Its Studv and Exposition.

I The limitations of human thought.

[12341] In order to obtain a full view of the limits of religious thought, and the circum- stances by which these limits are determined, we must take into account three distinct con- siderations, which are equally indispensable to a correct and comprehensive explanation of the actual condition of man in relation to religious knowledge. The first is the finitude of our faculties, simply as creatures, and, in addition to this, the relative inferiority of our faculties as human creatures, when compared with higher

orders of purely spiritual beings, endowed with

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CHRISTIA DOGMATICS.

[introduction.

loftier capacities ; the second is the measure of Divine manifestation which is vouchsafed to us, including both the amount of truth which is exhibited, and the kind of evidence with which it is accompanied ; the third is the state, as dis- tinguished from the constitution of our minds, or the condition of our intellectual and moral nature, as healthy or diseased, as depraved or rectified, as ruined or restored. Each of these considerations will be found to have an impor- tant bearing on our conceptions of religious truth, and none of them can be safely omitted in dealing with the objections of modern

rationalism. — British and Foreign Evangelical Review, 1850.

[12342] Let us glance now at the implements which the theologian is to employ in constructing his system from these sources. Here there is

scope for the use of reason, and all the powers of the human mind. The system is to be built up from these materials ; but it is to be by

laborious industry, by patient research, and by riveted and conclusive logic. Scripture criticism is the main instrument. The principles of in- terpretation, principles which reason and com- mon sense furnish, are to be applied to this book. Its true meaning is to be elicited in each passage, so far as light can be thrown upon it by the rules of e.segesis, and by the investiga- tions of science and learning. The history of the Church also gives help in constructing the science of relig:ion. As it is a record of the history of doctrines ; of the movements of the human mind in its investigations of the Scrip- tures, and its excursions into the regions of speculation ; of the errors which have gained currency ; and of the contests through which truth has passed, and the manner of her victory — it is of incalculable value to the theologian. He cannot afford to do without it. He cannot, in each successive generation, undertake his task as if none had ventured upon it before him. It is absurd to overlook the labours of others in the field of systematic theology ; as absurd as for the devotee of any other science to set out upon his career of investigation with an absolute disregard of all that has been done by his pre- decessors. There have been giants in former days : how unreasonable to ignore the monu-

ments of their skill, sagacity, industry, prayerful study, and success ! or can the theologian

afford to pass by, or to be ignorant of, the in- vestigations and results in natural science of recent days. For he may use them, where they are well ascertained, to elucidate Divine truth, as well as to repel assaults which may be made from those quarters. So also the analogy of

faith yields great assistance in the systematizing of Divine truth. It is not an infallible guide

indeed, but only a subsidiary help, and yet a very valuable one. For whatever manifestly breaks the consistency and unity which must hold among the doctrines of the .Scriptures, or is palpably inconsistent with the harmony of

their system, has upon it the manifest mark of error. — Ibid.

3 The spirit in which the study should be pursued.

(i) In a spirit of faith, kumility, reverence^ and love.

[12343] To God the Father, God the Word, God the Spirit, we pour forth most humble and hearty supplications ; that He, remembering the calamities of mankind, and the pilgrimage of this our life, in which we wear out days few and evil, would please to open to us new refresh- ments out of the fountains of His goodness, for the alleviating of our miseries. This also we

humbly and earnestly beg, that human things may not prejudice such as are Divine ; neither that from the unlocking of the gates of sense, and the kindling of a greater natural light, any- thing of incredulity, or intellectual night, may arise in our minds towards Divine mysteries. But rather, that by our mind thoroughly cleansed and purged from fancy and vanities, and yet

subject and perfectly given up to the Divine oracles, there may be given unto faith the things that are faith's. — Lord Dacon.

[12344] I ask not. Lord, to attain to Thy height, with which my understanding is not compatible, but I desire in some measure to understand Thy truth, which my heart believes and loves. — Anselin.

4 Importance of the study.

[12345] I have argued for theology in a

liberal education, first, from the consideration that, whereas it is the very profession of a university to teach all sciences, on this account it cannot exclude theology without being untrue to its profession. ext, I have said that all

sciences being connected together, and having bearings one on another, it is impossible to teach them all thoroughly unless they are all taken into account, and theology among them. Moreover, I have insisted on the important influence which theology in matter of fact does and must exercise over a great variety of

sciences, completing them and correcting them ; so that, granting it to be a real science occupied

with truth, it cannot be omitted without great prejudice to the teacliing of tlie rest. And, lastly, I have urged that, supposing theology be not taught, its province will not simijly be neglected, but will be actually usurped by other sciences, which will teach, without warrant, conclusions of their own in a subjcrt-m.itter which needs its own proper principles for its due formation and disposition. — fohn Henry ewman, D.D.