been retained in its essentials; in Protestantism, on the contrary, the subjective religious principle has been separated from Philosophy, and it is only in Philosophy that it has arisen in its true form again. In this principle the religious content of the Christian Church is thus retained, and it obtains its confirmation through the testimony of spirit that this content shall only hold good for me in as far as it makes its influence felt in my conscience and heart. This is the meaning of the words: “If any man will do his will, he shall know of the doctrine whether it be of God.” The criterion of truth is how it is confirmed in my heart; the fact that I judge and know rightly—or that what I hold to be true is the truth—must be revealed to my heart. Truth is what it is in _my_ mind; and, on the other hand, my spirit is only then in its proper attitude to truth when truth is within it, when the spirit and its content are related thus. One cannot be isolated from the other. The content has not thus the confirmation in itself which was given to it by philosophical theology in the fact that the speculative Idea made itself therein effectual; neither has it the historic confirmation which is given to a content in so far as it has an outward and historic side in which historic witnesses are heard in evidence, and in which its correctness is determined by their testimony. The doctrine has to prove itself by the condition of my heart, by penitence, conversion and joy in God. In doctrine we begin with the external content, and thus it is external only; but taken thus, independently of the state of my mind, it properly speaking has no significance. Now this beginning is, as Christian baptism and education, a working upon the nature in addition to an acquaintance with externals. The truth of the gospel and of Christian doctrines only, however, exists in true relation to the same; it is really so to speak a use of the content to make it educative. And this is just what has been said, that the nature is reconstructed and sanctified in itself, and it is this sanctification for which the content is a true one. No further use can be made of the content than to build up and edify the mind, and awaken it to assurance, joy, penitence, conversion. Another and wrong relation to the content is to take it in an external way, _e.g._ according to the great new principle of exegesis, and to treat the writings of the New Testament like those of a Greek, Latin or other author, critically, philologically, historically. Spirit is alone in true relation to spirit; and it is a wrong beginning of a wooden and unyielding exegesis to prove in such an external and philological way the truth of the Christian religion. This has been done by orthodoxy, which thereby renders the content devoid of spirituality. This, then, is the first relation of spirit to this content; here the content is indeed essential, but it is as essential that the holy and sanctifying spirit