha- 
 risaic teacliing contained elements of a more spiritual religion 
 than the original Mosaic system." This system, we know, 
 in all its parts and particulars, was devised and given by the 
 Great Jehovah Himself; and to show the large measure of 
 spirituality embodied in it, the following conunands need only 
 be cited, from among many others which it contained, of a 
 similar character: " Thc^u shalt love the Lord thy Clod, with 
 all tliy heart, and with all thy soul, and with all thy might ; " 
 " Tliou shalt worship the Lord thy God, and Him only shalt 
 thou serve ; " " 13e ye holy, for T, the Lord your God, am 
 holy; " "Thou shalt love thy neighbor as thyself." — Deut. 
 vi., Levit. xix. Surely there is most sublime and reftned 
 .spirituality in these commands of that holy system. They 
 reach and sound the lowest depths of the human heart and 
 soul. Yet this is the system, so divinely devised and reveal- 
 ed, which this Essayist has presumed to ])lace, in contrast, 
 below that blind, profane and hypocritical Pharisaic teacliing. 
 Li so doing, ho has justly ex[iosed himself to the severe 
 
 
.sevoi'C 
 
 censure c.'" every truly religious character. At page 15 he 
 makes, to say the least of it, this strange and absurd asser- 
 tion, — "AVe know the other world, and can only know it, by 
 analogy from our own experience." 
 
 How either an individual, or the writer's colossal man, can 
 truly know the other, or future world, from any such analogy, 
 it must seem, to any reasonable mind, almost impossible even 
 to imagine. Some speculation migiit indeed be formed of 
 the sellishness, sin, and misery of the bad region of that 
 world, from what has always been passing here below ; but 
 as to the holiness and happiness of the glorified state in that 
 world, it is no better than an absurd flight of inuigination to 
 say tliat they can be analogically known by O'u- experience 
 lii're. Yet he po.ssitively asserts tliat we do really know that 
 other world by tliat analogy. And he further declares, that 
 oidy in that way can we know it. lie keeps entirely out ( f 
 sii'ht, and altotrether i<j;nores, all divine revelation concerning 
 that world. Yet the truth is, as none can rationally deny, 
 that in no age of our world have any, among all the genera- 
 tions of men, been able to discover or know, nor could they 
 possibly tiseertain anythitig aright concerning the other world, 
 except from the Divine revelation contained in the Sacred 
 Scriptures. It is true that these, though they contain suffi- 
 cient information, yet cor.vey but general, or comptiratively 
 partial knowledge, concerning that future and eternal world. 
 ]?ut we have no true knowledge concerning it from any other 
 soiu'ce. 
 
 Page 10: "The poetical gods of Greece, and the legend- 
 ary gods of Home, the ai\imal worship of Kgy[»t, the sun 
 worship of the East, all accompanied by systems of law and 
 civil government, springing from the same sources as them- 
 selves, — namely, — the character and temper of the several 
 nations wore the means of educating these people to similar 
 ]iuri»oses in the economy of Providence to that for which the 
 JIebrew.s were destined." 
 
I t 
 
 The position hero ndvanccd is altogctlier incorrect ami 
 groundlosp, and may even bo charged witli im})ioty. No 
 part of the Divine ocononiy was so arranged as to einjdoy, or 
 make, the poetical gods, and other idolatrous ohjects lie has 
 mentioned, the means of educating those lieathen, for tlic 
 purpose ho has mentioned. The Ilehrow people were divine- 
 ly and s])eeially elioseu for the worship and service of the 
 true God, and to preserve the knowledge and practice of the 
 true religion, fin* the benefit of all other nations, thn)ugh all 
 suceoediiig time. For these purposes a divinely revealed 
 system of reli2;ion was <n\cn to them. Of all the rest of 
 mankind, who possessed no sucli written revelation, it is de- 
 clared in Scrij)ture. " tliat which maybe known of (lod is 
 manifest in them, for (Jdd hath shewed it unto tliem ;" and 
 that " wlien they knew (lod," from his visible works, " tliey 
 glorified liini not as (Jod, neither were they tl)ankful. but be- 
 came vain in their imaginations;" and "changed the glory of 
 the incorruptible (Jod, into an imago made like to corruptible 
 man, and to birds, and four-fontcd beasts, and oreeping 
 tilings, and clianged the truth of < rod into a lie, and worsliip- 
 ped and served the creature m(»ro tlian the Creator." And 
 "for this cause God gave them up unto vilo affections," and 
 1 1 " a reprobate mind." All this, with flie detailed descrip- 
 tions of their profanity, and tlu.'ir del)ased wickedness, and 
 abominatifius of every Icind, are given i)i llomans, chap. 1, 
 and in other ]);n'ts of Saeri'd Scripture. How, tlien, was it 
 jiossibie that siich systems of debased and <lel»a>ing idolatry, 
 and .such corresponding wickedness and abominations in ]ira(- 
 tiee. could be the means of educating tlio nations who were 
 so involved in them, to the same purpose ns that to which 
 t\i' Hebrew.'i werj destined, namely, — to preserve in thy 
 earth tlu> knowledge and worship, and HM'viee of (he true 
 GodV Such false and abominable systems had the manifest 
 tendency and effect of carrying' them with a rapid iirogres*^iou 
 
 3 
 
 I 
 
 JH'oei 
 
 lang 
 
 reve 
 
 Seri| 
 
 and 
 
 prin( 
 
 effcc 
 
9 
 
 rect and 
 ty. No 
 Hiloy, or 
 i lio has 
 for tlic 
 •e divine- 
 so of tlic 
 e of tlio 
 •ough all 
 
 revealed 
 J roi^t of 
 
 it is de- 
 jf (iod is 
 m ;" and 
 :s, "they 
 1, but l>o- 
 2 glory of 
 )rrniitiblc 
 
 v?reoi)ing 
 I wovsliip- 
 ■." And 
 mH," au<l 
 1 (U'scri Il- 
 lness, and 
 , cliap. 1, 
 'n, \vas it 
 ; iildlafry, 
 s in [irai- 
 whti were 
 
 Id wliii'h 
 ^•(( in tlu) 
 [' (ho truo 
 ) manifest 
 
 irogre^'^iou 
 
 still further away from any such knowledge and worship, and 
 of invoh ing them, more and more deeply, in those i(h)latrous 
 systems ; and in their consc(|uent and invariably attendant 
 depravity of spirit and principle, and of ini({uities and abomi- 
 nations in conduct. It may, therefore, bo repeated, that it 
 was no part of the economy of the Providence of the holy 
 and truo God, to employ such idolatry and wickedness, to 
 effect his gracious purposes towards any part of mankind. 
 Aft(n' mercifully and forbcaringly aff(:)rding those guilty na- 
 tions many checks and chastisements, and means for their 
 reformation, without any beneficial result, He siifienMl them, 
 as scripturally declared, to '■ walk in their own ways." 
 
 At J). 19, in furJvjr treating of his supposed season of the 
 childhood of our race, ho says, — " It is truo that the life and 
 [lower of all morality whatever, will always be drawn from 
 the New Testament ; yet it is in the history of Homo, rather 
 than in the liible, that wo lind our models "and preceiits of 
 politl(!al duty, and especially of the duty of patriotism. St. 
 ]*aul bids us to ' follow whatsoever things are lovely, whatso- 
 ever things are of good report.' ]>ut, excejit thrnu;;ii such 
 general apjieals to natural feeling, it would be ddheult to 
 prove from the New Testament that cowardice was tiot only 
 disgraeefid but jinful, and that love of our country was an 
 exalt(!(l dufy of humanity. Tliat lesson our consciences havo 
 learnt from the teaching of ancient Rome." 
 
 Ib're, again, notwitlistamling hi.s introductory general enco] 
 miiun as to Xew Testament morality, he is fomul immediately 
 imiceeiruig, most inconsistently niid untruly, to tho use of 
 hingu.'ig(> tending fi» dis[)arage and deprt'ciato that sacred 
 revdatidn. it is true, llicro are not in tho New Testament 
 Script un>s any eiicouj'agement or sanction nfftrlcd (o wars 
 and sanguinary sirifes, or violence of any description. Tho 
 jtriiKMpIes and pntcepts of thtit benign revelation, given to 
 effect the present and eternal happinoss of our raco, bn.'athe 
 
10 
 
 nnd inculcate a spirit of love, of peace, and good will among 
 men ; and discountenance and condemn every feeling and 
 action of a contrary character. But that sacred revelation 
 does, in the most pointed and forcible manner, condemn all 
 cowardice or indifference in regard to the avowal and promo- 
 tion of truth and righteousness; and oijoins boldness and 
 zealous activity in every mode in which those heavenly princi- 
 ples and virtues can be exhibited ; and a patient and faithful 
 endurance of every persecution and suffering to which such 
 courageous faithfulness may give rise. The christian religion 
 enjoins on its profes>ors, " to (juit themselves like men and 
 be strong ;" — " not to be overcome of evil ;" — to go " with- 
 out the camp, bearing the reproach of Christ;" — to "take 
 the prophets for an example of sufiering alllictiou and of 
 patience;" — to "endure hardness as good soldiers of .JesuB 
 ('hrist;" and even to "rejoice in tribulation," and where 
 they were made^parttdcers of Christ's sufferings." 
 
 These |)ass!iges alone are ijuite sullicient to refute an old 
 Inlidel slander against Cln'islianity, which is hero ngain put 
 forth by this writer, under the depreciating huiguage that 
 "it would be difficult to prove from the New Testament that 
 cowardice was not only disgraceful but sinful." He knew 
 perfectly, that in accordance with the Scriptural (exhortations 
 and injun(?tions to courage, activity and eudurance in the 
 cause of truth, never througjiout the hintory of our race, were 
 thero seen such magnanimous instances of lioldness and pa- 
 tient endurance of the most tormenting agonies, ns were ex- 
 hil)ited by the curly professors of Christianity, both nnile and 
 female, and, in some instances, oven by children, and the 
 same in many later ages of the Church, and in differi,'nt lands. 
 The olliiir (h.'famatory insinuation, or rather charg(>, of the 
 defect < f the New TestanuMjt teaching, as to lovo of country, 
 can be n^futod with eipial readiness and certainty, rat.""!- 
 /jtisni, or love of ountry, docs not C(»nsi3t in a weak or 
 
 
I 
 
 11 
 
 11 anion c; 
 ling uni] 
 •evelation 
 Jemn all 
 d pronio- 
 ncss and 
 \\y princi- 
 il faithful 
 hicli such 
 n religion 
 
 men 
 
 and 
 ro " with- 
 -to "take 
 in and of 
 of JcsuB 
 il \vlioie 
 
 to an old 
 again ])iit 
 nago that 
 ni(!nt that 
 II (^ knew 
 lortations 
 eo in the 
 race, wore 
 ss and pa- 
 s wero ex- 
 niale and 
 I, and thu 
 p'nt lands, 
 •ge, of tiio 
 counfry, 
 y, Tatri- 
 i weak or 
 
 childish attachment merely to hills and vales, rivers and 
 groves, and other objects of natural scenery. It consists in 
 warm benevolence towards the people of our native or adopted 
 country, prompting and producing zealous and active efforts 
 for their real welfare and happiness. Accordingly, the Di- 
 vine and compassionate Saviour wept over the capital of the 
 country of his human birth, in view of the sufferings which 
 Ho knew would befall its inhabitants, from their rejection of 
 II is mission of mercy. Even after they had treated Him 
 with the utmost scorn and indignity, and put Him to a most 
 cruel and reproachful death, in giving instructions to His 
 Apostles for declaring Ilis truth, they were commanded to 
 begin at Jerusalem. They boldly and affectionately compli- 
 ed, and though constantly exposed to bonds, stripes, and 
 martyrdom, continued to hold forth to His murderers the of- 
 fers of His mercy and forgiveness. Though repeatedly driven 
 away by fierce and violent persecutions and ' sufferings, they 
 still persevered in returning to the murderous city, making 
 I tiio same overtures of pardon and reconciliation. In liko 
 manner they, and the other Christian teachers, persevered 
 in the same truly patriotic and gracious efforts, in every pa I 
 of the eountries of their nativity, or to which they respectively 
 belonged. 
 
 The zealous and afrectionate Paul, an Hebrew of tho He- 
 brews, in thu fervor of his patriotic and benevolent si)irit, 
 declareil, " My heart's desire and prayer to (Jod for Israel 
 is, that they miglit lie saved ; " and again, " I have great 
 heaviness and contiinial sorrow in my heart, for I could wish 
 tliat myself were accursed from Christ, for my brethren, ny 
 kinsmen, according to the flesh." lie dung to .lerusaleni, 
 offering his people the p;H(lon and salvation of tho (Jospol, 
 until, a-' it were, driven away liy thu word of his Lord, tul!- 
 ing him. " they will not receivo thy testimony c^mcerning mo, 
 depart, for I will send tlieo fur liouio unto tho Uentiles." 
 
12 
 
 Even after this he returned to Jerusalem, bringing alms and 
 offerings to his nation, on which occasion, as we know, his 
 opposing countrymen conspired and endeavored lo take his 
 life, while laboring to promote their highest interests. 
 
 And, yet, with all this, and other evidence, before this 
 Clerical Essayist, he has the cool presumption to say that 
 "it would be difficult to prove from the New Testament that 
 love of our country was an exalted duty of humanity." It 
 seems that no accumulation of evidence will sati;.-fy him on 
 the point. Ho resists all in support of his irreligious and 
 speculative design of exalting mere native reason and self- 
 education, as primary elements for the religious and moral 
 instruction and guidance of the human race, or colossal man, 
 thus depreciating and disparaging Divine revelation, as a pa- 
 ramount or efficient authority for effecting those essential and 
 excellent purposes. His further remark, of the same depre- 
 ciating character, that " it is in the history of Home, rather 
 than in the Bible, that wo find our models and precepts of 
 political duty," can at once bo triumi)hantly refuted. To 
 show its untruthfulness, reference need only be made to the 
 numerous Scriptural connnands to be subject and obedient to 
 the higher and " ruling powers" whoever they iivc, to " obey 
 magistrates," to " pay tribute to whom Iribatu is due, custom 
 to whom cu.stom, fear to whom fear, himor to whom lienor; " 
 to avoid "sedition," to lead " (piiet and p(>aceable livcf^,"' 
 and to make " ))rayers and intercession- for kings and all in 
 authority." Even when the .Jews were captives in JJabylon, 
 they were Divinely commiuidud to " seek the peace of the 
 city," and to " pray to the Lord " for it. In the Old Tesf.v 
 ment >Scrii)tures are numerous exalted models and precepts 
 for the fullilment of political duty. From among ^uch emi- 
 nent models may be mentioned Moses, Joshua, and Caleb, 
 Samuel, Mzra, Neiiemiah, and Danitd. With all tlicjio Hiblo 
 preco[)ts and niodeln for tbo performanco of political duty 
 
 i 
 
 i 
 
13 
 
 alms and 
 know, bis 
 tako his 
 
 ,)uforo this 
 gay that 
 nicnt that 
 lity." It 
 'y him on 
 gious and 
 
 I and sc'lt- 
 aiul moral 
 )ssal man, 
 1, as a })a- 
 ential and 
 uno depvo- 
 nie, ruthor 
 )i'ocopts of 
 "utod. To 
 ado to the 
 )bcdiont to 
 , to " obey 
 ue, custom 
 n honor; '' 
 bio livo.x,"' 
 
 and all in 
 
 II liahylon, 
 aco of thu 
 Did IVta. 
 d prccoj)ts 
 
 mcli cnu- 
 in<l Cahd), 
 hfjiQ IJibli) 
 itical duty 
 
 J 
 
 known to this writer, it is strange and painful to find him, 
 a Minister of religion, and in an Evangelical Church, deny- 
 ing, or endeavoring to depreciate the teaching of Divine reve- 
 lation on that important subject. 
 
 At page o2 he writes : " The New Testament is almost 
 entirely occupied with two lives — the life of our Lord and the 
 life of the Early Church. Among the Epistles there are but 
 two, which seem, even at first sight, to be treatises for the fu- 
 ture, instead of lessons for the time — the Epistle to the Ro- 
 mans and the Epistle to the Hebrews ; but even these, when 
 closely examined, appear like the rest to be no more than the 
 fruit of the current history. That JCarly Church does not 
 give us precepts, but an example. She says, 'Ue ye fol- 
 lowers of me as I also am of Chrisi.' " 
 
 These passages arc contained under the second stage of tho 
 education of tho writer's colossal man, tlie stage of Example, 
 There is, in this extract, a design, or tendency, still further 
 tn limit tho instruction and authority of tno New Testament 
 revelation, more e*:pecially the jireceptlve parts of it. He 
 commences with personifying, as it were, tho early Church, 
 under tlie idea of an individual life. Accepting, for tho 
 lime, this sujipo.-ltion, and viewing the early Church in this 
 jiersonal form, according to his own shewing, her life and her 
 authority are only to be found in these New Testament ►Scri].- 
 tuies, of which the Epistles form so largo n portion. Admit- 
 ting, then, we i^ay, that tho Scriptures are the Church, or if 
 l;e pleases, her personal voice, how untrue in tho assertion, 
 that she does not give us precepts, but merely an example, 
 ill only thi.s one exhortation, or saying, " Ue ye followers cf 
 me as I also am of (Jhrist." ^\'e know that this is the ex- 
 borfafion, or rather command, of one of the Apostles, in an 
 Epi>tle to a particular Church, though it was, and is appli- 
 cable and autlKirifativo for all. Uut let it bo considered as 
 the voice of the Cliuruh, in bur supposed personal and cpititol- 
 
14 
 
 I ^ > 
 
 1 
 
 !1 i 
 
 ary character ; and looking through the several Epistles she 
 has written, we find that she has also given there a vast num- 
 ber of precepts suited and applied to all the varied stations 
 and relations of human life, and applicable to all succeeding 
 ages of the world. Yet this Essayist has the presumptuous 
 impiety to say that this church, so personified and exhibited 
 to us in the New Testament Scriptures, has merely given us 
 an example in the one exhortation or precept already men- 
 tioned. All this figurative language, it is but too apparent, 
 is insidiously intended, to further the purpose of setting 
 aside, or weakening the preceptive authority of the New Tes- 
 tament Scriptures; and of supporting and furthering the 
 fanciful theory of the self-education of the colossal man, 
 merely by natural reason and conscience. Indeed, once for 
 all, it may justly be said, that throughout this educating 
 Essay of Dr. Temple's, as well as all the others whi^h com- 
 pose the infidel volume, there is the manifest design to super- 
 sede, or greatly reduce and limit, the tcai;hiug and authority 
 of the Sacred Scriptures, with reference to the present ago. 
 Even, according to this Essayist's own fanciful suppositions 
 and premises, in the passages hero connnented on, if we are 
 bound in this day to receive and obey that one Ejtistolary 
 precept of the Early Church to follow her example, surely we 
 arc equally required to obey all the other [)recepts she hus 
 given us in her several E[)istlos. 
 
 There is in the foregoing extract a further untrue and even 
 worse assertion of this Essayist, which nmst be here exitosed 
 and refuted. He says, concerning tjjo Ej)istle,s "there are 
 but two which seem, even at first siglit, to be treatises for 
 the future, instead of lessons for the time." lie, first, how- 
 ever, seems willing to except tlie Epistle to the liomans, and 
 the one to the Hebrews, but, as it would seem, on a second, 
 and more perverted tlicmglit, he ratlier includes these also, a.s 
 being no uiurc thaa "the fruit of ourront hibtory," and uf 
 
 i 
 
 I 
 I 
 
15 
 
 istlcs she 
 'ast num- 
 stations 
 lececding 
 luiptuous 
 exliibitcd 
 given us 
 ady men- 
 aj)j)arent, 
 f setting 
 New Tes- 
 3ring the 
 sal man, 
 once for 
 educating 
 lifh coni- 
 to super- 
 authority 
 sent aso. 
 ^positions 
 if we are 
 h][)istolary 
 surely wo 
 ■i she has 
 
 and even 
 ) exposed 
 there ore 
 latisoH for 
 lirst, how- 
 nans, and 
 a second, 
 ie also, as 
 " and of 
 
 I 
 
 the same merely temporary character and authority. As an 
 answer to this presumptuous insinuation, or opinion, it would 
 indeed be sufficient to refer to what he has said in the subse- 
 quent part of the extract, as to the Early Church speaking to 
 us (that is, to the hunum race, in every age) and saying, 
 "Be ye followers of me," &c. And where does she say 
 this? In one of her Epistles, all of which she has equally 
 given for our instruction and obedient observance. If he 
 takes one of her Epistolary precepts, as now authoritative and 
 obligatory, he is, by a sameness of reasoning, bound to re- 
 ceive the whole of them, particularly as he has so personified 
 the Early Church, and represented her as exhibited and 
 speaking to us in the New Testament Scriptures. But wc 
 have very far higher evidence, and a much stronger argu- 
 ment, on this point, in answer to the writer. Our l^ord gave 
 to Ilis Apostles this connnand — " Go ye into all tlie world 
 anil preach the Gosjiel to every creature," and saying, fur- 
 ther, " teacliing them to observe all tilings whatsoever I have 
 conmiaiided you ; and lo ! I am with you alway, even unto 
 the end of the world." lie continued with them for forty 
 days, after his resurrection, speaking of the things concerning 
 the kingdom of God ; and when about finally to depart from 
 the workl He said to them, " Ye shall be witnesses unto me, 
 unto the uttermost parts of the earth." The Apostles could 
 not live to the end of time, and be personal witnesses for 
 Him "unto the uttermost ])arts of the earth." The only 
 mode, therefore, in which tliey could effectually bo such 
 teachers and witnesses, to the uttermost parts of the earth, 
 and " the end of time" was by their inspired writings, for 
 tlu^ instruction and guidance of all, regarding the faith and 
 ])nietico of our Divine Christianity. Our God and Saviour, 
 in His grace and mercy, has, through the histrumentality of 
 Ilis inspired A[)ostles and servants, given us these saerod 
 writings, which, both as to doctriues and tho numerous pro- 
 
16 
 
 ccpts, nrc applicable and obligatory through all ages, and as 
 to all the relations and circumstances of life. They were re- 
 ceived and held by that Early Church as inspired and autho- 
 ritative •ivritings, and the Christian Churches since, through 
 tlieir whole duration and history, of eighteen hundred years, 
 have acknowledged thern as of Divine authority, and as given 
 for their in>truction and obedient observance. Yet, now, in 
 this Nineteenth Century of such acknowledgment and con- 
 tiinied use of these insj)ired Epistles for such instruction and 
 guidance, tl'is unbelieving Essayist, a ^Minister of this reveal- 
 ed Christianity, comes forth and tells us, in effect, that the 
 whole of the CMiurches, throughout all those ages, liave been 
 in utter ignorance and error, as to the duration of tln' 
 authin-ity of these sacred writings, and that the whole of 
 the preceptive parts of them, were only, "lessons for the 
 time," of temporary a))plication and authority, and merely 
 "the fruit uf current liistory." The ju'esumption tuul impiety 
 of these a.-sertions are about C(|ual. Why did he nut intdude 
 the doctrinal [tarts of the Epistles in this limitation of their 
 authority "r To these parts of tliem he takes no exception. 
 Surely, if the doctrinal portions of them are of enduring 
 authority, even on the ground of reason alone, we are bound 
 to eonciuile that the preceptive portions arc equally so. 
 
 On page o-t, contrary to what he had just before said, as 
 to taking the example of the Early Church, ratlier tlian her 
 ))recepts, h.e writes, that we are jiot to be " servile copyists 
 of her practices," and says, " we are not to make every suj)- 
 per a Saciaiin'iit, ]ic(;aus(! the early Ciu'istians did so." It is 
 strangle that he sliould have nuule such an unfoumled and 
 absurd asseition. Tliey did not make every supper a Sacra- 
 ment. Thi'V oliserved tiiis Saci'cd (.)r(nnance on the Jiord's 
 'biy, — tlie lii'>t day of the week, — but they ate suppers as 
 ordinary meals, oil the otlier six days; and often, as com- !| 
 mandcd, practised hospitality one to another, at such meals. 
 
 pert 
 
 cd 
 
 haa 
 
 or 
 
 bee 
 
 was 
 
 as it 
 
 An 
 
 cliai 
 
 1' 
 
 strei 
 
 As 
 
 the 
 
 ]ogi« 
 
 lie 
 
 is r 
 
rrcs, and as 
 oy were rc- 
 
 aud autbo- 
 ice, through 
 idred years, 
 lid as given 
 et, now, in 
 ant and con- 
 tiuction and 
 ' this reveal- 
 jet, that the 
 i, liave heen 
 ition of thi' 
 ho wh.ole of 
 sons for the 
 
 and merely 
 I and impiety 
 e not include 
 ition of their 
 no oxeeptinn. 
 
 of enduring 
 ,ve are bound 
 ;dlv 1^0. 
 )efore eaid, as 
 tiier tl\an her 
 orvile copyists 
 ike every sup- 
 
 id SM." It is 
 iiftiundcd and 
 upper a Saera- 
 (lU the Lord's 
 ito sujjpers a.- 
 
 oftcn, as eom- 
 t sucli meals. 
 
 IT 
 
 I'ago 35. "Rome, and the Early Church, disliked each 
 other, yet that dislike makes little impression on us, now. 
 We never identify the Rome of our admiration, with the Rome 
 that persecuted the Christian, partly, indeed, because the 
 Rome that we admire was almost gone before the Church 
 was founded." 
 
 He may be asked, was the Rome he admires, and elsewhere 
 mentions, as one of the Providential means for training the 
 colossal man, — the Rome of the time of Marius, or of Sylla, 
 (jf romjjey and Ca3sar, or of Augustus or Tiberius, — 
 bettor in morals, humanity, civilization, or in any other 
 particulars than the Rome of the time of Trajan and Pliny, 
 ))y whom the Christiauj were so long, and so cruelly 
 persecuted ? In all those previous periods, just mentioned, 
 the Rome admired by the writer, was in all the particulars 
 named above, no better, but rather inferior to the Rome 
 of the times of Trajan, ^larcus Antoninus, Severus, Va- 
 lerian, and others, including Julian, all of whom fiercely 
 persecuted the Christians. Who that is not partially blind- 
 ed by infidelity, or prejudice, can doubt, that if Christianity 
 had appeared at the admired Rome, of the time of Marius^ 
 or Sylla, of C;\\sar or Augustus, or Tiberius, it would have 
 been persecuted with ec^ual virulence and cruelty, as it 
 was in (he later periods, already mentioned, and especially, 
 as it was so persecuted by Trajan and Pliny, and Marcus 
 Antoninus, falsely described by some, as humane and amiable 
 characters. 
 
 Pago 35. " The spirit, or conscience, comes to full 
 strength, and assumes the throne intended for him in the soul. 
 As an accredited Judge, invested with full power, ho sits in 
 the tribunal of our inner kingdom, dceides on the past, and 
 legislates upon the future, witliout appeal, except to himself, 
 lie decides, not by what is beautiful, or noble, but by what 
 (inulually he frames his code of laws, revising, 
 
 id right. 
 
 'A 
 
18 
 
 I 
 
 adding, abrogating, as a jvidcr and deeper experience gives 
 liini clearer light. He is the third great Teacher, and the 
 last." 
 
 In several succeeding pages, the writer argues out, in 
 his own imaginative, and metaphysical way, these fanciful, 
 irreligious, and absurd dogmas, by supposing that tlie colos- 
 sal man, in order to form right and sound opinions, calls to 
 his aid, and consults and employs the means and appliances 
 of " Reflection, Experience, — principles supplied by books, — 
 disentangling his own thoughts, — distinguishing and discrimi- 
 nating, so as to know the limits of his own powers, moral and 
 intellectual, acquu'ing a knowledge of himself and others, by 
 his, and their mistakes, — by contradiction, and by collission 
 with society." But, in the specification of all the numerous 
 means for establishing his principles, framing his judgments, 
 or securing his intellectual, religious, and morfd growth and 
 improvement, there is not a word, or the sliglitest intimation, 
 as to any resort to the Scriptures of Truth, for information or 
 assistance. We know, that in every age, even the most in- 
 tellectual, civilized and refined, this colossal man, so admired 
 by the writer, after all the training, and merely self-education 
 lie has undergone, has, invariably, on very many subjects, 
 had a very perverted and blind conscience. He has " called 
 evil, good, and good, evil," — indulged in wars and bloodshed, 
 — been guilty of enslaving others, and practised various forms 
 of impiety and inhumanity, of injustice and unrighteousness, 
 without seeming to know, or at all admitting that he was in 
 the least blameable. lie has been like very many individu- 
 als in Cliristian lands, who, though attending on religious 
 moans, yet when admonished or advised regarding their utter- 
 ance of profane expressions, or untruthful, or defamatory 
 statements, or committing offensive, or otherwise wrong ac- 
 tions, will say, that tlicir consciences do not accuse them of 
 having daid or done unythhig evil or improper. So, it has 
 
 ever be( 
 conscienc 
 as to reli 
 
 Page 
 which an 
 —"This 
 a blindnc 
 clung to 
 to save tl 
 
 This li 
 wisdom a 
 blindness 
 cd or im] 
 to the 1 
 laws, but 
 ccremoni 
 and shai 
 They ver 
 nial laws 
 racter. 
 they wer 
 to the dl 
 From thj 
 this state 
 grace anj 
 anity. 
 
 Page 
 herself 
 pies of 
 ccive, iiil 
 and nil 
 On tl 
 that thei 
 whole 
 
19 
 
 :;ivcs 
 the 
 
 in 
 
 ciful, 
 
 olos- 
 
 s to 
 
 mccs 
 
 I 
 'i 
 
 ft 
 
 over been with this self-educateid^olossal man. Natural 
 conscience never has been a sufficient instructor and guide, 
 as to religious and moral principles and conduct. 
 
 Page 43. In censuring persons for '* elevating thoughts 
 which are not right, into canons of faith, for all men," he says, 
 — " This blindness is, of course, wrong; but, in reality it is 
 a blindness of the same kind as that with which the Hebrews 
 clung to their law ; — a blindness provided for them, in mercy, 
 to save their intellects from leading them into mischief." 
 
 Tliis last remark is profanely untrue. A God of infinite 
 wisdom and goodness would not, and did not impose any such 
 blindness upon his intellectual creatures. He neither provid- 
 ed or imposed any such blindness on the Hebrews, in regard 
 to the 1 iws He gave them. Tlicy did not cling to their 
 laws, but were continually disobeying them ; both those of a 
 ceremonial, and those of a moral nature, which was their sin 
 and shame ; and brought seyere chastisements upon them. 
 They very frequently neglected and disobeyed their ceremo- 
 nial laws, and were constantly violating those of a moral cha- 
 racter. Through their idolatry, unbelief, and disobedience, 
 thoy were at length left to a spirit of slumber or blindness, as 
 to the design and meaning of their ceremonial ordinances. 
 From their own fault and sins, the nation in general fell into 
 this state of blindness ; but many of them were by the Divine 
 grace and goodness recovered from it, and embraced Christi- 
 anity. 
 
 Page 46. " The Church, in the fullest sense, is left to 
 herself to work out, by her own natural faculties, the princi- 
 ples of her own action ; and whatever awsistancc she is to re- 
 ceive, in doing so, is to bo through those natural faculties, 
 and nik in spite of them, or without thoni." 
 
 On this passage, it may, in tlio firi«t place, be remarked, 
 tliat there is an absurd personification, or figure, making the 
 whole Christian Church, — composed of hundreds of millions 
 
ft f 
 
 ■lo 
 
 ^■ 
 
 m!^ ^ 
 
 r 
 
 (;f members, — to be, jis it were, one individual, possessing 
 ono li'iiform sett of natural fiicultios, sufficient for discovery 
 and guidance, as to all religious conduct ; whereas, such fac- 
 ulties are infinitely vai'ied among all those millions. But 
 0»erc is both untruth and impiety in the sentiment advanced. 
 The Christian Church is not left to work out her principles of 
 action in any such profane and inadequate manner Her 
 principles of action, on every material point, nr" fully and 
 clearly made known, in the inspired Oraclef ; niO: 3 c-^ ;oially 
 in the New Testament Scriptures. In '^ Ti'... i"i, it is declar- 
 ed that the Holy Scriptures " arc ablo < 1 make wise unto sal- 
 vation," and that " all Scripture is <i,iven by inspiration of 
 God, and is profitable for doctrine and reproof, for correction 
 and instruction in righteousness, that the man of God may bo 
 perfect : throughly furnished unto all good works." The 
 Church is commanded to " desire, as new-born babes, the 
 sincere milk of the word," that she "may grow thereby;" 
 and to "receive with meekness the engrafted word, which is 
 able to save the soul." This Essayist knows as well as 
 others, that more professedly Christian Churches than one, 
 through neglect of adhering closely and faithfully to the sa- 
 cred Scriptures, for doctrine and practice ; and by inventing 
 and relying on dogmas, and ordinances and observances, vari- 
 ant from Scriptural truth, have fallen into the most absurd 
 superstitions, and profane and ruinous errors. 
 
 At p. 47, referring to the invasio'.i of the Northern barba- 
 rians, ho says : — ' A ^i.">cd of new and undisciplined races 
 poured into Eup ,;r • v '' one h;; .' sup[)lying the Chunh 
 with the vigor 01 uesU life to replace the cifcte materials of 
 the old Roman Empire : ai\d on the other, carrying her hack 
 to the childish stage ; and necessitating a return to t]^o do- 
 minion of outer law. Tlie Churcli instinctively, had recourse 
 to the only means that would suit the case ; — namely, a revi- 
 val of Judai^;ni." 
 
 m 
 
21 
 
 possessing 
 tliscovery 
 such fac- 
 ons. But 
 advanced, 
 rinciples of 
 oer Her 
 faV.y and 
 c-^ ;oIally 
 it is dcclar- 
 ,se unto sal" 
 ^piration of 
 ■ correction 
 xod may be 
 ks." The 
 babes, tlie 
 thereby;" 
 d, which is 
 as well as 
 s than one, 
 J to the sa- 
 ly inventing 
 vances, vari- 
 most absurd 
 
 iliorn barba 
 plined races 
 the Cliunh 
 materials of 
 ng her l)ack 
 1 to t^e do- 
 had recourse 
 mely, a revi- 
 
 ]lere, it may iirst })0 remarked, that tliorc Is proof, from 
 the Es.-ayist himself, to show the weakness and inaptitude 
 of his fancifid invention of the colossal n)an, as the emblem 
 or representative of tlio regular progressive growth of our 
 race, in religious and moral principles and conduct. lie 
 admits this cessation of growth or rather season of decay, and 
 that his man returned to childhood. A subsequent, aiiti 
 much longer, and even darker period ot" decline, has, in this 
 review, already been shown. Bat \i^ deny that the C'imrch 
 irrstinctively liad recourse to Judaism, as tha only means that 
 would suit the case ; and further assert that it was not th 
 onlij suitable means for employment. What the 1 ssayis 
 erroneously (ialls, tlie "instinctive revival of Judaism, to suit 
 the ease of the irruptions of barbari su'' was, in truth, merely 
 the long and constant progress of h]cclesiastical corruption, 
 and the continued development of the great and prophetical- 
 ly described Antichrist, at last matured in the form of the 
 profane and dominant lloman Papacy. In regard to the 
 means to suit that case of emergency, the employment and 
 spiritual and faitliful application of .Jure scriptural truth, 
 would have been as suitable and eftlcaciuis with those north- 
 ern birbarians, as it has proved among the barbarous and 
 savage tribes of continents and islands, ia subsequent periods, 
 and in our own day. 
 
 Page 51. Treating of the Bible, he ,ays, — " Its form is 
 so admirably adapted to our need, that it vins from us all the 
 reverence of a Supreme authority, ami y< imposes on us no 
 yoke of subjection. This it does by virtu- of the principle of 
 private judgment, which puts conscience bLtwcen us and the 
 Bible, making conscience the supremo int -rpretcr, whom it 
 may be a duty to enlighten, but whom it c;.!i never be a duty 
 to disobey." 
 
 This passage, as will now bo shown, cxh iiits a jumble of 
 inconsistent, contradictory, and absurd assert '>ns. In a pre- 
 
22 
 
 vlous page, ns wc have seen, ho mnkos conscience the su- 
 preiue jiulgc, framing, adding, and abrogating liis own laws, 
 and" deciding ujton tlio past, and legislating upon the future, 
 without appeal, except to himself" Thua the conscience of 
 the colossal man is made the supremo standard, or rather 
 judge, as to religious principle and duty, instead of the ])lain 
 «nd positive precepts, and other truths of Divine revelation. 
 u\ccording to this imaginative theory, or scheme, there would 
 in reality, be as many different standards of religious and 
 moral duty, as there arc individual consciences. Ex[)erience 
 shows that there are very great numbers, even professing 
 Christianity, and possessing the Scriptures, who transgress 
 against some of the jjlainest, and most ini[>eratively binding 
 moral precepts contained in the New Testtiment Scrij)tures, 
 ;ind yet, will say that their consciences do not at all condemn 
 them, but jireservc them free of any blame. Our Lord has 
 .said, "If ye love mo, keep my commandments;" and has 
 declared of the man who receives not His words, that " tlic 
 f<amo shall judge him in the last day." IJy one of His in> 
 spired Apostles, He has said "Receive with meekness the 
 engrafted word, which is able to save your souls" (Jolni 14, 
 12, James 1). Why liave such numerous, i)lain. and posi- 
 tive precepts been given to us, contained in the Gospels and 
 Kpistles, and applying to all the varieil relations and circum- 
 ^t.HneeH of life, if each individual conscience was :i sulliclent 
 authority, and guide for religious and moral conduct 7 Would 
 ovory conscience, without any precejjt, recognize and ]ierform 
 this duty, — " Owe no man anything, but to lovo one ano- 
 ther ;" or these, — "Do good unto all men," — "Abstain 
 from fleshly bists wiiich war against the soul," — " Abstain 
 from all appearance of evil." l^'ven with these l>ivine and 
 penMuplory commands, bow many, or rather how few eon- 
 pcienees regard tiiem, unto an obedient I'ullilnufnt. There is 
 not a word in Scripture, giving tho slightest iutinuitiou, that 
 
 
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 the su- 
 fn laws, 
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 intiou, that 
 
 cun;:cience is to be a hiw-giver, or autlioritativo guide, as to 
 religious principle and practice, Tlicre is a manifest contra- 
 diction, as well as an absurd inconsistency, in what he has 
 naid concerning the Bible. He calls it a "Supreme autho- 
 rity," although he had previously, and repeatedly, declared 
 that conscience was the " supreme law-giver : making, revers- 
 ing, and altering his code of laws," and was also the Judge, 
 " with full powers, deciding upon the past, and legislating 
 upon the future, without any appeal, except to himself." 
 Tlow, it may be asked, can all this, by any possibility, be 
 made to agree with what he bus said of the ]}ible being a 
 supreme authority? AVo know that they arc separate Tribun- 
 als, and he, himself, has stated them as such, and yet, ho has 
 made each of them supreme. Suppose a contradiction, or 
 conflict, in their laws and decisions, — which, in fact, so very 
 often occurs, — which is to have the preference, the Bible or 
 conscience 'i Which is ultimately to possess the absolute sh- 
 prcmriei/ ? ]}y the strain of his reasoning, and in accordance 
 with his self-educating scheme, it would ap})ear that he would 
 i:;ive it to Conscience. Undoubtedly both such conflicting 
 tribunals cannot be of Supreme authority, on the same sub- 
 jects. The direct inconsistency of his statements on tho 
 point, are too palpable to admit of any ratiorml reconcilement. 
 J Jul tiiero is furtlier, and, if possible, greater absurdity in 
 what he has said, that tho Bilde is to us a supreme authori- 
 ty, and yet imposes on us no yoke of subjection. Now, who, 
 it may bo asked, ever heard of a supreme authority, to which 
 there was no subjection by those who were placed under it. 
 Not oidy in Mmpires and Kingdoms, but through all tho 
 forms of civil rule, down to the smallest municipal governing 
 Ixulies, all the laws and rules thoy establish, claim and com- 
 mand the subjection and obedienoo of all living under tiioir 
 rule, to whom their laws are made to apply, and all but tho 
 Liwlo»4 udmll tliut Hubjcutiun. But thi» K»sayi»t dcclart>H» 
 
o 
 
 that lliij liiliL' is h '• .suproiiio autliority '" over all of us, ami jrf 
 It imposes vii us no suhjcction. Neither tlio learned Essay 
 ist, nor his cohissal man, ean possibly reconcile these ul)suri 
 inconsist(!ncies. 
 
 Page 54. " If historical investi;;ution sliall show us that 
 inspiration, however it may ])roiect the (foctn'uc, yet was not 
 iinpoworcJ to protect the narrcdirc of the ijispircd writiM's 
 f'rniii occasiontil inaccuracy ; if ('aroCul criticism shall jii'ovc 
 thai ihci'o havc( been occasionally inlcrpolatlons and lori^ciic-: 
 in that L)ook, us in nianv others, the result shonkl ,-til! be 
 welcome." 
 
 According- to the tirsl of th'vc presumptuous insinuations, 
 the Divine Spirit of iVuiii may have inspired the writers of 
 the iJible, to jj^ivc all the docti'iii;;] portions of'.' ilh pcrFcc! 
 accuracy, but permitied them to I'ecoid, it: iniin iliate as-ocia 
 tion and conuection with such p!!i;ions, tid'-ch.> Is, or \'ari;i- 
 tions from tiaiih, in the narra'ivcs, o\ historical |iarts of ilu' 
 j!)ook, A\'iio tluit believes ari^Liht in a (lod of Truth and 
 Uenevolcncc, can think that l;i' would thus allow a snaie to 
 be laid f-r his responsible ci'ea.li'tcs, and permit truth and 
 falsehood, in any (le;j;iH!e, to be mixed and recordeil toi^cthci', 
 {hereby lessenini.>', oi' rai her de,-t'.'oying the authority of Mis 
 <i\vii revelalion foi' conlirminij; our present ho|H's. and afroidin*!; 
 \\> a seeni'ily for oiu' cfeiiial widfaro i ()\\ ,<ii( h a supposition, 
 1" lie Would be ;ible to ascertain, what narratives or statemetits 
 oi fads were true, aiid which ^vere fakse, and merely lej^endary 
 or fabulous. The narr.itives tn'c jiriven Ibi warninij; and in- 
 siruction, through all ages, aceordini!; to these, and other in- 
 spired dechirations, — " Whalsoever things were written afore- 
 time, were writtt'ti for our learning;;" and again, "worn 
 written for our admonition ;" " .Ml Scripttire is given by in- 
 spiration of (iud, and is protilabl(! for doctrine and reproof, 
 for correction and instiMiction in righleousnesy." (.)ur lj(trd 
 >ald, — " Thy ^\'or(l is Truth,"' nieuuing. of cour.se, the whole 
 
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 rovolation contained in the Old Testament Scriptures, which 
 God, by his inspired servants had from time to time given to 
 His chosen people, not only for their instruct'on, but also for 
 the rest of mankind. But that saying of our Lord could 
 not have been correct, if any of the narratives or statements 
 of facts, contained in those Scriptures, wore false or fabulous. 
 Nor could they, in such case, be profitable, or sufficient for 
 " instruction in righteousness;" and so a,> to make the "man 
 of God" "perfect." 
 
 In concluding this Review, it may, on the whole, bo truly 
 said, that the direct tendency, if not design, of the principal 
 line of argument, in this Essay of Dr. Temple's, is to exalt 
 natural Intellect and Conscience, and correspondingly im- 
 peach and lessen the inspired character of Divine Kovelatiou, 
 and weaken its authority, especially as regards the truth of 
 the narratives and facts, and the obligatory force and appli- 
 ciition of its precepts. All this favors the j)rofane German 
 Rationalism, which several such scei)tical, or rather injidel 
 writers, have for some time past been endeavouring to intro- 
 duce, in the place of the primary and plain doctrines and 
 precepts of inspired Scripture Truth