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fed by the same oil. There the weak mind has parted with its weakness, the angry with its over vehemence; there the narrow-minded learns the largeness of God's love, and the understanding, which perhaps had felt too keen a consciousness of its power, is softened by the overwhelming sense of God's perfections now more clearly discerned. So in all Christ is glorified, and we can perceive even here the beginnings of that perfect communion, in which all shades of difference being melted away, Christ's servants will be one for ever in him and in the Father.

These remarks have run out to a greater length than I had intended, yet I cannot think them unseasonable. That theological education in England is in an imperfect state at present is generally allowed, and various plans have been suggested for its improvement. But the evil appears to me to be too deeply seated to be removed by a more effective execution merely of the present system; the system itself is faulty, leaving out much that is essential, requiring much that is needless. Far too little attention has been paid to the complete interpretation of the Scriptures on the one hand, and to the studies required for the actual application of them on the other; far too much stress has been laid upon an acquaintance with the works of theologians who have written on points of controversy between Christians and Christians,

or who have laboured to erect systems of dogmatical divinity. It is not enough considered, that the great matter of Christianity, the way of saving souls, must be learnt from the Scriptures alone; and that by getting at a full understanding of them we are getting at the only means of discovering Christian truth. Now if, after we have employed our utmost pains on the right understanding of the Scripture, there remain any doctrines fairly disputable, any practices the advocates or opponents of which equally can appeal to Scripture as justifying or condemning them; then we may be sure that those doctrines and practices are really unessential and indifferent, and that every man must be content with holding his own opinion about them, in perfect tolerance of the opposite opinion entertained by his neighbour. If this be not so, and if the sense of the Scriptures as to any important point may fairly be doubted by honest and sensible men, it seems to me no better than a mockery to call them the rule of faith; and it is imputing an obscurity to God's revelation, such as attaches to the works of no philosopher, and no human legislator; for where is the philosopher whose main principles are not to be clearly made out by his own disciples? where is the law whose main enactments are differently interpreted by those who honestly study them? But men, in their zeal for their

own articles of faith, have insisted on their necessity in the first place; and then, if these cannot be proved beyond dispute from Scripture, they call in tradition or the voice of antiquity to assist in establishing their truth. This is done by the Roman Catholics boldly and consistently; by Protestants it is insinuated awkwardly, and in contradiction to their own great distinguishing tenet, that Scripture is the only authority in matters of revelation. Whereas the true way of reasoning reverses this order; it assumes nothing beforehand as to the necessity of this or that doctrine, but examines carefully the view of Christianity which God himself has given. What it finds prominently enforced in this, it considers as essential; what it finds clearly stated in it, it regards as certain; but what is noticed indirectly, or not so clearly as to prevent fair differences of interpretation, it regards as unessential and undetermined, as a means of trying men's love of truth together with their charity; their love of truth, in endeavouring to arrive at a probable conclusion for themselves as to the mind of the Spirit; their charity, in not presuming to force their own conclusions on others, not condemning them for concluding differently.

I leave it to those who think that by following this method we should sacrifice any essential point of Christian faith, to consider whether their faith

stands upon the authority of God or of men. But for myself, I am fully convinced that a representation of Christianity, drawn solely from a faithful and sensible interpretation of the Scriptures, would abundantly justify the wisdom of God; and while it put aside the presumption of much of our actual theology, would set forth Christ crucified with power, and would lead Christ's people to a more perfect holding of the truth in love.

Rugby, November, 1834.

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