insensible to these finer shades of feeling and this delicate sympathy, in giving unchecked range, so far as he can, to his mere personal action, in allowing no limits or government to this except such as a mechanical external law imposes, and in thus really narrowing, for the satisfaction of his ordinary self, his spiritual and intellectual life and liberty.
Still more must this be so, when his fixed eternal rule, his God's law, is supplied to him from a source which is less fit, perhaps, to supply final and absolute instructions on this particular topic of love and marriage than on any other relation of human life. Bishop Wilson, who is full of examples of that fruitful Hellenising within the limits of Hebraism itself, of that renewing of the stiff and stark notions of Hebraism by turning upon them a stream of fresh thought and consciousness, which we have already noticed in St. Paul,—Bishop Wilson gives an admirable lesson to rigid Hebraisers, like Mr. Chambers, asking themselves: Does God's law (that is, the Book of Leviticus) forbid us to marry our wife's sister?—Does God's law (that is, again, the Book of Leviticus) allow us to marry our wife's sister?—when he says: 'Christian duties are founded on reason, not on the sovereign authority of God commanding what He pleases; God cannot command us what is not fit to be believed or
