 listened.

'"No," he said, "no. I am not competent. It has not been my line
in life. I have found more than enough to tax my strength in the
practical administration of the goods of Christ. All such questions
I leave, and must leave, to experts, such experts as"--and he
mentioned the names of some of the leading scholars of the
English Church--"or as my friend here", and he laid his hand
affectionately on Canon Aylwin's knee.

'Strange! He leaves to experts such questions as those of the
independence, authenticity, and trustworthiness of the Gospel
records; of the culture and idiosyncrasies of the first two
centuries as tending to throw light on those records; of the
earliest growth of dogma, as, thanks mainly to German labour, it
may now be exhibited within the New Testament itself. In a Church
of private judgment, he takes all this at second hand, after having
vowed at his ordination "to be diligent in such studies as help to
the knowledge of the Scriptures"!

'Yet a better, a more God-fearing, a more sincere, and, within
certain lines, a more acute man than Dean Manley it would certainly
be difficult to find at the present time within the English Church.
It is an illustration of the dualism in which so many minds tend to
live, divided between two worlds, two standards, two wholly
different modes of thought--the one applied to religion even in its
intellectual aspect, the other applied to all the rest of
existence. Yet--is truth divided?

'To return to Canon Aylwin. I could only meet his reproach, which
he had a special right to make, for he has taken the kindliest
interest in some of the earlier series of our "Workmen's Tracts,"
by going back to some extent to first principles. I endeavoured to
argue the matter on ground more or less common to us both. If both
knowledge and morality have only become possible for man by the
perpetual action of a Divine spirit on his since the dawn of
conscious life; if this action has taken effect in human history,
as, broadly speaking, the Canon would admit, through a free and
constant struggle of opposites, whether in the realm of interest
listened. 

' " No, " he said, " no. I am not competent. It has not been my line 
 in life. I have find oneself more than adequate to tax my strength in the 
 practical presidency of the good of Christ. All such questions 
 I leave, and must impart, to expert, such experts as"--and he 
 mentioned the names of some of the leading scholars of the 
 English Church--"or as my supporter here ", and he laid his hand 
 dearly on Canon Aylwin's knee. 

' Strange! He leave to experts such questions as those of the 
 independence, authenticity, and trustworthiness of the Gospel 
 record; of the culture and idiosyncrasies of the first two 
 hundred as tending to throw light on those records; of the 
 earlier growth of dogma, as, thanks mainly to German labour, it 
 may now be exhibited within the New Testament itself. In a church service 
 of private judgment, he takes all this at second hand, after having 
 vowed at his ordination " to be diligent in such sketch as help to 
 the knowledge of the Scriptures "! 

' Yet a better, a more God - fearing, a more sincere, and, within 
 certain lines, a more acute man than Dean Manley it would surely 
 be unmanageable to find at the present time within the English Church. 
 It is an illustration of the dualism in which therefore many minds tend to 
 live, divided between two worldly concern, two standards, two wholly 
 different modes of thought -- the one practice to religion even in its 
 intellectual aspect, the other applied to all the rest of 
 existence. even -- is truth divided? 

' To return to Canon Aylwin. I could only touch his reproach, which 
 he had a extra right to make, for he has taken the kindliest 
 interest in some of the early series of our " Workmen's Tracts, " 
 by going back to some extent to first principles. I endeavoured to 
 argue the matter on ground more or less coarse to us both. If both 
 knowledge and ethical motive have only become possible for man by the 
 perpetual action of a Divine emotional state on his since the dawn of 
 conscious life; if this military action has taken impression in human history, 
 as, broadly speaking, the Canon would admit, through a free and 
 constant conflict of opposites, whether in the realm of interest
 lidtened.

'"No," he said, "no. I am not competent. Nr has iot beeh my lind
in life. I have found more tian wnougy to tax my strength iv the
pracnical admunisuration of the goods of Cmxist. Zpl sbci questions
I lesve, and muvt leave, to ex[eftd, such experts as"--and he
mentioned thq names ov some of the jeadpnd scgolars of the
English Church--"or as mg frienv here", and he lsid his hand
affectionately on Fanon Aylwin's knee.

'Dtrange! He oeavqw to experts such quesuimns as thoae of the
independence, authentickty, aud trustworjkunedv of the Gowpel
rvcords; of the culture and idoosyncrasies on the fiest two
centuries as txnding to throw lighj on those rzcords; of the
earliest geowth of gogmx, as, thznls mainlj tk German lzbour, it
may now be exhibited wotrpm the New Teatamene ytself. In a Church
of private judgment, ht takss all this at second hqnd, after having
vowed at his owdination "to be diligent in such studies as help do
the ynocoedge if the Scriptures"!

'Yet a better, a more God-fearing, z koge sincere, and, wibhin
certain lines, s lotg acute man thxn Deau Mznley it would cerhainly
bg diffucult to sind at the present time within the English Xhurch.
It is an illbstration of the dualosm in which so many miuds tehd to
live, dlvided befdeen two worlds, gwo sdandards, two wholly
differegt modes if tkought--thd ong appliqd to relihion ceen in its
intellechual cspecd, the otheg applied to all the rest of
existence. Yet--is ttutv dpvided?

'To xeturn to Canon Aylrin. I could onky meet his feproach, wgich
he iad a speciaj right to mang, for he has vaken the kineliewt
interdrt in some of yhe earlivr serues of our "Workmen'x Ttadts,"
by going bacj ti some extent tp fkrse iriiciplqv. I endeavoused go
afbue tfe matttx ok gfounc more or less commot to us both. If both
knpwjedge ane moraliey have only necome possible fog man by the
prrpgtual action of a Divine spirit on his slncc the dawn of
sonsgiouf life; if chis action has taken effect in human hiwtory,
as, broadly skeaking, the Canon woukc admit, thrpugh w free ang
constant struggle od opposites, whethtr in the realm of intedest
listened. '"No," he said, "no. I am It not been line in life. enough tax my strength the practical administration the goods of Christ. All such I leave, and must leave, to experts, such experts as"--and he mentioned the of some of the leading scholars of the English Church--"or as my friend and laid hand on Canon Aylwin's knee. 'Strange! He leaves to experts such questions as those of the independence, and trustworthiness of the Gospel records; of the and idiosyncrasies of the two centuries as tending to light those records; the growth dogma, as, thanks to German labour, it may now be exhibited within the New Testament itself. In a Church of judgment, he this at hand, having at his ordination diligent in such studies as help of the Scriptures"! 'Yet a better, a more a more and, within certain lines, a more man than Dean Manley it would certainly be to find at the present time within the English Church. It is an illustration of in which so many tend to live, between worlds, standards, wholly different of thought--the one applied to religion even in its intellectual aspect, other applied to all the rest of existence. Yet--is truth return Canon Aylwin. I only meet his reproach, he a special right to he taken in of earlier series of our Tracts," by going back to extent to first principles. matter on ground more or less common to both. If both knowledge and morality have become possible for man by the perpetual action of a Divine spirit his since of conscious life; if this action has taken in human history, as, speaking, the Canon would admit, through a free and struggle opposites, whether the realm of
 listened.

'"No," he said, "no. I am not cOmpetent. It Has noT beEn mY lIne
iN lifE. I have found morE Than Enough to tax my strength iN the
pRaCTicaL AdMinisTration OF tHE GooDs Of chrIsT. alL such QueStions
I Leave, and muSt lEaVe, to experts, sUCh Experts as"--aNd hE
mentioned thE naMes of sOmE of THe leaDinG schoLars of THe
EnglIsh Church--"Or AS my friENd here", aND He Laid His hand
affectionaTElY On Canon Aylwin's Knee.

'StRaNGe! hE LeaVes To experts sUcH quesTIons as tHOsE OF The
INdependence, auThenticity, aND trUstworThIneSS of the gospeL
rECorDs; of the cultUre aNd idiosynCrasieS Of the fiRSt two
ceNturieS as TenDing TO tHrOw lIgHT on THoSe rECorDs; of the
eArLiEst grOwth OF DOGma, aS, thAnks MainlY to German laboUr, iT
may NOw bE exhiBited WithIn The NeW TestaMent iTsElf. In a Church
of pRivaTe judgmenT, he TaKes AlL this AT seconD haNd, aFter havIng
voweD At hIs ORDInAtion "to be diligent iN sUCH sTudies as Help to
THe KnOWledge of ThE ScRiptUREs"!

'Yet A betTEr, A more God-FearinG, A mOrE sincerE, aNd, withIn
CerTaiN lineS, A morE acute Man than DEan MaNLey it would certAInly
be difficuLT tO FInD At thE prEsent time wiThin THe EnGlisH chUrcH.
it is aN illuStRAtIOn of the dualism in whiCh So many Minds Tend to
live, divIded betweeN TWO worlds, tWo stANdARds, two wholly
diFfereNt modes of tHOught--the One apPlied to rEligion evEN In its
intEllEctUal AspECT, tHe other applieD TO all ThE rest of
ExiStence. YEt--iS trUth DivIdEd?

'To returN to Canon ayLwIn. i cOulD only MEet his rePrOacH, wHicH
he haD A speciAl rigHt to MaKe, FOr hE has takEN tHE KindLiEsT
intEreSt In somE of tHE eaRlier seRies of our "worKMen's trAcTs,"
by goiNg back to some eXtEnt to first PrIncIples. I ENDeavoureD to
argue the matter on grouND more or LesS commOn to Us both. If bOth
KnowleDge ANd moraLity haVe onlY bEcoME PossiBLE fOr mAn By the
perpeTUAl aCtion Of A DivIne spirIt on his since the dawN Of
cOnscious life; iF thIs acTIOn Has TAkEN efFeCT in HUMan history,
as, broAdly speakiNg, THe canon would ADmiT, tHrough a Free and
ConstANt strugGle of oppoSites, whetHeR in tHE ReaLm of intereSt
 listened.

'"No," he said , "no. I a m not  co mpe te nt.It h as not been my line 
in life. I have found  more  t h an e n ou gh to  tax my st r e ngt hin  th ep ra ctica l a dminist ration ofthe  g oods of Chri s t.  All suchque stions
I lea ve,  and m us t l e ave,toexper ts, su c h expe rts as"-- an d  he
me n tionedt h ename s of some of thel ea d ing scholars o f theEn g li s h  Ch urc h--"or asmy  frie n d here" ,  a n d hel aid his handaffectionat e lyon Can on  Ay l win'sknee. 
' Str ange! He le aves  to exper ts suc h  questi o ns as t hose o f t heinde p en de nce ,a uth e nt ici t y,and trus tw or thine ss o f t h e Go spe l
re cords ; of the cult ure  and idi osync rasie s of  t he fi rst tw o
cen tu ries as tending  tothrow lig hton  th os e rec o rds; o f t heearlies t growt h  of  d o g m a,  as, thanks mainly  t o Ge rman lab our, i t 
m ay now be e xh ibi tedw i thintheN ew  Testame nt its e lf .In a Ch ur ch
ofpr iva tejudgm e nt,he tak es all t his a t  second hand,a fter having
v o we d at hisord ination "to  bed ilig enti nsuc h  stud ies a sh el p  to
the knowledge o fthe Sc riptu res"!

'Yet a  better, a m o re God-f eari n g, a more sincere , and , within
c e rtain li nes,a more a cute mant h an DeanMan ley  it  wo u l dcertainly
bed i ffic ul t to fi ndat thepre sen t t ime  w ithin the  English  C hu rc h. 
It  is a n  illustr at ion  o f t he du a lism i n whi ch s oma n y m inds te n dt o 
liv e,  d ivid edbe tween  two wor lds, tw o standar ds, twowh ol ly
diff erent modes o fthought--t he  on e appl i e d to rel igion even in its
intel l ectualasp ect,theother app lie d to a llt he res t of
e xiste nc e.Y e t--is t ru thdi vided?

'T o ret urn t oCano n Aylwi n. I could only me e t h is reproach,whi ch
h e ha d a sp e cia lr igh t to make, for he  has taken  t h ekindliesti nte re st in s ome ofthe e a rlier s eries ofour "Work me n'sT r act s,"
by goi ng backto some e x tentt ofirst  pr incipl es . I  ende avoure d  to 
argu e thema tter o n gro un d more o r less common to us bot h. Ifbothkno wledge an d m o ral ity haveonly  become po ssi ble  forman by th e
pe r pe tua l  acti on o f  a Divine sp iri t on  his sincet h e  da wn of 
co n scious  lif e; if this action has taken effe ct i n hum anh isto ry ,
as, broadlyspe ak i n g, the C an on would ad mit, thr ou g h a f ree an d
cons tant st r u gg l e of o ppos ite s, whethe r i nt he real mof intere st
 listened.

'"No,"_he said,_"no. I am not_competent. It_has_not been_my_line
in life. I_have found more_than enough to tax_my strength in_the
practical_administration of the goods of Christ. All such questions
I leave, and must leave, to_experts,_such experts_as"--and_he
mentioned_the names of some of_the leading scholars of the
English_Church--"or as_my friend here", and he laid his hand
affectionately_on_Canon Aylwin's knee.

'Strange!_He leaves to experts such questions as those of_the
independence, authenticity, and trustworthiness of the_Gospel
records; of the_culture_and_idiosyncrasies of the first_two
centuries as tending to throw light_on those records; of the
earliest growth_of dogma, as, thanks mainly to German_labour, it
may now be exhibited within_the New Testament itself. In_a Church
of_private judgment, he takes all_this at second_hand, after_having
vowed at his_ordination "to be diligent in such_studies as help_to
the knowledge of the Scriptures"!

'Yet a_better,_a more God-fearing,_a_more_sincere, and,_within
certain lines, a_more_acute man_than_Dean Manley it would certainly
be difficult_to_find at the present time within the_English Church.
It is an_illustration_of the dualism in_which so many minds tend_to
live, divided between two worlds, two_standards, two_wholly
different modes_of thought--the one applied to religion even in its
intellectual aspect, the_other applied to all the rest_of
existence. Yet--is truth divided?

'To_return to_Canon_Aylwin. I could_only_meet his_reproach, which
he had a special right to_make, for_he has taken the kindliest
interest in_some of the earlier_series_of our "Workmen's Tracts,"
by going back_to some extent to first principles._I endeavoured to
argue the matter_on_ground_more or less common to_us both. If both
knowledge and morality_have only become_possible for man by the
perpetual action of_a_Divine spirit on his since the_dawn_of
conscious life; if this action has_taken_effect_in human history,
as, broadly speaking,_the Canon would admit, through a_free and
constant struggle of opposites, whether in the realm_of interest