Here again things have changed since Paul's day. The assailants of Christianity have put it on its defence, and its apologists have been compelled to show that it is in harmony with the soundest philosophy. It was inevitable that this should be done. Every philosophy now has to take account of Christianity. It has shown itself to be so true to human nature, and it has shed so much light on the whole system of things and so modified the action of men and the course of civilization, that a place must be found for it in every philosophy. But to accept Christianity because it has been a powerful influence for good in the world, or because it harmonizes with the most approved philosophy, or because it is friendly to the highest development of intellect, may be legitimate indeed; but Paul considered that the only sound and trustworthy faith was produced by direct personal contact with the Cross. And this remains for ever true. To approve of Christianity as a system and to adopt it as a faith are two different things. It is quite possible to respect Christianity as conveying to us a large amount of useful truth, while we hold ourselves aloof from the influence of the Cross. We may approve the morality which is involved in the religion of Christ, we may countenance and advocate it because we are persuaded no other force is powerful enough to diffuse a love of law and some power of self-restraint among all classes of society, we may see quite clearly that Christianity is the only religion an educated European can accept, and yet we may never have felt the power of God in the Cross of Christ. If we believe in Christianity because it approves itself to our judgment as the best solution of the problems of life, that is well; but still, if that be all that draws us to Christ, our faith stands in the wisdom of men rather than in the power of God.