{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_64470/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_64470","id":"gutenberg_64470","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/64470","summary":null,"tags":["Bible -- Versions -- Sermons","Bible. Matthew XIII, 52 -- Sermons","Category: History - Religious","Category: Philosophy & Ethics","Category: Religion/Spirituality","Church of England -- Sermons -- 19th century"],"text":"Transcribed from the 1870 Strahan & Co. edition by David Price.\n\n                       [Picture: Decorative header]\n\n\n\n\n\n                            BIBLICAL REVISION\n                        Its Duties and Conditions\n\n\n                                * * * * *\n\n         A SERMON PREACHED IN ST. PAUL\u2019S CATHEDRAL AT THE SPECIAL\n                EVENING SERVICE, ON SUNDAY, MARCH 13, 1870\n\n                                * * * * *\n\n                          BY HENRY ALFORD, D.D.\n                           DEAN OF CANTERBURY.\n\n                                * * * * *\n\n                      [Picture: Decorative divider]\n\n                                * * * * *\n\n                        STRAHAN & CO., PUBLISHERS\n                             56, LUDGATE HILL\n                                   1870\n\n                                * * * * *\n\n                       [Picture: Decorative header]\n\n    \u201cEvery scribe that is instructed unto the kingdom of heaven is like\n    unto a man that is an householder, which bringeth forth out of his\n    treasure things new and old.\u201d\u2014MATT. xiii. 52.\n\nTHE Scribes were the guardians of the law, and its readers and expounders\nto the people.  It is related of Ezra, that he was \u201ca ready scribe in the\nlaw of Moses which the Lord God of Israel had given: he had prepared his\nheart to seek the law of the Lord, and to do it, and to teach in Israel\nstatutes and judgments.\u201d  But in exercising this guardianship the Scribes\nwere only representing the Church of which they were members.  They were\na class of persons told off for especial attention to this duty, which in\nfact belonged to the whole community.  To the Jews as a people, the\nApostle tells us, were committed the oracles of God: and the Church in\nall times is the witness and keeper of Holy Writ, as of a sacred deposit\ncommitted to her.  The character assigned in the text to the Scribe\ninstructed unto the kingdom of heaven, belongs, in all its particulars,\nto her, who both is the sum, and constitutes the ideal, of all such\nguardians and expounders.\n\nWith these few preliminary remarks, we may apply our Lord\u2019s words\nimmediately to ourselves.  The Christian Church throughout the world is\nnow the guardian of the Holy Scriptures.  All that the Jews had, we have,\nwith the inestimably precious addition of the New Testament of our Lord\nJesus Christ.  These Scriptures all Christians regard as the revelation\nof God to man.  Other works rise and are built up from below: this alone\nwe receive as let down upon us from above.  All art, all science, all\ntheology, which is but a system built up by inferences from Scripture,\nthese are of man, and constructed on earth.  They may rise higher, and\nbecome truer, as one race is advanced in skill or in knowledge; but they\nbegan below, and will ever carry with them the infirmity of all that is\nborn on earth.  Whereas the sayings and the lessons of this book are not\nof man, nor did they take their beginnings here.  They have come to us\nindeed through human words, and by means of human action; but they did\nnot arise originally in the breasts of men; they came from Him who is\nHimself the first spring of morals and the highest fountain of truth.\nBetween philosophy reared up from below, and the facts, and rules, and\nmotives, which they disclose, there is always a gap which our reason\ncannot bridge over.  God\u2019s sovereignty, man\u2019s free will\u2014God\u2019s creative\nagency, man\u2019s inductions of science\u2014God\u2019s interference with physical\norder, man\u2019s establishment of physical law\u2014one member of each of these\npairs will ever remain discontinuous from, and in the estimate of human\nreason irreconcileable with, the other.  And because this Book is unlike\nall other books, because its voice comes to us from another place, and is\nheard in deeper and more secret chambers of our being than all other\nvoices, because its sayings have for our humanity a searching and\nconserving and healing power which none other possess, therefore it is\nthat to keep these Holy Scriptures in all their integrity as delivered\ndown to her is the solemn trust of the Church throughout the world: a\ntrust simple, direct, indefeasible.\n\nNow when I say the Church throughout the world, and in all I shall say in\nthese or like terms to-night, I am using the words in their very widest\nsense.  I mean by the Church no less than our Article defines it to be,\n\u201cthe great congregation of faithful men in which the pure Word of God is\npreached, and the Sacraments are duly administered according to Christ\u2019s\nordinance.\u201d  I mean the whole body, wherever dwelling, however ordered\nand denominated, who take the Scriptures for their rule of life and for\ntheir ultimate appeal.  On the whole of this body rests this trust, to\npreserve the purity and integrity of Holy Scripture.\n\nNow of course this duty concerns primarily the Scripture in the form in\nwhich it was given to man: the one sacred text, existing for us at this\nday in the very language in which it was originally written.  In plain\nwords, by way of illustration: if the universal Church were at this day\ncommanded to lay up a copy of this deposit, as the Law was laid up in the\nark of the Covenant, that one copy would consist of the Old Testament in\nHebrew and the New Testament in Greek.\n\nBut now comes in a necessity for the exercise of judgment on the part of\nthe scribe instructed unto the kingdom of heaven: in other words, on the\npart of the Church.  When we speak of these two sacred texts, we speak in\nfact of a store of both.  These texts have been transmitted by human\nmeans.  They exist for us in many forms, coincident in the main, but\nvarying more or less from one another, principally through infirmities\nincident to transcription in ancient times.  The great mass of these\nvariations concerns matters of relatively small importance.  In primitive\nChristian times believers were too intensely employed about the great\ninterests of the Redeemer\u2019s kingdom, to be very careful about the mere\nletter of the Scripture narrative.  Whether in one and the same phrase\nour Lord _went_, or _came_, or _journeyed_,\u2014whether He _said_, or\n_answered_, or _spoke_, or _answered and said_, was to them small matter:\nand thus we have these and hundreds of such as these insignificant\nvariations in the different ancient manuscript copies of our New\nTestament.  But there are, and in no small number, other variations\naffecting the sense,\u2014modifying the facts of the history, diverting the\ncourse of argument, changing the tendency of exhortation.  And it is with\nregard to these that the Church, trusted as she is with the Scriptures,\nis bound to bring things old out of her treasures: to seek back for the\nmost ancient and best attested of the variations, and to hold that fast\nas the text, rejecting the others: or, if none can be found whose\nevidence sufficiently preponderates, to publish to all the fact that it\nis so.  Less than this will not be a faithful discharge of the trust:\ncannot satisfy her feeling of reverence for God\u2019s word.\n\nNow before we can proceed to any application of what has already been\nsaid, we must advance further in the duty of the Church as the Guardian\nof Scripture.  The Word of God was not given to be laid up and hidden,\nbut to go forth and to be understood.  That faith which is to save the\nnations, cometh by hearing, and hearing cometh by the Word of God.  But\nthe nations are not able to understand the Scriptures as they were given.\nAnd therefore it was very early recognised as a duty of each Church to\nprovide the Scriptures for her members in their own language: to bring\nout of her stores not only things old,\u2014the genuine and venerable text of\nthe word, but also things new,\u2014the new garment or vehicle of that sacred\ntext, its expression in her vernacular language.  And here let it never\nbe forgotten, that though we believe Scripture to be a thing divine, a\nversion, every version, of Scripture must of necessity be a thing human;\nmust be liable to imperfection and error, and capable of correction and\nimprovement.  It is in fact, after all, little more than a comment or\nspeculation upon Scripture.  A few of the simplest considerations serve\nto shew this.  Take but these.  In almost every sentence where there is\nfervour of feeling, or precision of argument, or graphic description, we\nare totally unable to give in the version the living force of the\noriginal.  We are obliged to enquire what is the general sense of that\nwhich is vividly represented, and to devise some English words which will\nas nearly as possible convey it to the mind: and thus the power and charm\nare lost.  Again, where an original word may have two or more meanings,\ngiving to the sentence where it occurs a corresponding variety of\napplications to life or doctrine; in our rendering we are obliged,\nbecause there is no corresponding word of ours alike fertile in\nsignification, to exclude all but one of these senses.  On the other\nhand, where the original employed some word of but one perfectly plain\nsense, we are often constrained to use a term in our tongue which,\nbearing an ambiguous meaning, weakens that sense, or even obliterates it\naltogether.  Any one may see, from even these scanty hints, how\ndifficult, how unsatisfactory at the best, must be the discharge of this\nportion of the trust: how utterly impossible it is that there should ever\nbe a perfect or final version of the Scriptures: how the Church, the\nScribe entrusted with the custody and provision of God\u2019s word for the\nsouls of her members, is bound to bring out of her stores ever from age\nto age things new, fresh and more accurate renderings of such phrases of\nScripture as time and use may prove to have been inaccurately\nrepresented.\n\nAnd observe, before we pass on to the account of our own situation in\nthese respects, that this duty incumbent on the Church is to be performed\nquite irrespectively of any beauty or aptness of outward form which such\nrendering may happen to possess.  An erroneous rendering of a Scripture\nphrase may have been so well put into words, may carry a sound so terse\nand epigrammatic, as to have sunk deep into the mind of a nation and to\nhave become one of its household sayings.  But who would accept the\nexcuse of beauty or aptness in the case of anything else wrongly come by?\nIt is strange that in this case only has any such argument been used and\nallowed.\n\nNow we in this land possess a version of the Holy Scriptures which may\nchallenge comparison for faithfulness, for simplicity, and for majesty,\nwith any that the world has ever seen.  Perhaps its chief defect is that\nit admits of being too highly praised.  Its pure use of our native\ntongue, the exquisite balance and music of its sentences, the stately\nmarch of its periods, the hold on the memory taken by the very\nalliterations and antitheses, which were the manner of writing when it\nwas made,\u2014these and a hundred other charms which invest almost every\nverse, make us love it even to excess.\n\nAnd when we intensify all these claims to our affection by the fact that\nit has been for centuries, and is now, the vehicle to this great English\nrace of all that is pure and holy and lovely and of good report, the\nfirst lesson of infancy, the guide of mature life, the comforter of\nsickness and death, we can hardly be surprised that many, and some of the\nbest among us, refuse to see its faults, and are unable to contemplate\nwith any content the prospect of their being corrected.  It is a spirit\nfor which we ought to be deeply thankful, this earnest and affectionate\ncleaving to the English version of the Scriptures.\n\nBut good as it is, there is one thing better.  And that is, the humble\nreverence for God\u2019s word, rendering a man willing to make any sacrifice\nfor the sake, if it may be, of nearer approach to His truth.  And as the\npublic mind has lately been and now is stirred regarding this matter, I\nthink it may not be a wrong use of our time to-night, if I venture to\nspeak to you of that part of the subject which especially belongs to the\npulpit: avoiding details, and trying to remind you in our own case of the\nneed for thinking of the duty at this time, and of our own means of\nperforming it; taking into account, by the way, the principal objections\nurged against our putting it in hand.\n\nThe necessity of thinking of the duty at this time arises from two\ncauses, setting in contrast our own circumstances with those under which\nour version was made: one relating to the things old, the other to the\nthings new.\n\nWhen that version was made, rather when it was constructed and amended\nout of former ones, the available sources whence the sacred text was to\nbe derived were very few indeed, and those for the most part not of a\nhigh order.  In almost every case where the real text is matter of doubt,\nand has to be ascertained by evidence, our translators had not that\nevidence before them.  By far the greater and more important part of it\nwas not brought to light in any trustworthy form till within the memory\nof living men.  Nay, one of its most ancient and principal witnesses has\nbeen within the last few years discovered and given to the Church.  And\nthe consequence is that, setting aside all cases of indifferent or\nunimportant variations, there is by this time an immense weight of\nresponsibility pressing on the Church with regard to these varieties of\nreading: a weight which it seems to me only those can be contented to\nrest under, who are not aware of its magnitude.  We, the Churches of\nChrist in this land, are causing to be read to our people, to take but a\nsingle very solemn instance, words respecting one of the foundation\ndoctrines of the faith which are demonstrably no part of Scripture at\nall.  And we of the Church of England are doing worse: we are reading\nthose words by special selection, implying that they convey a proof of\nthat doctrine, on the Sunday set apart by its name.  This is perhaps the\nmost prominent example: but there is no lack of others: we might quote\ninstances where the text found in our English Bibles, which passes\ncurrent with millions for the word of God, has but the very slenderest,\nif any authority to rest upon, and where other words, which very few of\nthose millions ever heard of, really are, according to the Church\u2019s own\nbelief respecting Scripture, the message of God to men.  We might produce\nexamples again, where the evidence of the great authorities is so nearly\nbalanced, that to the end of time, if no more witnesses are discovered,\nthe question never can be decided which of two or more is the true\nreading.\n\nNow there is no reason to think that there was any fault in our\ntranslators as regards this matter.  Where they in their time knew of an\nimportant variation, they noted it in their margin, or indicated it by\nthe type of their text.  But in the great majority of cases, the fact was\nnot, and could not be, within their knowledge at all.  Upon us in our own\ntime has it fallen to carry out their principles with the vastly extended\nlight which God has shed upon us.\n\nBut, it is asked, are we able to do this?  As regards the text of the New\nTestament, where these variations principally occur, certainly we are.\nThe whole ground has been of late years thoroughly and repeatedly worked\nover, and the evidence is well known.  In many of the most important of\nvarying passages, the decision of biblical scholars would be shortly and\neasily made, which reading to adopt or reject, or whether to take the\nmiddle course of fairly representing the uncertainty.  The number of such\nimportant variations is but limited; and in most of them, the voice of\nancient testimony is all one way.  So that it seems to me there would be\nno formidable difficulty, as regards the things old, in setting right at\nthis time the unavoidable errors, and supplying what were the necessary\ndefects, of our English Bible.\n\nWe now come to the second of the reasons which seem to press on the\nChurch at this time the duty of reviewing her stewardship of the Holy\nScriptures; and that reason concerns the things new\u2014the form in which\nthose Scriptures are represented in the vernacular tongue.  In the main,\nas has been already said, we have in this respect nothing to regret, and\nbut very little that we should be compelled to change.  The character and\nspirit of our version are all that we can desire.  But it is utterly\nimpossible for any one capable of judging to deny, that it is disfigured\nby numerous blemishes, far too important to be put by or condoned.  The\ngravest of these are due to manifest errors in rendering; errors, about\nwhich there could be but one opinion among biblical scholars of all\nreligious views.  Others have arisen from principles adopted and avowed\nby the translators themselves: as, for instance, from the unfortunate one\nof allowing a number of apparently equivalent English words an equal\nright to represent one and the same word in the original, whereby very\nimportant passages have been disguised and confused.  Others again owe\ntheir source to causes which have come into operation since the version\nwas made.  Certain words have, as time has gone on, passed into new\nmeanings.  Others, which could formerly be read without offence, have\nnow, by their very occurrence, become stumbling-blocks, and tend to\nremove all solemnity, and even all chance of fair audience, from the\npassages where they occur.  Some few blemishes may also be due (and it is\nhardly possible altogether to put by this source) to doctrinal or\necclesiastical bias on the part of the translator.  Of the various\nelements which were wisely united in the body of men entrusted with the\npreparation of our version, one was much weakened during the work by the\ndeath of two of its leading members: and some apparently forced or\ninconsistent renderings have been thought to be not altogether\nunconnected with this circumstance.\n\nBut, after all, we are asked, of what character are these blemishes.  Do\nthey, do any of them, affect points of Christian doctrine?  Now let it be\nobserved, my brethren, that this question is in itself a fallacious one.\nFor what is Christian doctrine?  Is it a hard dry tabular statement of\ndogmas, to be proved by a certain number of texts? or is it the\nconviction of the great truths expressed by those dogmas carried into the\nhearts and lives of men?  If it be the former, then might we, according\nto the objector\u2019s argument, dispense with nine-tenths of Scripture\naltogether.  If the latter, then we can spare nothing which may make it\nclearer or more forcible, better apprehended or more warmly felt.  I am\npersuaded that no one can estimate the benefit which may be done to the\nsouls of men by casting light on any one saying of our Blessed Lord,\u2014by\nmaking evident a sentence before obscure in the writings of prophets or\napostles.  And that this may be now done, done in very important\ninstances, done with easy consent and effectually, I am also persuaded.\nThe great principles of biblical translation have in our time engaged\nmany able men both here and on the Continent; and to most of the passages\nin which our version has gone astray, our chosen revisers would come with\ntheir minds firmly made up, and ready at once to apply the remedy.  With\nregard to some other blemishes which I ventured to mention, its\napplication would be easier still.  Few would fail to note, or be\ndesirous to retain, an obsolete word; and in the case of expressions of\nthe other kind, the only desire would be, while removing the offence, to\nleave unimpaired God\u2019s testimony against sin, or whatever might be the\nsolemn sense of the passage.  As regards the last class of blemishes\nmentioned, those few which may be due to doctrinal or ecclesiastical\nbias, the task might seem likely to be a hard one.  But I should be\nunwilling hastily to think this.  In many such instances, the question,\nas it would be raised among our modern scholars, would never enter the\nregion of opinion at all.  It would be simply one of faithful and\nconsistent rendering, to which the occurrence of the word elsewhere would\nfurnish an easy and safe guide.  I trust it may be said of the Church in\nour land, that the longer she lasts, the more she becomes aware of the\nfutility of forcing into the sacred text any foregone conclusions: the\nmore she sees the importance of keeping pure from all later alloy the\nwater which men are to draw from the wells of salvation.\n\nWe have thus advanced in our very hasty and incomplete sketch of this\nsubject, to the last branch of enquiry which we proposed: by whom, and\nhow, this review of the Church\u2019s stewardship may be carried out.\n\nIn asking \u201cBy whom?\u201d we are in fact putting two questions: under what\nsanction, and by what instruments.  To the former enquiry it might be\nanswered, that inasmuch as uniformity in the use of a Scripture text is\nof the first importance, it would be desirable that the version when\namended should be put forth by authority.  But there can be little doubt\nthat such an answer would be an inconsiderate one.  The procedure would\ndefeat the very end it has in view.  On only one of the Christian bodies\nin this country would such authority, even if complete in her sense, be\nbinding.  And if the amended version were thus bound upon her, we should\nbe departing from the precedent set us in the case of our present\nversion, which, whatever might be the intention of the notice that it is\n\u201cappointed to be read in churches,\u201d appears to have made its way to\nuniversal acceptance by its intrinsic excellence, and without any binding\nauthorisation at all.  There might be various conceivable ways of\nundertaking the revision.  It might be entrusted to a body of men\nselected and commissioned by the highest power in the land.  Or the\naction might begin, as it is now beginning, with one of the religious\nbodies among us, and might proceed, not confined to that body alone, but\nextended so as to take in such of the rest as might be willing to aid.\nBut, however undertaken, the result should be put forth to make its way\nsimply and entirely on its merits, and as approving itself to the\nconscience and judgment of the Churches of Christ.  And we are thus\nbrought to answer the second member of this enquiry, By what instruments\nshould the revision be carried out?  Our last sentence has anticipated\nthe reply.  Such a work should no more be done by one section of the\nChristian Church than by one man.  The same concurrence and conflict of\nthought, the same variety of experience, the same differing shades of\nfeeling and apprehension, which render many men requisite for the work,\nrender also many Churches requisite.  There is in the lay mind a natural\nand well-founded distrust of men who are enlisted in the warm advocacy of\nparticular systems: and nothing but a fair balance of the English\nChurches in the work would command public confidence.\n\nAnd then, how should the work be done?  I do not mean, by what kind of\nprocess or machinery: the necessarily arduous details would be best\njudged of by those engaged in it: but I mean, guided by what maxims, in\naccordance with what rules?  The task may fairly be compared to the\nmending and restoration of a goodly piece of ancient mosaic-work.  And\nsuch a comparison may guide us to one leading rule which should dominate\nthe whole process.  Nothing should be touched of the fair fabric which\ncan possibly remain: and all that is of necessity new should be in\nstrictest harmony with the old.  So that the ear, while of course missing\nfrom the altered sentence the expression so long familiar, should find it\nsuperseded, not by a startling modernism, but by words worthy to stand\nbeside those which remain.  Those who are acquainted with the history of\nour present version will recognise in this rule the repetition of one\nwhich its compilers had before them.\n\nOn this matter, I conceive there need be no alarm whatever.  Any body of\nEnglish biblical scholars, with the responsibility upon them of purifying\nour version, would be at least as anxious to preserve its characteristic\nexcellences as any could be, who were not so deeply aware what those\nexcellences are.  And let it be observed, that in this matter a version\nfor public and general use would of necessity differ from such as may\nhave been put forth for private benefit by individual scholars.  In\nthose, it may have been desired to give to the English bible-student some\nidea of the niceties and precise constructions of the original.  In the\namended version, there should be no such design, unless where our\nordinary English will fully and freely admit of it: no merely grammatical\nchanges of tense or inference, which might give awkwardness or stiffness\nto what was before plainly and conventionally expressed.\n\nFrom what has already been said, it will be clear that this revision of\nthe Church\u2019s stewardship cannot be brought about merely by the insertion\nof marginal notices or varieties.  We all know how little chance the\nmargin has of being observed or known: and it would be a still more fatal\nobjection that, in the great majority of Bibles, the requisite of\ncheapness precludes any marginal printing at all.  There might indeed\nwith advantage be an addition of marginal notices in matters of secondary\nimportance: but all necessary substantial revision must be made in the\ntext itself, or it seems to me we are exceeding and not fulfilling our\nduty.\n\nThere remains but one more consideration, without which we can hardly\ndismiss our subject.  Will not, it has been asked, the varying of\nexpressions in our version tend to disturb that confidence and reliance\nwith which its words are generally regarded among English Christians?\nFirst I would observe that this argument, as against the discharge of a\nsolemn trust, is worthless; and secondly, that I have no dread of the\nconsequence apprehended.  The Church of England has used for two\ncenturies and a half, two distinct versions of the Psalms, varying to a\ndegree but little appreciated,\u2014and with no such disturbing result.  It is\nnot a little remarkable, that a precisely similar objection was raised at\nthe time of the undertaking of our present version,\u2014but it was by the\nRomanists.  They complained of the unsettling effect of these frequent\nchanges, and of the marginal readings as leaving men in doubt what was\nthe truth of Scripture.  With what reason, let the firm hold which that\namended version has kept be witness.\n\nAnd now in drawing to an end, let us ask ourselves, why it is that the\nconscience of the Church is moved about this matter? why it is that, a\ndesire which not long since stirred only in a few breasts, has now become\nripe for practical settlement as to by whom and how it is to be\nsatisfied?\n\nAnd the answer is to be sought in that conscience itself.  It brings to\nlight the estimation in which this Christian people have come to hold the\nprecious deposit entrusted to them.  It is a result of the awakened\nenquiry, the honest fearless research which have been and are being\nwidely spent upon every point connected with Holy Scripture: a higher\nvalue set, not in spite of but because of that inquiry and research, on a\ntreasure now no longer wrapped in the disguise of mere conventional\nreverence, but opened and sparkling to every eye.  It is the old\nconfession over again,\u2014no longer from the mouth of one standing in the\nprophetic front of his age, but in the hearts of Churches walking in the\nfear of God and in the comfort of the Holy Ghost,\u2014\u201cThy law is tried to\nthe uttermost: therefore thy servant loveth it.\u201d\n\nIn this spirit, and in the depth of this affection, let us contemplate\nthe work which is proposed, let us undertake it if undertaken it is to\nbe: refusing to yield our reverence for God\u2019s word to any overweening\nlove for that to which we have been accustomed, or to let go our present\ntrust in His guiding Spirit for any timid apprehensions of the peril of\nchange: but on the other hand doing nothing rashly, nothing uncharitably;\nrespecting the opinions of our brethren, and dealing tenderly with their\nprejudices.\n\nAnd let us who are anxious for this national work remember above all\nthings, that it is not by our professions of esteem for God\u2019s word, but\nby our proof of them, that distrust will be removed and confidence\ninspired: by that word being seen to be the source of our own motives,\nand the rule of our life.\n\n                                * * * * *\n\n                                 THE END.\n\n                                * * * * *\n\n                                * * * * *\n\n              PRINTED BY VIRTUE AND CO.  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THE CHRIST OF HISTORY.  New and Enlarged Edition.  Crown 8vo., 6s.\n2.  THE LIFE AND LIGHT OF MEN.  Post 8vo., 7s. 6d.\n3.  THE CREATOR AND THE CREATION.  Crown 8vo., 6s.\n\n\n\nEdited by the Right Rev. Alexander Ewing, D.C.L.,\nBISHOP OF ARGYLL AND THE ISLES.\n\n\n          PRESENT-DAY PAPERS ON PROMINENT QUESTIONS IN THEOLOGY.\n\n                  In Monthly Parts, price One Shilling.\n\n1.  THE ATONEMENT.                      4.  THE PRESENT UNBELIEF.\n\n2.  THE EUCHARIST.                      5.  WORDS FOR THINGS.\n\n3.  THE RULE OF FAITH.                  6.  MEDITATIONS AND PRAYERS.\n\n                     STRAHAN & CO., 56, LUDGATE HILL.","title":"Biblical Revision, its duties and conditions: A sermon preached in St. Paul's Cathedral at the special evening service, on Sunday, March 13, 1870","tradition":"scripture-revelation","translated_text":null,"word_count":5824}