'Henceforth I call you not servants, for the servant knoweth not what his Lord doth; but I have called you friends, for all things I have heard from the Father I have made known to you.' I never thought of this text before, but it seems to me a stronger passage in favour of Psilanthropism, or modern Socinianism,--a doctrine which of all heresies I deem the most fundamental and the worst (the impurities of madmen out of the question),--than I have ever seen, and far stronger than that concerning the day of judgment, which in its apparent sense is clearly high Arianism, or teaching the super-angelical, yet infra-divine, nature of Christ. We must interpret it [Greek: kat' analogían píste_os], not as 'all things' absolutely, but as 'all things' concerning your interests, 'all things' that it behoves you to know. Else it would contradict Christ's words, 'None knoweth the Father but the Son,' that is, truly and totally. For Christ does not promise in this life to give us the same degree of knowledge as he himself possessed, but only a 'quantum sufficit' of the kind. This is clear by St. John's 'all things,' which assuredly did not include either the discoveries of Newton or of Davy. 14 August, 1811. Ib. s. iii. p. 348. The Churches have troubled themselves with infinite variety of questions, and divided their precious unity, and destroyed charity, and instead of contending against the devil and all his crafty methods, they have contended against one another, and excommunicated one another, and anathematized and damned one another; and no man is the better after all, but most men are very much the worse; and the Churches are in the world still divided about questions that commenced twelve or thirteen ages since, and they are like to be so for ever, till Elias come, &c. I remember no passages of the Fathers nearer to inspired Scripture than this and similar ones of Jeremy Taylor, in which, quitting the acute logician, he combines his heart with his head, and utters general, and inclusive, and reconciling truths of charity and of common sense. All amounts but to this:--what is binding on all must be possible to all. But conformity of intellectual conclusions is not possible. Faith therefore cannot reside totally in the understanding. But to do what we believe we ought to do is possible to all, therefore binding on all; therefore the 'unum necessarium' of Christian faith. Talk not of bad conscience; it is like bad sense, that is, no sense; and we all know that we may wilfully lie till we involuntarily believe the lie as truth; but 'causa causæ est causa vera causati.' Ib. p. 347. But if you mean the Catholic Church, then, if you mean her, an abstracted separate being from all particulars, you pursue a cloud, and fall in love with an idea and a child of fancy.