INTRODUCTION
15
of Scripture and definitions of faith. Both Rab-
binism and historical Christianity alike recognise
that to set forth the contents of the word of God
is the supreme object of religious thought ; and
they have jealously guarded the Torah, or the True
Faith, from the interference of unauthorised ex-
ponents. The verbal expression is different in the
two cases, as the matter of thought is different ; but
in both the liberty of individual opinion was con-
f i
ned within strict and definite limits, and to overstep
those limits was in each case heresy.
In like manner both Rabbinism and Christianity
have a department of religious teaching where no
restraint is put upon the freedom of the individual
to hold and teach his own opinions, whatever they
might be. In Rabbinism this is Haggadah ; in
Christianity it is all that helps to the right conduct
of life, moral teaching, encouragement to good works,
and the like. There is in regard to these subjects
nothing to prevent the Christian teacher from teach-
ing out of his own heart and conscience whatever
seems good and right. And while the great
Christian teachers, in this department, are deeply
reverenced, and their teaching received with the
deference due to their wisdom and experience, there
is no such authority attaching to their words as
there is in the case of those who have helped to
define the Faith. Their teaching is
({
not to establish
any doctrine, but for example of life and instruction
of manners," and no heresy is implied by divergence
of opinion.
While there is thus a considerable likeness be-
tween Rabbinical .Judaism and historical Chris-
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