Page:Three introductory lectures on the study of ecclesiastical history.djvu/45

II] in the sister University where the venerable autograph which contains them may still be seen; look at the signatures of those whose names are affixed; conceive the persons whom those names represent; imagine them, as any one who has ever taken part in any council, or commission, or committee, or conclave of any kind whatever, can and must imagine them; one sacrificing, another insisting on, a favourite expression; a new turn given to one sentence, a charitable colour thrown over another; the edge of a sharp exclusion blunted by one party; the sting of a bitter sarcasm drawn by another. Start from this view, as certain as it can be made by the facts of human nature and by the facts of history, both universal and particular. Regard confessions of faith in this, their only true, historical light, and in that light many a new glimpse will be obtained of their practical justice and moderation; many a harsh expression will be explained; many a superfluous scruple of honest minds will vanish away; many a foolish controversy will be extinguished for ever.

But the proper material for Ecclesiastical History is, after all, not institutions or opinions, but events and persons. Leviticus and the Proverbs have their own special value, but they are not reckoned amongst the "historical books" of the Jewish Church. Bingham's learned work, however useful as an auxiliary, contains "the antiquities" only, not the history, of the Christian Church. It is on its