VI LIGHTS OF THE CHURCH AND SCIENCE 231 



collection of treatises by Anglican divines of high 

 standing, who must assuredly be acquitted of 

 conscious "infidel" proclivities. I fancy that 

 rumour must, for once, be right, for it is impossible 

 to imagine a more direct and diametrical contra- 

 diction than that between the passages from the 

 sermon cited above and those which follow : 

 What is questioned is that our Lord's words foreclose certain 

 critical positions as to the character of Old Testament literature. 

 For example, does His use of Jonah's resurrection as a type of 

 His own, depend in any real degree upon whether it is historical 

 fact or allegory ? . . . Once more, our Lord uses the time 

 before the Flood, to illustrate the carelessness of men before 

 His own coming. . . .In referring to the Flood He certainly 

 suggests that He is treating it as typical, for He introduces 

 circumstances "eating and drinking, marrying and giving in 

 marriage " which have no counterpart in the original narrative 

 (pp. 358-9). 



While insisting on the flow of inspiration 

 through the whole of the Old Testament, the 

 essayist does not admit its universality. Here, 

 also, the new apologetic demands a partial 

 flood: 



But does the inspiration of the recorder guarantee the exact 

 historical truth of what he records ? And, in matter of fact, 

 can the record, with due regard to legitimate historical criticism, 

 be pronounced true ? Now, to the latter of these two questions 

 (and they are quite distinct questions) we may reply that there 

 is nothing to prevent our believing, as our faith strongly dis- 

 poses us to believe, that the record from Abraham downward is, 

 in substance, in the strict sense historical (p. 351). 



It would appear, therefore, that there is nothing 

 to prevent our believing that the record, from 



