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 this; but it is well to make clear to oneself, also (for one can), from the circumstances of the case, that it could not be this.

For dogmatic theology is, in fact, an attempt at both literary and scientific criticism of the highest order; and the age which developed dogma had neither the resources nor the faculty for such a criticism. It is idle to talk of the theological instinct, the analogy of faith, as if by the mere occupation with a limited subject-matter one could reach the truth about it. It is as if one imagined that by the mere study of Greek we could reach the truth about the origin of Greek words, and dogmatise about them; and could appeal to our supposed possession, through our labours, of the philological instinct, the analogy of language, to make our dogmatism go down. In general such an instinct, whether theological or philological, will mean merely, that, having accustomed ourselves to look at things through a glass of a certain colour, we see them always of that colour. What the science of Bible-criticism, like all other science, needs, is a very wide experience from comparative observation in many directions, and a very slowly acquired habit of mind. All studies have the benefit of these guides, when they exist, and one isolated study can never have the benefit of them by itself. There is a common order, a general level, an uniform possibility, for these things. As were the geography, history, physiology, cosmology, of the men who developed dogma, so was also their faculty for a scientific Bible-criticism, such as dogma pretends to be. Now we know what their geography, history, physiology, cosmology, were. Cosmas Indicopleustes, a Christian navigator of Justinian's time, denies that the earth is spherical, and asserts it to be a flat surface with the sky put over it like a dish cover. The Christian metaphysics of the same age applying the ideas of substance and identity to what the Bible says about God, Jesus, and the Holy Spirit, are on a par with this natural philosophy.