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 Mass. Such is the Creed. I mean, passages such as these are the mere enunciation of eternal things, without (so to say) the medium of any human mind transmitting them to us. The words used have the grandeur, the majesty, the calm, unimpassioned beauty of Science; they are in no sense Literature, they are in no sense personal; and therefore they are easy to apprehend, and easy to translate. Did time admit I could show you parallel instances of what I am speaking of in the Classics, inferior to the inspired word in proportion as the subject-matter of the classical authors is immensely inferior to the subjects treated of in Scripture—but parallel, inasmuch as the classical author or speaker ceases for the moment to have to do with Literature, as speaking of things objectively, and rises to the serene sublimity of Science. But I should be carried too far if I began. 9.