If these two results are obtained, we shall not be liable any more to be asked 'where we are going to stop' in admitting historical uncertainty. 'If you admit so much uncertainty in the Old Testament, why do you not admit the same in the New?' We shall not be liable to be asked this question, because it will be apparent that the starting-point as of enquiry, so of security, lies in the New Testament and then proceeds to extend itself to the Old. For us, at least, the Old Testament depends upon the New, not the New upon the Old.
Nor shall we be liable any more to be asked, 'Why, if you admit so much development in actual substance in the truth revealed under the Old Covenant, cannot you admit a similar augmentation under the New?' This question will be prevented, because it will be apparent that the essential conditions are different in the two cases. Progress in Christianity is always reversion to an original and perfect type, not addition to it: it is progress only in the understanding of the Christ. 'Regnum tuum, Domine, regnum omnium saeculorum; et dominatio tua in omni generatione et generationem.'
C. G. Pusey House,
July, 1890.
The chief changes of any importance in this edition are (1) the addition of a note at the end of the first essay; (2) the alteration of a few sentences on pp. 289, 296-7 of Essay VII; (3) the alteration of note 2 on p. 345 and note 1 on p. 346 in Essay VIII; (4) the expansion on p. 357, § 6 of the opening sentences; (5) the addition of an appendix on The Christian Doctrine of Sin.
[3] By the phrase 'to attempt to put the Catholic faith into its right relation to modern intellectual and moral problems' (Preface to First Edition) it was not by any means intended to suggest that the modern problems or the modern sciences were the things of the first importance and the faith only secondary. What was intended was that, as holding the Faith, we needed, as the Church has often needed, to bring that with which we are ourselves identified, into relation to the claims, intellectual and practical, made upon us from outside.
[4] Cf. Dr. Pusey, University Sermons, 1864-1879. 'Unscience, not science, contrary to faith,' pp. 18 ff.
[5] Cf. the history of the relations of the Church to Aristotelian philosophy: Milman, Latin Christianity, ed. 4, vol. ix. pp. 110 ff.; and later the relations of Christianity to the Copernican astronomy: Salmon, Infallibility of the Church, p. 230.
[6] See the tribute to his memory by Mr. G. J. Romanes: Guardian, Jan. 29, 1890.
[7] From S. Bernard's most touching sermon (in Cant. 26) on the death of his brother Gerard.
[8] See Essay VI. pp. 226-227, 250 ff.; Essay VIII. pp. 324-327; and Essay IX. pp. 384-390.