taught, but to that much larger number of passages or even paragraphs in which it is so far implied that, while of themselves they do not prove the doctrine, they look, so to speak, towards it, and are read most naturally, if we assume that it is true. The 'Clergyman' often discusses the reference made to such passages in the Lectures, as if the Lecturer had appealed to them as dicta probantia, and had thus put a strain on them which, obviously, they cannot bear. Their real place in the argument is supplemental and subsidiary; and if they were not accompanied or rather introduced by explicit statements of another character, they could not be appealed to at all. But, as the Lecturer conceives, their cumulative force is very great, and as the 'Clergyman' truly observes, the Lecturer cannot be charged with originating the use o' which he has made of them. He has learnt this 'use' from the authority to which alone he owes it that he receives the Bible as the Word of God, in any serious sense, at all; while reflection has not brought with it any distrust either of his teacher or her lessons.
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At the same time the writer must not shrink from professing his conviction that, if there were no Church at all to guide him, the natural sense of such passages as Rom. ix. 5, or of Col. i. 15-17, or of St. John i. 1-14, is that our Lord Jesus Christ is of one Substance with the Father, Very and Eternal God. If the 'Clergyman' would consider Philippi's P commentary on the first of these passages, or Bishop Lightfoot's a on the second, or Professor Westcott's on the third, he would perhaps feel that there is more to be said in favour of this conclusion than he has hitherto been able to admit. But, in the absence of faith in the trustworthiness of Scripture, no critical insight into the real scope of its language would be of much service. According to the 'Clergyman,' the 'really Scriptural position' is, 'that Christ fills, in the scale of being, a place not perfectly defined, but certainly above man, and as certainly beneath God.' This, as he elsewhere says, is the Arian Creed; and it is open, as has been urged in these Lectures, to the grave objection that it could not have been held by serious Monotheists, such as were the Apostles of our Lord. But in a note the 'Clergyman' explains that the formula above cited is only tenable 'if every statement
Epistle to the Colossians in loc.
P Comment. on the Romans in loc.
Gospel of St. John (Speaker's Commentary), in loc.
of Scripture is accepted in its natural rational meaning with unquestioning acquiescence.' He adds 'The Christ of an uncritical Biblical Protestantism is an Arian, superhuman Christ. The Christ of a critical Protestantism is a merely human, but extraordinarily endowed Christt.' It is difficult to see why he should, upon the 'Clergyman's' principles, be even as much as this but the avowal shews that, even after the sense of Scripture has been minimized by negative criticisms to a point which is fatal to all that is most precious in the Christian Creed, the little that remains is after all peremptorily rejected, and we are left with an estimate of the Divine Saviour of the world which might have been gathered not less readily from the Koran than from the New Testament.
Enough, perhaps, has been said to shew that the Lecturer has carefully considered what his critics have had to say about him. He has indeed read them through attentively. And if he does not farther accompany them, they will believe that this is not from any disrespect, but partly because a large book would be needed in order to discuss some far-reaching questions which they severally raise, and partly because, as has been already suggested, a large proportion of his differences with them in detail are due to earlier and deeper differences of principle. But there are some matters of detail which he has been led to reconsider in the light of their criticisms, and it is a pleasure to express his obligation to both of them, but especially to the 'Clergyman,' for corrections which his book thus owes to them, in its present form.
Examination, p. 248, note.
The numerals refer to the Lectures, the figures to the pages.
Abraham, promise to, ii. 46; Divine
manifestations to, 53; 'Seed' of,
79; his seeing the day of Christ,
iv. 189.
Adam, the first and the Second, vi.
308.
Adoration, distinguished from 'ad-
miration,' vii. 368; of Christ in
the New Testament, v. 239, 245;
vii. 371 8q.; not a 'secondary wor-
ship, 383; embraced His Man-
hood, 387; referred to by early
Fathers, ib. sq.; embodied in
hymns, 392 sq.; offered in the
Eucharistic office, 396; noticed
by Pagans, 398 sq.; defended by
Christian writers, 401 sq.; carica-
tured in 'Graffito blasfemo,' 403;
offered by Martyrs, 405 sq.; even
by Arians, 411; and by early So-
cinians, 412; in the English Church
Service, i. 40; viii. 482; Note G.
Adrian, on worship of Christ, vii.
398.
Eons, v. 223; vi. 312, 320; vii.
437.
Agnoetæ, heresy of, viii. 470.
'Alexamenos adores his God,' vii.
404.
Alexandria, real function of its
Theosophy, ii. 71; Eclectic school
of, vii. 363; Christian school of,
429.
Alford, Dean, v. 239, 240; vi. 291,
293, 318, 321, 330, notes.
Alogi, rejected St. John's Gospel,
Ambrose, St., as a commentator, ii.
46, vii. 425.
Ananias, prayer of, to Christ, vii. 377.
Andrewes, Bishop, on Christ's Sacri-
fice, viii. 485.
Angel of the Lord,' the, ii. 53 sq.
Angels, the holy, vi. 300, 313, 326,
349, 385.
Ante-Nicene Fathers, their testi-
mony to Divinity of Christ, vii,
419; their language not mere
rhetoric,' 425; doubtful state-
ments alleged from, 426 sq.; ten-
tative position of, 428; their real
mind shewn when the doctrine
was questioned, 432.
Antichrist, the token of, i. 23; v.
244.
Anti-dogmatic moralists, 1. 37.
Antinomianism, vi. 288, 289.
Antioch, Council of, its rejection of
the 'Homoousion,' vii. 440; School
of, 356, 446.
Apocalypse, the, at one with St.
John's Gospel in its Christology,
V. 245; the Lamb adored in, ib.;
vii. 382; probable date of, vi. 280.
Apocrypha, the, of second century,
Apollinarianism, i. 25; v. 264; viii.
463.
Apollinaris of Hierapolis, v. 215.
'Apostasy, the God-denying,' vii. 433.
Apostles, theories as to disagree-
ment of, vi. 281; with differences
of method, preach one Divine
Christ, 283, 356 sq.; all sent by
Apotheosis, among Romans, no pa-
rallel to worship of Christ, i. 27;
v. 271; vii. 370.
Arianism, its conception of Christ,
i. 16, 26, 32; vi. 314; viii. 463;
its worship of Him, idolatrous in
principle, vii. 411; its inference
from received belief as to Theo-
phanies, ii. 57; its view of Wis-
dom' as created, 61; its connec-
tion with early Judaizing move-
ment, vi. 356; vii. 446; and with
Greek dialectical method, 363;
various antichristian forces com-
bined in it, 446; its popularity,
446.
Arnobius, on Christ's Divinity, vii.
424.
Artemon, his allegation as to doc-
trine of Christ's Divinity, vii. 434.
Articles of Religion, the, on the In-
carnation, v. 261; on the Sacra-
ments, viii. 487 8q.
Athanasian Creed, i. 24; v. 263;
Athanasius, St., his analysis of Ari-
anism, i. 18; his use of avró@EOS,
iv. 203; on adoration of Christ,
vii. 411; on limitation of human
knowledge in Him, viii. 468; on
Council of Antioch, vii. 440; why
he contended for Homoousion,
444; on prayers to Christ for the
emperor, Note G.
Athenagoras, on the Logos, v. 231;
vii. 421; on the 'Generation,' 427.
Atonement, doctrine of, dependent
on Christ's Divinity, vii. 480 sq.
Augustine, St., on doctrinal terms,
i. 33; on Theophanies, ii. 57; on
the variety of ecclesiastical cus-
toms, iii, 122, note; on "Ev èo μev,
iv. 186; on St. John's Gospel, v.
229; on St. Paul's description of
a moral dualism, 265; on Sacra-
ments, viii. 492.
Balaam, prophecy of, ii. 80.
Baptism, i. 31; v. 254; vi. 351;
viii. 488.
Basil, St., viii. 427.
Basilides, cognizant of St. John's
Gospel, v. 218.
Baur, admissions of, i. 27; iv. 176;
v. 228, 237; ignores dogmatic
character of Christ's teaching, i. 3;
on 'Son of Man,' i. 7; on Hebrew
monotheism, ii. 96; on Fourth
Gospel, v. 212, 228, note; on St.
James and Paul, vi. 285; on
number of Pauline epistles, 310;
on άρжаɣμóν, 320, note.
Beryllus, denies Christ's human
Soul, i. 25.
Blandrata, vii. 413.
Boethius, on 'Person,' i. 33.
Boileau, on phenomenon of the
Church, iii. 120.
Bretschneider, his 'Probabilia,' v.
Browne, Bishop Harold, on human
limitations in Christ, viii. 476,
note.
Bruno Bauer, v. 229.
Buddhism, its spread not parallel to
that of Christianity, iii. 135, 136;
does not aim at universality, 123;
does not deify Buddha, vii. 385.
Bull, Bishop, on Subordination, iv.
202, note; on St. Paul and St.
James, vi. 286; on Origen, vii.
402; against Petavius, 427; on
Christ's human knowledge, viii.
475.
Bushnell, on boldness of Christ's
'plan,' iii. 118, note.
Butler, Bishop, on the moral obliga-
tions created by revealed truth,
i. 41.
on Christians' worship of Christ,
iii. 145; vii. 400; refers to St.
John's Gospel, v. 219.
Cerinthus, heresy of, v. 223, 228, 242.
Chalcedon, Council of, its dogmatic
language, i. 25; v. 261, note.
Channing, why anti-dogmatic, i. 38;
his position criticised by Renan,
iv. 160; his use of the phrase—
'Christ's Divinity,' vii. 443; ex-
plains away worship paid to Him,
vii. 373; on obsecrations in Li-
tany, i. 40; on authoritativeness
of Christ's teaching, iii. 118; on
His 'plan,' 114, note; on His
character, iv. 197, 208 sq.
Charity, in St. John, v. 245; a pro-
duct of the Incarnation, viii. 502
sq.
CHRIST, His person an object of
perpetual interest, i. II sq.; how
viewed by modern philosophers,
13; Lives of, 15, and Note A;
His Manhood real, i. 18 sq.; vi.
306 sq.; His condescension, vi.
314, 315; His Nativity, according
to Synoptists, v. 250 sq.; His
early life, iii. 109 sq.; vi. 315;
His temptation, Note C; His
Human Will, v. 264 sq.; His
Human Knowledge, i. 22; viii.
464 sq.; Moral perfection of His
Character, i. 23; iv. 167, 195 sq.;
His sense of Sinlessness, 165 sq.;
vastness of His self-assertion, 169
sq.; and of His claims, 175 sq.;
V. 253 sq.; the Messiah of Pro-
phecy, ii. 79 sq.; iii. 117; His
Teaching, iv. 164 sq.; v. 252; its
Infallibility, viii. 461 sq.; His
Priesthood and Atonement, viii.
484 sq.; His position as Founder
of a Kingdom, iii. 102; His 'Plan,'
107 sq.; and its realization, 120
sq.; His Example, i. 26; viii. 494
sq., note C ad fin.; His Sympathy,
i. 26; His Miracles, iv. 155 sq.;
v. 238; His Transfiguration, v.
256; vi. 304; His Agony, i. 21;
v. 266, 276; viii. 471; His Death,
i. 22; iv. 200; vi. 300; viii. 480
sq.; His Resurrection, iii. 147;
iv. 156 sq.; v. 256; viii. 481;
cession, i. 26; viii. 493; His office
as Second Adam, vi. 308; as Me-
diator, vi. 306, 309; viii. 461;
Incorporation into Him, vi. 292,
351; bearing of His Manhood on
our inner life, i. 26; viii. 489;
Christianity concentrated in Him,
iii. 129; vi. 337; His living
power, i. 36; His Presence in
and with Christians, vi. 343, 348,
352, 353; viii. 490, 496, 498;
His intense hold on souls, iii.
127, 128; His moral creativeness,
iii. 131; viii. 496 sq.; His future
return as Judge, iv. 175; wor-
ship paid to Him, in His earthly
life and after it, see 'Adoration';
His Godhead, the seat of His
Single Personality, i. 23, note; v.
224, 229 sq.; implies Co-equality
and Consubstantiality, iv. 184;
co-existent with His perfect Man-
hood, i. 24, n.; v. 265 sq.; viii.
458; intimated and affirmed in
Old Testament, ii. 49 sq.; gradu-
ally unfolded, i. 40; v. 277; im-
plied in much of His language, iv.
175 sq.; explicitly revealed by
Him, 179 sq.; titles expressing It,
vi. 316 sq.; in fact necessary to
His moral excellence, iv. 199 sq.,
208; vi. 314; attested by Synop-
tists as by St. John, v. 246 sq.;
proclaimed by Apostles, Lect. v.
and vi.; vii. 437,; not imagined
by ' enthusiasm,' v. 270; con-
fessed by the early Church, vii.
414 sq.; protects truths of natural
religion, viii. 452 sq.; supports
other truths of faith, iii. 148; vi.
303; viii. 461 sq.
Christianity, social results of, iii.
132; viii. 496 sq.; causes of its
success, iii. 134 sq.
Christian life, the, dependent on
Christ, iii. 129.
Chronology of St. John and the
Synoptists, v. 226, note.
Chrysostom, St., as a commentator,
vii. 425; on Arianism, vi. 321,
note.
Church, the, not a 'republic,' iii.
102; originality of its conception,
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