[97] The reader is referred to some remarks on Ideology towards the close of Sermon VII., p. 243 to p. 251.
[98] "Unhappily, together with his inauguration of Multitudinism, Constantine also inaugurated a principle essentially at variance with it, the principle of doctrinal limitation." (p. 166.) ... "The opportunity of reverting to the freedom of the Apostolic, and immediately succeeding periods, was finally lost for many ages by the sanction given by Constantine to the decisions of Nicæa." (Ibid.) "At all events, a principle at variance with a true Multitudinism was then recognised." (Ibid.)
How does it happen, by the way, that one writing B.D. after his name, however bitter his animosity against the Nicene Creed may be, is not aware that Creeds are co-eval with Christianity? Thus we find the Creed of Carthage in the works of Cyprian, (a.d. 225,) and Tertullian, (a.d 210, 203): that of Lyons in the works of Irenæus, (a.d. 180.) [see Heurtley's Harmonia Symbolica, pp. 7-20.] We recognize fragments of the Creed in Ignatius, (a.d. 90.) We hear St. Paul himself saying—ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων, ὧν (i.e. the words themselves!) παρ' ἐμοῦ ἤκουσας ... τὴν καλὴν παρακαταθήκην φύλαξον—2 Tim. i. 13, 14. A few more words on this subject will be found in the notice of Mr. Jowett's Essay.
[99] It is really impossible to argue with a man who informs us that "previous to the time of the divided Kingdom, the Jewish History presents little which is thoroughly reliable:" (p. 170:)—that "the greater probability seems on the side of the supposition, that the Priesthood, with its distinct offices and charge, was constituted by Royalty, and that the higher pretensions of the priests were not advanced till the reign of Josiah:" (Ibid.:)—that, "The negative Theologian" demands "some positive elements in Christianity, on grounds more sure to him than the assumption of an objective 'faith once delivered to the saints,' which he cannot identify with the Creed of any Church as yet known to him:" (pp. 174-5:)—a man who can remark concerning the Bible, that,—"Those who are able to do so, ought to lead the less educated to distinguish between the different kinds of words which it contains, between the dark patches of human passion and error which form a partial crust upon it, and the bright centre of spiritual truth within." (p. 177.)
[100] Quarterly Review, (Jan. 1851,) No. 217, p. 259.
[101] A writer in the Saturday Review, (April 6, 1861,) in an admirable Article on the importance of retaining the office of 'Dean' in its integrity, (instead of suicidally merging it in the office of 'Bishop,') speaks of there being "no English Commentary on the New Testament brought up to the level of modern Theological Science." [As if "the level" had been rising of late!] "Butler and Paley are still our text-books on the Evidences; and we are defending old beliefs behind wooden walls against the rifled cannon and iron broadsides of modern Philosophy."—p. 337. What a strange misapprehension of the entire question,—of the relation of Theological to Physical Science,—does such a sentence betray!
[103] As the excellent Townson observed long since,—"The brightness of countenance and raiment which dazzled and overcame the sight of His Apostles when He was Transfigured on the Mount, was to Him but a ray of that glory in which He dwelt before the Worlds were made."—Sermon on "The manner of our Saviour's Teaching,"—Works, vol. i. p. 282.
[104] St. Matth. xvii. 2.
[105] St. Mark ix. 3.