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Original Papers.

DOCTRINE AND LIFE-THEIR MUTUAL RELATIONS.*

In the words so familiar to us all, the Shorter Catechism affirms that "the Scriptures principally teach what man is to believe concerning God, and what duty God requires of man." According, therefore, to this lucid and comprehensive statement the contents of Scripture are chiefly addressed either to our understanding for belief, or more specially to our will for performance. They are either articles of faith or specific rules of life; in other words, are either doctrines or duties. In unfolding its own summary our well-known compend proceeds to state that the doctrines we are to believe concerning God have respect to Him, firstly, as he is in himself; and secondly, as he stands related to His creatures, and specially to His creature, man.

Under the first of these classifications are included the doctrines which concern the nature and perfections of God, His unity, the Trinity of Persons in the Godhead.

Under the second are included those doctrines which refer to the decrees of God-the manner of their execution-the creation of man-his disobedience and fall-the nature of sin-the extent and consequences of the fallthe person, character, and work of the Redeemer-redemption, and the effectual application of it to the elect by the Holy Spirit, and the benefits they thus partake of in this life and in that which is to come.

Expressly or implicitly this general enumeration contains, we think, the leading doctrines of Christianity. We now propose to consider in what relation they stand to life-the life of the soul-the Christian's life-and in what relation again this life stands to them.

Ere proceeding to this, however, we may state our conviction that we fear there are many who are not in the habit of regarding this, or perhaps any other scheme of doctrine, as having much, if anything, to do with the character and direction of man's life. They perceive at once, and freely own, that precepts have to do with the inward life and the outward conduct. Their relation to life is obvious--they deal with it directly-lay hold of and control it; but as for doctrine and life, these seem (on this common superficial view) to be so remote and apart the one from the other, as never to be thought of as sustaining any mutual connection-as exerting any reciprocal influence. A system of doctrine appears to be something altogether outside of life-not touching it in any part-not possessing any practical, influence. At best the opinion of many is, barely that doctrine and life are somehow connected-interact in some manner the one on the other; but this notion is very much simply an understanding that it is so, very ill understood. Hence there is much confusion. We are told by some,-no matter what a man believes; the main thing is, is he sincere in believing it? By others again, no matter what a man believes; the main thing is, is his life in the right?

It will be useful to place this matter under the light of reason and of A Paper read at a Devotional Meeting, to a few friends.

No. 161.-New Series.

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Scripture. Looking at the opinions just stated in the light of reason, they must at once strike us as being quite at variance with the constitution of the human mind and the method of its operation. We will not enter into any philosophical investigation of this matter on an evening dedicated to devotional meditation and devotional exercises. We think it will be enough to say that the understanding serves us in relation to moral objects, very much as the eye serves us in relation to physical objects. As the individuals of the one class of objects are revealed to us through the eye and its faculty of sight, so are the individuals of the other class revealed to us through the understanding and its faculty of faith. Just as our life is regulated, consciously or unconsciously, by the information of the eye, so is it regulated, consciously or unconsciously, by the information of the understanding. We act accordingly as we see, and we act accordingly as we believe. The structure, so to speak, of the two faculties, and their relation to the others, plainly show that they were designed to direct our practice. So well, indeed, is this understood to be the purpose of the eye, at least, that were the walk of one such as ignored what is commonly known as the intelligence of that organ, we would conclude such an one to be blind. "Even so, faith, if it hath not works, is dead being alone." Both are eminently practical faculties. As it is by sight that we walk in the physical world, so is it by faith that we walk in the moral and spiritual world.

We have confirmation of this when we look at the matter in the light of Scripture. The Bible was not given us to exercise our speculation, but to govern our practice. It warns us how we should frame our life. It is a light unto our feet and a lamp unto our path. It is meant to make the sinner wise unto salvation. Inasmuch, therefore, as the Scriptures represent their doctrines as their essential element-their primary distinguishing contents, these doctrines must exert some mighty influence on the life. The Scriptures claim this pre-eminence for their doctrine-firstly, by the peculiar jealousy with which they guard and protect their purity. "Though we or an angel from heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed." "If there come unto you any and bring not this doctrine, receive him not into your house neither bid him God speed, for he that biddeth him God speed is partaker of his evil deeds." "If any man teach otherwise, and consent not to the wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, from such withdraw thyself." And, secondly, the Scriptures claim this pre-eminence for their doctrines by the manner in which they set them forth-a manner which shows that they form the foundation on which the precepts rest. This is especially seen in the structure of Paul's Epistles. Take, for instance, his Epistle to the Romans, the practical or preceptive part of which follows, by way of application and enforcement, the doctrinal. The Apostle first states and establishes the doctrines of man's universal depravity and corruption, and of salvation, through faith in Christ, by God's free electing grace; and from these he fetches motives constraining to new obedience, and urges duties which we owe to God, to ourselves, and to others. And in entire agreement with these views we find him addressing Titus on the qualifications of a bishop, thus:-" A bishop must hold fast the faithful word in teaching that he may be able, by sound doctrine, both to exhort and to convince the gainsayers."

Doctrine, therefore, has to do with life, and we purpose further to show this by exhibiting its relation to the origin and development of spiritual life. Let us, however, first interpose this explanation, that when we speak of doctrine in this connection with life, we do not assert for it, simply as it is in

itself, any inherent efficacy to accomplish the results we shall be ascribing to it. We say that food nourishes the natural life; but it does so only if blessed by God, who gives it. In like manner, the Scriptures themselves speak of doctrine as saving and sanctifying the soul; but in order to these ends the efficacious blessing of the Spirit is required. Doctrine is fitted to produce these results, but it actually accomplishes them only when made quickening and powerful by the quickening Spirit.

This premised, we repeat that doctrine is intimately connected with the origin and progress of spiritual life. See this, first, in regard to the origin of life. The doctrines of Scripture point to the Lord Jesus Christ as the only source of life. Sin has entered into the world, and spiritual death by sin. This death has passed on all men, because all have sinned. The doctrines of Scripture stand in the world proclaiming-In Him is life, He is the life of

men.

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To the sinner, who comes asking how his sin is to be removed, they say, "Behold the Lamb of God, who taketh away the sin of the world;" as Moses lifted up the serpent in the wilderness, even so do they lift the Son of Man, affirming that whosoever believeth in him shall not perish, but have everlasting life; they testify of Him, make Him known and manifest, whom to know is life eternal. They say-Whoso findeth Him, findeth life. They are distinguished from the doctrines of all other religions, in that they point the sinner absolutely away from himself-from man, and even from themselves, saying, Not by works of righteousness, but by grace are ye saved through faith in Christ; look unto Him and be ye saved. It is thus that they are the grace of God bringing salvation. Their directions for the sustaining of life is not different from that for the obtaining of life. To the believer they repeat, "Christ is your life; he is the Vine, ye are the branches; if a man abide not in him, he withers."

Now, the words we have been using are only other words for the doctrine of justification by grace through faith in Christ. Conceive for a moment, of its being hid from us, as it is as yet from many; think of the consequences, and you will see how intimately doctrine is connected with the origin of spiritual life in the soul of man. Without it we should be without hope in the world. Whether we intelligently assent to all this in theory or no, we do so (do we not ?) in practice. In the Sabbath school, for instance, when we strive to awaken the soul of a scholar into newness of life, or when we seek to comfort his troubled mind, do we not fetch all our persuasives and consolations from the familiar, though it may be forgotten, doctrine-prayerfully fastening our hope on the exhibition of it- -Jesus Christ came into the world to save sinners-He died that we might have life.

Not only, however, are the doctrines of Scripture thus connected with the new birth of the soul, they are also connected with the progress and development of the new life. In this progress and development (so far as this world is concerned) there are involved a dying more and more unto sin and a living unto righteousness-a being renewed in the whole man after the image of God. See how doctrine is made effectual for these ends.

How humbling to the pride of the human heart, and how totally destructive of it are the doctrines-that we have not chosen God, but that he has chosen us; that we are saved not by any works of our own, but by believing in another; that He elected us to salvation, not for any love we bore him, or any good thing we possessed, but of his own sovereign will; that we are unclean, corrupt; that Christ bore our sin on his own body on the tree; and that by appropriating his righteousness alone can we be saved. Truly, ere we can receive them our soul must be even as a weaned child. They can be received only in meekness.

Again, how they attack and destroy the principle of sin in our nature. We sin because we have pleasure in unrighteousness. Now, the doctrine of free grace, while it does not regard any sin of ours as being a hindrance to our salvation, just as it does not regard any merit as being a help, does not encourage us to continue in sin, but, on the contrary, to shun it and to hate it. It plies us with the strongest dissuasives against sin. When really embraced, it compels us to crucify the flesh-teaches us to deny ungodliness and every worldly lust. Thus, through the belief of the doctrines of the Gospel, do we die more and more unto sin.

Not only, however, are they of service in the putting off of the old man, but in the putting on of the new man. They contribute to the formation, positively, in the Christian of all that is true, honest, just, pure, and lovely. They contribute to the clothing of the soul with the beauty of holiness; to the formation, in the believer, of the very mind of Christ. The doctrines which concern the nature of God and the infinitude of his perfections, how they fill me with reverence and godly fear. The doctrines of God's electing love-of redemption by Jesus Christ-of the application of it and its benefits to me by the Holy Spirit, how they beget in me responsive love to each of the glorious Persons in the Trinity; free forgiveness, how it teaches me to forgive; justification by faith, how it fills me with peace and joy; the fatherhood of God, how it constrains me to faith in his providence, resignation to his will-to the demeaning of myself as his son-to the purifying of myself as he is pure-to the living for his glory; resurrection and immortality, with what a lively hope do they inspire me; what an incentive to well-doing do they prove. Thus may we see how the doctrines of Scripture perfect in us "the fruit of the Spirit, which is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance."

They tend, moreover, not merely to produce a holy life, but a healthy one. This will appear when we think of the life which is prevalent in regions where the doctrines of the Bible are obscurely apprehended,—of the Christian life, for instance, which, though genuine, grows up so weak and sickly under the tutelage of saints, or is fed by the traditions of men. And in this view we may appreciate the significance of Scriptural expressions, such as these:-" nourished up in the words of faith and good doctrine "-" the wholesome words of our Lord Jesus Christ." The doctrines of Scripture strengthen and invigorate the life. What else can be their influence? By means of them we get the widest and grandest views of the character of God—of the harmony of his attributes. Moreover, as we have seen, they bring God nigh to us, and us nigh to him. They make us best acquainted with him and with his disposition towards us. They leave us, so to speak, alone with him-bring us to deal directly with him. They interpose no thing, or person, or saint, between us and him, and are content themselves only to reveal him. I learn from them that God is my father, and that he is working out my salvation, that he is greatly interested in me, and manages all things (pertaining to this life and the next) for me most excellently; that he is ever at my right hand-that he dwells with me. They thus invite and constrain me to recognise him in all my goings out and in-to walk with him, and to enter into free and child-like fellowship with him. "He that walketh with wise men shall be wise," says the wise man-that is, he shall become wise by walking with them. Privileged to hear their intercourse, he shall imbibe their spirit he shall absorb into himself their sentiments-he shall regard things from their point of view, and in the light of their opinions and principles, and his mind shall insensibly be framed on the model of their own. What, then, shall we say of the man who, habitually contemplating the

doctrines of Christianity, is brought face to face with the very mind and heart of God-whose own mind and heart are constantly exercised by the great truths thus revealed-who by means of them is brought daily to transact with Deity in the secret of his presence-direct and alone-away from the intervention of saints and human mediators. How enlarged must become his views-how expanded and enlightened his mind-how firm and strong his principle-how ennobled his life, who walks with God!

Church history abounds with proof of these views* It is one of the chief lessons pressed by it on our notice, that purity of life depends on the preservation of purity of doctrine; that laxity in life is consequent on latitudinarianism in doctrine. Not without reason, therefore, does the apostle say, "Take heed to the doctrine," "Hold fast the form of sound words."

We have but one word to say on the other branch of our subject-the relation of life to doctrine. Our life cannot, of course, affect the doctrines of Scripture, but it certainly determines and controls the influence they exert upon it. We have it not in our power, by a simple act of will, to believe or to disbelieve any doctrine. Notwithstanding this, the character of our life does seriously determine what we believe and we discredit. We have a habit of ignoring what we dislike, and of bringing forward into view what gratifies us, and insensibly to ourselves, or sensibly, we in this way construct that system of opinion and belief which regulates our practice. Thus is the wish father to the thought-to the belief-to the opinion.

"Faults in the life breed errors in the brain,

And these reciprocally those again;

The mind and conduct mutually imprint
And stamp their image in each other's mint:
Each sire or dam of an infernal race

Begetting and conceiving all that's base."

This retrogressive interaction of life on doctrine, and doctrine on life, is, however, not realised in the Christian. His life is frank and honest. He comes to the light, that himself and his deeds may be made manifest; he subjects himself freely and entirely to the sanctifying processes of truth on his mind and heart, and seeks to be moulded after the mind of God. He brings to the word that honest and good heart which receives the seed, and brings forth fruit with patience. He looks into the perfect law of liberty and continueth therein; and beholding, as in a glass, the glory of God, is changed into the same image, from glory to glory, even as by the Spirit of the Lord. This is the philosophy of the Christian life-doctrine purifying the life, the life as it is purified so becoming more and more fit for the fuller reception of the influence of the sanctifying doctrine.

The lessons suggested and enforced by our subject can be stated merely. We learn the importance of clearly and honestly ascertaining the doctrines of Scripture, of earnest faith in them, of frequent and devout meditation on them, of holding fast the form of sound words, the importance, also, in this view, of a pure life. Therefore, brethren, whatsoever things are true, whatsoever things are lovely, think on these things. Then shall we know if we follow on to know the Lord, and the truth shall sanctify us. It converts the soul, makes wise the simple, rejoices the heart, enlightens the eyes, endures for ever. Thus by the interaction of these, the one upon the other, doctrine on life and life on doctrine, shall we be made meet for the inheritance of the saints, and at length there shall be administered to us an abundant entrance into that kingdom and glory.

J. M. L.

* See, for instance, D'Aubigné's History of the Reformation, vol. I.

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