We say, therefore, that the doctrine: 'It is agreed between God and the mediator Jesus Christ the Son of God, surety for the redeemed, as parties-contractors, that the sins of the redeemed should be imputed to innocent Christ, and he both condemned and put to death for them upon this very condition, that whosoever heartily consents unto the covenant of reconciliation offered through Christ shall, by the imputation of his obedience unto them, be justified and holden righteous before God,'--we say that this doctrine is as much a human development from the text, 'Christ Jesus came into the world to save sinners,' as the doctrine of priestly absolution is a human development from the text, 'Whosesoever sins ye remit, they are remitted unto them,' or the doctrine of the real presence from the text, 'Take, eat, this is my body.' In our treatise on St. Paul we have shown at length that the received doctrine of justification is an unsound development. It may be said that the doctrine of priestly absolution and of the real presence are unsound developments also. True, in our opinion they are so; they are, like the doctrine of justification, developments made under conditions which precluded the possibility of sound developments in this line. But the difference is here: the Church of England does not identify Christianity with these unsound developments; she does not call either of them _Scriptural Protestantism_, or _truth_, or _the gospel_; she does not insist that all who are in communion with her should hold them; she does not repel from her communion those who hold doctrines at variance with them. She treats them as she does the received doctrine of justification, to which she does not tie herself up, but leaves people to hold it if they please. She thus provides room for growth and further change in these very doctrines themselves. But to the doctrine of justification Puritanism ties itself up, just as it tied itself up formerly to the doctrine of predestination; it calls it _Scriptural Protestantism_, _truth_, _the gospel_; it will have communion with none who do not hold it; it repels communion with any who hold the doctrines of priestly absolution and the real presence, because they seem to interfere with it. Yet it is really itself no better than they. But how can growth possibly find place in this doctrine, while it is held in such a fashion?