I venture the attempt in the belief that, seeing they are one of the modes in which his unseen life found expression, we are bound through them to arrive at some knowledge of that life. For he has come, The Word of God, that we may know God: every word of his then, as needful to the knowing of himself, is needful to the knowing of God, and we must understand, as far as we may, every one of his words and every one of his actions, which, with him, were only another form of word. I believe this the immediate end of our creation. And I believe that this will at length result in the unravelling for us of what must now, more or less, appear to every man the knotted and twisted coil of the universe.

    A masterly survey of the Gospel texts which illumine the doctrine of the atonement.

    Science is more than knowledge. Knowledge is the persuasion of what is true on adequate evidence. But the facts of astronomy, chemistry, or history do not constitute the science of those departments of knowledge. Nor does the mere orderly arrangement of facts amount to science. Historical facts arranged in chronological order, are mere annals. The philosophy of history supposes those facts to be understood in their causal relations. In every department the man of science is assumed to understand the laws by which the facts of experience are determined; so that he not only knows the past, but can predict the future. The astronomer can foretell the relative position of the heavenly bodies for centuries to come. The chemist can tell with certainty what will be the effect of certain chemical combinations. If, therefore, theology be a science, it must include something more than a mere knowledge of facts. It must embrace an exhibition of the internal relation of those facts, one to another, and each to all. It must be able to show that if one be admitted, others cannot be denied.