the way of truth with a drift of stumbling stones, and darkened the pure rays of heavenly light with veils of human tradition. Witness the endless dogmas in reference to the Trinity, the Atonement, Election, Regeneration, the Sabbath, the Kingdom of Christ, Future Punishment, and other subjects, which have been proclaimed as Divine verities, and which men are charged to receive and believe without doubt or questioning, on pain of eternal damnation. While in every age and every Church many will be found who will professedly accept any creed which their leaders prescribe and use any formula which they may frame, others, at the same time, will be found sufficiently independent to exercise their own judgment, and openly or secretly refuse to believe or say otherwise than that judgment approves. I was recently present at an Established Church service when the Athanasian Creed was read. My impression was that the officiating clergyman performed his part falteringly; and I do not think I was mistaken in believing that many of the educated and intelligent members of the congregation manifested by their looks and manner a repugnance to the dogmas and denunciations of this "Catholic Faith."

While faith can embrace mysteries which exceed the reach of reason, it cannot truly receive anything which stands opposed to reason, especially if it is also revolting to those natural feelings which God Himself has implanted in the heart. Yet this is just what men tell us many of these dogmas are, and which unfortunately they have been taught to regard as essential parts of that religion which they are called upon to accept as a revelation of Heavenly wisdom and mercy. Alas, too long has theology presumed "to fill up in detail that which is told in outline only-to define that which has not been defined--to explain that which has not been explained-to clear up that which has been left obscure."* In doing so it has heaped upon the pearls of truth mountains of rubbish, and insisting upon the reception of these as expositions of the Divine mind it has provoked the rejection of the whole. "It is not," says the Rev. G. R. Gleig, "to the misuse of the discoveries which have been made by modern science that we are disposed to attribute exclusively the hesitating temper into which, on religious questions, modern society has fallen. The misfortune-for a terrible misfortune it is-may be traced back quite as much to the dogged obstinacy of worn-out orthodoxy as to other causes." George Herbert has a proverb which says, "Some men plant an opinion which they seem to eradicate." It is doubtless true that some destroy the faith which they profess to preach, and develop the unbelief which they aim at rooting out. Have we not again and again listened to preachers whose bald utterances and flimsy arguments have filled our minds with doubts as to the truth of the Gospel itself? Do not some of us look back with sadness, fearing

* The Duke of Argyll.

what unbelief we may ourselves have occasioned, in days past, by the vehemence and positiveness with which we preached dogmas we have since utterly renounced?

While writing this paper some illustration of the paragraphs just penned has been furnished by the testimony of an unusually intelligent and well-read working man, whom I have long known, and with whom I have been conversing on this subject. His father was a rigid Calvinist, his mother a Primitive Methodist. As early as twelve years of age he found himself unable to believe many of the doctrines which they held. A sore conflict began in his mind. The Methodist preaching largely permeated with the dogma of eternal hell-fire distressed and stumbled him. "I look back," he says, "upon twenty years of my life with feelings of horror. I knew not where to gain help and light and comfort; and had I not at length by earnest and independent search after truth obtained, direct from the Scriptures, brighter and happier views of God and his purposes than those which were pronounced orthodox, I should have sunk into utter infidelity."*

(4.) Fanatical or exaggerated representations and professions with respect to experimental religion are not without their share of influence in exciting doubt as to the reality of religion altogether. We dare not limit the Holy One in his operation upon the human heart. The modes in which he works and the power he exercises, it is not for man to trace and estimate. With reverence we acknowledge his mighty and merciful influence in humbling, teaching, purifying, and comforting the souls of men. But we are not required to believe that he works in all the ways which men imagine; or to recognise as the operation of his Spirit all the effects which some tell us they experience. So utterly contrary are some of these to the known laws of nature and the common facts of life that calm observers cannot but regard them as delusions, which it is impossible to believe have their origin in truth and power that come from God. Many of the statements made in religious conferences, or published in books on the subject of conversion, personal holiness, and the power of faith, may well awaken doubts as to the sanity of their authors, or the truth of the religion they profess.

(5.) That infidelity is produced, or confirmed, by the inconsistent lives of unworthy professors of religion is a fact so generally acknowledged that we need only refer to it as one of "the many causes

Since this paragraph was written I have seen a lecture entitled "Eternal Punishment proved from the Divine Attributes, the Relations of Man, and the Holy Scriptures." It is recommended by several eminent orthodox ministers, who express the opinion that the doctrines it enforces "lie very near the root of all Christian virtue and religion." The author asserts that "the Atonement and the very being of God stand or fall" with the doctrine of everlasting sin and suffering; and in support quotes Dr. Spring as saying, "It is in every view fundamental to the Christian system, essential to the Gospel, and necessary to its existence." Can we wonder that such teaching causes unbelief ?—J. S.

which may be assigned." This evil effect is naturally increased when those who exercise it are loud in their professions; or prominent in their position in the Church. It is, therefore, with truth and candour that the chief journal in the Bishop's own cathedral city of Gloucester says:-" In addition to the causes of scepticism enumerated by the Bishop, there is another for which the clergy themselves are specially answerable. So long as thinking men see the sacred calling adopted simply as an easy means to earn a respectable living-so long as clergymen are found quarrelling among themselves about the cut of a garment or the colour of a window, while all the time according to their own preaching immortal souls are sinking unsaved into perdition-so long as the 'successors of the Apostles' are clothed with purple and fine linen, and fare sumptuously every day, while poor Lazaruses in scores lie uncared-for at their gates-just so long will men doubt the truth of the Gospel which is proclaimed on the lips but denied by the life. Happily there are in all denominations hundreds of devoted men who counteract the influence of such sights; but, nevertheless, the influence has a mighty and malefic effect." These strictures must not be limited to the clergy of the establishment; nor to any priesthood or ministry only: among the laity as well as the clergymen are to be found whose lives belie the religious professions of their lips, and who are consequently stumbling-blocks in the way of others. (6.) This naturally leads us to the further remark, that in the divisions and contentions; in the narrow-minded and little-hearted bigotry; in the petty persecutions; and in the eager and almost fierce spirit of proselytism, too often prevailing among Christians, causes of unbelief may be found. We cannot wonder that men should question the heavenly origin and character of a religion in connection with which so much that is illiberal, unmanly, and despicable exists. With what contempt must intelligent, generouslyminded, and honourable men of the world, look upon some of our ecclesiastical quarrels; or mark the bitter fruits of our uncharitableness; or watch us compassing, like the Pharisees of old, sea and land to make one proselyte."

II. Certain theories as to the claims and designs of the Scriptures have undoubtedly perplexed and repelled many thoughtful and intelligent inquirers. It will be sufficient to mention two or three.

(1.) Some theories of inspiration which thinking men find it impossible to reconcile not merely with certain facts relating to ancient manuscripts and varying translations, but with some things forming part of the Book itself.

(2.) The theory that the Bible teaches scientifie truth; and consequent interpretations of its statements, at manifest variance with the most plainly demonstrated facts of science.

(3.) Theories as to the mission and power of Christianity to

Gloucester Journal, October 28th, 1876.

convert the world, through the instrumentality of man, in the present age. Ignoring to a fearful extent the second coming of Christ, and the glorious and gracious results that will follow, the modern Church is asserting that the Gospel as made known by human agency is Divinely designed to regenerate the whole earth. A second paradise is to bloom as the fruit of the Church's labours. History affords us no encouragement to believe that the Gospel will triumph universally and permanently, wherever it is carried. Neither the present aspect of Christendom, nor the present condition of missions to the heathen gives the least ground to expect the fulfilment of these vast expectations. "If this be the mission of Christianity," say thousands of observant reasoners, "then through the more than eighteen centuries of its existence it has failed; and notwithstanding all its stupendous efforts and all its loud proclamations of success, it is failing still and judging it by this test we are in doubt as to its divine power and truth."

Not only has the dignity of Christianity been lowered, but discredit and suspicion have been brought upon its professions and claims by the means often employed for its support and propagation. How unworthily has the Church sought the power, patronage, and pay of the State! In how many ways has she denied her crucified Lord that she may gain the smile of earthly potentates! With what mean and incessant importunity is she crying to the world, "Give! give!" To what lower motives does she appeal, and what questionable and even disreputable means does she use to support her professional ministry, sustain her complicated and costly organisations, build her temples, and work her varied machinery for the aggrandisement of sects, or at best for the accomplishment of her splendid but vain dream-the evangelisation of the world! Many Christians little know with what ridicule and contempt such proceedings are regarded. I know one instance where a professional gentleman entered into a curious calculation as to the cost involved in the case of every Jew said to be converted by the agency of some particular society. Others, I know, analyse the treasurer's reports of our great religious organisations, and freely discuss the ways in which the Christian church obtains and expends her vast funds.

In how many instances has so-called religious education implanted the seeds of unbelief? This is a question no human being can solve: but thousands upon thousands could testify that their repugnance to religion could be traced back to the unfortunate impressions they received when Christianity was first presented to their young minds. Facts the most astounding and apparently incredible were forced upon their belief without reason or explanation. Statements which appeared contradictory or absurd; sentiments opposed to the best feelings of their young hearts; and precepts the why and wherefore of which they could not comprehend; were set before them as coming direct from heaven. The Catechism was a task book: the Bible lesson was probably given by a

frowning parent, or a harsh teacher who held the sacred volume in one hand and administered cane cuts with the other: the Sabbath was a burden; and public worship a weariness. Sunday-schools and Bible-classes have not proved an unmixed good. Such facts as those to which Mr. Dunn has recently called our attention may well lead us to closer inquiry as to the working and influence of these institutions. I cannot close these remarks without reference to what I fear has proved and will continue to prove a cause of infidelity, viz., excessive. religious excitement. Inquiry will show that in many cases unbelief is the result of reaction from unnatural stimulation of mind and heart. Imagine the case of a young and susceptible mind: tender in conscience, alive with emotion; but immature in judgment and very imperfectly acquainted with truth. How easy under certain conditions to awaken in such a soul distressing convictions of sin, and fearful alarm as to future destiny: how easy, too, under certain conditions to calm this tempest, and inspire something like comfort and peace. But how probable that such spiritual experience, the result of the preacher's persuasions and appeals, will, under other influences to which such an experience will inevitably be exposed, fail, and subside into indifference. Such indifference will often be accompanied by processes of reasoning which will aim at its own justification, and these will land the soul in scepticism. In the religious sensationalism to which I here refer, I cannot but see danger of such results as fanaticism, mental and moral paralysis, and some stages of unbelief.

In closing this paper I must confess that as the causes of unbelief to which I have directed attention, have been observed and pondered by my own mind for some years past, my astonishment has been, not that there is so much suspended belief and confirmed infidelity, but that there is not more.

Some Facts, Inquiries, and Suggestions as to the best means of dealing with this state of things, may form the subject of a brief concluding paper. * J. S.

CHRISTIAN KINDNESS.*

"Be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you. Be ye therefore followers of God, as dear children.”—EPH. iv. 32; v. 1.

HERE

ERE we have the root and the fruit. A Christian brother was speaking of a certain minister, who was counselling young men not to make a profession of religion, but to be good, and honest, and temperate, and all that sort of thing,-heathen morality, in fact, and nothing else. The heathen teachers taught all that, and taught

*A short week-evening address, by W. Leask, reported in a local paper, and printed here simply because of its practical character.