ginal to the
copy, she would not have been content with her received version in various
languages which could be named.

And then in the next place, Scripture not elaborate! Scripture not
ornamented in diction, and musical in cadence! Why, consider the Epistle
to the Hebrews--where is there in the classics any composition more
carefully, more artificially written? Consider the book of Job--is it not a
sacred drama, as artistic, as perfect, as any Greek tragedy of Sophocles
or Euripides? Consider the Psalter--are there no ornaments, no rhythm, no
studied cadences, no responsive members, in that divinely beautiful book?
And is it not hard to understand? are not the Prophets hard to understand?
is not St. Paul hard to understand? Who can say that these are popular
compositions? who can say that they are level at first reading with the
understandings of the multitude?

That there are portions indeed of the inspired volume more simple both in
style and in meaning, and that these are the more sacred and sublime
passages, as, for instance, parts of the Gospels, I grant at once; but
this does not militate against the doctrine I have been laying down.
Recollect, Gentlemen, my distinction when I began. I have said Literature
is one thing, and that Science is another; that Literature has to do with
ideas, and Science with realities; that Literature is of a personal
character, that Science treats of what is universal and eternal. In
proportion, then, as Scripture excludes the personal colouring of its
writers, and rises into the region of pure and mere inspiration, when it
ceases in any sense to be the writing of man, of St. Paul or St. John, of
Moses or Isaias, then it comes to belong to Science, not Literature. Then
it conveys the things of heaven, unseen verities, divine manifestations,
and them alone--not the ideas, the feelings, the aspirations, of its human
instruments, who, for all that they were inspired and infallible, did not
cease to be men. St. Paul's epistles, then, I consider to be literature in
a real and true sense, _as_ personal, _as_ rich in reflection and emotion,
as Demosthenes or Euripides; and, without ceasing to be revelations of
objective truth, they are expressions of the subjective notwithstanding.
On the other hand, portions of the Gospels, of the book of Genesis, and
other passages of the Sacred Volume, are of the nature of Science. Such is
the beginning of St. John's Gospel, which we read at the end of