e of Christian truth. Where a man's writings show that he is keenly
alive to the divine part of Scripture, that he sees God ever in it, and
regards it truly as his word, his judgments of the human part in it are
not likely to be rationalistic; and if his understanding decides
according to its own laws, upon points within its own province, while
his faith duly tempers it, and restrains it from venturing upon
another's dominion, the result will, in all probability, be such as
commonly attends the use of God's manifold gifts in their just
proportions,--it will image, after our imperfect measure, the holiness
of God and the truth of God.

It is very true, and should be acknowledged in the fullest manner, that
for the study of the highest moral and spiritual questions another
faculty than the understanding is wanting; and that without this faculty
the understanding alone cannot arrive at truth. But it is no less true,
that while there is, on the one side, a faculty higher than the
understanding, which is entitled to pronounce upon its defects; "for he
that is spiritual judgeth all things," ([Greek: auachriuei];) so there
is a clamour often raised against it, not from above, but from
below,--the clamour of mere shallowness and ignorance, and passion. Of
this sort is some of the outcry which is raised against rationalism. Men
do not leap, _per saltum mortalem_, from ordinary folly to divine
wisdom: and the foolish have no right to think that they are angels,
because they are not humanly wise. There is a deep and universal truth
in St. Paul's words, where he says, that Christians wish "not to be
unclothed but clothed upon, that mortality may be swallowed up of life."
Wisdom is gained, not by renouncing or despising the understanding, but
by adding to its perfect work the perfect work of reason, and of
reason's perfection, faith.

* * * * *

NOTE I. P. 331.

"_A famous example of this may be seen in the sixth chapter of St.
John,"_ &c.--The interpretation of this chapter, and particularly of the
part alluded to in the text, is of no small importance; for it is
remarkable, that the highest notions with respect to the presence of
our Lord in the Holy Communion are often grounded upon this passage in
St. John's Gospel, which yet, in the judgment of others, most decisively
repels them.

The whole question resolves itself into this--Are our Lord's words in
this place co-ordinate with the Holy Comm