vitality to those who originate them, and to the direct disciples of
the originators. Their meaning continues to be felt in undiminished
strength, and is perhaps brought out into even fuller consciousness,
so long as the struggle lasts to give the doctrine or creed an
ascendancy over other creeds. At last it either prevails, and
becomes the general opinion, or its progress stops; it keeps
possession of the ground it has gained, but ceases to spread
further. When either of these results has become apparent, controversy
on the subject flags, and gradually dies away. The doctrine has
taken its place, if not as a received opinion, as one of the
admitted sects or divisions of opinion: those who hold it have
generally inherited, not adopted it; and conversion from one of
these doctrines to another, being now an exceptional fact, occupies
little place in the thoughts of their professors. Instead of being, as
at first, constantly on the alert either to defend themselves
against the world, or to bring the world over to them, they have
subsided into acquiescence, and neither listen, when they can help it,
to arguments against their creed, nor trouble dissentients (if there
be such) with arguments in its favour. From this time may usually be
dated the decline in the living power of the doctrine.

  We often hear the teachers of all creeds lamenting the difficulty of
keeping up in the minds of believers a lively apprehension of the
truth which they nominally recognise, so that it may penetrate the
feelings, and acquire a real mastery over the conduct. No such
difficulty is complained of while the creed is still fighting for
its existence: even the weaker combatants then know and feel what they
are fighting for, and the difference between it and other doctrines;
and in that period of every creed's existence, not a few persons may
be found, who have realised its fundamental principles in all the
forms of thought, have weighed and considered them in all their
important bearings, and have experienced the full effect on the
character which belief in that creed ought to produce in a mind
thoroughly imbued with it. But when it has come to be an hereditary
creed, and to be received passively, not actively- when the mind is
no longer compelled, in the same degree as at first, to exercise its
vital powers on the questions which its belief presents to it, there
is a progressive tendency to forget all of the belief except the
formularies, or to give it a dull and torpid assent, as if accepting
it on trust dispensed with the necessity of realising it in
consciousness, or testing it by personal experience, until it almost
ceases to connect itself at all with the inner life of the human
being. Then are seen the cases, so frequent in this age of the world
as almost to form the majority, in which the creed remains as it
were outside the mind, incrusting and petrifying it against all
other influences addressed to the higher parts of our nature;
manifesting its power by not suffering any fresh and living conviction
to get in, but itself doing nothing for the mind or heart, except
standing sentinel over them to keep them vacant.

  To what an extent doctrines intrinsically fitted to make the deepest
impression upon the mind may remain in it as dead beliefs, without
being ever realised in the imagination, the feelings, or the
understanding, is exemplified by the manner in which the majority of
believers hold the doctrines of Christianity. By Christianity I here
mean what is accounted such by all churches and sects- the maxims and
precepts contained in the New Testament. These are considered
sacred, and accepted as laws, by all professing Christians. Yet it
is scarcely too much to say that not one Christian in a thousand
guides or tests his individual conduct by reference to those laws. The
standard to which he does refer it, is the custom of his nation, his
class, or his religious profession. He has thus, on the one hand, a
collection of ethical maxims, which he believes to have been
vouchsafed to him by infallible wisdom as rules for his government;
and on the other a set of every-day judgments and practices, which
go a certain length with some of those maxims, not so great a length
with others, stand in direct opposition to some, and are, on the
whole, a compromise between the Christian creed and the interests
and suggestions of worldly life. To the first of these standards he
gives his homage; to the other his real allegiance.

  All Christians believe that the blessed are the poor and humble, and
those who are ill-used by the world; that it is easier for a camel
to pass through the eye of a needle than for a rich man to enter the
kingdom of heaven; that they should judge not, lest they be judged;
that they should swear not at all; that they should love their
neighbour as themselves; that if one take their cloak, they should
give him their coat also; that they should take no thought for the
morrow; that if they would be perfect they should sell all that they
have and give it to the poor. They are not insincere when they say
that they believe these things. They do believe them, as people
believe what they have always heard lauded and never discussed. But in
the sense of that living belief which regulates conduct, they
believe these doctrines just up to the point to which it is usual to
act upon them. The doctrines in their integrity are serviceable to
pelt adversaries with; and it is understood that they are to be put
forward (when possible) as the reasons for whatever people do that
they think laudable. But any one who reminded them that the maxims
require an infinity of things which they never even think of doing,
would gain nothing but to be classed among those very unpopular
characters who affect to be better than other people. The doctrines
have no hold on ordinary believers- are not a power in their minds.
They have an habitual respect for the sound of them, but no feeling
which spreads from the words to the things signified, and forces the
mind to take them in, and make them conform to the formula. Whenever
conduct is concerned, they look round for Mr. A and B to direct them
how far to go in obeying Christ.

  Now we may be well assured that the case was not thus, but far
otherwise, with the early Christians. Had it been thus, Christianity