besides a Master of Arts. What need to add that such an one is not therefore a Master of Divinity? possesses no qualification which authorizes him to dogmatize about any one department of Theological Science?

The plain truth is, (and it is really better to speak plainly,)—the plain truth is, that the offensive Sermons one sometimes hears from the University pulpit,—the offensive Essays and Reviews which have lately occasioned so much public scandal,—are the work of men who discuss that which they do not understand; profess that which they were never, at any time of their life, taught. Their method of handling a text is altogether unique and extraordinary. Their remarks concerning Divine things are even puerile. Their very citations of Scripture are incorrect. Their cool affectation of superiority of knowledge, their claim to intellectual power, would be laughable, were the subject less solemn and important. Speculations so feeble that they sound like the cries of an infant in the dark, are insinuated to be the sublime views of a bold and original thinker, who "has by a Divine help been enabled to plant his foot somewhere beyond the waves of Time!"—Doubts so badly expressed that they read like the confused utterance of one in his sleep, claim to be regarded as the legacy of one who is about to "depart hence before the natural term, worn out with intellectual toil[14]!" ... In a word,—Men who have never been taught and trained, but have grown up in a miserable self-evolved system of their own,—(with a little of Hegel, and a little of Schleiermacher, and a little of Strauss,)—cannot but trouble the peace of the Church. They deny her authority. (They are not aware of her claims.) They cavil at her Creeds. (They are not acquainted with their history.) They doubt the authenticity of the very Bible. (They know wondrous little about it.)—How did the Bible attain its actual shape? They cannot tell. How has it been guarded? They are careless to inquire. How does it come to us as 'the Bible,'—the Book of all books? It is best not to discuss a question which must infallibly bring forward the Church as "a witness and a keeper of Holy Writ[15]." Men are even impatient to publish their private prejudice that it is to be interpreted like any other book; that it is inspired in no other sense than Sophocles and Plato. "The principle of private judgment," (it is said,) "puts Conscience between us and the Bible, making Conscience the supreme interpreter[16]." "Hence," it is said, "we use the Bible,—some consciously, some unconsciously,—not to override, but to evoke the voice of Conscience." (p. 44.) "The Book of this Law," (as Hooker phrases it,) is dethroned; and Man usurps the vacant seat, and becomes a Law unto himself! God Himself is dethroned, in effect; and Man becomes his own god.

To cope systematically with all this from the University pulpit, as already remarked, is plainly impossible. The preacher must take up the question at some definite stage, and arrest the false teachers there. "That wicked,"—or rather "the lawless one," (ὁ ἄνομος, as he is called in 2 Thess. ii. 8,)—must be bound, hand and foot, somewhere in his career of lawlessness; and in these Sermons the threshold of the Bible has been chosen as the place for the conflict. My life for his life. I will slay or be slain on the very portal of Holy Scripture. With the young, you begin at the beginning,—"the Creed, the Lord's Prayer, the Ten Commandments;" and they must be further instructed in the Church Catechism. But the foundation cannot be laid afresh with the full-grown. It is idle to talk about the authority of the Church to men who do not believe in the Bible. It is useless to dispute about Creeds with men who know nothing of the origin and history of Christianity. Reserving the true method of teaching for those who alone are capable of being taught, we are constrained to argue with men of full age about the Inspiration and Interpretation of the Bible.—If in the ensuing Sermons the principles handled are so very elementary, it is because the available limits were so very narrow,—while the field over which Unbelief has spread itself, is so very broad.

III. When a few words have been added concerning the manner in which I have executed my task, this Preface shall be brought to a close.—If the style of the present Sermons,—considering the auditory, and above all considering the subject,—shall be thought by competent judges not sufficiently dignified in parts, I will bow to their decision without remonstrance. Everybody can divine the defence which would be set up; but perhaps it may not be quite a valid defence. A man feels strongly and warmly; writes fast and freely; is determined to be clearly understood: is weary of the dignified conventionalities under which Scepticism loves to conceal itself when it comes abroad. Perhaps some expressions which may be permitted in delivery, ought to be remodelled when a Sermon is sent to the press.

But with regard to the ensuing Preliminary remarks, I shall not so easily be persuaded to think that I am mistaken as to the style in which Essayists and Reviewers are to be dealt with[17]. Some respectable persons, I doubt not, will think my treatment of them harsh and uncharitable. I invite them to consider that we do not expect blasphemy from Ministers of the Gospel,—irreligion from the teachers of youth,—infidelity from the Professor's chair: nor are we called upon to tolerate it either. I have the misfortune to concur entirely with the verdict pronounced by the Bishop of Exeter on the subject of 'Essays and Reviews.' Let those who feel little jealousy for God's honour measure out in grains their censure of a volume, the confessed tendency of which is to sap the foundation of Faith, and to introduce irreligion with a flood-tide. Such shall not, at all events, be my method. Private regard, if it is to weigh largely with him who stands up for God's Truth, should first have weighed a little with those by whom it has been most grievously outraged. It may suit these Authors to wrap up their shameful meaning in a cloud of words; but their Reviewer avails himself of that Christian liberty to which they themselves so systematically lay claim, mercilessly to uncover their baseness, and uncompromisingly to denounce it. If I may declare my mind freely, punctilious courtesy in dealing with such opinions, becomes a species of treason against Him after whose Name we are called, and whom we profess to serve. Seven men may combine to handle the things of God, it seems, in the most outrageous manner; while themselves are to be the objects of consideration, tenderness, respect! I cannot see their title to any consideration at all.

It will be