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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, nor 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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