Chapter XVIII: Part 18

One work remains, written in the fourteenth century by Petrarch (_Opp. de Otio Religiosor_), which defends the truth of Christianity against Philosophers, Mahometans, and Jews: partly on the evidence of miracles, but mainly on the internal evidence of the purity and godliness of Christianity. In the early part of the fifteenth century, Raimond de Sebonde, professor of medicine at Barcelona, wrote his _Theologia Naturalis_, which was afterwards translated into French by Montaigne. It was charged with deism, but really was in spirit, as previously observed (p. 104), only like Locke’s _Reasonableness of Christianity_. See Hallam’s _History of Literature_, i. 138; Ritter’s _Christliche Philosophie_, iv. 658 seq. Another exists by Æneas Sylvius; another by Ficinus, 1450, _De Relig. Christianâ_, in which the evidence of prophecy and miracles is adduced; the arguments from the moral character of the apostles and martyrs, the wonderful spread of Christianity, and the wisdom of the Bible, are used; and a comparison is drawn between Christianity and other creeds.

In the close of the same century, as soon as printing became common, several similar treatises occur. One exists by Alphonso de Spina, _Fortalitium Fidei contra Judæos, &c._ 1487; also by Savonarola, _Triumphus Crucis, sive de Vera Fide_, 1497; also by Pico di Mirandola; and by Ludovicus Vives, _De Veritate Christianâ_, 1551. A carefully written account of all these is given by Staüdlin, in Eichhorn’s _Geschichte der Literatur_, vol. vi. p. 24 seq. See also Fabricius, _Delect. Argument_, ch. xxx.

The preceding works were mostly directed against the first of the two species of unbelief which belonged to this period, viz. the literary tendency (see Lecture III. p. 93, 94). A few however exist which were directed against the second species, which was connected with the philosophy of Padua. They are not so much general treatises, as works written against particular opinions, of Pomponatius, Bruno, or Vanini. An account of them may be found in the memoirs respectively published concerning these writers; the references to which are given in the notes to Lecture III. (See pp. 101-103.) The work of Mornæus, _De Veritate Religionis Christianæ adv. Atheistas, Epicureos, &c._ 1580, was probably suggested by this species of philosophy.

IV. The fourth great period, marked by the unbelief connected with the activity of modern speculation and the influence of modern discovery, commenced in the sixteenth century. The works of defence are so numerous that we can only give a brief notice of the principal writers and writings. A list may be collected, down to the respective dates of their publication, from J. A. Fabricius’s _De Veritate Rel. Christ._ c. 30; Pfaff’s _Hist. Litt. Theol._ ii. § 2; Buddeus’s _Isagoge_, pp. 856-1237; Walch’s _Biblioth. Theol. Select._ vol. i. ch. v. § 5-7: and the principal arguments are summed up in Stapfer’s _Instit. Theol. Polem._ 1744, vol. i. ch. iii. and vol. ii. Tholuck also has written a history of modern apologetic, _Ueber Apologetik und ihre Litteratur_ (Vermischte Schriften, i. pp. 150-376), and the Abbe Migne has published a most important collection of the principal treatises on apologetic in all ages, arranged in chronological order. It is contained in twenty vols. 4to. 1843. The title of the work is given below.(1077)

The work of Grotius, _De Veritate Religionis Christianæ_, is the one which opens the period of evidences which we are now considering; of which a notice may be found in Hallam’s _History of Literature_, ii. 364, and in Tholuck, _Verm. Schr._ i. 158; but no very definite cause can be pointed out why it was written. It was merely indeed one of the class of treatises already described (Notes 4 and 5), which devoted a portion of space to the controversy with the Jews and Mahometans. It is when a new standpoint had been assumed by scepticism, and the causes, intellectual or moral, which have been pointed out in these lectures, had begun to create a real peril, that writings on the evidences begin to derive a new value and assume a new form.

We shall give an account of them according to countries. THE ENGLISH WORKS OF EVIDENCE.—Those which were called forth in England by Deism were of several kinds. Perhaps they may be arranged under four heads.

The first class consists of specific answers to certain books, published from time to time; of which kind are most of those which are named in the foot-notes to Lecture IV. Waterland’s reply to Tindal is a type of this class. Occupied with tracking the opponent from point to point of his work, such replies, though important while the sceptical book is operating for evil, become obsolete along with the war of which they are a part, and henceforth are only valuable in literary history, unless, as in the special instance of Bentley’s _Phileleutherus Lipsiensis_ in reply to Collins, they are such marvellous instances of dialectical ability and literary acuteness that they possess a philosophical value as works of power, when their instructiveness has ceased.

A second kind consisted of homilies rather than arguments; sermons to Christian people, warning them against forms of unbelief, and regarding unbelief from a practical point of view rather than a speculative; and discussing, as would appropriately belong to such an object, the moral to the exclusion of the intellectual causes of doubt. Some of Tillotson’s sermons are an example of the highest of this kind of works. The value of this class is twofold: in a purely pastoral point of view, the suggestions which they contain concerning the moral causes of doubt being founded on the real facts of the human heart, and on the declarations of scripture, have a lasting value; and in a literary point of view, these works contribute to the knowledge of the state of public feeling of the time. This is seen in this instance. Until about the end of the seventeenth century, there is no clear perception, except among the very highest of this class of writers, of the particular character of the forms of doubt against which their remarks are directed. The general name, _Atheism_, is used vaguely, to describe every form of unbelief. This fact tells its tale. It witnesses to the consciousness that they lived in an age of restlessness, when change of creed was going on, and doubt was prevalent; but when unbelief had not shaped itself into form, and found as yet few organs of expression. We are reminded of the works before named of the fifteenth century (p. 93 seq. 104.) At that time doubt and restlessness prevailed, as we learn from the frequent references to it; yet the works which transmit the knowledge of it to us are few, and the allusions to it vague: while the works of evidence then written are directed against antiquated forms of it,—Mahometan, Jewish, or philosophical. In like manner, in the seventeenth age, we see, as we look back, that the Christian sermons were mostly directed against older forms of unbelief,—the atheism of the ancients, or of the Paduan school; and that the contemporary unbelief had not become definite enough to enable the Christian writers to apprehend its nature. This fact too explains another circumstance. The preachers evince a bitterness, which is not merely the rudeness common in that age on all subjects, nor the indignation which arises from solicitude for souls, common in all ages on a subject so momentous as salvation; but it is the bitterness of alarm. There is a margin in their expression of vituperation, which is only to be explained by the fact, that the absence of a clear statement of the grounds of doubt, such as was subsequently given in the eighteenth century, deprived the preachers of the means of understanding the alleged excuse for the prevailing doubt. They appear not to be conscious of the causes which could create in the minds of others a restlessness which they did not feel themselves. They seem like persons living in a state of political society, who are conscious of a vast amount of general dissatisfaction, and a suspicion of a plot against society, the authors of which are unknown, as well as the causes of their supposed grievances; and where the danger is necessarily heightened from the very absence of knowledge as to its precise amount.

A third class of the English apologies consists of works which have neither the speciality of the first class, nor the vagueness of the second. They were directed against special writers and particular books; but instead of being adapted as a detailed reply, chapter by chapter, to the special work, the authors of them seized hold of the central errors of the unbeliever, or the central truths by which he was to be refuted. The works of the two Chandlers against Collins, and Leland’s work on the deists, rise into this tone at times. Bishop Gibson’s later Pastorals against Woolston are a good type of it; and still better, many of the courses of Boyle Lectures; and above all, Warburton’s _Divine Legation of Moses_.

There is a fourth class of works, of a grander type, which resemble the one just named, in discussing subjects rather than books: but differ in that they are not directed against particular books or men, but take the largest and loftiest view of the evidences of Christianity. The first of this class, though a small one, is Locke’s _Reasonableness of Christianity_. The best examples are, _Things Divine and Human conceived of by Analogy_, by Dr. Peter Browne, 1733; and the _Analogy_ of Bishop Butler, in reference to the Philosophical Evidence of Christianity; with the works of Lardner and Paley in reference to the Historical. Books of this class are elevated above what is local or national, and are in some sense a κτῆμα ἐς ἀεί.

After this description of the different classes of works of evidence, it remains to give a brief notice of a few of the more important writers, especially of the two latter classes, in chronological order.

Omitting the repetition of those books named in the foot-notes of Lect. IV. which were directed against Herbert, Hobbes, and Blount, and which, as already remarked, belonged to the first of the four classes just named, and also the enumeration of the various sermons which belong to the second, we meet with the following writers:—Robert Boyle (1626-1691), an intelligent philosopher and devout Christian, who wrote works to reconcile reason and religion, suggested by the growth of new sciences; and with Ray, who first supplied materials for the argument for natural religion, drawn from final causes, 1691; and Stillingfleet, who investigated religion from the literary side, as the two just named from the scientific. Boyle not only wrote himself on the Evidences, but founded the Boyle Lectures,(1078) a series which was mainly composed of works written by men of real ability, and contains several treatises of value, as works of mind, as well as instruction. Among the series may be named those of Bentley (1692); Kidder, 1694; Bp. Williams, 1695; Gastrell, 1697; Dean Stanhope, 1701; Dr. Clarke, 1704, 5; Derham, 1711; Ibbot, 1713; Gurdon, 1721; Berriman, 1730; Worthington, 1766; Owen, 1769: all of which belong to the third of the classes named above, while one or two approach to the grandeur of the fourth.

Among separate treatises, the popular ones by the Non-juror Charles Leslie ([+]1722), _Short Method with the Deists_; Jenkins’s _Reasonableness of Christianity_, 1721; Foster’s _Usefulness and Truth of Christianity_, against Tindal; and Bp. Sherlock’s _Trial of the Witnesses_, against Woolston; Lyttelton on _St. Paul’s Conversion_; Conybeare’s _Defence of Revelation_, 1732; Warburton’s _Divine Legation of Moses_; are the best known. A complete list of the respective replies to deist writers may be found under the criticism of each writer, in Leland’s _Deists_, and Lechler’s _Gesch. des Engl. Deismus_. The great work of Bishop Butler, which appeared in 1736, has been sufficiently discussed in Lect. IV. p. 157 seq. It was the recapitulation and condensation of all the arguments that had been previously used; but possessed the largeness of treatment and originality of combination of a mind which had not so much borrowed the thoughts of others as been educated by them. Balguy’s works also, though brief, are scarcely inferior. (See his _Discourse on Reason and Faith_, vol. i. serm. i-vii; vol. ii. serm. ii, iii, iv; vol. iv. serm. ii. and iii.)

We have already pointed out (p. 207), that in the latter half of the century, the historical rather than the moral evidences were developed. The philosophical argument preceded in time, as in logic. First, the religion of nature was proved: at this point the deist halted; the Christian advanced farther. The chasm between it and revealed religion was bridged at first by probability; next by Butler’s argument from analogy, put as a dilemma to silence those who objected to revelation, but capable, as shown in Lect. IV. of being used as a direct argument to lead the mind to revelation; thirdly, by the historic method, which asserted that miracles attested a revelation, even without other evidence. The argument in all cases however, whether philosophical or historical, was an appeal to reason; either evidence of probability or of fact; and was in no case an appeal to the authority of the church.

Accordingly, the probability of revelation having been shown, and the attacks on its moral character parried, the question became in a great degree historical, and resolved itself into an examination either of the external evidence arising from early testimonies, which could be gathered, to corroborate the facts, and to vindicate the honesty of the writers, or of the internal critical evidence of undesigned coincidences in their writings. (See Note 48.) The first of these occupied the attention of Lardner (1684-1768). His _Credibility_ was published 1727-57. The _Collection of Ancient Jewish and Heathen Testimonies_ (1764-7.) The second and third branches occupied the attention of Paley; the one in the Evidences, the other in the Horæ Paulinæ.(1079)

Before the close of the century the real danger from deism had passed, and the natural demand for evidences had therefore in a great degree ceased. Consequently the works which appeared were generally a recapitulation or summary of the whole arguments, often neat and judicious, (as is seen at a later time in Van Mildert’s _Boyle Lectures_, vol. ii. 1805; and in a grander manner in Chalmers’s works, vol. i-iv.); or in developments of particular subjects, as in Bishop Watson’s replies to Gibbon and to Paine; (See p. 198, 199, note); or in Dean Graves’s work on the Pentateuch, 1807.

It is only in recent years that a new phase of unbelief, a species of eclecticism rather than positive unbelief, has arisen in England, which is not the legitimate successor of the old deism, but of the speculative thought of the Continent; and only within recent years that writers on evidences have directed their attention to it. In the line of the Bampton Lectures, for example, which, as one of the classes of annually recurring volumes of evidences, is supposed to keep pace with contemporary forms of doubt, and may therefore be taken as one means of measuring dates in the corresponding history of unbelief; it is not until about 1852 that the writers showed an acquaintance with these forms of doubt derived from foreign literature. The first course(1080) which touched upon them was that of Mr. Riddle, 1852, on the _Natural History of Infidelity_; and the first especially directed to them was that in 1858 by Dr. Thomson, on the _Atoning Work of Christ_; since which time only two courses, those of Mr. Mansel, 1858, on _The Limits of Religious Thought_; and of Mr. Rawlinson, in 1859,(1081) on _The Historical Evidences of the Truth of Scripture_, have been directed to the subject, the one to the philosophy of religion studied on its psychological side, the other to the historical evidences.

Among isolated works on evidences not forming parts of a general series, it is hard to make a selection without unfairness. We can only cite a few, premising that silence in reference to the rest is not to be considered to be censure, nor to mark the want of a cordial and grateful acknowledgment of the utility of many smaller works of evidences in the present day, dictated by deep love for Christ; whose authors, though omitted in this humble record, have their reward in being instruments of religious usefulness by means of their works, and are doubtless not unnoticed by a merciful Saviour, who looks down with love on all who strive to spread his truth.

The following seem to merit notice. First, the arguments in favour of natural religion, drawn from physical science, stated in the Bridgewater Treatises, analogous to the earlier works of Derham and Paley; the connection of science with revelation, in Cardinal Wiseman’s Lectures delivered in Rome, 2d ed. 1842, (which are a little obsolete, but very masterly;) several works by Dr. M’Cosh, _Divine Government,—Typical Forms_, &c. in which the author takes a large view of the world, and of the province of revealed religion in the scheme of general truth, founded mainly on Butler; also a work of Dr. Buchanan, _Modern Atheism_, valuable for its literary materials as much as for its argument; and of T. Erskine on the Internal Evidences, 1821. The Bampton Lectures of Mr. Miller in 1817 also deserve to be singled out as a thoughtful and original exhibition of the argument in one branch of the internal evidence; _The Divine Authority of Scripture asserted from its adaptation to the real state of human nature_; also Mr. Davison’s _Warburton Lectures on Prophecy_, 1825. Among works directed to special subjects, we ought to specify, _The Restoration of Belief_, by Mr. Isaac Taylor, intended indirectly against speculations such as those of the Tübingen school; and an able and thoughtful work on the subject of the superhuman character of Christ, _The Christ of History_, by Mr. Young; also E. Miall’s _Bases of Belief_; with the two Burnett Prize Essays by Thompson and Tullock; and a reply to Mr. Newman’s Phases of Faith, viz. _The Eclipse of Faith_, and _Letters of E. H. Greyson_, by H. Rogers, constructed however partly on the argument of the dilemma.(1082) The replies written to _Essays and Reviews_, especially _Aids to Faith_, ought to be added.

We have reserved for separate mention one work, which ascends to the philosophy of the religious question, Mr. Mansel’s Bampton Lectures, 1858, _The Limits of Religious Thought_, because it is a work which is valuable for its method, even if the reader differs (as the author of these lectures does in some respects) from the philosophical principles maintained, or occasionally even from the results attained.(1083) It is an attempt to reconstruct the argument of Butler from the subjective side. As Butler showed that the difficulties which are in revealed religion are equally applicable to natural; so Mr. Mansel wishes to show that the difficulties which the mind feels in reference to religion are parallel to those which are felt by it in reference to philosophy. Since the time of Kant a subjective tone has passed over philosophy. The phenomena are now studied in the mind, not in nature; in our mode of viewing, not in the object viewed. And hence Butler’s argument needed reconstructing on its psychological side. Mr. Mansel has attempted to effect this; and the book must always in this respect have a value, even to the minds of those who are diametrically opposed to its principles and results. Even if the details were wrong, the method would be correct, of studying psychology before ontology; of finding the philosophy of religion, not, as Leibnitz attempted, objectively in a theodicée, but subjectively, by the analysis of the religious faculties; learning the length of the sounding-line before attempting to fathom the ocean.

These remarks must suffice in reference to the history of Evidences in England. We shall now give an account of those which existed in France; which will be still more brief, because the works are considered to be of small general value, at least they have not a general reputation.

2. THE FRENCH WORKS OF EVIDENCE.—In the middle of the seventeenth century we meet with Pascal and Huet; both of them, metaphysically speaking, sceptics, who disbelieved in the possibility of finding truth apart from revelation;(1084) and with whom therefore the object of evidences was to silence doubt rather than to remove it. (On Pascal, see Rogers’s _Essays_, Essay reprinted from the _Edinburgh Review_, January 1847; and on Huet, an article in the _Quarterly Review_, No. 194, September 1855, and the reference given p. 19. Also see Houtteville, introduction to _La Religion Chrétienne prouvée par des Faits_, 1722.)

Among the Roman catholics, at the close of the same century, were the following: Le Vassor([+]1718); the two Lamy [+] 1710 and 15, and Denyse; and in the eighteenth century, Houtteville, whose preface to his own work, an historical view of evidences and attacks to his own time, has been just named; Bonnet; D’Aguesseau, [+] 1751; and Bergier [+] 1790: and among the Protestants,—Abbadie, [+] 1727; and Jacquelot, [+] 1708; nearly all of whom are treated of by Tholuck (_Verm. Schr._ i. p. 28) and Walch (_Bibl. Theol. Sel._ ch. v. sect. 6). Several more will be found in the _Demonstrations Evangeliques_; among which are Choiseul du Plessis, Praslin, Polignac, De Bernis, Buffier, Tournemine, and Gerdil; the Lives of several of whom are in the _Biographie Universelle_.

Though some of these were men whose works were of ordinary respectability, they were by no means a match in greatness for the intellectual giants who prostituted their powers on behalf of unbelief; and on one occasion, when a prize essay had been offered for a work in behalf of Christianity, no work was deemed worthy of it. (Alison, _History of Europe_, i. 180.) Since the beginning of the present century, however, there has been a change. Whatever may be thought of the line of argument adopted, the skill with which it has been put forward, and the ability of the minds that have given expression to it, is undoubted. Chateaubriand may be considered as the first who, with a full appreciation of the tastes and wants of modern society, tried to show not only the compatibility of Christianity with them, but that the perfection of society was only realized in it. The work of the Christian labourers who had to bring back France to Christianity was hard. It was not the apologist, acting, as in England, from the vantage ground of a powerful church against the Deist, who was making an attack on it; but it was a weak and feeble minority acting against a powerful mass of educated intellect. The apologists were indirectly aided by philosophy. The philosophers did not aim primarily at religious truth, and we have had reason to take exception to many of their views; yet they rekindled in France the elements of natural religion, on which the Christians then proceeded to base revealed. The works of Jules Simon are the highest expression of it. (See Note 44.)

The school of evidences that has existed, has been the church school of De Maistre, already described. (See Note 45, and the references given there.) With somewhat of the spirit of the writers of the fifteenth age, they have directed their efforts to reestablish the catholic church as the condition of re-establishing the Christian religion. To this we have already taken exception, Lecture VII. p. 300; and the remarks there given may suffice in reference to the movement. Yet the literary appreciation of the line of argument used by the older apologists, is perceptible in the large publication of Migne, already named.

The other attempt in France to re-establish Christianity by Protestant apologists, noticed in Lecture VII. p. 304, of which the ablest was Vinet, is rather directed against rationalism than against full unbelief; and aims to turn the flank of the rationalist argument, and, while accepting its premises, deny its conclusions. (On Vinet, see Note 46.) The problem which is now before the apologists is, not to show that Christianity is not imposture, but rather that it is not merely philosophy. (Compare the remarks of Strauss, at the close of his work on Reimarus, alluded to in Note 29. p. 427).

There now only remains the history of Apologetic in Germany.

3. THE GERMAN WORKS OF EVIDENCE.—As early as the end of the seventeenth century, we find the attention of Kortholt directed to Spinoza; and in the early part of the eighteenth we see, in the grand attempt of Leibnitz to find a philosophy of religion; in Haller, 1705-77; in Euler, 1747, (for which see Tholuck, _V. Schr._ ii. 311-362, together with a list of others there given,) a proof of the attention which the Evidences received. The existence of works like J. A. Fabricius’s _Delectus Argumentorum_, 1725; Reimannus, _Historia Atheismi_, 1725; Buddeus, _De Atheismo_, 1737; Stapfer, _Inst. Theol. Polem._ 1752; as well as the attention shown by the bibliographers, Pfaff, Walch, Fabricius, to the literature of Evidences, is a proof of the same fact.

The replies were still directed against Deism, as in England or France. It is not till later in the century that rationalism appears. When however it arose, writers were not wanting who opposed it. The history of the German theology has been treated so largely in Lectures VI. and VII. that it is only necessary to indicate the steps. The early deistic rationalism of Reimarus and Lessing met its opponents in contemporary writers named in the notes to Lecture VI. The critical rationalism of Eichhorn and Paulus was really answered by the later critics, as was shown when we noticed that criticism gradually abandoned their view, and rescued itself from their extravagant opinions (p. 257 seq.), while the dogmatic rationalism which was connected with it was dispersed by the discussion on the province of the supernatural already described (p. 418). In the present century the aspect of the attack and of the defence has changed. The question had been as to the existence of the supernatural.

In the present the question has been, If the supernatural be admitted, what is the capacity of man to discover it by the light of feeling or reason respectively, without revelation? Therefore, while in the last century it was important to show that the supernatural exists, and that the religion that taught it was not deception; in the present the endeavour has been, to bring men from the supernatural to the biblical, and to make them feel that the Christian religion is not a mere mistake. Thus they have been led from the natural to the supernatural; from the supernatural to the revealed; from the ideal to the historic.(1085) The steps of this process in the present century have been twofold:—the philosophical Christianity of Schleiermacher, and the revival of biblical religion. Neander has been already adduced (p. 364) as the type of the Christian movement which sought to unite the two: wishing to appropriate that which he believed, he strove to present Christianity as the highest form of the religious life; as a life based on a doctrine; the doctrine itself being based on a revealed history. It must suffice thus to have indicated, without tracing into detail, the apologetic literature which has been partly named in the Notes of the lectures, and may be found by consulting the references there given.

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In all ages the purpose of Evidences has been conviction; to offer the means of proof either by philosophy or by fact. In arguing with the heathen in the first age, the former plan was adopted; the school of Alexandria trying to lead men to Christianity as the highest philosophy: in the middle ages the same method was adopted under the garb of philosophy, but with the alteration that the philosophy was one of form, not matter. In the later middle ages the appeal was to the Church: in the early contests with the Deists to the authority of reason, and to the Bible reached by means of this process; in the later, to the Bible reached through history and fact: in opposing the French infidelity the appeal was chiefly to authority; in the early German the appeal was the same as in England; in the later German it has been a return in spirit to that of the early fathers, or of the English apologists of the eighteenth century, but based on a deeper philosophy; an appeal to feeling or intuition, and not to reflective reason; and through these ultimately to the Bible.

Note 50. p. 373. On The History Of The Doctrine Of Inspiration.

The subject of the history of inspiration has been named both in Lect. III. and VIII. It may be useful therefore to point out the sources for the study of it.

The history of it is briefly sketched in Hagenbach’s _Dogmengeschichte_, § 32, 121, 161, 243, 292. A valuable catena of passages relative to the primitive doctrine of inspiration is given in Mr. Westcott’s _Introduction to the Gospels_, Appendix B. second edition, 1860; and a continuation of the history to more recent periods in Dr. Lee’s important work on Inspiration, especially in Appendices C and G; and in Tholuck’s Doctrine of Inspiration, translated in the _Journal of Sacred Literature_, July 1854.

It appears that the theories held respecting inspiration in different ages may be arranged under three classes:

1. The belief in a full inspiration was held from the earliest times, with the few exceptions observable in occasional remarks of Origen, Jerome, Theodore of Mopsuestia, and Euthymius Zigabenus (in the twelfth century).

2. Traces after a time begin to appear of a disposition, (α) to admit that the inspiration ought to be regarded as appertaining to the proper material of the revelation, viz. religion; but at the same time to maintain firmly the full inspiration of the religious elements of scripture. This view occurs in the allusions of the writers just named, and existed in the seventeenth century in the Helmstadt school of Calixt in Germany, and the Saumur school of Amyrault, Cameron, and Placæus, in France; and is stated decidedly by a series of writers in the English church. Some of the latter go so far as to avow, (β) that the value of the religious element in the revelation would not be lessened if errors were admitted in the scientific and miscellaneous matter which accompanies it. This admission increased after the speculations of Spinoza and the pressure of the Deist objections.

3. A third theory was suggested by Maimonides, which was revived by Spinoza, and has been held among many of the rationalists in Germany, and has lately appeared in English literature: this theory is, that the book does not, even in its religious element, differ in kind from other books, but only in degree. It will be observed that a wide chasm separates this view from either of those named under the second head; the only point in common being, that in all alike the writers agree that the nature of inspiration must be learned from experience, and not be determined antecedently by our own notions of optimism, without examining the real contents of revelation. Coleridge would by many be considered to give expression to this third theory in his _Confessions of an Inquiring Spirit_. Perhaps however he hovered between it and the one previously named; being anxious rather to identify inspiration psychologically with one form of the Νοῦς or “Reason,” than theologically to confound the material of revelation with truth acquired by natural means.

It is not the purpose of this note to discuss the true view of inspiration; but merely to state the historic facts. The writer may however be allowed to repeat what has been already implied in the preface, that he dissents entirely from the third of these views. To him there seems evidence for believing that the dogmatic teaching implied on religious subjects in holy scripture is a communication of supernatural truth, miraculously revealed from the world invisible. Cfr. p. 29.

On the subject of inspiration, in addition to the works above named, instruction will be derived from the sources indicated in the Essay on Inspiration in Bp. Watson’s Tracts, 1785, vol. iv. pp. 5 and 469; and from Dean Harvey Goodwin’s Hulsean Lectures, first course, lectures vii. and viii. The first of the above-named views is stated in Gaussen’s work on _Theopneustie_, and on the Canon; the third in Morell’s [_Philosophy of Religion_], c. iv; and in the first three essays of Scherer’s _Mélanges de Crit. Religieuse_.

A list of those theologians who have held the second class of views above named, together with the extracts from their writings, is given by Dr. S. Davidson in his _Facts, Statements, &c. concerning_ vol. ii. of ed. x. _of Horne’s Introduction_, 1857; and Mr. Stephen, in his defence of Dr. R. Williams, 1862, has quoted some of the same passages, and added a few more (_Def._ pp. 127-160.(1086)) As the reader was referred hither from Lecture III. p. 114. for the proof of the assertion there made, that this theory had been largely held in the last century in England, it seems fair here to add the references. At the same time this list is not given with the view of endorsing the views of these writers, but merely to prove the accuracy of the assertion in the text of Lectures III. and VIII.

Among English divines, those who have asserted the form of the theory named above as No. 2 _a_, are, Howe (_Div. Author. of Scripture_, lecture viii. and ix.); Bishop Williams (_Boyle Lect._ serm. iv. pp. 133, 4); Burnet (Article vi. p. 157. Oxford ed. 1814); Lowth (_Vind. of Dir. Auth. and Inspir. of Old and New Testament_, p. 45 seq.); Hey (_Theol. Lect._ i. 90); Watson (_Tracts_, iv. 446); Bishop Law (_Theory of Religion_); Tomline (_Theology_, i. 21); Dr. J. Barrow (_Dissertations_, 1819, fourth Diss.); Dean Conybeare (_Theolog. Lect._ p. 186); Bishop Hinds (_Inspir. of Script._ pp. 151, 2); Bishop Daniel Wilson (lect. xiii. on _Evidences_, i. 509); Parry (_Inq. into Nat. of Insp. of Apost._ pp. 26, 27); Bishop Blomfield (_Lect. on Acts_ v. 88-90).

Among those who have gone so far as to hold the form of the theory above given as No. 2 b, are, Baxter (_Method. Theol. Chr._ part iii. ch. xii. 9. 4.); Tillotson (_Works_, fol. iii. p. 449. serm. 168); Doddridge (_on Inspir._); Warburton (_Doctr. of Grace_, book i. ch. vii); Bishop Horsley (serm. 39 on Ecc. xii. 7. vol. iii. p. 175); Bishop Randolph (_Rem. on Michaelis Introd._ pp. 15, 16); Paley (_Evidences of Christianity_, part iii. ch. ii); Whately (_Ess. on Diff. in St. Paul_, Ess. i. and ix; Sermons on Festivals, p. 90; _Pecul. of Christianity_, p. 233); Hampden (_Bampton Lect._ pp. 301, 2); Thirlwall (Schleiermacher’s _Luke_, Introd. p. 15); Bishop Heber (_Bampt. Lect._ viii. p. 577); Thomas Scott (_Essay on Inspir._ p. 3); Dr. Pye Smith (_Script. and Geol._ 276, 237. third ed.); Dean Alford (_Proleg. to Gosp._ ed. 1859) vol. i. ch. i. § 22.(1087)

It will be observed however, that both these classes of writers are separated by a chasm from those which belong to the third class above named; inasmuch as they hold inspiration to be not only miraculous in origin, but different in kind from even the highest forms of unassisted human intelligence.

INDEX.

_The figures refer to the pages, without distinction of text from foot-notes._

Abbé Paris, miracles of, 150.

Abélard; a nominalist, 9;
character of, 81;
works of, 81;
_Sic et Non_, 82-84;
different opinions concerning his scepticism, 84;
a Biblical critic, 85.

Accommodation, principle of, 222;
used by English divines, 223.

Acts, book of, controversy in Germany concerning, 367.

Ahmed Ibn Zain Elebedin, a Mahometan writer against Christianity, 389.

Alexander Hales (Alesius), a scholastic, 90.

Alexander of Aphrodisias, Pantheism at Padua derived from, 101.

Alexander of Pontus, named by Lucian, 47, 51.

Alexander VII. pope, prohibits Lucian’s Peregrinus, 50.

Alexandrian school of Fathers, 59;
opinions held concerning the relation of Christianity to other
religions, 386.

Allegory, distinguished from myth and parable, 269.

Allen’s _Modern Judaism_, 387.

Alphonso de Spina, treatise against Mahometans, 388.

_Amyntor_ of Toland, 129.

Angelo Mai, edition by, of Fronto, 48;
of Porphyry’s letter to Marcella, 71.

Annet Paul, a Deist writer, 143.

Anselm, view of the Atonement, 69;
works of, 461.

Apollinaris, 455, 456.

Apollonius of Tyana, 47, 62 seq. 408.

Apologetic, office of, 159.

Apologetic Lectures. See _Lectures_.

Apologies of early fathers, 453;
Pressensé’s mode of classifying, 453;
sources for studying, 454, 460;
table of, 455;
African school of, 457;
Alexandrian school of, 457;
peculiarity of and inferiority to modern, 460.

_Apprehend_, how distinguished from _comprehend_, 369.

Aquinas, his dogmatic position defensive, 9, 462.

Argens. See _D’Argens_.

Arian tendency in English church, 392.

Ariosto, sceptical jests in, 95.

Aristotle, criticism on Plato by, 42.

Arminius, 392; Arminians, Ib.

Arndt, J. a Pietist, 424.

Arnobius’s Apology, 458.

Arnold of Brescia, 85.

Arnold, German church historian, pref. xvii.

Ass, worship of, imputed to Christians, 405.

Association mental, works on, 355.

Astroc, first to distinguish documents in Genesis, 254.

Atheism, causes of in modern times, 358;
history of the uses of the term, 413.

Athenagoras, apology of, 456.

Atonement, 335, 360, 366, 369, 386;
literary history of, 368.

_Aufklürung-zeit_, 227.

Augustin on Porphyry, 62;
_De Civ. Dei_, 459;
comparison with Aquinas, 460.

Aurellus, Marcus, views of, 45.

Averroes, influence of, 90;
altered tone of Christians towards, ib.;
pantheism derived from, 100;
threefold influence of, 101.

Avesta Zend, 382.

Bacon, influence of, 10;
works respecting, 105;
his philosophy of method, 117.

Bahrdt, disciple of Semler, 227.

Balguy, Dr. works on the Christian evidences, 467.

Bampton, John, 207.

Bampton Lectures, 37, 39, 366, 368, 385, 469.

Bangorian Controversy, 125.

Baronius, the church historian, pref. xvi.

Barre. See _La Barre_.

Bartholmess, _le Scept. Theol._ 19;
_Hist. Crit._ 25.

Bartollocci, _Lexicon_, 386.

Basedow, institutions of, 219, 227.

Basle, theology of the university of, 444.

Bauer, Bruno, 275.

Bauer, L. 441.

Baumgarten-Crusius, 41, 442.

Baur, Chr. of Tübingen, work on Gnosis, 39;
on Celsus, 50;
on Apollonius, 62;
theological position, 278;
life and works, 436.

Bautain, abbé, 448.

Bayle, 168.

Bazard, the Simonian, 294.

Beard’s _Voices of the Church_, 273.

Beaufort, critic of Roman history, 144.

Bello, Italian poet, 95.

Bembo, cardinal, 96.

Benedictines on Abélard’s _Sic et Non_, 83.

Bengel, 17, 132.

Bentham, Jeremy, remarks on by J. S. Mill, 310.

Bentley, _Phalaris_, 132;
_Phileleutherus Lipsiensis_, 464.

Berkeley, Bp. 149, 236.

Berlin, university of, 218, 241, 244.

Bernard, St. contest of with Abélard, 81, 82.

Berry Street Lecture, 466.

Beugnot, _Les Juiss_, 385.

Bhagavat Gitá, 382.

Bible, statement of modern difficulty on, 372.

_Biblia Pauperum_, 222.

Bibliander, collection of works against Mahometanism, 388.

Bibliolatry, origin of the term, 233.

_Bibliotheca Fratrum Polonorum_, 391.

Bibliotheca Sacra, 45, 250, 279, 436, 439, pref. xvii.

Biddle, J. the English unitarian, 392.

Bilderdyk, Dutch poet, 446.

Bini Carlo, Italian poet, 16.

Biographical treatment of doubt, use of, 32 seq.

Biran. See _De Biran_.

Blackball, against Toland, 129.

Blackwood’s Magazine on Renan, 302.

Bleda’s _Defensio Fidei_, 388.

Blount, C. the deist, 64, 123, 124.

Blount, Prof. works of, 369, 466.

Boccaccio, _Le Tre Aunella_, 89.

Boethius quotes Porphyry on predication, 56, 79.

Bolingbroke, works and opinions, 144 seq.

Bolton, Hulsean Prize Essay, 73, 451.

Bonald, 448.

Boone, Shergold, argument on divine attributes, 26.

Boulmier, Life of Bayle, 168.

Boyle, Robert, 207, 466.

Boyle Lectures, 466; list of several, 467.

Bretschneider, German Theologian, 231, 234, 268.

Bridgewater Treatises, 469.

British Quarterly Review, on Italian Renaissance, 94;
on Spinoza, 106;
on German theology, 232;
on Schleiermacher, 241;
on modern German theology, 284;
on Comte, 295.

Browne, Dr. Peter, 466.

Brucker on Scholastic philosophy, 77.

Bruno Giordano, 102.

Buchanan on Atheism, 469.

Buckle, on the state of France in the eighteenth century, 164;
on office of free thought, 349.

Buddeus, 419.

Buddhism, 46, 383, 385.

Buddhist pilgrims, 382.

Bunsen, Chevalier, 250.

Burgh, reputed a deist, 202.

Burnouf, Eugene on Zend, 381.

Burton, Dr. on Gnostics, 39, 40.

Butler, Bp. relation to Shaftesbury, 131;
account of his works, 157 seq.;
points in his _Analogy_ weakened, 157;
attacks on the _Analogy_, 158;
his originality, 158;
his position, 362;
Whewell on his Ethics, 369;
value of, 451, 466, 467.

Butler, Charles, works of, 110, 164, 165.

Buxtorf, on Hebrew vowel points, 113.

Byron, Vision of Judgment, 95;
his scepticism, 203.

Cabanis, 191, 290.

Cabbala, Franck on, 39.

Calas, the family of, 171.

Calderon, 95.

Campanella, 102.

Canon, date when fixed, 58;
works on, 58;
Toland on, 129.

Cantacuzene, 388.

Canz of Tübingen, 216.

Capellus, on Hebrew vowel points, 113.

Cappadose, 445.

Cardan, 102.

Carlisle, an unbeliever in the present century, 202.

Carlyle, T. his works and influence, 315 seq.

_Carmen Memoriale_, 385.

Causes in Christianity for a struggle with free thought, 1, 2;
in the nature of man for ditto, 13-32;
moral causes of doubt, pref. vii.; 13, 14-18, 348, 464;
intellectual of ditto, 30;
instances of, 17;
why selected for study, pref., 345;
peculiarity of analysis of them, 346;
of unbelief in old heathens, 71;
of ditto in the present age, 358;
why the work is written, pref. xii.

Celsus, named, S; character and life, 50, 76;
work of analysed, 50 seq.;
discussed, 403;
Pressensè on, 403.

Century, nineteenth, comparison of with third century A.D. 356, 357.

Chaldee letters, when introduced into Judæa, 385.

Chalmers’s works, 468.

Chandlers, the, against Collins, 466.

Change of tone in modern doubt, 308.

Channing, 392.

Charron, 168.

Chateaubriand, 291.

_Chissuk Emuna_, 386.

_Christianity not Mysterious_, of Toland, 127;
_ditto as old as Creation_, of Tindal, 138.

Christianity, peculiarities in it which are the ground of attack by free
thought, 1, 2.
See _Cause_.

_Christian Remembrancer_, on French preachers, 300.

Christology of Strauss, 433.

Chronicles, Books of, works on, 17.

Chrysostom, compared to Bernard, 460.

Chubb, T. the deist, 142.

Church, see _History_, _English_, _French_.

Classification of German theologians, 439.

Claudius, 243.

Clement, the apology of, 457.

Clementines, the, 47, 400.

Clergy, education of in reference to doubt, 344.

Cocceius, allegorical interpretation of, 222.

Cocquerel, the two, 449.

Colani, 305, 448.

Coleridge, 25, 316;
Mill on, 310;
his system described, 330 seq.;
literature concerning, 331;
on inspiration, 474.

Collard, Royer, 447.

Collins, the Deist, on Daniel, 60;
views of explained, 133 seq.

Combe, 312.

Communism, French, 292, 294.

Comparative study of religions, see _Religion_.

Comte, 32; system explained, 295 seq. 312.

Condillac, 148, 167.

_Conferences_ in Paris, history of, 300.

Congregational Lectures, 466.

Consciousness, the Christian, 246, 372.

Constant, Benjamin, _Polytheisme_, 44, 88;
_De la Religion_, 387, 447.

Convocation, proceedings of against Toland, 128.

Cosmas Indicopleustes, 70.

Costa, see _Da Costa_.

Coteries in Paris in eighteenth century, 178, 421.

Courcelles, disturbs readings of the Text, 132.

Cousin, 22, 26, 27;
on Spinoza, 107;
system explained, 296 seq. 396, 447.

Coward, a materialist, 122.

Coward Lecture, 466.

Crescens, attack of on Christianity, 48.

Creuzer, on mythology, 450.

Criticism, two kinds of, pref. ix.;
standard for in this work, pref. xi.;
science of created by the Germans, 210.

Cyril, work of against Julian, 410, 459.

Da Costa, converted Jew at Amsterdam, 445.

Daillé, on Ignatian Epistles, 132.

D’Alembert, 178.

Damascenus, J. 388.

Damiron, pref. xx.; 191.

Daniel, Book of, Porphyry’s attack on, 60 seq.;
commentators on, ib.;
Greek words in, ib.;
peculiarities of, ib.;
difficulties concerning it stated, 407.

Dante on Averroes, 90.

D’Argens, work on Julian, 65, 177.

Darwin’s theory of species, 79.

Daub, German theologian, 265.

D’Aubigné of Geneva, 444.

Davidson, Dr. S. on Job, 5; on Inspiration, 474.

De Biran, 394, 447.

De Bonald, 448.

D’Eckstein, 448.

Deism, in England, 11;
division of, 116, 126, 144;
name explained, 118;
peculiarities of English, 154;
introduced into Germany, 214, 216, 217, 338, 415;
compared with unitarianism, 328.

De la Monnaie, on the _De Tribus Impostoribus_, 412.

Deluge, difficulties on, 18.

De Maistre, 19, 300, 447.

Demoniacs, Semler on, 223.

_Dèmonstrations Evangeliques_, a collection of works on Evidences, 464.

De Prades, 177.

De Pressensé, see _Pressensé_.

Descartes, 10;
works on, 106;
method of, 117.

De Tracy, 191.

Dewar on German theology, pref. xxiv.

De Wette, 18, 252, 429.

D’Holbach, 181 seq.

Διαλεκτική of Plato, 78.

Diderot, life and works, 179 seq.

Difenbach’s _Jud. Convert._ and _Jud. Convers._ 386.

Difficulties, chief in the present day, 357, 366 seq.

Disputatio Jechielis, 385.

Dodwell, a deistical pamphlet of, 143.

Dogmatic theology in Germany in seventeenth century, 212.

Dolet, 168.

Döllinger’s Judenthum, 42.

Donnellan Lecture, 466.

Dorner’s _Person Christi_, 280; pref.

Dort, synod of, 212.

Doubt, causes of, see _Cause_, _Biographic_, _Change_, _Utility_.

Douglas, Bp. J. _Criterion_, 151.

Dragonnades, 165.

Dura, image of, 407.

Ecclesiastes, book of, 5.

Eclectic school in France, 297, 446;
new school of, 301.

_Ecrasez l’infame_, explained, 175.

Edelmann, 227.

Edinburgh Review on Correlation of Force, 354;
on mental association, 355.

Education of the clergy at the present time, 344.

_Education of the World_, Lessing not the real author of, 87.

Eichhorn, rationalism of, 232.

El, in composition of proper names, 431.

Eleatic schools, 84.

Ellis on _Divine Things_, 470.

Elohim, 255.

Emerson, remarks on, 317.

Encyclopædists in France, 180.

Enfantin, the St. Simonian, 294.

England, unbelief in, Lect. IV. and V.;
modern forms of, Lect. VIII. and 329 seq.;
books of, 338.

English church, subdivisions of the history of, 467.

English divines, seven chief, 289.

English, works of Evidences in, 465 seq.
works on Inspiration, 475.

Epicureans, opinions of on religion, 42, 43.

Episcopius, 392.

Ernesti, 220.

Erskine’s Evidences, 469.

_Esprit fort,_ compared with _freethinker_, 416.

Essays and Reviews, 330, 336.

Este, Alphonso de, 228.

Ethical school, rise of in England, 146.

Eusebius on Porphyry, 56 seq.;
reply to Hierocles, 408, 459, 460.

Euthymius Zigabenus, 388.

Evanson on the Gospels, 422.

_Everlasting Gospel_, Franciscan book so called, 86 seq.

Evidences, history of, 362;
in early church, 453, 455;
in the Alexandrian school, 364;
alteration in, according to time and place, 41, 460;
in the middle age, 461;
at the Renaissance, 462;
in France in eighteenth century, 194, 207, 470;
in Germany, 365, 472;
in England, 464;
Butler, 157;
modern books on, 343, 433;
subdivision of history of, 452;
two modes of studying, 451;
external, 73, 451, 453;
why less used in early church, 73, 453;
internal, 444;
value of in eighteenth century, 370;
instances of value, 362, 364;
logical force of, 15, 451;
opposition to, whence, 208.

Ewald, 252, 258, 430.

Ewing, Greville, on Jews, 387.

Fabricius, J. A. 13;
works on Jewish controversy, 386.

Fabricius, _J. Consid. Var. Controv._ 387.

Fairness necessary in the inquiry, 346.

Farmer on Demons, 202.

Fathers of the fourth century, 460.

Feeling used as a test of truth, 29, 30.

Félix, Père, 300.

Ferrara, court of, 228.

Feuerbach, 275.

Fichte, 236.

Ficinus, _De Rel. Christ._ 462.

Fiction modern, pantheistic character of, 318.

Fleury, the historian, pref. xvii.

Fleury, opinion on English literature, 169.

Fontenelle, 168, 193, 201.

Foreign Quarterly Review on Tholuck, 285.

Formula Concordiæ, 212.

Formula Consensus, 113.

Foscolo on Romantic epic, 94.

Foster, 467.

Fourier, 293.

Fox, W. J. _Religious Ideas_, 338.

Foxton, _Popular Christianity_, 338.

France, state of when infidelity arose in eighteenth century, 164;
sources of freethinking in, 178;
school at beginning of century, 290;
evidences in, 470.

Franck on Cabbala, 89, 382;
on Salvador, 299.

Francke, A. H. the Pietist, 424.

Fraser’s Magazine, on utilitarianism, 27;
on pantheism in the university of Paris, 299;
on Renan, 302.

Frederick II, blasphemy concerning three impostors, 88.

Frederick II, of Prussia, 176, 217.

Freethinker explained, 416.

Freethought, critical history of, pref. ix.;
three kinds of, pref. v.;
law expressing the mode of its operation, 6-11;
four epochs of its action, 7-11;
office of in history, 348, 352;
political character of in middle ages, 76, 91;
change in modern forms of it, 307, 352;
use of inquiry into, 35 seq. 342;
causes which made it turn into unbelief, 13 seq.

French church under Bourbons, 301.

French protestant church. See _Protestant_.

French revolution, religious aspects of, 188.

Fries, German philosopher, 252.

Fronto’s attack on Christianity, 48.

Galen, speaks of Christianity, 401.

Galileo, 350.

Gallican liberties, 165.

Gaussen, writer on _Theopneustie_, 444, 474.

Geddes, Dr. works of, 422.

Gellius Aulus, remark on Peregrinus, 49.

Genesis, De Wette on, 256.

Genthe, F. W. _De Impost. Relig._ 412.

Geology, difficulties arising from, 315.

Gerard on evidences, 55, 452.

Gerhardt, German hymn-writer, 424.

Germany; works of evidence in, 472;
literature of, 210;
patriotism in liberative war, 240;
philosophy of, 235 seq.;
theology of, subdivision of, 211;
three periods in its history, 218;
sources of, 439;
classification of, 440.

Gfrörer, 436.

Gibbon, works criticised, 196 seq.

Gibson, Bp. Pastorals of against Woolston, 137, 466.

Gildon’s _Oracles of Reason_, 124.

Gnostics 8, 40.

Godwin, _Political Justice_, 200.

Goerres, German mystical philosopher, 241.

Göttingen, university of, 219.

Göze, opponent of Reimarus, 226.

Gospels, controversy on explained, 267, 268.

_Graffito blasfemo_, 405.

Grant, Sir A. on stoics, 45, 351.

Graves, on Pentateuch, 468.

Greece, state of in fifth century B.C. 351.

Greek words in the book of Daniel, 60.

Greg, W. R. _Creed of Christendom_ of, 321.

Gregory IX. pope, remark on Frederick II. 88.

Grimm, baron, 178.

Groen Van Printsterer. See _Printsterer_.

Gröningen party in Dutch church, 445.

Grote on Greek mythology, 5;
on sophists, 42;
on state of Greece in fifth century B.C. 351.

Grotius, _De Ver. Chr. Relig._ 464.

Grove on correlation of force, 354.

Guadagnoli, a writer against Mahometanism, 355.

Guhrauer, on Lessing, 426.

Guizot on Prayer, 395.

Gurlitt on Wolfenbüttel Fragments, 426.

Gustavus Adolphus association, 286.

Gutskow, 276.

Hadrian, mention of Christianity, 401.

Hävernick, 283.

Hagenbach, pref. xxiv.

Hallam, subdivision of historical inquiry by, 379.

Halle, pietistic oppostion to Wolff at, 215;
university of, 219, 244;
orphan-house at, 424.

Hamilton, sir W. criticism on Cousin, 28, 433.

Hampden, Bp. _Philosophical Evidences of Christianity_ on Butler, 157.

Hardwick, _Christ and other Masters_, 381, 382.

Harms’s Theses, 201.

Hartley, 148.

Hauréau on scholasticism, 80.

Heathens, ancient, opposition to Christianity, Lect. II,;
religious tendencies among, 42 seq.;
reaction in favour of, 44;
parallel to the struggle with, 40, 73;
few references to Christianity among, 400.

Hebrew monarchy, F. Newman on, 326;
people, Ewald’s history of, 430.

Hegel, 237, 268;
compared with Heraclitus, 433.

Hegelian philosophy, 263;
contrasted with that of Schleiermacher, 265.

Hegelian school, subdivided, 266;
young school of, 438.

Heine, H. the poet, 16, 276.

Helvetius, works, 181 seq.

Hengstenberg, 283;
on Job, 5;
on Pentateuch, 254.

Henke, pref. xvii.; 233.

Hennell, S., 198, 322, 323.

Herbart, German philosopher, creator of a realistic tendency, 438.

Herbert of Cherbury, works. 118 seq.

Herder, 228, 239.

Hermes, professor at Bonn, 240.

Hermias, apology of, 457.

Herzog’s _Real-Encycl._ 17, 228, 241.

Hey, professor at Cambridge, 392.

Hierocles. 62;
Eusebius’s work against, 408.

Hieronymus, see _Jerome_.

Hieronymus Xavier, see _Xavier_.

Hilgenfeld, professor at Jena, 436.

Hindu, literature, 382;
philosophy, 383.

Historic evidences of Christianity, 147.

Historic method of study in philosophy, 31, 379, 380, 396;
the peculiarity of this age, pref. xiii.

History, threefold phase of, 2, 3, 379.

History of church, writers on, pref. xvii.

Hobbes, works, 121 seq.

Holland, sir H. on force, 354.

Holland, modern theology of, 445;
remonstrants, 110.

Holsten, _Vita Porphyrii_, 56.

Holyoake, G. J. 312.

Hoornbeek, _Summa Controv._ 296, 382, 386, 393.

Hottinger, _Historia Orientalis_, 386, 389.

Houtteville, pref. xv.; 41, 62, 470.

Huet, 19, 59, 450, 470.

Hütten, Ulric von, 99

Hulse, founder of the Lecture, 207, 466.

Hulsius, 386.

Hume, 148 seq.;
Essay on miracles, 150.

Hundeshagen, 10; pref. xxiv.

Hyper-Lutheranism, 284.

Iamblichus, life of Pythagoras by, 64.

Idea, first used in a subjective sense by Descartes, 422.

Idealism, difficulties arising from school of, 312.

Ideology explained, 185, 421.

Ignatian epistle, 49.

Illgen’s Zeitschrift, 87;
on Reimarus, 426.

Illuminism, name explained, 227.

Imbonati, 386.

_Impostoribus, De Tribus_, legendary book so called, 89, 412.

Infidel, word discussed, 413.

Infidelity in France, 11;
division of, 169;
summary of, 193 seq.;
in England after the French revolution, 200.

Infinity, different theories on our knowledge of, 108.

Inspiration, psychological analysis of, 29;
view of in Germany in the seventeenth century, 113, 212, 333, 337, 373;
history of, 473;
opinions of English divines concerning, 475;
literature of, 475.

Interpretation, history of, 221;
Semler’s historic method, 221;
methods of, 222;
Strauss’s account of, 271.

Intuition, relation of to religion as a test of truth, 27-29, 394;
compared with νοῦς, 331.

Isaac, Rabbin, 385.

Jacobi, German philosopher, 236, 238.

Jehovah, discussion on name, 255, 430;
used in composition of Hebrew proper names, 431.

Jena, university of, 228.

Jenkins, writer on evidences, 467.

Jerome, passages of about Porphyry, 58 seq.

Jerusalem, temple of, Julian’s attempt to rebuild, 67.

Jerusalem, German theologian, 226.

Jewish controversy against Christianity, 12, 384 seq.

Jews, reformed, 387.

Joachim, author of _Everlasting Gospel_, 86.

Job, Book of, 5.

John of Parma, author of the preface to _Everlasting Gospel_, 86.

Jouffroy, French philosopher, 447.

Journal, Kitto’s; on inspiration, 473.

Journalism, French, 294.

Jowett, Professor, 62, 330, 382.

Julia Domna, 63.

Julian. S;
life of. 64, 65, 72;
acts of, 66;
book against Christians by, 68, 410;
rebuilding of temple by, 67.

Justin Martyr, 354, 384; apologies, 456.

Kahnis, work on German protestantism, pref. xxv.; 218.

Kant, relation of his view to religion, 27;
compared with Abélard, 84;
spread of his philosophy, 228;
spirit of it, 269;
theology of, 229 seq.;
division of rationalists by, 416.

Keil on Chronicles, 17.

Kidder, _Demonstration of Messias_, 386.

Kingsley, C. 32, 46, 330.

Kirchenbund, and Kirchentag, 285.

Kirchoff, discoveries on contents of solar atmosphere, 355.

Kitto’s _Biblical Cyclæpedia_, on Job, 5;
on Isaiah, 254;
on Interpretation, 220;
on accommodation, 222;
on Daniel, 408.

Klose on Reimarus, 426.

Koerner, the poet, 240.

Koestlin, 436.

Kortholt, _De Relig. Mahom._, 370;
_De Tribus Impost._ 412, 414;
_Paganus Obtrectator_, 404.

Krebsius on Lucian, 402.

Kuenen, professor at Leyden, 446.

Labarre, 170.

Labbeus, _Concilia_, 87.

Laotantius, _Divin. Instit._, 458.

_Lake school of poetry_, 239, 309.

Lambert, St., 178.

Lamennais, 447.

La Mettrie, 177.

Landscape art of England, 309.