to protect against the influence of that "moral poison," (as the Bishop of Exeter describes it,) of which the world has lately heard so much. The Constructive part of the argument, I resolved to complete as opportunities might offer, in my Sermons. One such opportunity presented itself early in Lent; of which I availed myself to establish some fundamental truths relative to the Interpretation of Holy Writ[10]. By favour of the Vice Chancellor, the promise of yet another preaching turn was obtained. It appeared best to avail myself of the opportunity to consider the chief objections which have been brought against the Bible from the marvellous character of some of its contents[11]. An University Sermon preached exactly ten years ago, (on the Doctrine of Accommodation,) supplied an important link in the argument.... Thus the unscientific shape in which the present volume appears, is explained; and its want of exact method is accounted for. Let me add, that but for the forward state of what I like to regard as the Constructive part of the present volume,—(and which I am not without a humble hope will secure for the rest a more than ephemeral interest,)—I should have been slow indeed to undertake the distasteful task of answering a work of which I have long since been heartily weary.

II. And now, for a few words on the general question which has called out these "Sermons" and "Preliminary Remarks."

At the root of the whole mischief of these last days lies disbelief in the Bible as the Word of God. This is the fundamental error. Dangerous enough is it to the moral and intellectual nature of Man, when the authority of the Church is doubted: or rather, this is the first downward step. Not to believe that Christ bequeathed to His Church a Divine form of polity: not to believe that He set officers over His Kingdom, of which He is Himself the sole invisible Head: not to believe that He invested His Apostles with authority to delegate to others the Commission He had Himself conveyed to them; and that, by virtue of such transmitted powers, the Church has authority in the Ministration of God's Word and Sacraments: not to believe that He vouchsafed to His Church extraordinary guidance at the first, and that He vouchsafes to His Church effectual guidance still:—an utter want of faith in the Church and her Ordinances, is the first step, I repeat, in a soul's downward progress.

Next comes an impatience of Creeds. It has been falsely asserted by an Essayist and Reviewer that "Constantine inaugurated the principle of doctrinal limitation[12];" by which is meant that definitions of Faith date from the Council of Nicæa, a.d. 325: the truth being that the famous [OE]cumenical Council which was then held did but rule the consubstantiality of the Son with the Father: whereas elaborate Creeds exist of a far earlier date; as all are aware. Creeds indeed are coeval with Christianity itself[13]. What need to add that when the decree of the first [OE]cumenical Council concerning the true faith in the adorable Trinity has been set at nought, all other decisions of the Church are disregarded also?

That marvellous concrete fact, the Bible,—has next to be encountered. Unmethodical as it seems to be, the Bible arrests a man in his impatient course with many a significant History,—many an unmanageable precept. Much of its contents, it is true, are of such a nature that they may be glossed over,—explained away,—ignored,—set aside. The reading is doubtful: or there are two opinions, (perhaps twenty,) concerning it: or the language may be figurative: or the words are not to be pressed too closely: or a perverse logic may pretend to find in it agreeable confirmation, instead of stern reproof. Not a few places there are, however, which defy any such handling; stubborn rocks which refuse to yield a single trace of the wished-for vegetation, in return for the most determined husbandry. Nothing of the kind ever will or can be made to germinate upon them. They are absolutely unmanageable, and hopelessly in the way of the man who is determined to cast off restraint,—whether spiritual, intellectual, or moral. He is for being lawless; or at least, without law: but the Bible is unmistakably an external Law, and is opposed to him. The Bible is his enemy, and the Bible claims to be Divine.... What need to state that to deny the Inspiration of the Bible, and to undermine its authority, and to explain away its statements, becomes the next object of the unbeliever? It is precisely at this stage of his downward progress that public attention is excited, and public indignation aroused. The Church, (like its Divine Author,) may be outraged, and few will be found to remonstrate. The Creeds may be assailed, (especially "one unhappy Creed!"), and it is hinted that these are speculative matters, on which none should pronounce too dogmatically. But (thank God!) Englishmen yet love their Bible; and Common Sense is able to see that an uninspired Bible is no Bible at all. At the assault upon the Bible, therefore, as I said, an indignant outcry is raised,—as now.

Systematically to cope with such irreverence, such entire ignorance rather of all the questions at issue, from the pulpit, would be clearly impracticable. Men require to be taught "which be the first principles." They require to be educated in Divinity. And thus we come back to the fontal source of all the mischief of our own Day. We, in Oxford, give no systematic training to our Candidates for Holy Orders. We do not even attempt it. Nay, incredible to relate, we do not give them any training at all. And the fatal consequences of this omission are to be seen on every side. A youth no sooner gets through "the Schools," and graduates in Arts, than he inquires for a Curacy. During the three months, perhaps six, of interval, he makes himself sufficiently acquainted with the Alphabet of Divinity to enable him to satisfy the very modest requirements of the Bishop's examination; after which he finds himself at once actively engaged in the Bishopric of souls and the profession of Theology. It is probable that the realities of the Ministerial calling, and the eminently practical nature of such an one's daily life, will keep this man from error. Not so his—more, shall I say, or less?—fortunate fellow-student; who, by hard self-relying labour, having obtained distinction in the Schools, finds himself in the enjoyment of a fellowship, and straightway engages in the work of tuition. This man, whose fellowship is his "title" for orders, studies Divinity, or neglects it, at pleasure: and if he studies it, he studies it in his own way. He has read a little of heathen Ethics with great care; or he has trained himself to the exactness of mathematical inference. With the purest idiom of ancient Greece he has also made himself very familiar. He is