Religious truth most authoritative and influential.

245

the revelation and inculcation of Christian doctrine tend to the rise and progress of godliness. Biblical truth comes with more authority and impressiveness than the teaching of any worldly philosophy. The sage, however pure-minded and true to the nature of things, lacks the special gift claimed and enjoyed by the prophet and the apostle. Their guiding thoughts and words flow from a higher source and through a holier channel than men's ordinary knowledge. And thus are they fitted and intended to touch the springs of action more deeply, and guide more surely the current of the life. The moral instruction of the wise of olden times failed on two accounts. It aimed at outward virtuousness, and neglected the culture of the heart. And it did not give sufficient reasons, or reveal satisfactory motives, for the carrying out of its requirements. But the teaching of Scripture, on the contrary, addresses itself to the heart, and, by seizing and renewing it, changes the whole man. From within, and not from without, is the conduct restrained and regulated. Altered thoughts and purified feelings betray themselves in speech and behaviour. The presence of powerful motives also distinguishes the Christian system from all merely philosophic schemes, and gives it an effectual hold in the world. However interesting and beautifully-contrived the instrument, of what value is it, if it cannot be used? To what purpose the principles and precepts that have no power to constrain or compel acceptance or obedience? They must fail in their end if that is anything higher than the excitation of admiring curiosity. It is not so with the doctrines of the gospel. Just as they aim at the enlightenment and sanctification of the man, so they possess means and motives for the accomplishment of this high and holy purpose.

(4.) The dogmas of Christianity are ever linked in thought and word with the idea of influence and formative power in regard to the conduct. Not by itself or for itself is truth declared. It has and must have an ulterior object, to the gaining of which it is directed. Knowing and being are linked together by moral as well as metaphysical bonds of union. And knowledge becomes truly valuable and useful when it is regarded as the right and befitting means for the production of the great end of existence. It is evident to every reader of the Gospels that Christ invariably regards the revelation of

his mission, and the doctrinal statements he sets forth, as not merely instruction to the mind, but guidance to the conscience and purification to the heart. What he declares of the relationship subsisting between God and man, what he proclaims of his own mediatorial position and work, bears within it the power to purge from evil and mould to good. And the apostles, alike in their spoken discourses as recorded in the Book of Acts, and in their formal and systematic treatises as embodied in the Epistles, plainly expound and apply doctrine to the purpose of exciting holier living. Sometimes they take for granted, quietly assuming without express affirmation or explicit argument, the consistency of faith and works. At other times they show and prove the necessary connection between sincere belief of the truth and faithful walking in the truth-insisting that a godly life can only be built up in strength and symmetry upon right principles, and that the acceptance of the gospel requires and demands the carrying out in character and conduct of its living tenets and pure, ennobling precepts.

The creed of Christendom, thoroughly understood and sincerely accepted, is not, and cannot become, a mere lifeless collection of historic facts, or a cold system of philosophic abstractions. There is a vital warmth that glows and pulses through it. And this is no artificial flush of fervour caught from the ardour of those who compiled it, or communicated by the enthusiasm of him who confesses it. Light and heat are in the truths themselves, nor can they be altogether clouded or chilled by the medium through which they are called to pass. However imperfectly comprehended, they remain influential, by their own inherent power, apart from any extraneous aid, illuminating the character with radiant purity, and inflaming the life with burning zeal. "A real apprehension of the character of God and His purposes towards us, and our relation to Him, without any mention of the precepts, would spontaneously produce the life of them within our souls.”1

But in opposition to all such averments it is said that, as an actual and patent fact, doctrinal views have not realised the practical results thus claimed for them. Whatever may be thought of the theory, the practice is unhesitatingly challenged.

1 Erskine's Letters.

Theory and Practice in the world.

247

Inconsistencies, contradictions are pointed out, and the conclusion is drawn that belief has no necessary connection with behaviour, or even, it is insinuated, that the creed must be false and immoral which has its outcome in such unworthy conduct. The condition of the world, so long familiar with Christian truth and influence, yet so darkened and degraded, is presented as an illustration-the faults and follies of professing Christians, ready to acknowledge the letter, but little evincing the spirit of the gospel, are set forth in array as pertinent and powerful arguments. Now it must be confessed that the world is not what it ought to be, and many that claim the credit of belonging to the company of believers reflect no honour upon their cause. Yet it would be an unwarranted and reckless assertion to say that on this account the doctrines of the gospel are powerless for good. And equally would it be unjustifiable to make the Church responsible for the guilty conduct of one and another who profess to accept, yet never seek to practise, its creed. Just as on the one hand there are persons whose life is purer and nobler than one would expect, considering the political and religious views they hold, so on the other there are persons whose character is singularly at variance with the sentiments they utter, and whose daily course of action is almost a libel upon the name they bear. Men are not always logical either in their opinions or in their ways. The will, especially the self-will, introduces at times a disturbing element, setting all our theorisings and calculations at nought. But such exceptional cases are not to be regarded as of any great consequence on the one side or the other. They leave the matter very much where it stood, to be proved or disproved by evidence better in itself and wider in its range. The fulness and intensity of influence are to be judged of not by special or individual instances, but by the general effects produced. And the tendency of thought and belief shows itself most powerfully and correctly in the simple and natural ongoings of ordinary life in every-day circumstances.

Making due allowance for all that can fairly be affirmed of man's evil doings, notwithstanding the prevalence of Christian truth, one may still with all confidence argue that the belief is fitted to rule and regulate the conduct. The objection urged has in reality no foundation and no strength as affecting the

real question at issue. If we were contending, for instance, that the existence of doctrine per se, and altogether irrespective of its acceptance or neglect, is conducive to higher morality and piety, there might be some force in what is alleged; or if the assertion were boldly made that professed attachment to a system of truth results everywhere and always, in spite of indwelling evil and outward temptation, in the purity and perfection of godliness, there would be real validity of opposition in the appeal to the untoward circumstances of society at large. But it is beside the point to attaint the Church's creed because the world is evil, or to deny the influence it exerts over those who own it because it fails to restrain and reform those who do not yield themselves to its sway. There is much misdirected argumentation and more misplaced sentiment lost through the lack of ability or willingness to distinguish things which differ. And in moral and religious matters this is specially observable. The difficulty of discrimination is greater, and the liability to deception from personal prejudice or relative circumstances is vastly increased.

In estimating the worth of the counter-statement that the actual condition of things is opposed to the idea of Christian doctrine conducing to Christian life, we must remember—

(1.) That the world as such is not actuated by a regard for the gospel-has not as a matter of fact received its principles. There is a clear and full distinction drawn in Scripture between the world and the church, and this for the most part rests upon the acceptance or rejection of Divine truth. Nor does the actual experience of life, when rightly considered, contradict the testimony thus borne by the Word. No doubt there is a tendency, sometimes a persistent attempt, shown to obliterate any such boundary-marks, but the separation nevertheless remains a fact practically as well as theologically. The two kingdoms have different citizens, and are constituted and governed according to entirely different principles. The world-spirit has nothing in common with living Christianity. It is held by other beliefs and controlled by other forces. And so the condition of those that are under it presents not a parallel but a contrast to the estate of "those not of the world." However much alike in certain circumstances, the two are

Professed faith and true faithfulness.

249

essentially opposed in character, and when closely examined are easily discriminated. The motive-power makes itself known in spite of all efforts at concealment, and society at large evinces by its manners and morals what spirit it is of. Not here are to be sought or will be found the fruits of faith. The world at large settles not the question of the relationship of creed and conduct. It cannot be summoned as a witness, for it has no standing in the case. Whatever testimony it bears to folly and sin, arises not from the presence but from the absence of true and living belief.

age

Yet, again, in weighing the matter as thus presented, we must consider-(2.) That many who profess to accept Christian doctrine hold it so loosely, or hold it in concert with opinions so opposed to its morality, that it never gets fair and full development in life. Truth cannot be held responsible for the error which may be mingled with it, or for the falsehood which may be alleged against it. Just as manifold crimes have been committed in the name of liberty, and guilt has often been sheltered under the plea of justice, so unrighteous lives have claimed the sanction of the purest motives and the most hallowed principles. It is no new thing to "turn the grace of God into lasciviousness," and to make the strictest precepts of morality a palliation or even an excuse for the grossest vice. The experience of unfaithfulness in the first of the Church has been repeated more or less in every succeeding epoch. Men are to be found who "hold the truth in unrighteousness," but only because the truth is so feebly. grasped that it sends no thrill of life and warmth through the soul. And it is no unfrequent thing to find it so misunderstood and misdirected that its proper and native influence is neither felt nor owned. No doctrine is rightly judged in its fruits where the soil has not been prepared for its sowing and room is not allowed for its growth. Is the seed to be condemned as bad or useless because it springs not up on the pathway, or gives no rich harvest in the rocky ground or among the thorns? As foolish would it be to deny the value or power of dogmatic truth because it brings not forth the Christian graces, where it is neither heartily received nor carefully nurtured. The claim that it suits or sanctions evil, made by those who are under the dominion of unhallowed lusts,