The _doctrines_ of the Church--the Deity of Christ, the Incarnation, the Resurrection, the Ascension--bear this testimony, and are inexplicable without it. But these doctrines simply convey one thought. The Christ must be God, otherwise he could not exemplify the perfect love; he must be Incarnate, otherwise he could not mingle with men. His Resurrection teaches his absolute triumph over death; his Ascension is a pledge of his union with God and his perpetual intercourse with God's children. The two _rites_, Baptism and Communion, give the same idea. Baptism imports a recognition of the duty to lead a Christian life; and Communion imports a wish, on the part of all who partake of it, to enter into the privilege of a perfect harmony with Christ. None of these points are reached by criticism, or any array of texts, though passages may be cited in confirmation of them. But the proof is derived from experience, from the felt need of enlightenment and inspiration, from prayer and the yearning after eternal life. No doubt it is taken for granted that neither the Bible nor the Church expresses the _whole_ word of God. The word is as large as the divine love, and this is infinite. The complete word of God includes all nature, all history, and all life. It will be understood that the Broad Church notion is only a theory and rests entirely on its reasonableness. It is simply a modification of Episcopalianism, and none but an Episcopalian would be likely to adopt it. Its interest for us consists in its _human_ character, in its earnestness for social reform, in its passionate desire to make conscience and justice and freedom of the Spirit supreme in all human affairs. It is essentially an ethical system with an ecclesiastical addition and a heavenly purpose.