manner of enforcing that truth, less with the doctrines he teaches
than with the moral spirit and tendencies of his teaching.

One of the most striking characteristics of Dr. Cumming's writings is
_unscrupulosity of statement_. His motto apparently is,
_Christianitatem_, _quocunque modo_, _Christianitatem_; and the only
system he includes under the term Christianity is Calvinistic
Protestantism. Experience has so long shown that the human brain is a
congenial nidus for inconsistent beliefs that we do not pause to inquire
how Dr. Cumming, who attributes the conversion of the unbelieving to the
Divine Spirit, can think it necessary to co-operate with that Spirit by
argumentative white lies. Nor do we for a moment impugn the genuineness
of his zeal for Christianity, or the sincerity of his conviction that the
doctrines he preaches are necessary to salvation; on the contrary, we
regard the flagrant unveracity that we find on his pages as an indirect
result of that conviction--as a result, namely, of the intellectual and
moral distortion of view which is inevitably produced by assigning to
dogmas, based on a very complex structure of evidence, the place and
authority of first truths. A distinct appreciation of the value of
evidence--in other words, the intellectual perception of truth--is more
closely allied to truthfulness of statement, or the moral quality of
veracity, than is generally admitted. There is not a more pernicious
fallacy afloat, in common parlance, than the wide distinction made
between intellect and morality. Amiable impulses without intellect, man
may have in common with dogs and horses; but morality, which is
specifically human, is dependent on the regulation of feeling by
intellect. All human beings who can be said to be in any degree moral
have their impulses guided, not indeed always by their own intellect, but
by the intellect of human beings who have gone before them, and created
traditions and associations which have taken the rank of laws. Now that
highest moral habit, the constant preference of truth, both theoretically
and practically, pre-eminently demands the co-operation of the intellect
with the impulses, as is indicated by the fact that it is only found in
anything like completeness in the highest class of minds. In accordance
with this we think it is found that, in proportion as religious sects
exalt feeling above intellect, and believe themselves to be guided by
direct inspiration r