It is the peculiarity, then, of Faith, that it forms its judgment under a sense of duty and responsibility, with a view to personal conduct, according to revealed directions, with a confession of ignorance, with a carelessness about consequences, in a teachable and humble spirit, yet upon a range of subjects which Philosophy itself cannot surpass. In all these respects it is contrasted with Bigotry. Men of narrow minds, far from confessing ignorance and maintaining Truth mainly as a duty, profess, as I observed just now, to understand the subjects which they take up and the principles which they apply to them. They do not see difficulties. They consider that they hold their doctrines, whatever they are, at least as much upon Reason as upon Faith; and they expect to be able to argue others into a belief of them, and are impatient when they cannot. They consider that the premisses with which they start just prove the conclusions which they draw, and nothing else. They think that their own views are exactly fitted to solve all the facts which are to be accounted for, to satisfy all objections, and to moderate and arbitrate between all parties. They conceive that they profess just the truth which makes all things easy. They have their one idea or their favourite notion, which occurs to them on every occasion. They have their one or two topics, which they are continually obtruding, with a sort of pedantry, being unable to discuss, in a natural unconstrained way, or to let their thoughts take their course, in the confidence that they will come safe home at the last. Perhaps they have discovered, as they think, the leading idea, or simple view, or sum and substance of the Gospel; and they insist upon this or that isolated tenet, selected by themselves or by others not better qualified, to the disparagement of the rest of the revealed scheme. They have, moreover, clear and decisive explanations always ready of the sacred mysteries of Faith; they may deny those mysteries or retain them, but in either case they think their own to be the rational view and the natural explanation of them, and all minds feeble or warped or disordered which do not acknowledge this. They profess that the inspired writers were precisely of their particular creed, be it a creed of today, or yesterday, or of a hundred years since; and they do not shrink from appealing to the common sense of mankind at large to decide this point. Then their proof of doctrines is as meagre as their statement of them. They are ready with the very places of Scripture,—one, two, or three,—where it is to be found; they profess to say just what each passage and verse means, what it cannot mean, and what it must mean. To see in it less than they see is, in their judgment, to explain away; to see more, is to gloss over. To proceed to other parts of Scripture than those which they happen to select, is, they think, superfluous, since they have already adduced the very arguments sufficient for a clear proof; and if so, why go beyond them? And again, they have their own terms and names for every thing; and these must not be touched any more than the things which they stand for. Words of parties or politics, of recent date and unsatisfactory origin, are as much a portion of the Truth in their eyes, as if they were the voice of Scripture or of Holy Church. And they have their forms, ordinances, and usages, which are as sacred to them as the very Sacraments given us from heaven.

Narrow minds have no power of throwing themselves into the minds of others. They have stiffened in one position, as limbs of the body subjected to confinement, or as our organs of speech, which after a while cannot learn new tones and inflections. 

OU Sermons Sermon 14

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