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to further consideration. In a discourse on Eccl. iii., 14, "What God gives, he gives forever," Dr. J. F. Clarke says:

When God has once given us to know himself, this greatest of all gifts he gives forever. After years of trivial, outward life, life empty of any solid satisfaction, there comes some day of trial, of sorrow, of great and bitter disappointment; some day in which remorse seizes us for our wasted years, or our hardness and indifference toward our friends, or our life empty of any great purpose. Then, perhaps, in the midst of our sense of utter helplessness, we are led to see that God loves us still; that his arms are around us; that he can forgive to the uttermost all our folly, and in that sight we begin a new life. After this, no matter what comes, we have something we can never lose again; a faith in God's love which nothing can quench; one anchor which holds fast in every storm. "Now abides faith," says Paul, telling how belief changes and opinion passes away. If we have ever once really trusted the Supreme Goodness, that will always remain in the depths of the soul, a seed of hope and love. When God gave me that, he gave it forever. I suppose this is what is really meant by the Calvinistic doctrine of "the perseverance of the saints." Not that the saints may not do wrong and go wrong, may not forget their best purpose sometimes, forget God's love sometimes. But there remains that experience in their heart always, ready to bring them once again to their Father. That which brought the Prodigal Son back to his father was the remembrance of his father's liberality. "How many hired servants of my Father have bread enough!". - Boston Saturday Evening Gazette, March 12, 1881.

In either view, it is evident that Paul considered Christ to have entered into his glory when he had made his physical death itself a crowning witness to his obedience to righteousness. The author of the Epistle to the Hebrews * represents the death as analogous to the Jewish system of sacrifices; but his powers of combining, type-finding, and expounding seem somewhat to have dominated his religious preceptions. What the true expiation was has been well stated by Paul.† Christ has to step between us foolish transgressors and the destructive natural consequences of our transgression, and, by a superhuman example, a spending himself without stint, a more than mortal scale of justice and purity, to save the ideal of human life and conduct from the deterioration with which men's ordinary practice threatens it. In this way, Christ truly "became for our sakes poor, though he was rich," he was truly "bruised for our iniquities," he "suffered in our behalf," "bore the sin of many," and "made intercession for the trans

*Perhaps Apollos, "mighty in the Scriptures," Acts xviii., 24-
† II. Cor. v., 21; Titus ii., 14.

gressors." In this way, he was sacrificed as a blameless lamb to redeem us from the vain manner of life that had become our second nature. In this way, he who knew no sin was made to

be sin for us.

With Goethe's Elder, in the Hall of the Past, would we "draw a veil over those sufferings, because we reverence them so highly... those mysterious secrets in which the divine depth of sorrow lies hid," we would not "fondle them and trick them out until the most reverend of all solemnities appears vulgar and paltry." *

As to this characteristic of self-subordination, similarly testifies that earnest evangelist, Dwight L. Moody: "It is a good deal better to live a holy life than to talk about it. . . . Lighthouses don't ring bells and fire cannons to call attention to their shining they just shine." And this coincides with the reverence - not to say self-respect of those who have at all reflected on the growth of character. No sincere man very often mentions that he loves his wife and children. 66 Special ecstatic experiences in the direction of soul-delirium, vented in rhapsodies and loud agonizings, do not appear to be the lot of most men of deep religious conviction.' This anonymous comment recalls other current aphorisms as to intellection, emotion, annunciation, and repression:

The heart of man is older than his head. The first-born is sensitive, but blind: his younger brother has a cold, but all-comprehensive glance. The blind must consent to be led by the clear-sighted, if he would avoid falling.-W. C. L. Ziegler.

Some people carry their hearts in their heads: very many carry their heads in their hearts. The great difficulty is to keep them apart, and yet both actively working together.—John P. Durbin, Jr.

Mere sensibility is not saving. Many are affected by the tragedy of the cross, who will not deny themselves a single indulgence for his sake who hung on it.- George Punchard.

Discretion and hardy valor are the twins of honor, and nursed together make a conqueror; divided, but a mere talker.- Beaumont and Fletcher.

The mark of the man of the world is absence of pretension. He does not make a speech; he takes a low business tone, avoids all brag, is nobody, dresses plainly, promises not at all, performs much, speaks in monosyllables, hugs his fact. He calls his employment by its lowest name, and so takes from evil tongues their sharpest weapon.- Ralph W. Emerson.

*Wilhelm Meister's Travels, chap. xi.

† Of the Springfield Republican on the Northfield prayer-meeting.

Striking manners are bad manners.- Robert Hall.

He who gives himself airs of importance exhibits the credentials of impotence.-John Gaspar Lavater.

Honest and courageous people have very little to say about either their courage or their honesty. The sun has no need to boast of his brightness, nor the moon of her effulgence.- Hosea Ballou.

Who think too little and who talk too much.- John Dryden.

I do suspect you grievously, . . . you promise me so infinitely.— William Shakspere.

Words are women, deeds are men.—

George Herbert.

To indulge a consciousness of goodness is the way to lose it.Shu-King (Ancient sacred book of the Chinese).

As the traveller entered that ancient city [Busyrane], he read on the first gate, "Be bold"; and on the second gate, "Be bold, be bold, and evermore be bold"; and then he paused as he read on the third gate, "Be not too bold!" A man's strength should be like the momentum of a falling planet, and his discretion like the return of its due and perfect curve.- Ralph W. Emerson.

Much of the charm of life is ruined by the exacting demands of confidence. Respect the natural modesty of the soul: its more delicate flowers of feeling close their petals, when they are touched too rudely.- Stopford A. Brooke.

I am sick of opinions. . . . Give me a humble, gentle lover of God and man; a man full of mercy and good fruits, "without partiality and without hypocrisy," a man laying himself out in the work of faith, the patience of hope, and the labor of love.-John Wesley.

One feels the best things without speaking of them.-Berthold Auerbach.

Silence is the sanctuary of prudence.― Balthasar Gracian.

They that govern most make least noise.-John Selden.

Macaulay... has occasional flashes of silence, that make his conversation perfectly delightful.- Sydney Smith.

Silence is the virtue of the feeble.— Auguste Préault.

And do a wilful stillness entertain, . . . reputed wise for saying nothing. William Shakspere.

What we say in secret is known to Him who made our interior nature. He who made us is present with us, though we are alone.— The Papyrus Prisse (2000 B.C.).

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And on we wandered through the summer weather,

Crushing the fragrant flowers beneath our careless feet,
Unheeding all the glory, only feeling "Life is sweet,"

Love and I together.

Hope sang for us, and we were glad and gay;
But I was guide, and so we lost our way.

A. Abbott.

CHAPTER XLI.

SALVATION.

What is the Evolutional View concerning the Later as compared with the Earlier Teachings of Paul upon the Scope of the Life and Death of Christ with Reference to our Salvation?

THAT while Paul from first to last preached the redemption, transition, and regeneration just considered,* there was a progressive modification of the doctrine of "the appearing of the glory," etc.†

By nature and habit, and with his full belief that the end of the world was nigh at hand, Paul used these words to mean a Messianic coming and kingdom. Later Christianity has transformed them, as it has transformed so much else of Paul's to a life beyond the grave; but it has by no means spiritualized them. Paul, as his spiritual growth advanced, spiritualized them more and more: he came to think in using them, more and more, of a gradual inward transformation of the world by a conformity like Christ's to the will of God than a Messianic advent. Yet, even then, they are always second with him, and not first: the essence of saving grace is always to make us more righteous, to bring us into conformity with the divine law, to enable us to "bear fruit to God."— Dr. Matthew Arnold (St. Paul and Protestantism).

Elsewhere, Dr. Arnold, adverting to introspection and selfrenunciation, admits with Paul that the world [kosmos] knew not God (or the true order of things) by wisdom [dia tes sophias],- that is, by or through the isolated preponderance of its intellectual impulses, but insists that it is yet necessary to set up a sort of converse to this proposition, and to say

*See last three chapters.

† For the grace of God hath appeared, bringing salvation to all men, instructing us, to the intent that, denying ungodliness and worldly lusts, we should live soberly and righteously and godly in this present world [age, aion], looking for the blessed hope and appearing of the glory of our great God and Saviour Jesus Christ; who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a people for his own possession, zealous of good works.-Titus ii., 11-14.

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