they set themselves to school to learn why the artists and poets of great name are great, till their own judgment becomes enlightened, and they understand what at first they took on trust. It was the instinctive perception of this function of authority which made the Church insist so much on the principle 'credo ut intelligam.' The Creed represents the catholic judgment, the highest knowledge of God and the spiritual life granted to man by the Divine Revelation. Let a man put himself to school in the Church with reverence and godly fear, and his own judgment will become enlightened. He will come to say with S. Anselm, 'I give thee thanks, good Lord; because what first I believed by Thy gift, I now understand by Thy illumination[274].' Such an idea of authority leaves much for the individual to do. It is the reaction of the individual on the society which is to keep the common tradition pure and unnarrowed. The Church has in Holy Scripture the highest expression of the mind of Christ. The familiarity of all its members with this flawless and catholic image is to ward off in each generation that tendency to deteriorate and to become materialised which belongs to all 'traditions.' The individual illumination is thus to react as a purifying force upon the common mind of the Christian society. The individual Christian is to pay the debt of his education, by himself 'testing all things and holding fast that which is good.' Specially gifted individuals from time to time will be needed to effect more or less sudden 'reversions to type,' to the undying type of apostolic teaching[275]. But such a true reformer is quite distinct in idea from the heretic. He reforms; he does not innovate. His note is to restore; not to reject. And the absence of necessity for fundamental rejection comes from this simple fact, that the Christian Creed is rational and true. If any man comes to us and says that he has studied and assimilated the Christian Creed with all the care and reverence in his ability, and has rejected it because he finds it irrational and false, we cannot complain of him[276]. We cannot ask him to accept it though he thinks it false. We do not at all complain of his having inquired and thought freely--only we venture to assure him, with a confidence which can hardly fail to be irritating, because it is confident, that he is mistaken, that he has thought not only freely, but erroneously. When Christianity adopts, as in the modern Romanist system, a different tone, proscribing free inquiry as 'rationalistic,' and making the appeal to antiquity, in order to test the present teaching of the Church, a 'treason and a heresy[277],' it is abjuring its own rational heritage, and adopting a method which Charles Kingsley had good reason to call Manichaean. It is the test of the Church's legitimate tenure that she can encourage free inquiry into her title-deeds.