[276]. Olymp. viii. 73.
[277]. Juvenile Poems, p. 59.
[278]. De vict. p. 838. D.
[279]. Quod Deus sit immut. p. 309. A. De charit. p. 609. A. De Temul. p. 244. D. Leg. Alleg. p. 93. B.
[280]. Ecclesiasticus xxiv. 5, 12.
[281]. Prov. viii. 22, 30.
[282]. Κᾂν μηδέπω μέντοι τυγχάνῃ τὶς ἀξιόχρεως ὢν υἱὸς θεοῦ προσαγορεύεσθαι, σπούδαζε κοσμεῖσθαι κατὰ τὸν πρωτόγονον αὐτοῦ λόγον, τὸν ἄγγελον πρεσβύτατον, ὡς ἀρχάγγελον πολυώνυμον ὑπάρχοντα.... Καὶ γὰρ εἰ μήπω ἱκανοὶ θεοῦ παῖδες νομίζεσθαι γεγόναμεν, ἀλλά τοι τῆς ἀϊδίου εἰκόνος αὐτοῦ λόγου τοῦ ἱερωτάτου· θεοῦ γὰρ εἰκὼν, λόγος ὁ πρεσβύτατος. De conf. ling. p. 341. B. C.
[283]. I have an impression of having seen advertised an English translation of this work; but I have no means of ascertaining the fact.
[284]. For the sake of brevity I have given rather an abstract than a translation. Commentar. üb. das Evang. des Johan. von Dr. Friedrich Lücke. Band. i. p. 232-p. 238. Bonn. 1833. It is possible that Professor Lücke’s Orthodoxy, which, in conformity with the prevailing estimate of his countrymen, I have ventured to assume, may be called in question. It is always difficult to take the “regula fidei,” recognized in one Country, and apply it, with any exactitude, to the sentiments of another, especially when the one is remarkable for the hard and literal character of its theological conceptions; and the other, for the excessive refinements by which it has discriminated the shades of religious belief. If tried by the only German standard which has any near correspondence with English Evangelicism, I mean the severe school of Guerike, Tholuck, Hahn, Olshausen, Lücke would, no doubt, be pronounced deficient in the faith. But he belongs to the class which approaches most nearly to them, both in the interpretation of Scripture, and in the estimate of its authority. He does not, with them, refuse to compare the doctrines of Scripture with the conclusions of Reason, and insist that the authority of the former supersedes all recourse to the latter; but having ascertained first the fact and the meaning of Revelation, he then permits the comparison with philosophy, and declares their entire consistency. He thus belongs to the Scriptural section of what is called the Philosophical School of German Theology. He is decidedly Trinitarian and Anti-rationalist; and his orthodoxy has never been suspected, as has that of Schleiermacher, the father of his school. He was Professor of Theology in Göttingen before the recent political divisions in Hanover.
[285]. Pp. 263, 266, 267.