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the face of my statements, he could accept me as a fellow-worker, even invite me to become one, my conscience was clear. I could teach with perfect freedom, knowing that I was trying to obey the laws which we both confessed, not feeling that I was more tied to the habits of his mind, than he was to mine. It might be reasonable to expect that such a connexion would at some time or other terminate. But it would have terminated much sooner,—it would have been immeasurably less satisfactory while it lasted,—if there had been no common rule to which all the members of the College did homage. In that case, the fear of saying something which a superior would disapprove if he knew it, must be continually tormenting the mind of a teacher. He works in that most fretting of all chains, the sense of some unexpressed, implicit obligation to abstain from acts which his duty to his pupils, to the Church, and to God, would urge him to perform.

I cannot pretend that any recent experience of mine, either in a College or in the Church, has in the least changed my opinion, that our formularies are the best protection we have, against the exclusiveness and cruelty of private judgments. If our Catechism did not bear a continual witness to our children that Christ has redeemed them and all mankind, how could we resist, the dictation of writers who pronounce it a heresy to say that our race is redeemed at all, that it is not lying under God's curse? If our Articles did not put forth the doctrine of Christ's Godhead and Manhood as the ground of Theology, before they speak of the Fall and the depravity of man, how could we withstand the popular theory,