through the resurrection of Christ all who love Him and their fellow-men shall obtain the victory over death and live forever.

Now these are doctrines. And it is just because Christianity contains such doctrines that it satisfies the need of man.

"The first and the most essential condition of true happiness," writes Professor Carl Hilty, the eminent Swiss jurist, "is a firm faith in the moral order of the world. What is the happy life? It is a life of conscious harmony with this Divine order of the world, a sense, that is to say, of God's companionship. And wherein is the profoundest unhappiness? It is in the sense of remoteness from God, issuing into incurable restlessness of heart, and finally into incapacity to make one's life fruitful or effective."

What shall we say, then, of the proposal to adapt Christianity to the needs of the world to-day by eliminating or ignoring its characteristic doctrines? You might as well propose to fit a ship for service by taking out its compass and its charts and cutting off its rudder. Make Christianity silent in regard to these great questions of spiritual existence, and you destroy its power to satisfy the heart.

What would the life of Christ mean if these deep truths on which He rested and from which He drew His strength, were uncertain or illusory? It would be the most pathetic, mournful, heartbreaking of all phantoms.

What consoling, cheering power would be left in the words of Jesus if His doctrine were blotted out and His precept left to stand alone? Try the experiment, if it may be done without irreverence: read His familiar discourses in the shadow of agnosticism.

'Blessed are the poor in spirit, for theirs is a hopeless poverty. Blessed are the pure in heart, for they know not whether they shall see God. Blessed are ye when men shall revile you and persecute you, for ye have no promise of a heavenly reward.

'Enter into thy closet and when thou hast shut the door, keep silence, for thou canst not tell whether there is One to hear thy voice in secret. Take no thought for the morrow, for thou knowest not whether there is a Father who careth for thee.

'God is unknown, and they that worship Him must worship Him in ignorance and doubt. No man hath ascended up into heaven, neither hath any man come down from heaven, for the Son of Man hath never been in heaven. That which is born of the flesh is flesh, and that which is born of the spirit is a dream. Man shall not live by bread alone, neither shall he listen for any word from the mouth of God. I proceeded forth and came from darkness, I came of myself, I know not who sent me. My sheep hear my voice, and I know them, and they follow me, but I can not give unto them eternal life, for they shall perish and death shall pluck them out of my hand. Let not your heart be troubled; ye believe not in God, ye need not believe in me. Keep my commandments, and I will not pray for you, and ye shall abide without a Comforter. In the world ye shall have tribulation, but be of good cheer, for ye know not whether there is a world to come. I came forth from darkness into the world, and again I leave the world and return to darkness. Peace I leave with you. If ye loved me ye would rejoice because I said, I go into darkness, and where I am there shall ye be also.'

Is it conceivable that any suffering, sorrowing human soul should be comforted and strengthened by such a message as this? Could it possibly be called a gospel, glad tidings of great joy to all people?

And yet what has been omitted here from the words of Christ? Nothing but what men call doctrines: the personality of God, the divinity of Christ, the Atonement, the presence and power of the Holy Spirit, the sovereignty of the Heavenly Father, the truth of the divine revelation, the reality of the heavenly world, the assurance of immortal life. But it is just from these doctrines that the teaching of Jesus draws its peculiar power to comfort and inspire. They are the rays of light which disperse the gloom of uncertainty. They are the tones of celestial music which fill the heart of man with good cheer.

Let us never imagine that we can strengthen Christianity by leaving out the great doctrines which have given it life and power. Faith is not a mere matter of feeling. It is the acceptance of truth, positive, unchanging, revealed truth, in regard to God and the world, Christ and the soul, duty and immortality. The first appeal to faith lies in the clearness and vividness, the simplicity and joy, with which this truth is presented.

There has not been too much preaching of doctrine in this age. There has been too little. And what there has been, has been too dull and cold and formal, too vague and misty, too wavering and uncertain.

What the world wants and waits for to-day is a strong, true, vital preaching of doctrine. The Church must realize anew the precious value of the truths which Christ has given her. She must not conceal them or cast them away; she must bring them out into the light, press them home upon the minds and hearts of men. She must simplify her statement of them, so that men can understand what they mean. She must not be content with repeating them in the language of past centuries. She must translate them into the language of to-day. First century texts will never wear out because they are inspired. But seventeenth century sermons grow obsolete because they are not inspired. Texts from the Word of God, preaching in the words of living men,—that is what we need.

We must think about the doctrines of Christianity more earnestly and profoundly. We must renew our Christian evidences, as an army fits itself with new weapons. The old-fashioned form of the "argument from design in nature" has gone out with the old-fashioned books of science which it used. But there is a new and more wonderful proof of God's presence in the world,—the argument from moral ends in evolution. Every real advance of science makes the intelligent order of the universe more sublimely clear. Every century of human experience confirms the Divine claims and adds to the Divine triumphs of Jesus Christ. Social progress has followed to a hair's breadth the lines of His gospel; and He lays His hand to-day with heavenly wisdom on the social wants that still trouble us, "the social lies that warp us from the living truth." Christ's view of life and the world is as full of sweet reasonableness now as it was in the first century. Every moral step that man has taken upward has brought a wider, clearer vision of his need of such a religion as that which Christ teaches.

Let not the Church falter and blush for her doctrines. Let her not turn and go down the hill of knowledge to defend her position in the valley of ignorance. Let her go up the hill, welcoming every wider outlook, rejoicing in every new discovery, gathering fresh evidences of the truths which man must believe concerning God and new motives to the duties which God requires of man.

But in doing this we must put the emphasis of our preaching to-day where it belongs, where Christ puts it, on the doctrines that are most important to human life and happiness. We can afford to let the fine metaphysical distinctions of theology rest for a while, and throw all our force on the central, fundamental truths which give steadiness and courage and cheer to the heart of man. I will not admit that it makes no difference to a man of this age whether or not he believes in the personal God and the Divine Christ. If he really believes, it makes all the difference between spiritual strength and spiritual weakness, between optimism and pessimism. I will not admit that it makes no difference to a learned scholar or a simple labourer to-day whether he accepts or ignores the doctrine of the atonement, the doctrine of personal immortality. If he knows that Christ died for him, that there is a future beyond the grave, it makes all the difference between despair and hope, between misery and consolation, between the helpless frailty of a being that is puffed out like a candle, and the joyful