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On Systematic Theology, Lect. ii. Calvin’s statements on this subject are sometimes marked by special wisdom and sobriety. Instit. Lib. iii. c. 21. § 3. 4. In the same spirit, Bishop Ridley writes to his fellow-martyr—Bradford—‘In those matters’ (referring to election, on which Coverdale informs us, he wrote an excellent treatise) ‘I am so fearful, that I dare not speak further, indeed, almost, none otherwise, than the text itself, as it were, leads me by the hand.’ Fathers of the English Church, vol. iv. 249. The Writer desires to state his own views in the spirit of forbearance to his brethren. He is aware that difference must be expected to exist upon these deep and mysterious subjects, until the plenary effusion of the Spirit of light and love. He conceives, however, that none of us should suppose ourselves to be so entirely possessed of the whole truth, as to be satisfied with present attainments. Every part of “the faith delivered to the saints,” is not equally distinct to every spiritual apprehension. More study and prayer may be expected to bring clearer views of truth, and increasing fulness, simplicity, and unction in the exposition of them. Much prejudice against these particular doctrines has doubtless arisen from a controversial and repulsive mode of statement, unconnected with that humility, watchfulness, holy devotedness, and enjoyment of Christian privileges, in which the Church rises to a higher tone of spirituality, and a fuller unction of the Divine Spirit is poured out. At the same time, the danger of attachment to human systems should make us scrupulously careful that we “call no man” Master “on the earth.” On the other hand, we must be equally careful not to oppose what we do not understand. We must watch against repugnance to the study of any particular portions of Scripture; which is the sure indication of a wrong temper of heart—of a lack of “trembling at the word”—and of a disposition even to cancel what our proud hearts cannot receive. The Writer would therefore impress upon both his Calvinistic and Arminian brethren, the obligation of full and explicit statements of truth, as they are given in the Holy Scriptures. The bias of their own mind will indeed, after all, introduce some diversity of statement. But God’s word will be honoured: they will be delivered from the guilt of the wilful suppression of truth; whatever difference may appear will not savour, as it too often does, of controversy; and as their respective views more nearly approximate, their minds will be brought more into a harmonious and brotherly agreement. They will also be led to concede to each other that liberty which, from a sense of fidelity to God, they severally claim for themselves; and in conformity to the Apostolic rule, “to which they have already attained,” they will learn to “walk by the same rule, and mind the same thing.” (Phil. 3.16.)