The Roman church would keep men in perpetual childhood—coming to her for truth instead of going directly to the Bible; “like the foolish mother who keeps her boy pining in the house lest he stub his toe, and would love best to have him remain a babe forever, that she might mother him still.” Martensen, Christian Dogmatics, 30—“Romanism is so busy in building up a system of guarantees, that she forgets the truth of Christ which she would guarantee.” George Herbert: “What wretchedness can give him any room, Whose house is foul while he adores his broom!” It is a semi-parasitic doctrine of safety without intelligence or spirituality. Romanism says: “Man for the machine!” Protestantism: “The machine for man!” Catholicism strangles, Protestantism restores, individuality. Yet the Romanist principle sometimes appears in so-called Protestant churches. The Catechism published by the League of the Holy Cross, in the Anglican Church, contains the following: “It is to the priest only that the child must acknowledge his sins, if he desires that God should forgive him. Do you know why? It is because God, when on earth, gave to his priests and to them alone the power of forgiving sins. Go to the priest, who is the doctor of your soul, and who cures you in the name of God.” But this contradicts _John 10:7_—where Christ says “I am the door”; and _1 Cor. 3:11—_“other foundation can no man lay than that which is laid, which is Jesus Christ” = Salvation is attained by immediate access to Christ, and there is no door between the soul and him. See Dorner, Gesch. prot. Theol., 227; Schleiermacher, Glaubenslehre, 1:24; Robinson, in Mad. Av. Lectures, 387; Fisher, Nat. and Method of Revelation, 10; Watkins, Bampton Lect. for 1890:149; Drummond, Nat. Law in Spir. World, 327. II. Limitations of Theology. Although theology derives its material from God’s two-fold revelation, it does not profess to give an exhaustive knowledge of God and of the relations between God and the universe. After showing what material we have, we must show what material we have not. We have indicated the sources of theology; we now examine its limitations. Theology has its limitations: (_a_) _In the finiteness of the human understanding._ This gives rise to a class of necessary mysteries, or mysteries connected with the infinity and incomprehensibleness of the divine nature (Job 11:7; Rom. 11:33).