eyes can discern, afford a sufficient argument that a man's faith is in the right: for this reason among others; that the very sense of doubtfulness and paradox, singularity and novelty, a feeling often connected with lurking error, in many cases has a tendency to make people more circumspect. In others again, natural good impulses do much towards correcting the effects of monstrous and immoral doctrines, and rendering men happily inconsistent with themselves.

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It follows, that the term fruits," in our Saviour's warning, means something different from the personal character of the Teacher. Indeed the analogy of itself would suggest as much. For since the question is concerning the soundness of doctrine, not the integrity of the man, it must be the fruits of the doctrine, not of the man, to which appeal would naturally be made.

But here again a question arises, What are, properly speaking, the fruits of the doctrine? Does our Saviour mean the actual effects which it has produced in the world, or its natural and legitimate tendency, if fairly acted upon? Here also the perverseness and inconsistency of mankind will not leave us long to seek for an answer. It is but too manifest, that in all ages the best truths have been so abused, as to shelter and encourage the worst practices. If there be any one temper more hateful than another to Almighty God, more frequently and awfully denounced, and surer to draw

down His heaviest curses upon the Church or the individual chargeable with it, that temper is Hypocrisy; the knowledge of God without the love of Him. But the very notion of Hypocrisy, as the word is used in Scripture, implies, to a considerable degree, Orthodoxy. The Pharisees were the straitest, i. e. the most orthodox, sect of the Jews in our Saviour's time. Never was the whole body of the nation so free from idolatry, so fondly attached to the law of Moses. Never, in the worst times of their idolatry, was God so deeply displeased with them. We must not dare then to judge of doctrines by their apparent actual effects, lest we be driven to the blasphemy of charging the Mosaic Law, the gift of God Himself, with all the guilt of the Pharisees.

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Nay more: our Lord and His Prophets are continually warning us, that the very Gospel itself, humanly speaking, will produce results which would compel us, on such a supposition, to reject it. Suppose ye that I am come to give peace on earth? I tell you, Nay, but rather division'." And if we will believe the constant witness of the Prophets, we must make up our minds to see iniquity abounding, and the love of God dying away, at the very same time that the Gospel is preached most extensively; and, as far as outward profession and speculative assent go, most successfully also".

* Acts xxvi. 5. cf. Phil. iii. 5.

1 St. Luke xii. 51.

See particularly St. Matt. xxiv. 12-14. Dan. xii. 1, 4.

Ultimately indeed, if ever we come to view the full effects of the Christian Revelation, private as well as public, on the heart as well as on the visible conduct, in the next world as well as in this; doubtless we shall perceive, that in despite of bad Angels and bad men, it has done good, infinitely beyond comparison with the evils which now meet our view. This, however, is as yet matter of faith, not of sight.

But if the test last proposed, viz. the visible effect, fail as applied to the Christian religion generally, it cannot be safely applied to any particular doctrine or part of that religion.

It follows, that when our Lord spoke of knowing false Prophets by their fruits, He meant neither their own lives, nor the lives of their followers, but the genuine tendencies of their teaching, supposing it fairly interpreted, and followed up in practice. I put out of the question here the great verities of the Christian faith, recognised by consent of all Churches, and registered in their Creeds. For these are like the first truths of natural religion; implicitly to be received at all risks; not to be judged of, but to be made a measure for judging of others. Of these we are to make no controversy: but concerning all minor points, I understand our Lord's maxim to be, If a doctrinal view, or an interpretation of Scripture, on the best consideration you can give it, tend really to deepen faith in those great foundation articles,

and otherwise to promote holiness and humility, to disengage you from the world, to "make sin more exceeding sinful," then act as if it were true, and you are safe. If it contradict that which was from the beginning; if it lower the standard of morality, or encourage men to take liberties; if it engender spiritual pride, and a conceit of God's especial favour; be sure it is not of God: it will not stand the proof: it must be let go, if you will hold fast that which is good.

It may perhaps be objected, that the characteristic here proposed as the test of disputed doctrine is itself as finely marked, and as difficult to ascertain, as any of the truths that are to be tried by its means. To judge of the true tendency of a doctrine requires, it may be said, no common degree of natural acuteness, aided by large stores of experience. For every ordinary hearer to be encouraged to attempt it, may seem like trusting one unskilled in chemistry with the most delicate processes of the laboratory. Nothing but fallacy, or at best only random truth, can be reasonably expected from such an allowance.

Any one who should argue in this manner would need to be reminded of this great difference (amongst others) between practical questions in morality and religion, and all investigations merely technical: that the experience, which guides us to the truth in arts and trades, is of course confined

to the few who practise them; but the experience, which teaches us the way to be happy, is constantly growing in every man, whatever be his faculties or opportunities. Rich and poor, learned and ignorant, are completely on a level in that respect.

In the next place, we must take into our account the great quickness and subtlety, which men of the most ordinary parts frequently attain to, in regard of some one favourite subject. By continually bending all their faculties and exertions that one way, they come in time to a surprising readiness in connecting all other things with it, and discerning the remotest bearings which they can by possibility have upon it. Just as some savage tribes, not otherwise remarkable for quickness of perception, are reported to distinguish the beasts of chace, which form their chief support, at an almost incredible distance, and where a less practised eye would never be able to detect them. It is not surely past belief, that any one among Christians, however deficient in human learning or argumentative skill, might be able, through a similar attention to the great end of life, to see his way safely, if not clearly or comfortably, through all the mazes of error and disputation.

In one respect, such a person would even have the advantage of those, who, with no greater natural endowments, were placed more within reach of instruction. He would be less perplexed with