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unanswerable. This does not mean that one mind cannot help another, but that every mind is independent, and can only be helped by what recognises and confirms its independence. The thoughts of the apostles, whose minds were first powerfully stimulated by their faith in Christ, will always be a help, and the supreme help, to Christian thought; in some sense they will always be a standard for Christian thinking; but they help us by inspiring in us an intellectual interest in the gospel answering to their own, not by imposing their thoughts authoritatively upon us as a law to our faith. There is no reason to fear that the frank recognition of this-with its corollary, the abolition of subscription to theological creeds, such as now prevails in most churches-would imperil the gospel, or any Christian interest. On the contrary, it would concentrate interest where it ought to be concentrated. It would keep the religious significance and claims of Christianity in the forefront, and these, though in no sense opposed to, are nevertheless distinct from, its theological presuppositions or problems. A church, it may be said, must always have some security that those whom it puts in places of responsibility—those, especially, whom it entrusts with the duty of teaching, or of representing its convictions before the world-are really in essentials at one with it. This is true enough, but the essentials, as we have tried to show, are covered by such a non-theological confession of faith as has just been proposed. It is not the signing of a creed which keeps men true to their religion, but something quite different. The men who drew up the confessions which we sign could not themselves sign them before they were drawn up. The Church which set them to their task might properly ask them to declare their loyalty to the common faith; but this done, they had no further responsibility to men. 'I, A. B.' --so each of the Westminster divines gave his hand as he
joined the Assembly which drew up the Westminster Confession-do seriously promise and vow, in the presence of Almighty God, that in this assembly whereof I am a member, I will maintain nothing in point of doctrine but what I believe to be most agreeable to the word of God; nor in point of discipline, but what may make most for God's glory, and the peace and good of this Church.' A solemn pledge of this kind, added to such an unreserved recognition of Christ's place in the relations of God and man as has been the characteristic of Christian faith from the beginning, and as is covered by the form suggested above, is surely all that any Church can wisely ask from its ministers. To adopt this course would do more than anything to meet the intellectual crisis in the Churches. It would bring an immense moral relief to many who are in the Church. It would remove obstacles which keep many outside of it. It would restore its selfrespect and its honour in the eyes of the world. It would provide the only reasonable intellectual basis for union. And it would not imperil the Christian relation to Christ. Faith lives on in the world because Christ is perpetually revealed in the character and greatness which originally commanded it. We believe in Him as Son of God, as Lord and Saviour, because it is so only that He manifests Himself to us, and the consciousness that our faith raises numberless questions which we may never be able to answer does not shake its security or diminish its power. It is not open or unanswered questions that paralyse; it is ambiguous or evasive answers, or answers of which we can make no use, because we cannot make them our own. And it is not the acceptance of any theology or Christology, however penetrating or profound, which keeps us Christian; we remain loyal to our Lord and Saviour only because He has apprehended us, and His hand is strong.