,,st4 ,,paul  ,,protestantism           
,we often read the ,scripture without   
comprehending its full      meaning2    
however1 let us not be discouraged4 ,the
 light1 in ,god's      good time1 will  
break out1 and disperse the darkness2   
and we      shall see the mysteries of  
the ,gospel4                            
,,bishop ,,wilson4          ,with them  
7the ,puritans7 nothing is more familiar
 than to plead      in their causes the 
,law of ,god1 the ,word of the ,lord2   
who      notwithstanding1 when they come
 to allege what word and what law       
they mean1 their common ordinary        
practice is to quote      by-speeches1  
and to urge them as if they were written
 in most      exact form of law4 ,what  
is to add to the ,law of ,god if this be
      not8                              
,,hooker4          ,it will be found at 
last1 that unity1 and the peace of the  
,church1 will conduce more to the saving
 of souls1 than the most      specious  
sects1 varnished with the most pious1   

specious      pretences4                
,,bishop ,,wilson4                      
99       99       99       99       99  
,,st4 ,,paul ,,and ,,protestantism      
,,with ,,an ,,essay ,,on ,,puritanism   
,,and   ,,the ,,church ,,of ,,england   
,,by     ,,matthew ,,arnold             
,,formerly ,,professor ,,of ,,poetry    
,,in ,,the ,,university ,,of ,,oxford   
,,and ,,fellow ,,of ,,oriel ,,college   
,,third ,,edition     ,,london          
,,smith1 ,,elder1  ,,co41 #ae ,,waterloo
 ,,place     #ahge     7,the right of   
translation is reserved7                
99       99       99       99       99  
,,preface4    7#ahgj47      ,the essay  
following the treatise on ,st4 ,paul and
 ,protestantism1 was  meant to clear    
away offence or misunderstanding which  
had arisen out of  that treatise4 ,there
 still remain one or two points on which
 a word of  explanation may be useful1  
and to them this preface is addressed4  
,the general objection1 that the scheme 
of doctrine criticised by me is  common 

to both ,puritanism and the ,church of  
,england1 and does not  characterise the
 one more essentially than the other1   
has been removed1  ,i hope1 by the      
concluding essay4 ,but it is said that  
there is1 at  any rate1 a large party in
 the ,church of ,england1--the so-called
  ,evangelical party1--which holds just 
the scheme of doctrine ,i have  called  
,puritan2 that this large party1 at     
least1 if not the whole ,church  of     
,england1 is as much a stronghold of the
 distinctive ,puritan tenets as  the    
,nonconformists are2 and that to tax the
 ,nonconformists with these  tenets1 and
 to say nothing about the ,evangelical  
clergy holding them  too1 is injurious  
and unfair4    ,the ,evangelical party  
in the ,church of ,england we must      
always1  certainly1 have a disposition  
to treat with forbearance1 inasmuch as  
this party has so strongly loved what is
 indeed the most loveable of            
things1--religion4 ,they have also      
avoided that unblessed mixture of       

politics and religion by which both     
politics and religion are spoilt4       
,this1 however1 would not alone have    
prevented our making them jointly       
answerable with the ,puritans for that  
body of opinions which calls  itself    
,scriptural ,protestantism1 but which   
is1 in truth1 a perversion of  ,st4     
,paul's ,epistle to the ,romans4 ,but   
there is this difference between  the   
,evangelical party in the ,church of    
,england and the ,puritans outside      
her2--the ,evangelicals have not added  
to the first error of holding this      
unsound body of opinions1 the second    
error of separating for them4 ,they     
have thus1 as we have already noticed1  
escaped the mixing of politics  and     
religion1 which arises directly and     
naturally out of this separating  for   
opinions4 ,but they have also done that 
which we most blame  ,nonconformity for 
not doing2--they have left themselves in
 the way of  development4 ,practically  
they have admitted that the ,christian  

,church is  built1 not on the foundation
 of ,lutheran and ,calvinist dogmas1 but
 on  the foundation3 ,let every one that
 nameth the name of ,christ depart  from
 iniquity4#a ,mr4 ,ryle or the ,dean of 
,ripon may have as erroneous  notions as
 to what truth and the gospel really is1
 as ,mr4 ,spurgeon  or the ,president of
 the ,wesleyan ,conference2 but they do 
not tie  themselves tighter still to    
these erroneous notions1 nor do their   
best  to cut themselves off from        
outgrowing them1 by resolving to have no
  fellowship with the man of sin who    
holds different notions4 ,on the        
contrary1 they are worshippers in the   
same ,church1 professors of the  same   
faith1 ministers of the same            
confraternity1 as men who hold that     
their ,scriptural ,protestantism is all 
wrong1 and who hold other  notions of   
their own quite at variance with it4    
,and thus they do homage  to an ideal of
 ,christianity which is larger1 higher1 
and better than  either their notions or

 those of their opponents1 and in       
respect of  which both their notions and
 those of their opponents are           
inadequate2  and this admission of the  
relative inadequacy of their notions is 
itself  a stage towards the future      
admission of their positive inadequacy4 
,footnote #a3 ,,ii ,timothy1 ii1 #ai4   
,in fact1 the popular ,protestant       
theology1 which we have criticised as   
such a grave perversion of the teaching 
of ,st4 ,paul1 has not in the  so-called
 ,evangelical party of the ,church of   
,england its chief centre  and          
stronghold4 ,this party1 which1         
following in the wake of ,wesley and    
others1 so felt in a day of general     
insensibility the power and comfort  of 
the ,christian religion1 and which did  
so much to make others feel  them1 but  
which also adopted and promulgated a    
scientific account so  inadequate and so
 misleading of the religion which       
attracted it1--this  great party has    
done its work1 and is now undergoing    

that law of  transformation and         
development which obtains in a national 
,church4 ,the  power is passing from it 
to others1 who will make good some of   
the  aspects of religion which the      
,evangelicals neglected1 and who will   
then1  in their turn1 from the same     
cause of the scientific inadequacy of   
their  conception of ,christianity1     
change and pass away4 ,the ,evangelical 
clergy  no longer recruits itself with  
success1 no longer lays hold on such    
promising subjects as formerly4 ,it is  
losing the future and feels that  it is 
losing it4 ,its signs of a vigorous     
life1 its gaiety and audacity1  are     
confined to its older members1 too      
powerful to lose their own  vigour1 but 
without successors to whom to transmit  
it4 ,it was impossible  not to admire   
the genuine and rich though somewhat    
brutal humour of the  ,dean of ,ripon's 
famous similitude of the two lepers4#b  
,but from which  of the younger members 
of the ,evangelical clergy do such      

strokes now  come8 ,the best of their   
own younger generation1 the soldiers of 
their  own training1 are slipping away  
from them2 and he who looks for the     
source whence popular ,puritan theology 
now derives power and  perpetuation1    
will not fix his eyes on the            
,evangelical clergy of the  ,church of  
,england4    ,footnote #b3 ,in a letter 
to the ,times respecting ,dr4 ,pusey and
 ,dr4  ,temple1 during the discussion   
caused by ,dr4 ,temple's appointment to 
the see of ,exeter4 ,dr4 ,temple was the
 total leper1 so evidently a  leper that
 all men would instinctively avoid him1 
and he ceased to  be dangerous2 ,dr4    
,pusey was the partial leper1 less      
deeply tainted1  but on that very       
account more dangerous1 because less    
likely to  terrify people from coming   
near him4 ,a piece of polemical humour1 
racy1 indeed1 but hardly urbane1 and    
still less ,christian6    ,another point
 where a word of explanation seems      
desirable is the  objection taken on a  

kind of personal ground to the criticism
 of ,st4  ,paul's doctrine which we have
 attempted4 ',what6' it is said1 'if    
this  view of ,st4 ,paul's meaning1 so  
unlike the received view1 were the true 
one1 do you suppose it would have been  
left for you to discover it8 ,are  you  
wiser than the hundreds of learned      
people who for generation after         
generation have been occupying          
themselves with ,st4 ,paul and little   
else8  ,has it been left for you to     
bring in a new religion and found a new 
church8' ,now on this line of           
expostulation1 which1 so far as it draws
  from unworthiness of ours its         
argument1 appears to have1 no doubt1    
great  force1 there are three remarks to
 be offered4 ,in the first place1 even  
if the version of ,st4 ,paul which we   
propound were both new and true1 yet  we
 do not1 on that account1 make of it a  
new religion or set up a new  church for
 its sake4 ,that would be separating for
 opinions1 heresy1  which is just what  

we reproach the ,nonconformists with4   
,in the seventh  century1 there arose   
near the ,euphrates a sect called       
,paulicians1 who  professed to form     
themselves on the pure doctrine of ,st4 
,paul1 which  other ,christians1 they   
said1 had misunderstood and corrupted4  
,and we1 ,i  suppose1 having discovered 
how popular ,protestantism perverts ,st4
 ,paul1  are expected to try and make a 
new sect of ,paulicians on the strength 
of  this discovery2 such being just the 
course which our ,puritan friends  would
 themselves eagerly take in like case4  
,but the ,christian ,church is  founded1
 not on a correct speculative knowledge 
of the ideas of ,paul1  but on the much 
surer ground3 ,let every one that nameth
 the name of  ,christ depart from       
iniquity2 and1 holding this to be so1 we
 might  change the current strain of    
doctrinal theology from one end to the  
other1 without1 on that account1 setting
 up any new church or bringing  in any  
new religion4    ,in the second place1  

the version we propound of ,st4 ,paul's 
line of  thought is not new1 is not of  
our discovering4 ,it belongs to the     
',zeit-,geist1' or time-spirit1 it is in
 the air1 and many have long  been      
anticipating it1 preparing it1 setting  
forth this and that part of  it1 till   
there is not a part1 probably1 of all we
 have said1 which has  not already been 
said by others before us1 and said more 
learnedly and  fully than we can say it4
 ,all we have done is to take it as a   
whole1 and  give a plain1 popular1      
connected exposition of it2 for which1  
perhaps1  our notions about culture1    
about the many sides to the human       
spirit1  about making these sides help  
one another instead of remaining enemies
  and strangers1 have been of some      
advantage4 ,for most of those who read  
,st4 ,paul diligently are ,hebraisers2  
they regard little except the           
,hebraising impulse in us and the       
documents which concern it4 ,they have  
little notion of letting their          

consciousness play on things freely1    
little ear for the voice of the         
',zeit-,geist2' and they are so immersed
  in an order of thoughts and words     
which are peculiar1 that1 in the broad  
general order of thoughts and words1    
which is the life of popular            
exposition1 they are not very much at   
home4    ,thirdly1 and in the last      
place1 we by no means put forth our     
version of  ,st4 ,paul's line of thought
 as true1 in the same fashion as        
,puritanism  put forth its ,scriptural  
,protestantism1 or gospel1 as true4     
,their  truth the ,puritans exhibit as a
 sort of cast-iron product1 rigid1      
definite1 and complete1 which they have 
got once for all1 and which can  no     
longer have anything added to it or     
anything withdrawn from it4 ,but  of our
 rendering of ,st4 ,paul's thought we   
conceive rather as of a  product of     
nature1 which has grown to be what it is
 and which will grow  more2 which will  
not stand just as we now exhibit it1 but

 which will  gain some aspects which we 
now fail to show in it1 and will drop   
some  which we now give it2 which will  
be developed1 in short1 farther1 just   
in like manner as it has reached its    
present stage by development4    ,thus  
we present our conceptions1 neither as  
something quite new nor as  something   
quite true2 nor yet as any ground1 even 
supposing they were  quite new and true1
 for a separate church or religion4 ,but
 so far they  are1 we think1 new and    
true1 and a fruit of sound development1 
a genuine  product of the               
',zeit-,geist1' that their mere contact 
seems to make the  old ,puritan         
conceptions look unlikely and           
indefensible1 and begin a sort  of      
re-modelling and refacing of themselves4
 ,let us just see how far this  change  
has practically gone4    ,the formal and
 scholastic version of its theology1    
,calvinist or  ,arminian1 as given by   
its seventeenth-century fathers1 and    
enshrined in  the trust-deeds of so many

 of its chapels1--of this1 at any rate1 
modern  ,puritanism is beginning to feel
 shy4 ,take the ,calvinist doctrine of  
election4 ',by ,god's decree a certain  
number of angels and men are            
predestinated1 out of ,god's mere free  
grace and love1 without any  foresight  
of faith or good works in them1 to      
everlasting life2 and  others           
foreordained1 according to the          
unsearchable counsel of his will1       
whereby he extends or withholds mercy as
 he pleases1 to everlasting  death4' ,in
 that scientific form1 at least1 the    
doctrine of election  begins to look    
dubious to the ,calvinistic ,puritan1   
and he puts it a good  deal out of      
sight4 ,take the ,arminian doctrine of  
justification4 ',we  could not expect   
any relief from heaven out of that      
misery under which  we lie1 were not    
,god's displeasure against us first     
pacified and our  sins remitted4 ,this  
is the signal and transcendent benefit  
of our free  justification through the  

blood of ,christ1 that ,god's offence   
justly  conceived against us for our    
sins 7which would have been an eternal  
bar  and restraint to the efflux of his 
grace upon us7 being removed1 the       
divine grace and bounty may freely flow 
forth upon us4' ,in that  scientific    
form1 the doctrine of justification     
begins to look less  satisfactory to the
 ,arminian ,puritan1 and he tends to put
 it out of  sight4    ,the same may be  
said of the doctrine of election in its 
plain popular  form of statement also4  
',i hold1' says ,whitefield1 in the     
forcible style  which so took his       
hearers' fancy1--',i hold that a certain
 number are  elected from eternity1 and 
these must and shall be saved1 and the  
rest  of mankind must and shall be      
damned4' ,a ,calvinistic ,puritan       
now-a-days  must be either a fervid     
,welsh ,dissenter1 or a strenuous       
,particular  ,baptist in some remote    
place in the country1 not to be a little
  staggered at this sort of expression4 

,as to the doctrine of  justification in
 its current1 popular form of statement1
 the case is  somewhat different4 ',my  
own works1' says ,wesley1 'my own       
sufferings1 my  own righteousness1 are  
so far from reconciling me to an        
offended ,god1 so  far from making any  
atonement for the least of those sins   
which are more  in number than the hairs
 of my head1 that the most specious of  
them need  an atonement themselves2     
that1 having the sentence of death in my
 heart  and nothing in or of myself to  
plead1 ,i have no hope but that of being
  justified freely through the          
redemption that is in ,jesus4 ,the faith
 ,i  want is a sure trust and confidence
 in ,god1 that through the merits of    
,christ my sins are forgiven and ,i     
reconciled to the favour of ,god4       
,believe and thou shalt be saved6 ,he   
that believeth is passed from death  to 
life4 ,faith is the free gift of ,god1  
which he bestows not on those  who are  
worthy of his favour1 not on such as are

 previously holy and so  fit to be      
crowned with all the blessings of his   
goodness1 but on the  ungodly and       
unholy1 who till that hour were fit only
 for everlasting  damnation4 ,look for  
sanctification just as you are1 as a    
poor sinner  that has nothing to pay1   
nothing to plead but ,christ died4'     
,deliverances of this sort1 which in    
,wesley are frequent and in ,wesley's   
followers are unceasing1 still1 no      
doubt1 pass current everywhere with     
,puritanism1 are expected as of course1 
and find favour2 they are just  what    
,puritans commonly mean by ,scriptural  
,protestantism1 the truth1 the          
gospel-feast4 ,nevertheless they no     
longer quite satisfy2 the better  minds 
among ,puritans try instinctively to    
give some fresh turn or  development to 
them2 they are no longer1 to minds of   
this order1 an  unquestionable word and 
a sure stay2 and from this point to     
their final  transformation the course  
is certain4 ,the predestinarian and     

solifidian  dogmas1 for the very sake of
 which our ,puritan churches came into  
existence1 begin to feel the            
irresistible breath of the              
',zeit-,geist2'  some of them melt      
quicker1 others slower1 but all of them 
are doomed4  ,under the eyes of this    
generation ,puritan ,dissent has to     
execute an  entire change of front1 and 
to present us with a new reason for its 
existing4 ,what will that new reason be8
    ,there needs no conjuror to tell us4
 ,it will be the ,rev4 ,mr4 ,conder's   
reason1 which we have quoted in our     
concluding essay4 ,it will be           
,scriptural ,protestantism in           
church-order1 rather than ,scriptural   
,protestantism in church-doctrine4      
',congregational ,nonconformists can    
never be incorporated into an organic   
union with ,anglican ,episcopacy1       
because there is not even the shadow of 
an outline of it in the ,new            
,testament1 and it is our assertion and 
profound belief that ,christ and  the   

,apostles have given us all the laws    
that are necessary for the  constitution
 and government of the ,church4' ,this  
makes church-government  not a secondary
 matter of form1 growth1 and expediency1
 but a matter of  the essence of        
,christianity and ordained in           
,scripture4 ,expressly set  forth in    
,scripture it is not2 so it has to be   
gathered from ,scripture by  collection1
 and every one gathers it in his own    
way4 ,unity is of no  great importance2 
but that every man should live in a     
church-order which  he judges to be     
scriptural1 is of the greatest          
importance4 ,this brings  us to ,mr4    
,miall's standard-maxim3 ,the           
,dissidence of ,dissent1 and the        
,protestantism of the ,protestant       
religion6 ,the more freely the sects    
develop themselves1 the better4 ,the    
,church of ,england herself is but  the 
dominant sect2 her pretensions to bring 
back the ,dissenters within  her pale   
are offensive and ridiculous4 ,what we  

ought to aim at is  perfect equality1   
and that the other sects should balance 
her4    ,on the old1 old subject of the 
want of historic and philosophic sense  
shown by those who would make           
church-government a matter of scriptural
  regulation1 ,i say nothing at present4
 ,a ,wesleyan minister1 the ,rev4 ,mr4  
,willey1 said the other day at ,leeds3  
',he did not find anything in either    
the ,old or ,new ,testament to the      
effect that ,christian ministers should 
become ,state-servants1 like soldiers or
 excisemen4' ,he might as well  have    
added that he did not find there        
anything to the effect that they  should
 wear braces6 ,but on this point ,i am  
not here going to enlarge4  ,what ,i am 
now concerned with is the relation of   
this new ground of  existence1 which    
more and more the ,puritan ,churches    
take and will take  as they lose their  
old ground1 to the ,christian religion4 
,in the speech  which ,mr4              
,winterbotham#c made on the ,education  

,bill1 a speech which ,i  had the       
advantage of hearing1 there were        
uncommon facilities supplied  for       
judging of this relation2 indeed that   
able speech presented a  striking       
picture of it4    ,footnote #c3 ,mr4    
,winterbotham has since died4 ,nothing  
in my remarks  on his speech need       
prevent me from expressing here my high 
esteem  for his character1              
accomplishments1 oratorical faculty and 
general  promise1 and my sincere regret 
for his loss4    ,and what a picture it 
was1 good heavens6 ,the ,puritans say   
they love  righteousness1 and they are  
offended with us for rejoining that the 
righteousness of which they boast is the
 righteousness of the earlier  ,jews of 
the ,old ,testament1 which consisted    
mainly in smiting the ,lord's  enemies  
and their own under the fifth rib4 ,and 
we say that the newer and  specially    
,christian sort of righteousness is     
something different from  this2 that the
 ,puritans are1 and always have been1   

deficient in the  specially ,christian  
sort of righteousness2 that men like    
,st4 ,francis of  ,sales1 in the ,roman 
,catholic ,church1 and ,bishop ,wilson1 
in the ,church of  ,england1 show far   
more of it than any ,puritans2 and that 
,st4 ,paul's  signal and eternally      
fruitful growth in righteousness dates  
just from  his breach with the ,puritans
 of his day4 ,let us revert to ,paul's  
list of  fruits of the spirit1 on which 
we have so often insisted in the pages  
which follow3 love1 joy1 peace1         
long-suffering1 kindness1  goodness1    
faith1 mildness1 self-control4#d ,we    
keep to this  particular list for the   
sake of greater distinctness2 but ,st4  
,paul has  perpetually lists of the     
kind1 all pointing the same way1 and all
  showing what he meant by ,christian   
righteousness1 what he found  specially 
in ,christ4 ,they may all be concluded  
in two qualities1 the  qualities which  
,jesus ,christ told his disciples to    
learn of him1 the  qualities in the name

 of which1 as specially ,christ's       
qualities1 ,paul  adjured his converts4 
',learn of me1' said ,jesus1 'that ,i am
 mild and  lowly in heart4' ',i beseech 
you1' said ,paul1 'by the mildness and  
gentleness of ,christ4'#e ,the word     
which our ,bibles translate by          
'gentleness' means more properly        
'reasonableness with sweetness1' 'sweet 
reasonableness4' ',i beseech you by the 
mildness and sweet  reasonableness of   
,christ4' ,this mildness and sweet      
reasonableness it  was1 which1 stamped  
with the individual charm they had in   
,jesus ,christ1  came to the world as   
something new1 won its heart and        
conquered it4  ,every one had been      
asserting his ordinary self and was     
miserable2 to  forbear to assert one's  
ordinary self1 to place one's happiness 
in  mildness and sweet reasonableness1  
was a revelation4 ,as men followed  this
 novel route to happiness1 a living     
spring opened beside their way1  the    
spring of charity2 and out of this      

spring arose those two heavenly         
visitants1 ,charis and ,irene1 grace and
 peace1 which enraptured the  poor      
wayfarer1 and filled him with a joy     
which brought all the world  after him4 
,and still1 whenever these visitants    
appear1 as appear for a  witness to the 
vitality of ,christianity they daily do1
 it is from the  same spring that they  
arise2 and this spring is opened solely 
by the  mildness and sweet              
reasonableness which forbears to assert 
our ordinary  self1 nay1 which even     
takes pleasure in effacing it4          
,footnote #d3 ,gal41 v1 #bb1 #bc4       
,footnote #e3 dia ts prattos kai        
epieikeias tou ,christou4  ,,ii ,cor41  
x1 #a4    ,and now let us turn to ,mr4  
,winterbotham and the ,protestant       
,dissenters4  ,he interprets their very 
inner mind1 he says2 that which he      
declares in  their name1 they are all   
feeling1 and would declare for          
themselves if  they could4 ',there was a
 spirit of watchful jealousy on the part

 of the  ,dissenters1 which made them   
prone to take offence2 therefore        
statesmen  should not introduce the     
,established ,church into all the       
institutions of  the country4' ,that is 
positively the whole speech6 ',strife1  
jealousy1  wrath1 contentions1          
backbitings1'#f--we know the catalogue4 
,and the  ,dissenters are1 by their own 
confession1 so full of these1 and the   
very  existence of an organisation of   
,dissent so makes them a necessity1 that
  the ,state is required to frame its   
legislation in consideration of them6   
,was there ever such a confession made8 
,here are people existing for the  sake 
of a religion of which the essence is   
mildness and sweet  reasonableness1 and 
the forbearing to assert our ordinary   
self2 and they  declare themselves so   
full of the very temper and habits      
against which  that religion is         
specially levelled1 that they require to
 have even the  occasion of forbearing  
to assert their ordinary self removed   

out of  their way1 because they are     
quite sure they will never comply with  
it6    ,footnote #f3 ,,ii ,cor41 xii1   
#bj4    ,never was there a more         
instructive comment on the blessings of 
separation1 which we are so often       
invited by separatists to admire4 ,why  
does not ,dissent forbear to assert its 
ordinary self1 and help to win  the     
world to the mildness and sweet         
reasonableness of ,christ1 without  this
 vain contest about machinery8 ,why does
 not the ,church8 is the  ,dissenter's  
answer4 ,what an answer for a           
,christian6 ,we are to defer  giving up 
our ordinary self until our neighbour   
shall have given up his2  that is1 we   
are never to give it up at all4 ,but ,i 
will answer the  question on more       
mundane grounds4 ,why are we to be more 
blamed than the  ,church for the strife 
arising out of our rival existences8    
asks the  ,dissenter4 ,because the      
,church cannot help existing1 and you   
can6  ,therefore1 contra ecclesiam nemo 

pacificus1 as ,baxter himself said in   
his better moments4 ,because the ,church
 is there2 because strife1  jealousy1   
and self-assertion are sure to come with
 breaking off from  her2 and because    
strife1 jealousy1 and self-assertion are
 the very  miseries against which       
,christianity is firstly                
levelled2--therefore we  say that a     
,christian is inexcusable in breaking   
with the ,church1 except  for a         
departure from the primal ground of her 
foundation3 ,let every one  that nameth 
the name of ,christ depart from         
iniquity4    ,the clergyman1--poor      
soul6--cannot help being the parson of  
the parish4  ,he is there like the      
magistrate2 he is a national officer    
with an  appointed function4 ,if one or 
two voluntary performers1 dissatisfied  
with the magisterial system1 were to set
 themselves up in each parish of  the   
country1 called themselves magistrates1 
drew a certain number of  people to     
their own way of thinking1 tried        

differences and gave  sentences among   
their people in the best fashion they   
could1 why1  probably the established   
magistrate would not much like it1 the  
leading  people in the parish would not 
much like it1 and the newcomers would   
have mortifications and social          
estrangements to endure4 ,probably the  
established magistrate would call them  
interlopers2 probably he would  count   
them amongst his difficulties4 ,on the  
side of the newcomers 'a  spirit of     
watchful jealousy1' as ,mr4             
,winterbotham says1 would thus be       
created4 ,the public interest would     
suffer from the ill blood and  confusion
 prevailing4 ,the established magistrate
 might naturally say  that the newcomers
 brought the strife and disturbance with
 them4 ,but who  would not smile at     
these lambs answering3 ',away with that 
wolf the  established magistrate1 and   
all ground for jealousy and quarrel     
between  us will disappear6'    ,and it 
is a grievance that the clergyman talks 

of ,dissent as one of the  spiritual    
hindrances in his parish1 and desires to
 get rid of it6 ,why1  by ,mr4          
,winterbotham's own showing1 the        
,dissenters live 'in a spirit of        
watchful jealousy1' and this temper is  
as much a spiritual  hindrance1--nay1 in
 the view of ,christianity it is even a 
more direct  spiritual hindrance1--than 
drunkenness or loose living4            
,christianity is1  first and above all1 
a temper1 a disposition2 and a          
disposition just the  opposite to 'a    
spirit of watchful jealousy4' ,once     
admit a spirit of  watchful jealousy1   
and ,christianity has lost its virtue2  
it is impotent4  ,all the other vices it
 was meant to keep out may rush in4     
,where there is  jealousy and strife    
among you1 asks ,st4 ,paul1 are ye not  
carnal8#g  are ye not still in bondage  
to your mere lower selves8 ,but from    
this  bondage ,christianity was meant to
 free us2 therefore1 says he1 get rid   
of what causes divisions1 and strife1   

and 'a spirit of watchful  jealousy4'   
',i exhort you by the name of our ,lord 
,jesus ,christ that ye  all speak the   
same thing1 and that there be not       
divisions among you1 but  that ye all be
 perfectly joined in the same mind and  
the same  judgment4'#h    ,footnote #g3 
,i ,cor41 iii1 #c4    ,footnote #h3 ,i  
,cor41 i1 #aj4    ,well1 but why1 says  
the ,dissenting minister1 is the        
clergyman to impress  ,st4 ,paul's words
 upon me rather than ,i upon the        
clergyman8 ,because the  clergyman is   
the one minister of ,christ in the      
parish who did not invent  himself1 who 
cannot help existing4 ,he is not        
asserting his ordinary self  by being   
there2 he is placed there on public     
duty4 ,he is charged with  teaching the 
lesson of ,christianity1 and the head   
and front of this  lesson is to get rid 
of 'a spirit of watchful jealousy1'     
which1  according to the ,dissenter's   
own showing1 is the very spirit which   
accompanies ,dissent4 ,how he is to get 

rid of it1 how he is to win souls  to   
the mildness and sweet reasonableness of
 ,christ1 it is for his own  conscience 
to tell him4 ,probably he will best do  
it by never speaking  against ,dissent  
at all1 by treating ,dissenters with    
perfect cordiality  and as if there was 
not a point of dispute between them4    
,but that1 so  long as he exists1 it is 
his duty to get rid of it1 to win souls 
to the  unity which is its opposite1 is 
clear4 ,it is not the ,bishop of        
,winchester#i who classes ,dissent1 full
 of 'a spirit of watchful  jealousy1'   
along with spiritual hindrances like    
beer-shops1--a pollution  of the spirit 
along with pollutions of the flesh2#aj  
it is ,st4 ,paul4  ,it is not the       
clergyman who is chargeable with wishing
 to 'stamp out'  this spirit2 it is the 
,christian religion4    ,footnote #i3   
,the late ,bishop ,wilberforce4         
,footnote #aj3 ,i ,cor41 vii1 #a4       
,but what is to prevent the ,dissenting 
minister from being joined with  the    

clergyman in the same public function1  
and being his partner instead  of his   
rival8 ,episcopal ordination4#aa ,if ,i 
leave the service of a  private company1
 and enter the public service1 ,i       
receive admission at  the hands of the  
public officer designated to give it me4
 ,sentiment and  the historic sense1 to 
say nothing of the religious feeling1   
will  certainly put more into ordination
 than this1 though not precisely what   
the ,bishop of ,winchester1 perhaps1    
puts2 this which we have laid down1     
however1 is really all which the law of 
the land puts there4 ,a bishop is  a    
public officer4 ,why should ,i trouble  
myself about the name his office  bears8
 ,the name of his office cannot affect  
the service or my labour in  it4 ,ah1   
but1 says ,mr4 ,winterbotham1 he holds  
opinions which ,i do not  share about   
the sort of character he confers upon   
me6 ,what can that  matter1 unless he   
compels you1 too1 to profess the same   
opinions1 or  refuses you admission if  

you do not8 ,but ,i should be joined in 
the  ministry with men who hold opinions
 which ,i do not share6 ,what does that 
matter either1 unless they compel you   
also to hold these opinions1 as  the    
price of your being allowed to work on  
the foundation3 ,let every  one that    
nameth the name of ,christ depart from  
iniquity8 ,to recur to  our old         
parallel4 ,it is as if a man who desired
 the office of a public  magistrate and 
who was fitted for it1 were to hold off 
because he had to  receive institution  
from a ,lord-,lieutenant1 and he did not
 like the  title of ,lord-,lieutenant2  
or because the ,lord-,lieutenant who was
 to  institute him had a fancy about    
some occult quality which he conferred  
on him at institution2 or because he    
would find himself1 when he was         
instituted1 one of a body of magistrates
 of whom many had notions which  he     
thought irrational4 ,the office itself1 
and his own power to fill it  usefully1 
is all which really matters to him4     

,footnote #aa3 ,it has been inferred    
from what is here said that we  propose 
to make re-ordination a condition of    
admitting ,dissenting  ministers to the 
ministry of the ,church of ,england4    
,elsewhere ,i have  said how undesirable
 it seems to impose this condition2 and 
to what  respectful treatment and fair  
and equal terms1 in case of reunion1    
,protestant ,nonconformity is1 in my    
opinion1 entitled4 ,see the  ,preface to
 ,culture and ,anarchy4 ,what is said in
 the text is  directed simply against   
the objection to episcopal ordination as
  something wrong in itself and a ground
 for schism4    ,the ,bishop of         
,winchester believes in apostolical     
succession2--therefore  there must be   
,dissenters4 ,mr4 ,liddon asserts the   
real  presence2--therefore there must be
 ,dissenters4 ,mr4 ,mackonochie is a    
ritualist2--therefore there must be     
,dissenters4 ,but the ,bishop of        
,winchester cannot1 and does not1       
exclude from the ministry of the ,church

  of ,england those who do not believe  
in apostolical succession2 and  surely  
not even that acute and accomplished    
personage is such a  magician1 that he  
can make a ,puritan believe in          
apostolical succession  merely by       
believing in it himself6 ,in the same   
way1 eloquent as is ,mr4  ,liddon1 and  
devoted as is ,mr4 ,mackonochie1 their  
gifts cannot yield them  the art of so  
swaying a brother clergyman's spirit as 
to make him admit  the real presence    
against his conviction1 or practise     
ritualism against  his will2 and        
official1 material control over him1 or 
power of  stipulating what he shall     
admit or practise1 they have absolutely 
none4    ,but can anything more tend to 
make the ,church what the ,puritans     
reproach  it with being1--a mere lump of
 sacerdotalism and ritualism1--than if  
the  ,puritans1 who are free to come    
into it with their disregard of         
sacerdotalism and ritualism and so to   
leaven it1 refuse to come in1 and  leave

 it wholly to the sacerdotalists and    
ritualists8 ,what can be harder  upon   
the laity of the national ,church1 what 
so inconsiderate of the  national good  
and advantage1 as to leave us at the    
mercy of one single  element in the     
,church1 and deny us just the elements  
fit to mix with  this element and to    
improve it8    ,the current doctrines of
 apostolical succession and the real    
presence  seem to us unsound and        
unedifying4 ,to be sure1 so does the    
current  doctrine of imputed            
righteousness4 ,for us1 sacerdotalism   
and  solifidianism stand both on the    
same footing2 they are1 both of them1   
erroneous human developments4 ,but as in
 the ideas and practice of              
sacerdotalists or ritualists there is   
much which seems to us of value1  and of
 great use to the ,church1 so1 too1 in  
the ideas and practice of               
,nonconformists there is very much which
 we value4 ,to take points only  that   
are beyond controversy3 they have       

cultivated the gift of preaching  much  
more than the clergy1 and their union   
with the ,church would  renovate and    
immensely amend ,church preaching4 ,they
 would certainly  bring with them1 if   
they came back into the ,church1 some   
use of what  they call free prayer2 to  
which1 if at present they give far too  
much  place1 it is yet to be regretted  
that the ,church gives no place at all4 
,lastly1 if the body of ,british        
,protestant ,dissenters is in the main1 
as  it undoubtedly is1 the ,church of   
the ,philistines1 nevertheless there    
could come nothing but health and       
strength from blending this body with   
the ,establishment1 of which the very   
weakness and danger is that it  tends1  
as we have formerly said1 to be an      
appendage to the ,barbarians4    ,so    
long as the ,puritans thought that the  
essence of ,christianity was  their     
doctrine of predestination or of        
justification1 it was natural  that they
 should stand out1 at any cost1 for this

 essence4 ,that is why1  when the       
',zeit-,geist' and the general movement 
of men's religious ideas  is beginning  
to reveal that the ,puritan gospel is   
not the essence of  ,christianity1 we   
have been desirous to spread this       
revelation to the  best of our power1   
and by all the aids of plain popular    
exposition to  help it forward4         
,because1 when once it is clear that the
 essence of  ,christianity is not       
,puritan solifidianism1 it can hardly   
long be  maintained that the essence of 
,christianity is ,puritan church-order4 
,when once the way is made clear1 by    
removing the solifidian heresy1 to  look
 and see what the essence of            
,christianity really is1 it cannot but  
soon force itself upon our minds that   
the essence of ,christianity is         
something not very far1 at any rate1    
from this3 ,grace and peace by the      
annulment of our ordinary self through  
the mildness and sweet  reasonableness  
of ,jesus ,christ4 ,this is the more    

particular description  of that general 
ground1 already laid down1 of the       
,christian ,church's  existence3 ,let   
every one that nameth the name of       
,christ depart from  iniquity4 ,if this 
general ground1 particularised in the   
way above  given1 is not 'the sincere   
milk' of the evangelical word1 it is1 at
 all  events1 something very like it4   
,and matters of machinery and outward   
form1 like church-order1 have not only  
nothing essentially to do with  the     
sincere milk of ,christianity1 but are  
the very matters about which  this      
sincere milk should make us easy and    
yielding4    ,if there were no national 
and historic form of church-order in    
possession1 a genuine ,christian would  
regret having to spend time and  thought
 in shaping one1 in having so to        
encumber himself with serving1  to busy 
himself so much about a frame for his   
religious life as well as  about the    
contents of the frame4 ,after all1 a man
 has only a certain sum  of force to    

spend2 and if he takes a quantity of it 
for outward things1  he has so much the 
less left for inward things4 ,it is     
hardly to be  believed1 how much larger 
a space the mere affairs of his         
denomination  fill in the time and      
thoughts of a ,dissenter1 than in the   
time and  thoughts of a ,churchman4 ,now
 all machinery-work of this kind is1 to 
a  man filled with a real love of the   
essence of ,christianity1 something of  
a hindrance to him in what he most wants
 to be at1 something of a  concession to
 his ordinary self4 ,when an established
 and historic form  exists1 such a man  
should be1 therefore1 disposed to use it
 and comply  with it4 ,but1--as if it   
were not satisfied with proving its     
unprofitableness by corroding us with   
jealousy and so robbing us of the       
mildness and sweet reasonableness of    
,christ1 which is our                   
mainstay1--political ,dissent1 ,dissent 
for the sake of church-polity and       
church-management1 proves it1 too1 by   

stimulating our ordinary self  through  
over-care for what flatters this4 ,in   
fact1 what is it that the  everyday1    
middle-class ,philistine1--not the rare 
flower of the  ,dissenters but the      
common staple1--finds so attractive in  
,dissent8 ,is it  not1 as to discipline1
 that his self-importance is fomented by
 the fuss1  bustle1 and partisanship of 
a private sect1 instead of being lost in
 the  greatness of a public body8 ,as to
 worship1 is it not that his taste is   
pleased by usages and words that come   
down to him1 instead of drawing  him up 
to them2 by services which reflect1     
instead of the culture of  great men of 
religious genius1 the crude culture of  
himself and his  fellows8 ,and as to    
doctrine1 is it not that his mind is    
pleased at  hearing no opinion but its  
own1 by having all disputed points taken
 for  granted in its own favour1 by     
being urged to no return upon itself1 no
  development8 ,and what is all this but
 the very feeding and stimulating  of   

our ordinary self1 instead of the       
annulling of it8 ,no doubt it is        
natural2 to indulge our ordinary self is
 the most natural thing in the  world4  
,but ,christianity is not natural2 and  
if the flower of  ,christianity be the  
grace and peace which comes of annulling
 our  ordinary self1 then to this flower
 it is fatal4    ,so that if1 in order  
to gratify in the ,dissenters one of the
 two faults  against which ,christianity
 is chiefly aimed1 a jealous1           
contentious  spirit1 we were to sweep   
away our national and historic form of  
religion1 and were all to tinker at our 
own forms1 we should then just  be      
flattering the other chief fault which  
,christianity came to cure1 and  serving
 our ordinary self instead of annulling 
it4 ,what a happy  furtherance to       
religion6    ,for my part1 so far as the
 best of the ,nonconformist ministers   
are  concerned1 of whom ,i know         
something1 ,i disbelieve ,mr4           
,winterbotham's  hideous confession4 ,i 

imagine they are very little pleased    
with him for  making it4 ,i do not      
believe that they1 at any rate1 live in 
the  ulcerated condition he describes1  
fretting with watchful jealousy4 ,i     
believe they have other things to think 
of4 ,but why8 ,because they are  men of 
genius and character1 who react against 
the harmful influences of  the position 
in which they find themselves placed1   
and surmount its  obvious dangers4 ,but 
their genius and character might serve  
them still  better if they were placed  
in a less trying position4 ,and the rank
 and  file of their ministers and people
 do yield to the influences of their    
position4 ,of these1 ,mr4               
,winterbotham's picture is perfectly    
true4 ,they  are more and more jealous  
for their separate organisation1 pleased
 with  the bustle and self-importance   
which its magnitude brings them1        
irritably alive to whatever reduces or  
effaces it2 bent1 in short1 on          
affirming their ordinary selves4        

,however much the chiefs may feel the   
truth of modern ideas1 may grow         
moderate1 may perceive the effects of   
religious separatism upon worship and   
doctrine1 they will probably avail      
little or nothing2 the head will be     
overpowered and out-clamoured by the    
tail4 ,the ,wesleyans1 who used always  
to refuse to call themselves            
,dissenters1 whose best men still shrink
 from the name1 the ,wesleyans1 a  wing 
of the ,church1 founded for godliness1  
the ,wesleyans more and more1  with     
their very growth as a separate         
denomination1 feel the secular  ambition
 of being great as a denomination1 of   
being effaced by nobody1  of giving     
contentment to this self-importance1 of 
indulging this  ordinary self2 and ,i   
should not wonder if within twenty years
 they were  keen political ,dissenters4 
,a triumph of ,puritanism is abundantly 
possible2 we have never denied it4 ,what
 we1 whose greatest care is  neither for
 the ,church nor for ,puritanism1 but   

for human perfection1  what we labour to
 show is1 that the triumph of           
,puritanism will be the  triumph of our 
ordinary self1 not the triumph of       
,christianity2 and that  the type of    
,hebraism it will establish is one in   
which neither general  human perfection1
 nor yet ,hebraism itself1 can truly    
find their account4    ,elsewhere we    
have drawn out a distinction between    
,hebraism and  ,hellenism1#ab--;between 
the tendency and powers that carry us   
towards  doing1 and the tendency and    
powers that carry us towards perceiving 
and  knowing4 ,hebraism1 we said1 has   
long been overwhelmingly preponderant   
with us4 ,the sacred book which we call 
the ,word of ,god1 and which most  of us
 study far more than any other book1    
serves ,hebraism4 ,moses  ,hebraises1   
,david ,hebraises1 ,isaiah ,hebraises1  
,paul ,hebraises1 ,john  ,hebraises4    
,jesus ,christ himself is1 as ,st4 ,paul
 truly styles him1 'a  minister of the  
circumcision to the truth of ,god4'#ac  

,that is1 it is  by our powers of moral 
action1 and through the perfecting of   
these1 that  ,christ leads us 'to be    
partakers of the divine nature4'#ad ,by 
far our  chief machinery for spiritual  
purposes has the like aim and character4
  ,throughout ,europe this is so4 ,but1 
to speak of ourselves only1 the         
,archbishop of ,canterbury is an agent  
of ,hebraism1 the ,archbishop of ,york  
is an agent of ,hebraism1 ,archbishop   
,manning is an agent of ,hebraism1 the  
,president of the ,wesleyan ,conference 
is an agent of ,hebraism1 all the  body 
of the ,church clergy and ,dissenting   
ministers are agents of  ,hebraism4     
,now1 we have seen how we are beginning 
visibly to suffer harm  from attending  
in this one-sided way to ,hebraism1 and 
how we are called  to develop ourselves 
more in our totality1 on our perceptive 
and  intelligential side as well as on  
our moral side4 ,if it is said that     
this is a very hard matter1 and that man
 cannot well do more than one  thing at 

a time1 the answer is that here is the  
very sign and condition  of each new    
stage of spiritual progress1--increase  
of task4 ,the more  we grow1 the greater
 is the task which is given us4 ,this is
 the law of  man's nature and of his    
spirit's history4 ,the powers we have   
developed  at our old task enable us to 
attempt a new one2 and this1 again1     
brings  with it a new increase of       
powers4    ,footnote #ab3 ,see ,culture 
and ,anarchy 7#bnd edition71 chap4 iv4  
,footnote #ac3 ,romans1 xv1 #h4         
,footnote #ad3 ,,ii ,peter1 i1 #d4      
,hebraism strikes too exclusively upon  
one string in us4 ,hellenism does  not  
address itself with serious energy      
enough to morals and  righteousness4    
,for our totality1 for our general      
perfection1 we need to  unite the two2  
now the two are easily at variance4 ,in 
their lower forms  they are             
irreconcileably at variance2 only when  
each of them is at its  best1 is their  
harmony possible4 ,hebraism at its best 

is beauty and  charm2 ,hellenism at its 
best is also beauty and charm4 ,as such 
they can  unite2 as anything short of   
this1 each of them1 they are at discord1
 and  their separation must continue4   
,the flower of ,hellenism is a kind of  
amiable grace and artless winning       
good-nature1 born out of the  perfection
 of lucidity1 simplicity1 and natural   
truth2 the flower of  ,christianity is  
grace and peace by the annulment of our 
ordinary self  through the mildness and 
sweet reasonableness of ,christ4 ,both  
are  eminently humane1 and for complete 
human perfection both are required2  the
 second being the perfection of that    
side in us which is moral and  acts1 the
 first1 of that side in us which is     
intelligential and  perceives and knows4
    ,but lower forms of ,hebraism and   
,hellenism tend always to make their    
appearance1 and to strive to establish  
themselves4 ,on one of these forms  of  
,hebraism we have been commenting2--a   
form which had its first origin1  no    

doubt1 in that body of impulses whereby 
we ,hebraise1 but which lands  us at    
last1 not in the mildness and sweet     
reasonableness of ,christ1 but  in 'a   
spirit of watchful jealousy4' ,we have  
to thank ,mr4 ,winterbotham  for fixing 
our attention on it2 but we prefer to   
name it from an eminent  and able man   
who is well known as the earnest apostle
 of the ,dissidence  of ,dissent and the
 ,protestantism of the ,protestant      
religion1 and to call  it ,mialism4     
,mialism is a sub-form of ,hebraism1 and
 itself a somewhat  spurious and        
degenerated form2 but this sub-form     
always tends to  degenerate into forms  
lower yet1 and yet more unworthy of the 
ideal  flower of ,hebraism4 ,in one of  
these its further stages we have        
formerly  traced it1 and we need not    
enlarge on them here4#ae    ,footnote   
#ae3 ,see ,culture and ,anarchy 7#bnd   
edition71 chap4 ii4    ,hellenism1 in   
the same way1 has its more or less      
spurious and  degenerated sub-forms1    

products which may be at once known as  
degenerations by their deflexion from   
what we have marked as the flower  of   
,hellenism1--'a kind of humane grace and
 artless winning good-nature1  born out 
of the perfection of lucidity1          
simplicity1 and natural truth4'  ,and   
from whom can we more properly derive a 
general name for these  degenerations1  
than from that distinguished man1 who1  
by his  intelligence and                
accomplishments1 is in many respects so 
admirable and  so truly ,hellenic1 but  
whom his dislike for 'the dominant      
sect1' as he  calls the ,church of      
,england1--the ,church of ,england1 in  
many aspects so  beautiful1 calming1 and
 attaching1--seems to transport with an 
almost  feminine vehemence of           
irritation8 ,what can we so fitly name  
the somewhat  degenerated and inadequate
 form of ,hellenism as ,millism8 ,this  
is the  ,hellenic or ,hellenistic       
counterpart of ,mialism2 and like       
,mialism it has  its further            

degenerations1 in which it is still less
 commendable than in  its first form4   
,for instance1 what in ,mr4 ,mill is but
 a yielding to a  spirit of irritable   
injustice1 goes on and worsens in some  
of his  disciples1 till it becomes a    
sort of mere blatancy and truculent     
hardness in certain ,millites1 in whom  
there appears scarcely anything  that is
 truly sound or ,hellenic at all4       
,mankind1 however1 must needs draw1     
however slowly1 towards its  perfection2
 and our only real perfection is our    
totality4 ,mialism and  ,millism we may 
see playing into one another's hands1   
and apparently  acting together2 but1 so
 long as these lower forms of ,hellenism
 and  ,hebraism prevail1 the real union 
between ,hellenism and ,hebraism can    
never be accomplished1 and our totality 
is still as far off as ever4  ,unhappy  
and unquiet alternations of ascendency  
between ,hebraism and  ,hellenism are   
all that we shall see2--at one time1 the
 indestructible  religious experience of

 mankind asserting itself blindly2 at   
another1 a  revulsion of the intellect  
of mankind from this experience1 because
 of  the audacious assumptions and gross
 inaccuracies with which men's  account 
of it is intermingled4    ,at present it
 is such a revulsion which seems chiefly
 imminent4 ,give the  churches of       
,nonconformity free scope1 cries an     
ardent ,congregationalist1  and we will 
renew the wonders of the first times2 we
 will confront this  modern bugbear of  
physical science1 show how hollow she   
is1 and how she  contradicts herself6   
,in his mind's eye1 this ,nonconforming 
enthusiast  already sees ,professor     
,huxley in a white sheet1 brought up at 
the ,surrey  ,tabernacle between two    
deacons1--whom that great physicist1 in 
his own  clear and nervous language1    
would no doubt describe like his        
disinterred  ,roman the other day at    
,westminster ,abbey1 as 'of weak mental 
organisation and strong muscular        
frame1'--and penitently confessing that 

,science contradicts herself4 ,alas1 the
 real future is likely to be  very      
different6 ,rather are we likely to     
witness an edifying solemnity1  where   
,mr4 ,mill1 assisted by his youthful    
henchmen and apparitors1 will  burn all 
the ,prayer ,books4 ,rather will the    
time come1 as it has been  foretold1    
when we shall desire to see one of the  
days of the ,son of ,man1  and shall not
 see it2 when the mildness and sweet    
reasonableness of  ,jesus ,christ1 as a 
power to work the annulment of our      
ordinary self1  will be clean           
disregarded and out of mind4 ,then1     
perhaps1 will come  another re-action1  
and another1 and another2 and all       
sterile4    ,therefore it is1 that we   
labour to make ,hebraism raise itself   
above  ,mialism1 find its true self1    
show itself in its beauty and power1 and
  help1 not hinder1 man's totality4 ,the
 endeavour will very likely be in  vain2
 for growth is slow and the ages are    
long1 and it may well be that  for      

harmonising ,hebraism with ,hellenism   
more preparation is needed than  man has
 yet had4 ,but failures do something1 as
 well as successes1  towards the final  
achievement4 ,the cup of cold water     
could be hardly  more than an           
ineffective effort at succour2 yet it   
counted4 ,to disengage  the religion of 
,england from unscriptural              
,protestantism1 political  ,dissent1 and
 a spirit of watchful jealousy1 may be  
an aim not in our day  reachable2 and   
still it is well to level at it4        
99       99       99       99       99  
,,contents4      ,,st4 ,,paul ,,and     
,,protestantism    ,,puritanism ,,and   
,,the ,,church ,,of ,,england           
99       99       99       99       99  
,,st4 ,,paul ,,and ,,protestantism4     
,i4    ,m4 ,renan sums up his           
interesting volume on ,st4 ,paul by     
saying3--',after  having been for three 
hundred years1 thanks to ,protestantism1
 the  ,christian doctor par excellence1 
,paul is now coming to an end of his    

reign4' ,all through his book ,m4 ,renan
 is possessed with a sense of this      
close relationship between ,st4 ,paul   
and ,protestantism4 ,protestantism has  
made ,paul1 he says2 ,pauline doctrine  
is identified with ,protestant          
doctrine2 ,paul is a ,protestant doctor1
 and the counterpart of ,luther4 ,m4    
,renan has a strong distaste for        
,protestantism1 and this distaste       
extends  itself to the ,protestant      
,paul4 ,the reign of this ,protestant is
 now  coming to an end1 and such a      
consummation evidently has ,m4 ,renan's 
approval4    ,st4 ,paul is now coming to
 an end of his reign4 ,precisely the    
contrary1  ,i venture to think1 is the  
judgment to which a true criticism of   
men and  of things1 in our own country  
at any rate1 leads us4 ,the             
,protestantism  which has so used and   
abused ,st4 ,paul is coming to an end2  
its  organisations1 strong and active as
 they look1 are touched with the  finger
 of death2 its fundamental ideas1       

sounding forth still every week  from   
thousands of pulpits1 have in them no   
significance and no power for  the      
progressive thought of humanity4 ,but   
the reign of the real ,st4 ,paul  is    
only beginning2 his fundamental ideas1  
disengaged from the elaborate           
misconceptions with which ,protestantism
 has overlaid them1 will have an        
influence in the future greater than any
 which they have yet had1--an  influence
 proportioned to their correspondence   
with a number of the  deepest and most  
permanent facts of human nature itself4 
,elsewhere#af ,i have pointed out how1  
for us in this country1  ,puritanism is 
the strong and special representative of
 ,protestantism4  ,the ,church of       
,england existed before ,protestantism1 
and contains much  besides              
,protestantism4 ,remove the schemes of  
doctrine1 ,calvinistic or  ,arminian1   
which for ,protestantism1 merely as     
such1 have made the very  substance of  
its religion1 and all that is most      

valuable in the ,church  of ,england    
would still remain4 ,these schemes1 or  
the ideas out of which  they spring1    
show themselves in the ,prayer ,book2   
but they are not what  gives the ,prayer
 ,book its importance and value4 ,but   
,puritanism exists  for the sake of     
these schemes2 its organisations are    
inventions for  enforcing them more     
purely and thoroughly4 ,questions of    
discipline and  ceremonies have1        
originally at least1 been always        
admitted to be in  themselves secondary2
 it is because that conception of the   
ways of ,god  to man which ,puritanism  
has formed for itself appeared to       
,puritanism  superlatively true and     
precious1 that ,independents and        
,baptists and  ,methodists in ,england1 
and ,presbyterians in ,scotland1 have   
been impelled  to constitute for        
inculcating it a church-order where it  
might be less  swamped by the additions 
and ceremonies of men1 might be more    
simply and  effectively enounced1 and   

might stand more absolute and central1  
than in  the church-order of ,anglicans 
or ,roman ,catholics4    ,footnote #af3 
,see ,culture and ,anarchy1 chap4 iv4   
,of that conception the cardinal points 
are fixed by the terms election  and    
justification4 ,these terms come from   
the writings of ,st4 ,paul1 and  the    
scheme which ,puritanism has constructed
 with them professes to be  ,st4 ,paul's
 scheme4 ,the same scheme1 or something 
very like it1 has been1  and still is1  
embraced by many adherents of the       
,churches of ,england and  ,rome2 but   
these ,churches rest their claims to    
men's interest and  attachment not on   
the possession of such a scheme1 but on 
other grounds  with which we have for   
the present nothing to do4 ,puritanism's
 very  reason for existing depends on   
the worth of this its vital conception1 
derived from ,st4 ,paul's writings2 and 
when we are told that ,st4 ,paul is  a  
,protestant doctor whose reign is       
ending1 a ,puritan1 keen1 pugnacious1   

and sophisticating simple religion of   
the heart into complicated  theories of 
the brain about election and            
justification1 we in ,england1  at any  
rate1 can best try the assertion by     
fixing our eyes on our own  ,puritans1  
and comparing their doctrine and their  
hold on vital truth  with ,st4 ,paul's4 
,this we propose now to do1 and1 indeed1
 to do it will only be to  complete what
 we have already begun4 ,for already1   
when we were speaking  of ,hebraism and 
,hellenism1#ag we were led to remark how
 the  over-,hebraising of ,puritanism1  
and its want of a wide culture1 do so   
narrow its range and impair its vision  
that even the documents which it  thinks
 all-sufficient1 and to the study of    
which it exclusively rivets  itself1 it 
does not rightly understand1 but is apt 
to make of them  something quite        
different from what they really are4 ,in
 short1 no man1  we said1 who knows     
nothing else1 knows even his ,bible4    
,and we showed how  readers of the      

,bible attached to essential words and  
ideas of the ,bible  a sense which was  
not the writer's2 and in particular how 
this had  happened with regard to the   
,pauline doctrine of resurrection4 ,let 
us  take the present opportunity of     
going further in the same road2 and     
instead of lightly disparaging the great
 name of ,st4 ,paul1 let us see if  the 
needful thing is not rather to rescue   
,st4 ,paul and the ,bible from  the     
perversions of them by mistaken men4    
,footnote #ag3 ,see ,culture and        
,anarchy1 chap4 v4    ,so long as the   
well-known habit1 on which we have so   
often enlarged1  prevails amongst our   
countrymen1 of holding mechanically     
their ideas  themselves1 but making it  
their chief aim to work with energy and 
enthusiasm for the organisations which  
profess those ideas1 ,english           
,puritanism is not likely to make such a
 return upon its own thoughts1  and upon
 the elements of its being1 as to       
accomplish for itself an  operation of  

the kind needed2 though it has men whose
 natural faculties1  were they but free 
to use them1 would undoubtedly prove    
equal to the  task4 ,the same habit     
prevents our ,puritans from being       
reached by  philosophical works1 which  
exist in sufficient numbers and of which
 ,m4  ,reuss's history of the growth of 
,christian theology#ah is an admirable  
specimen1--works where the entire scheme
 of ,pauline doctrine is laid out  with 
careful research and impartial accuracy4
 ,to give effect to the  predominant    
points in ,paul's teaching1 and to      
exhibit these in so plain  and popular a
 manner as to invite and almost compel  
men's comprehension1  is not the design 
of such works2 and only by writings with
 this design  in view will ,english     
,puritanism be reached4    ,footnote    
#ah3 ,histoire de la ,thologie          
,chrtienne au ,sicle  ,apostolique1 par 
,edouard ,reuss2 ,strasbourg et ,paris  
7in #b vols4  #hvo47 ,there is now      
7#ahge7 an ,english translation of ,m4  

,reuss's  work4    ,our one             
qualification for the business in hand  
lies in that belief of  ours1 so much   
contested by our countrymen1 of the     
primary needfulness of  seeing things as
 they really are1 and of the greater    
importance of ideas  than of the        
machinery which exists for them4 ,if by 
means of letting our  consciousness work
 quite freely1 and by following the     
methods of  studying and judging thence 
generated1 we are shown that we ought in
  real truth neither to abase ,st4 ,paul
 and ,puritanism together1 as ,m4       
,renan does1 nor to abase ,st4 ,paul but
 exalt ,puritanism1 nor yet to exalt    
both ,puritanism and ,st4 ,paul         
together1 but rather to abase           
,puritanism  and exalt ,st4 ,paul1 then 
we cannot but think that even for       
,puritanism  itself1 also1 it will be   
the best1 however unpalatable1 to be    
shown  this4 ,puritanism certainly      
wishes well to ,st4 ,paul2 it cannot    
wish to  compromise him by an           

unintelligent adhesion to him and a     
blind adoption  of his words1 instead of
 being a true child to him4 ,yet this is
 what it  has really done4 ,what in ,st4
 ,paul is secondary and subordinate1    
,puritanism has made primary and        
essential2 what in ,st ,paul is figure  
and  belongs to the sphere of feeling1  
,puritanism has transported into the    
sphere of intellect and made formula4   
,on the other hand1 what is with  ,st4  
,paul primary1 ,puritanism has treated  
as subordinate3 and what is  with him   
thesis1 and belonging 7so far as        
anything in religion can  properly be   
said thus to belong7 to the sphere of   
intellect1 ,puritanism  has made image  
and figure4    ,and first let us premise
 what we mean in this matter by primary 
and  secondary1 essential and           
subordinate4 ,we mean1 so far as the    
apostle is  concerned1 a greater or less
 approach to what really characterises  
him  and gives his teaching its         
originality and power4 ,we mean1 so far 

as  truth is concerned1 a greater or    
less agreement with facts which can be  
verified1 and a greater or less power of
 explaining them4 ,what  essentially    
characterises a religious teacher1 and  
gives him his  permanent worth and      
vitality1 is1 after all1 just the       
scientific value  of his teaching1 its  
correspondence with important facts1 and
 the light  it throws on them4 ,never   
was the truth of this so evident as now4
 ,the  scientific sense in man never    
asserted its claim so strongly2 the     
propensity of religion to neglect those 
claims1 and the peril and loss  to it   
from neglecting them1 never were so     
manifest4 ,the license of  affirmation  
about ,god and his proceedings1 in which
 the religious world  indulge1 is more  
and more met by the demand for          
verification4 ,when  ,calvinism tells   
us3 ',it is agreed between ,god and the 
,mediator ,jesus  ,christ1 the ,son of  
,god1 surety for the redeemed1 as       
parties-contractors1  that the sins of  

the redeemed should be imputed to       
innocent ,christ1 and  he both condemned
 and put to death for them1 upon this   
very condition1  that whosoever heartily
 consents unto the covenant of          
reconciliation  offered through ,christ1
 shall1 by the imputation of his        
obedience unto  them1 be justified and  
holden righteous before ,god2'--when    
,calvinism  tells us this1 is it not    
talking about ,god just as if he were a 
man in  the next street1 whose          
proceedings ,calvinism intimately knew  
and could  give account of1 could verify
 that account at any moment1 and enable 
us  to verify it also8 ,it is true1 when
 the scientific sense in us1 the  sense 
which seeks exact knowledge1 calls for  
that verification1  ,calvinism refers us
 to ,st4 ,paul1 from whom it professes  
to have got this  history of what it    
calls 'the covenant of redemption4' ,but
 this is only  pushing the difficulty a 
stage further back4 ,for if it is ,st4  
,paul1 and  not ,calvinism1 that        

professes this exact acquaintance with  
,god and his  doings1 the scientific    
sense calls upon ,st4 ,paul to produce  
the facts by  which he verifies what he 
says2 and if he cannot produce them1    
then it  treats both ,st4 ,paul's       
assertion1 and ,calvinism's assertion   
after him1  as of no real consequence4  
,no one will deny that such is the      
behaviour of science towards religion   
in our day1 though many may deplore it4 
,and it is not that the  scientific     
sense in us denies the rights of the    
poetic sense1 which  employs a figured  
and imaginative language4 ,but the      
language we have  just been quoting is  
not figurative and poetic language1 it  
is  scholastic and scientific language4 
,assertions in scientific language  must
 stand the tests of scientific          
examination4 ,neither is it that the    
scientific sense in us refuses to admit 
willingly and reverently the  name of   
,god1 as a point in which the religious 
and the scientific sense  may meet1 as  

the least inadequate name for that      
universal order which  the intellect    
feels after as a law1 and the heart     
feels after as a  benefit4 ',we1 too1'  
might the men of science with truth say 
to the men  of religion--'we1 too1 would
 gladly say ,god1 if only1 the moment   
one  says ,god1 you would not pester one
 with your pretensions of knowing  all  
about him4' ,that stream of tendency by 
which all things strive to  fulfil the  
law of their being1 and which1 inasmuch 
as our idea of real  welfare resolves   
itself into this fulfilment of the law  
of one's being1  man rightly deems the  
fountain of all goodness1 and calls by  
the  worthiest and most solemn name he  
can1 which is ,god1 science also might  
willingly own for the fountain of all   
goodness1 and call ,god4 ,but  however  
much more than this the heart may with  
propriety put into its  language        
respecting ,god1 this is as much as     
science can with strictness  put there4 
,therefore1 when the religious world1   

following its bent of  trying to        
describe what it loves1 amplifying and  
again amplifying its  description1 and  
guarding finally this amplified         
description by the most  precise and    
rigid terms it can find1 comes at last1 
with the best  intentions1 to the notion
 of a sort of magnified and non-natural 
man1  who proceeds in the fashion laid  
down in the ,calvinistic thesis we have 
quoted1 then science strikes in1 remarks
 the difference between this  second    
notion and the notion it originally     
admitted1 and demands to have  the new  
notion verified1 as the first can be    
verified1 by facts4 ,but  this does not 
unsettle the first notion1 or prevent   
science from  acknowledging the         
importance and the scientific validity  
of propositions  which are grounded upon
 the first notion1 and shed light over  
it4    ,nevertheless1 researches in this
 sphere are now a good deal eclipsed in 
popularity by researches in the sphere  
of physics1 and no longer have  the     

vogue which they once had4 ,i have      
related how an eminent physicist  with  
whose acquaintance ,i am honoured1      
imagines me to have invented the  author
 of the ,sacra ,privata2 and that       
fashionable newspaper1 the  ,morning    
,post1 undertaking1--as ,i seemed1 it   
said1 very anxious about  the           
matter1--to supply information as to who
 the author really was1 laid  it down   
that he was ,bishop of ,calcutta1 and   
that his ideas and writings1  to which  
,i attached so much value1 had been     
among the main provocatives  of the     
,indian mutiny4 ,therefore it is perhaps
 expedient to refresh our  memory as to 
these schemes of doctrine1 ,calvinistic 
or ,arminian1 for the  upholding of     
which1 as has been said1 ,british       
,puritanism exists1 before  we proceed  
to compare them1 for correspondence with
 facts and for  scientific validity1    
with the teaching of ,st4 ,paul4        
,calvinism1 then1 begins by laying down 
that ,god from all eternity  decreed    

whatever was to come to pass in time2   
that by his decree a  certain number of 
angels and men are predestinated1 out of
 ,god's mere  free grace and love1      
without any foresight of faith or good  
works in  them1 to everlasting life2 and
 others foreordained1 according to the  
unsearchable counsel of his will1       
whereby he extends or withholds mercy   
as he pleases1 to everlasting death4    
,god made1 however1 our first  parents1 
,adam and ,eve1 upright and able to keep
 his law1 which was  written in their   
hearts2 at the same time entering into a
 contract with  them1 and with their    
posterity as represented in them1 by    
which they  were assured of everlasting 
life in return for perfect obedience1   
and of  everlasting death if they should
 be disobedient4 ,our first parents1    
being enticed by ,satan1 a fallen angel 
speaking in the form of a  serpent1     
broke this covenant of works1 as it is  
called1 by eating the  forbidden fruit2 
and hereby they1 and their posterity in 

them and with  them1 became not only    
liable to eternal death1 but lost also  
their  natural uprightness and all      
ability to please ,god2 nay1 they became
 by  nature enemies to ,god and to all  
spiritual good1 and inclined only to    
evil continually4 ,this1 says           
,calvinism1 is our original sin2 the    
bitter  root of all our actual          
transgressions1 in thought1 word1 and   
deed4    ,yet1 though man has neither   
power nor inclination to rise out of    
this  wretched fallen state1 but is     
rather disposed to lie insensible in it 
till he perish1 another covenant exists 
by which his condition is  greatly      
affected4 ,this is the covenant of      
redemption1 made and agreed  upon1 says 
,calvinism1 between ,god the ,father and
 ,god the ,son in the  ,council of the  
,trinity before the world began4 ,the   
sum of the covenant  of redemption is   
this3 ,god having1 by the eternal decree
 already  mentioned1 freely chosen to   
life a certain number of lost mankind1  

gave  them before the world began to    
,god the ,son1 appointed ,redeemer1 on  
condition that if he humbled himself so 
far as to assume the human  nature in   
union with the divine nature1 submit    
himself to the law as  surety for the   
elect1 and satisfy justice for them by  
giving obedience  in their name1 even to
 suffering the cursed death of the      
cross1 he  should ransom and redeem them
 from sin and death1 and purchase for   
them  righteousness and eternal life4   
,the ,son of ,god accepted the          
condition1  or bargain as ,calvinism    
calls it2 and in the fulness of time    
came1 as  ,jesus ,christ1 into the      
world1 was born of the ,virgin ,mary1   
subjected  himself to the law1 and      
completely paid the due ransom on the   
cross4    ,god has in his word1 the     
,bible1 revealed to man this covenant of
 grace  or redemption4 ,all those whom  
he has predestinated to life he in his  
own  time effectually calls to be       
partakers in the release offered4 ,man  

is  altogether passive in this call1    
until the ,holy ,spirit enables him to  
answer it4 ,the ,holy ,spirit1 the third
 person in the ,trinity1 applies to  the
 elect the redemption purchased by      
,christ1 through working faith in  them4
 ,as soon as the elect have faith in    
,jesus ,christ1 that is1 as soon  as    
they give their consent heartily and    
repentantly1 in the sense of  deserved  
condemnation1 to the covenant of grace1 
,god justifies them by  imputing to them
 that perfect obedience which ,christ   
gave to the law1  and the satisfaction  
also which upon the cross ,christ gave  
to justice in  their name4 ,they who are
 thus called and justified are by the   
same power  likewise sanctified2 the    
dominion of carnal lusts being destroyed
 in  them1 and the practice of holiness 
being1 in spite of some remnants of     
corruption1 put in their power4 ,good   
works1 done in obedience to ,god's      
moral law1 are the fruits and evidences 
of a true faith2 and the persons  of the

 faithful elect being accepted through  
,christ1 their good works  also are     
accepted in him and rewarded4 ,but works
 done by other and  unregenerate men1   
though they may be things which ,god    
commands1 cannot  please ,god and are   
sinful4 ,the elect can after            
justification and  sanctification no    
more fall from the state of grace1 but  
shall certainly  persevere to the end   
and be eternally saved2 and of this they
 may1 even  in the present life1 have   
the certain assurance4 ,finally1 after  
death1  their souls and bodies are      
joyfully joined together again in the   
resurrection1 and they remain           
thenceforth for ever with ,christ in    
glory2  while all the wicked are sent   
away into hell with ,satan1 whom they   
have  served4    ,we have here set down 
the main doctrines of ,calvinistic      
,puritanism  almost entirely in words of
 its own choosing4 ,it is not necessary 
to  enter into distinctions such as     
those between sublapsarians and         

supralapsarians1 between ,calvinists who
 believe that ,god's decree of  election
 and reprobation was passed in foresight
 of original sin and on  account of it1 
and ,calvinists who believe that it was 
passed absolutely  and independently4   
,the important points of                
,calvinism1--original sin1  free        
election1 effectual calling1            
justification through imputed           
righteousness1--are common to both4 ,the
 passiveness of man1 the activity  of   
,god1 are the great features in this    
scheme2 there is very little of  what   
man thinks and does1 very much of what  
,god thinks and does2 and  what ,god    
thinks and does is described with such  
particularity that the  figure we have  
used of the man in the next street      
cannot but recur  strongly to our minds4
    ,the positive ,protestantism of     
,puritanism1 with which we are here     
concerned1 as distinguished from the    
negative ,protestantism of the  ,church 
of ,england1 has nourished itself with  

ardour on this scheme of  doctrine4 ,it 
informs and fashions the whole religion 
of ,scotland1  established and          
nonconforming4 ,it is the doctrine which
 ,puritan flocks  delight to hear from  
their ministers4 ,it was ,puritanism's  
constant  reproach against the ,church  
of ,england1 that this essential        
doctrine was  not firmly enough held and
 set forth by her4 ,at the ,hampton     
,court  ,conference in #afjd1 in the    
,committee of ,divines appointed by the 
,house  of ,lords in #afda1 and again at
 the ,savoy ,conference in #affa1 the   
reproach regularly appeared4 ',some have
 defended1' is the ,puritan  complaint1 
'the whole gross substance of           
,arminianism1 that the act of           
conversion depends upon the concurrence 
of man's free will2 some do  teach and  
preach that good works are concauses    
with faith in the act of  justification2
 some have defended universal grace1    
some have absolutely  denied original   
sin4' ,as ,puritanism grew1 the         

,calvinistic scheme of  doctrine        
hardened and became stricter4 ,of the   
,calvinistic confessions of  faith of   
the sixteenth century1--the ,helvetic   
,confession1 the ,belgic  ,confession1  
the ,heidelberg ,catechism1--the        
,calvinism is so moderate as  to        
astonish any one who has been used only 
to its later developments4  ,even the   
much abused canons of the ,synod of     
,dort no one can read  attentively      
through without finding in parts of them
 a genuine movement  of                 
thought1--sometimes even a philosophic  
depth1--and a powerful  religious       
feeling4 ,in the documents of the       
,westminster ,assembly1  twenty-five    
years later1 this has disappeared2 and  
what we call the  ,british ,philistine  
stands in his religious capacity1 sheer 
and stark1  before us4 ,seriousness is  
the one merit of these documents1 but it
 is a  seriousness too mixed with the   
alloy of mundane strife and hatred to be
  called a religious feeling4 ,not a    

trace of delicacy of perception1 or of  
philosophic thinking2 the mere rigidness
 and contentiousness of the             
controversialist and political          
dissenter2 a ,calvinism exaggerated till
  it is simply repelling2 and to        
complete the whole1 a machinery of      
covenants1 conditions1 bargains1 and    
parties-contractors1 such as could  have
 proceeded from no one but the born     
,anglo-,saxon man of business1  ,british
 or ,american4    ,however1 a scheme of 
doctrine is not necessarily false       
because of the  style in which its      
adherents may have at a particular      
moment enounced  it4 ,from the faults   
which disfigure the performance of the  
,westminster  divines the profession of 
faith prefixed to the ,congregational   
,year-,book is free4 ,the               
,congregationalists form one of the two 
great  divisions of ,english ,puritans4 
',congregational churches believe1'     
their  ,year-,book tells us1 'that the  
first man disobeyed the divine command1 

fell from his state of innocence and    
purity1 and involved all his  posterity 
in the consequences of that fall4 ,they 
believe that all who  will be saved were
 the objects of ,god's eternal and      
electing love1 and  were given by an act
 of divine sovereignty to the ,son of   
,god4 ,they  believe that ,christ       
meritoriously obtained eternal          
redemption for us1  and that the ,holy  
,spirit is given in consequence of      
,christ's mediation4'  ,the essential   
points of ,calvinism are all here4 ,to  
this profession of  faith1 annually     
published in the ,year-,book of the     
,independents1  subscription is not     
required2 ,puritanism thus remaining    
honourably  consistent with the protests
 which1 at the ,restoration1 it made    
against  the call for subscription4 ,but
 the authors of the ,year-,book say with
  pride1 and it is a common boast of the
 ,independent churches1 that though     
they do not require subscription1 there 
is1 perhaps1 in no religious  body1 such

 firm and general agreement in doctrine 
as among  ,congregationalists4 ,this is 
true1 and it is even more true of the   
flocks  than of the ministers1 of whom  
the abler and the younger begin to be   
lifted by the stream of modern ideas4   
,still1 up to the present time1 the     
,protestantism of one great division of 
,english ,puritans is undoubtedly       
,calvinist2 the ,baptists holding in    
general the scheme of ,calvinism yet    
more strictly than the ,independents4   
,the other great division of ,english   
,puritanism is formed by the            
,methodists4 ,wesleyan ,methodism is1 as
 is well known1 not ,calvinist1 but     
,arminian4 ,the ,methodist ,magazine was
 called by ,wesley the ,arminian        
,magazine1 and kept that title all      
through his life4 ,arminianism is an    
attempt made with the best intentions1  
and with much truth of practical  sense1
 but not in a very profound             
philosophical spirit1 to escape from    
what perplexes and shocks us in         

,calvinism4 ,the ,god of ,calvinism is a
  magnified and non-natural man who     
decrees at his mere good pleasure some  
men to salvation and other men to       
reprobation2 the ,god of ,arminianism is
  a magnified and non-natural man who   
foreknows the course of each man's      
life1 and who decrees each of us to     
salvation or reprobation in  accordance 
with this foreknowledge4 ,but so long as
 we remain in this  anthropomorphic     
order of ideas the question will always 
occur3 ,why did  not a being of infinite
 power and infinite love so make all men
 as that  there should be no cause for  
this sad foreknowledge and sad decree   
respecting a number of them8 ,in truth1 
,calvinism is both theologically  more  
coherent1 and also shows a deeper sense 
of reality than  ,arminianism1 which1 in
 the practical man's fashion1 is apt to 
scrape the  surface of things only4     
,for instance1 the ,arminian            
,remonstrants1 in their zeal to justify 
the  morality1 in a human sense1 of     

,god's ways1 maintained that he sent his
  word to one nation rather than another
 according as he saw that one  nation   
was more worthy than another of such a  
preference4 ,the ,calvinist  doctors of 
the ,synod of ,dort have no difficulty  
in showing that ,moses  and ,christ both
 of them assert1 with respect to the    
,jewish nation1 the  direct contrary2   
and not only do they here obtain a      
theological triumph1  but in rebutting  
the ,arminian theory they are in        
accordance with  historical truth and   
with the real march of human affairs4   
,they allow  more for the great fact of 
the not ourselves in what we do and are4
  ,the ,calvinists seize1 we say1 that  
great fact better than the ,arminians4  
,the ,calvinist's fault is in his       
scientific appreciation of the fact2 in 
the reasons he gives for it4 ,god1 he   
says1 sends his word to one nation      
rather than another at his mere good    
pleasure4 ,here we have again the       
magnified and non-natural man1 who likes

 and dislikes1 knows and  decrees1 just 
as a man1 only on a scale immensely     
transcending anything  of which we have 
experience1 and whose proceedings we    
nevertheless  describe as if he were in 
the next street for people to verify all
 we  say about him4    ,arminian        
,methodism1 however1 puts aside the     
,calvinistic doctrine of                
predestination4 ,the foremost place1    
which in the ,calvinist scheme  belongs 
to the doctrine of predestination1      
belongs in the ,methodist  scheme to the
 doctrine of justification by faith4    
,more and more  prominently does modern 
,methodism elevate this as its essential
  doctrine2 and the era in their        
founder's life which ,methodists select 
to  celebrate is the era of his         
conversion to it4 ,it is the doctrine of
  ,anselm1 adopted and developed by     
,luther1 set forth in the ,confession of
  ,augsburg1 and current all through the
 popular theology of our day4 ,we  shall
 find it in almost any popular hymn we  

happen to take1 but the  following lines
 of ,milton exhibit it classically4 ,by 
the fall of our  first parents1 says    
he3--                        ,man1      
losing all1      ,to expiate his treason
 hath nought left1      ,but to         
destruction sacred and devote      ,he  
with his whole posterity must die2      
,die he or justice must2 unless for him 
,some other able1 and as willing1 pay   
,the rigid satisfaction2 death for      
death4    ,by ,adam's fall1 ,god's      
justice and mercy were placed in        
conflict4 ,god  could not follow his    
mercy without violating his justice4    
,christ by his  satisfaction gave the   
,father the right and power 7nudum jus  
,patri  acquirebat1 said the ,arminians7
 to follow his mercy1 and to make with  
man the covenant of free justification  
by faith1 whereby1 if a man has a  sure 
trust and confidence that his sins are  
forgiven him in virtue of  the          
satisfaction made to ,god for them by   
the death of ,christ1 he is held  clear 

of sin by ,god1 and admitted to         
salvation4    ,this doctrine1 like the  
,calvinist doctrine of predestination1  
involves a  whole history of ,god's     
proceedings1 and gives1 also1 first and 
almost  sole place to what ,god does1   
with disregard to what man does4 ,it has
  thus an essential affinity with       
,calvinism2 indeed1 ,calvinism is but   
this  doctrine of original sin and      
justification1 plus the doctrine of     
predestination4 ,nay1 the ,welsh        
,methodists1 as is well known1 have no  
difficulty in combining the tenet of    
election with the practices and  most of
 the tenets of ,methodism4 ,the word    
solifidian points precisely  to that    
which is common to both ,calvinism and  
,methodism1 and which has  made both    
these halves of ,english ,puritanism so 
popular1--their  sensational side1 as it
 may be called1 their laying all stress 
on a  wonderful and particular account  
of what ,god gives and works for us1 not
  on what we bring or do for ourselves4 

',plead thou singly1' says ,wesley1     
'the blood of the covenant1 the ransom  
paid for thy proud stubborn  soul4'     
,wesley's doctrines of conversion1 of   
the new birth1 of  sanctification1 of   
the direct witness of the spirit1 of    
assurance1 of  sinless perfection1 all  
of them thus correspond with doctrines  
which we  have noticed in ,calvinism1   
and show a common character with them4  
,the  instantaneousness ,wesley loved to
 ascribe to conversion and              
sanctification points the same way4     
',god gives in a moment such a faith  in
 the blood of his ,son as translates us 
out of darkness into light1 out  of sin 
and fear into holiness and happiness4'  
,and again1 ',look for  sanctification  
just as you are1 as a poor sinner that  
has nothing to  pay1 nothing to plead   
but ,christ died4' ,this is the side in 
,wesley's  teaching which his followers 
have above all seized1 and which they   
are  eager to hold forth as the         
essential part of his legacy towards    

them4    ,it is true that from the same 
reason which prevents1 as we have said1 
those who know their ,bible and nothing 
else from really knowing even  their    
,bible1 ,methodists1 who for the most   
part know nothing but ,wesley1  do not  
really know even ,wesley4 ,it is true   
that what really  characterises this    
most interesting and most attractive    
man1 is not his  doctrine of            
justification by faith1 or any other of 
his set doctrines1  but is entirely what
 we may call his genius for godliness4  
,mr4  ,alexander ,knox1 in his remarks  
on his friend's life and character1     
insists much on an entry in ,wesley's   
,journal in #agfg1 where he seems       
impatient at the endless harping on the 
tenet of justification1 and  where he   
asks 'if it is not high time to return  
to the plain word3 ,he  that feareth    
,god and worketh righteousness is       
accepted with him4' ,mr4  ,knox is right
 in thinking that the feeling which made
 ,wesley ask this is  what gave him his 

vital worth and character as a man2 but 
it is not what  gives him his character 
as the teacher of ,methodism4 ,methodism
 rejects  ,mr4 ,knox's version of its   
founder1 and insists on making the      
article of  justification the very      
corner-stone of the ,wesleyan edifice4  
,and the truth undoubtedly is1 that not 
by his assertion of what man  brings1   
but by his assertion of what ,god gives1
 by his doctrines of  conversion1       
instantaneous justification and         
sanctification1 assurance1  and sinless 
perfection1 does ,wesley live and       
operate in ,methodism4 ',you  think1 ,i 
must first be or do thus or thus 7for   
sanctification74 ,then you  are seeking 
it by works unto this day4 ,if you seek 
it by faith1 you may  expect it as you  
are2 then expect it now4 ,it is of      
importance to observe  that there is an 
inseparable connection between these    
three points3  expect it by faith1      
expect it as you are1 and expect it now4
 ,to  deny one of them is to deny them  

all2 to allow one is to allow them      
all4' ,this is the teaching of ,wesley1 
which has made the great ,methodist     
half of ,english ,puritanism what it is1
 and not his hesitations and  recoils at
 the dangers of his own teaching4    ,no
 doubt1 as the seriousness of           
,calvinism1 its perpetual conversance   
with deep matters and with the ,bible1  
have given force and fervency to        
,calvinist ,puritans1 so the loveliness 
of ,wesley's piety1 and what we  have   
called his genius for godliness1 have   
sweetened and made amiable  numberless  
lives of ,methodist ,puritans4 ,but as a
 religious teacher1  ,wesley is to be   
judged by his doctrine2 and his         
doctrine1 like the  ,calvinistic scheme1
 rests with all its weight on the       
assertion of  certain minutely described
 proceedings on ,god's part1 independent
 of us1  our experience1 and our will2  
and leads its recipients to look1 in    
religion1 not so much for an arduous    
progress on their own part1 and the     

exercise of their activity1 as for      
strokes of magic1 and what may be       
called a sensational character4    ,in  
the ,heidelberg ,catechism1 after an    
answer in which the catechist  rehearses
 the popularly received doctrine of     
original sin and vicarious  satisfaction
 for it1 the catechiser asks the        
pertinent question3 ',unde  id          
scis8'--how do you know all that8 ,the  
,apostle ,paul is1 as we have  already  
shown1 the great authority for it whom  
formal theology invokes2  his name is   
used by popular theology with the same  
confidence4 ,i open a  modern book of   
popular religion at the account of a    
visit paid to a  hardened criminal      
seized with terror the night before his 
execution4 ,the  visitor says3 ',i now  
stand in ,paul's place1 and say3 ,in    
,christ's stead  we pray you1 be ye     
reconciled to ,god4 ,i beg you to accept
 the pardon of  all your sins1 which    
,christ has purchased for you1 and which
 ,god freely  bestows on you for his    

sake4 ,if you do not understand1 ,i say3
 ,god's ways  are not as our ways4' ,and
 the narrative of the criminal's        
conversion  goes on3 ',that night was   
spent in singing the praises of the     
,saviour who  had purchased his pardon4'
    ,both ,calvinism and ,methodism     
appeal1 therefore1 to the ,bible1 and1  
above  all1 to ,st4 ,paul1 for the      
history they propound of the relations  
between  ,god and man2 but ,calvinism   
relies most1 in enforcing it1 on man's  
fears1  ,methodism on man's hopes4      
,calvinism insists on man's being under 
a  curse2 it then works the sense of    
sin1 misery1 and terror in him1 and     
appeals pre-eminently to the desire to  
flee from the wrath to come4            
,methodism1 too1 insists on his being   
under a curse2 but it works most  the   
sense of hope in him1 the craving for   
happiness1 and appeals  pre-eminently to
 the desire for eternal bliss4 ,no one1 
however1 will  maintain that the        
particular account of ,god's proceedings

 with man1  whereby ,methodism and      
,calvinism operate on these desires1    
proves itself  by internal evidence1 and
 establishes without external aid its   
own  scientific validity4 ,so we may    
either directly try1 as best we can1 its
  scientific validity in itself2 or1 as 
it professes to have ,paul's  authority 
to support it1 we may first inquire what
 is really ,paul's  account of ,god's   
proceedings with man1 and whether this  
tallies with the  ,puritan account and  
confirms it4 ,the latter is in every way
 the safer  and the more instructive    
course to follow4 ,and we will follow   
,puritanism's example in taking ,st4    
,paul's mature and greatest work1 the   
,epistle to the ,romans1 as the chief   
place for finding what he really        
thought on the points in question4      
,we have already said elsewhere1#ai     
indeed1 what is very true1 and what     
must never be forgotten1 that what ,st4 
,paul1 a man so separated from us  by   
time1 race1 training and circumstances1 

really thought1 we cannot  make sure of 
knowing exactly4 ,all we can do is to   
get near it1 reading  him with the sort 
of critical tact which the study of the 
human mind and  its history1 and the    
acquaintance with many great writers1   
naturally  gives for following the      
movement of any one single great        
writer's  thought2 reading him1 also1   
without preconceived theories to which  
we  want to make his thoughts fit       
themselves4 ,it is evident that the     
,english  translation of the ,epistle to
 the ,romans has been made by men with  
their  heads full of the current        
doctrines of election and justification 
we  have been noticing2 and it has      
thereby received such a bias1--of which 
a  strong example is the use of the word
 atonement in the eleventh verse  of the
 fifth chapter1--that perhaps it is     
almost impossible for any one  who reads
 the ,english translation only1 to take 
into his mind ,paul's  thought without a
 colouring from the current doctrines4  

,but besides  discarding the ,english   
translation1 we must bear in mind1 if we
 wish to  get as near ,paul's real      
thought as possible1 two things which   
have  greatly increased the facilities  
for misrepresenting him4    ,footnote   
#ai3 ,see ,culture and ,anarchy1 chap4  
v4    ,in the first place1 ,paul1 like  
the other ,bible-writers1 and like the  
,semitic race in general1 has a much    
juster sense of the true scope and      
limits of diction in religious          
deliverances than we have4 ,he uses     
within  the sphere of religious emotion 
expressions which1 in this sphere1 have 
an eloquence and a propriety1 but which 
are not to be taken out of it  and made 
into formal scientific propositions4    
,this is a point very necessary to be   
borne in mind in reading the ,bible4    
,the prophet ,nahum says in the book of 
his vision3 ',god is jealous1 and  the  
,lord revengeth2'#bj and the authors of 
the ,westminster  ,confession1 drawing  
out a scientific theology1 lay down the 

proposition  that ,god is a jealous and 
vengeful ,god1 and think they prove     
their  proposition by quoting in a note 
the words of ,nahum4 ,but this is as if 
we took from a chorus of schylus one of 
his grand passages about guilt  and     
destiny1 just put the words straight    
into the formal and exact cast  of a    
sentence of ,aristotle1 and said that   
here was the scientific  teaching of    
,greek philosophy on these matters4 ,the
 ,hebrew genius has  not1 like the      
,greek1 its conscious and clear-marked  
division into a  poetic side and a      
scientific side2 the scientific side is 
almost absent4  ,the ,bible utterances  
have often the character of a chorus of 
schylus1  but never that of a treatise  
of ,aristotle4 ,we1 like the ,greeks1   
possess  in our speech and thought the  
two characters2 but so far as the ,bible
 is  concerned we have generally        
confounded them1 and have used our      
double  possession for our bewilderment 
rather than turned it to good account4  

,the admirable maxim of the great       
medival ,jewish school of ,biblical     
critics3 ,the ,law speaks with the      
tongue of the children of men1--a  maxim
 which is the very foundation of all    
sane ,biblical criticism1--was  for     
centuries a dead letter to the whole    
body of our ,western exegesis1  and is a
 dead letter to the whole body of our   
popular exegesis still4  ,taking the    
,bible language as equivalent with the  
language of the  scientific intellect1 a
 language which is adequate and         
absolute1 we have  never been in a      
position to use the key which this maxim
 of the ,jewish  doctors offers to us4  
,but it is certain that1 whatever strain
 the  religious expressions of the      
,semitic genius were meant1 in the minds
 of  those who gave utterance to them1  
to bear1 the particular strain which  we
 ,western people put upon them is one   
which they were not meant to  bear4     
,footnote #bj3 ,nahum i1 #b4    ,we have
 used the word ,hebraise#ba for another 

purpose1 to denote the  exclusive       
attention to the moral side of our      
nature1 to conscience1 and  to doing    
rather than knowing2 so1 to describe the
 vivid and figured way  in which ,st4   
,paul1 within the sphere of religious   
emotion1 uses words1  without carrying  
them outside it1 we will use the word   
,orientalise4  ,when ,paul says3 ',god  
hath concluded them all in unbelief that
 he might  have mercy upon all1'#bb he  
,orientalises2 that is1 he does not mean
 to  assert formally that ,god acted    
with this set design1 but1 being full of
  the happy and divine end to the       
unbelief spoken of1 he1 by a vivid and  
striking figure1 represents the unbelief
 as actually caused with a view  to this
 end4 ,but when the ,calvinists of the  
,synod of ,dort1 wishing to  establish  
the formal proposition that faith and   
all saving gifts flow  from election and
 nothing else1 quote an expression of   
,paul's similar to  the one we have     
quoted1 ',he hath chosen us1' they say1 

'not because we  were1 but that we might
 be holy and without blame before him1' 
they go  quite wide of the mark1 from   
not perceiving that what the apostle    
used  as a vivid figure of rhetoric1    
they are using as a formal scientific   
proposition4    ,footnote #ba3 ,see     
,culture and ,anarchy1 chap4 iv4        
,footnote #bb3 ,rom4 xi1 #cb4    ,when  
,paul ,orientalises1 the fault is not   
with him when he is  misunderstood1 but 
with the prosaic and unintelligent      
,western readers  who have not enough   
tact for style to comprehend his mode of
 expression4  ,but he also ,judaises2   
and here his liability to being         
misunderstood by  us ,western people is 
undoubtedly due to a defect in the      
critical habit  of himself and his race4
 ,a ,jew himself1 he uses the ,jewish   
,scriptures in  a ,jew's arbitrary and  
uncritical fashion1 as if they had a    
talismanic  character2 as if for a      
doctrine1 however true in itself1 their 
confirmation was still necessary1 and as

 if this confirmation was to be  got    
from their mere words alone1 however    
detached from the sense of  their       
context1 and however violently          
allegorised or otherwise wrested4    ,to
 use the ,bible in this way1 even for   
purposes of illustration1 is  often an  
interruption to the argument1 a fault of
 style2 to use it in  this way for real 
proof and confirmation1 is a fault of   
reasoning4 ,an  example of the first    
fault may be seen in the tenth chapter  
of the  ,epistle to the ,romans1 and in 
the beginning of the third chapter4 ,the
  apostle's point in either place1--his 
point that faith comes by hearing1  and 
his point that ,god's oracles were true 
though the ,jews did not  believe       
them1--would stand much clearer without 
their scaffolding of  ,bible-quotation4 
,an instance of the second fault is in  
the third and  fourth chapters of the   
,epistle to the ,galatians1 where the   
,biblical  argumentation by which the   
apostle seeks to prove his case is as   

unsound  as his case itself is sound4   
,how far these faults are due to the    
apostle  himself1 how far to the        
requirements of those for whom he wrote1
 we need  not now investigate4 ,it is   
enough that he undoubtedly uses the     
letter of  ,scripture in this arbitrary 
and ,jewish way2 and thus ,puritanism1  
which  has only itself to blame for     
misunderstanding him when he            
,orientalises1  may fairly put upon the 
apostle himself some of its blame for   
misunderstanding him when he ,judaises1 
and for ,judaising so strenuously  along
 with him4    ,to get1 therefore1 at    
what ,paul really thought and meant to  
say1 it is  necessary for us modern and 
western people to translate him4 ,and   
not as  ,puritanism1 which has merely   
taken his letter and recast it in the   
formal propositions of a modern         
scientific treatise2 but his letter     
itself must be recast before it can be  
properly conveyed by such  propositions4
 ,and as the order in which1 in any     

series of ideas1 the  ideas come1 is of 
great importance to the final result1   
and as ,paul1 who  did not write        
scientific treatises1 but had always    
religious edification  in direct view1  
never set out his doctrine with a design
 of exhibiting  it as a scientific      
whole1 we must also find out for        
ourselves the order  in which ,paul's   
ideas naturally stand1 and the connexion
 between one of  them and the other1 in 
order to arrive at the real scheme of   
his  teaching1 as compared with the     
schemes exhibited by ,puritanism4    ,we
 remarked how what sets the ,calvinist  
in motion seems to be the desire  to    
flee from the wrath to come2 and what   
sets the ,methodist in motion1  the     
desire for eternal bliss4 ,what is it   
which sets ,paul in motion8 ,it  is the 
impulse which we have elsewhere noted as
 the master-impulse of  ,hebraism1--the 
desire for righteousness4 ',i exercise  
myself1' he told  ,felix1 'to have a    
conscience void of offence towards ,god 

and men  continually4'#bc ,to the       
,hebrew1 this moral order1 or           
righteousness1  was pre-eminently the   
universal order1 the law of ,god2 and   
,god1 the  fountain of all goodness1 was
 pre-eminently to him the giver of the  
moral law4 ,the end and aim of all      
religion1 access to ,god1--the sense  of
 harmony with the universal order--the  
partaking of the divine  nature--that   
our faith and hope might be in          
,god--that we might have life  and have 
it more abundantly1--meant for the      
,hebrew1 access to the source  of the   
moral order in especial1 and harmony    
with it4 ,it was the  greatness of the  
,hebrew race that it felt the authority 
of this order1  its preciousness and its
 beneficence1 so strongly4 ',how        
precious are thy  thoughts unto me1 ,o  
,god6'--',the law of thy mouth is better
 than  thousands of gold and            
silver4'--',my soul is consumed with the
 very  fervent desire that it hath alway
 unto thy judgments4'#bd ,it was the    

greatness of their best individuals that
 in them this feeling was  incessantly  
urgent to prove itself in the only sure 
manner1--in action4  ',blessed are they 
who hear the word of ,god1 and keep it4'
 ',if thou  wouldst enter into life1    
keep the commandments4' ',let no man    
deceive  you1 he that doeth             
righteousness is righteous4'#be ,what   
distinguishes ,paul is both his         
conviction that the commandment is holy1
  and just1 and good2 and also his      
desire to give effect to the            
commandment1 to establish it4 ,it was   
this which gave to his endeavour  after 
a clear conscience such meaning and     
efficacity4 ,it was this which  gave him
 insight to see that there could be no  
radical difference1 in  respect of      
salvation and the way to it1 between    
,jew and ,gentile4 ',upon  every soul of
 man that worketh evil1 whoever he may  
be1 tribulation  and anguish2 to every  
one that worketh good1 glory1 honour1   
and  peace6'#bf    ,footnote #bc3 ,acts1

 xxiv1 #af4    ,footnote #bd3 ,ps4      
cxxxix1 #g2 cxix1 #gb2 ,ibid41 #bj4     
,footnote #be3 ,luke1 xi1 #bh2 ,matth41 
xix1 #ag2 ,i ,john1 iii1 #g4            
,footnote #bf3 ,rom41 ii1 #i1 #aj4      
,st4 ,paul's piercing practical         
religious sense1 joined to his strong   
intellectual power1 enabled him to      
discern and follow the range of the     
commandment1 both as to man's actions   
and as to his heart and thoughts1  with 
extraordinary force and closeness4 ,his 
religion had1 as we shall  see1 a       
preponderantly mystic side1 and nothing 
is so natural to the  mystic as in rich 
single words1 such as faith1 light1     
love1 to sum up  and take for granted1  
without specially enumerating them all  
good moral  principles and habits2 yet  
nothing is more remarkable in ,paul than
 the  frequent1 nay1 incessant lists1 in
 the most particular detail1 of moral   
habits to be pursued or avoided4 ,lists 
of this sort might in a less  sincere   
and profound writer be formal and       

wearisome2 but to no attentive  reader  
of ,st4 ,paul will they be wearisome1   
for in making them he touched  the solid
 ground which was the basis of his      
religion1--the solid ground  of his     
hearty desire for righteousness and of  
his thorough conception of  it1--and    
only on such a ground was so strong a   
superstructure possible4  ,the more one 
studies these lists1 the more does their
 significance come  out4 ,to illustrate 
this1 let any one go through for himself
 the  enumeration1 too long to be quoted
 here1 in the four last verses of the   
first chapter of the ,epistle to the    
,romans1 of 'things which are not       
convenient2' or let him merely consider 
with attention this catalogue1  towards 
the end of the fifth chapter of the     
,epistle to the ,galatians1 of  fruits  
of the spirit3 'love1 joy1 peace1       
long-suffering1 kindness1  goodness1    
faith1 mildness1 self-control4'#bg ,the 
man who wrote with  this searching      
minuteness knew accurately what he meant

 by sin and  righteousness1 and did not 
use these words at random4 ,his diligent
  comprehensiveness in his plan of      
duties is only less admirable than his  
diligent sincerity4 ,the sterner virtues
 and the gentler1 his conscience  will  
not let him rest till he has embraced   
them all4 ,in his deep resolve  'to make
 out by actual trial what is that good  
and perfect and  acceptable will of     
,god1'#bh he goes back upon himself     
again and again1  he marks a duty at    
every point of our nature1 and at points
 the most  opposite1 for fear he should 
by possibility be leaving behind him    
some  weakness still indulged1 some     
subtle promptings to evil not yet       
brought  into captivity4    ,footnote   
#bg3 ,verses #bb1 #bc4    ,footnote #bh3
 ,rom41 xii1 #b4    ,it has not been    
enough remarked how this incomparable   
honesty and depth  in ,paul's love of   
righteousness is probably what chiefly  
explains his  conversion4 ,most men have
 the defects1 as the saying is1 of their

  qualities4 ,because they are ardent   
and severe they have no sense for       
gentleness and sweetness2 because they  
are sweet and gentle they have no  sense
 for severity and ardour4 ,a ,puritan is
 a ,puritan1 and a man of  feeling is a 
man of feeling4 ,but with ,paul the very
 same fulness of  moral nature which    
made him an ardent ,pharisee1 'as       
concerning zeal1  persecuting the       
church1 touching the righteousness which
 is in the law1  blameless1' was so     
large that it carried him out of        
,pharisaism and  beyond it1 when once he
 found how much needed doing in him     
which  ,pharisaism could not do4        
,every attentive regarder of the        
character of ,paul1 not only as he was  
before his conversion but as he appears 
to us till his end1 must have  been     
struck with two things3 one1 the earnest
 insistence with which he  recommends   
'bowels of mercies1' as he calls them3  
meekness1 humbleness  of mind1          
gentleness1 unwearying forbearance1     

crowned all of them with  that emotion  
of charity 'which is the bond of        
perfectness2' the other1  the force with
 which he dwells on the solidarity 7to  
use the modern  phrase7 of man1--the    
joint interest1 that is1 which binds    
humanity  together1--the duty of        
respecting every one's part in life1 and
 of doing  justice to his efforts to    
fulfil that part4 ,never surely did such
 a  controversialist1 such a master of  
sarcasm and invective1 commend1 with    
such manifest sincerity and such        
persuasive emotion1 the qualities of    
meekness and gentleness6 ,never surely  
did a worker1 who took with such  energy
 his own line1 and who was so born to   
preponderate and predominate  in        
whatever line he took1 insist so often  
and so admirably that the  lines of     
other workers were just as good as his  
own6 ,at no time1  perhaps1 did ,paul   
arrive at practising quite perfectly    
what he thus  preached2 but this only   
sets in a stronger light the thorough   

love of  righteousness which made him   
seek out1 and put so prominently        
forward1  and so strive to make himself 
and others fulfil1 parts of             
righteousness  which do not force       
themselves on the common conscience like
 the duties  of soberness1 temperance1  
and activity1 and which were somewhat   
alien1  certainly1 to his own particular
 nature4 ,therefore we cannot but       
believe  that into this spirit1 so      
possessed with the hunger and thirst for
  righteousness1 and precisely because  
it was so possessed by it1 the          
characteristic doctrines of ,jesus1     
which brought a new aliment to feed     
this hunger and thirst1--of ,jesus whom1
 except in vision1 he had never  seen1  
but who was in every one's words and    
thoughts1 the teacher who was  meek and 
lowly in heart1 who said men were       
brothers and must love one  another1    
that the last should often be first1    
that the exercise of  dominion and      
lordship had nothing in them desirable1 

and that we must  become as little      
children1--sank down and worked there   
even before ,paul  ceased to persecute1 
and had no small part in getting him    
ready for the  crisis of his conversion4
    ,such doctrines offered new fields  
of righteousness to the eyes of this    
indefatigable explorer of it1 and       
enlarged the domain of duty of which    
,pharisaism showed him only a portion4  
,then1 after the satisfaction thus      
given to his desire for a full          
conception of righteousness1 came       
,christ's injunctions to make clean the 
inside as well as the outside1 to       
beware of the least leaven of hypocrisy 
and self-flattery1 of saying and  not   
doing2--and1 finally1 the injunction to 
feel1 after doing all we  can1 that1 as 
compared with the standard of           
perfection1 we are still  unprofitable  
servants4 ,these teachings were1 to a   
man like ,paul1 for the  practice of    
righteousness what the others were for  
the  theory2--sympathetic utterances1   

which made the inmost chords of his     
being vibrate1 and which irresistibly   
drew him sooner or later towards  their 
utterer4 ,need it be said that he never 
forgot them1 and that in  all his pages 
they have left their trace8 ,it is even 
affecting to see1  how1 when he is      
driven for the very sake of             
righteousness to put the law  of        
righteousness in the second place1 and  
to seek outside the law itself  for a   
power to fulfil the law1 how1 ,i say1 he
 returns again and again to  the        
elucidation of his one sole design in   
all he is doing2 how he  labours to     
prevent all possibility of              
misunderstanding1 and to show that  he  
is only leaving the moral law for a     
moment in order to establish it  for    
ever more victoriously4 ,what           
earnestness and pathos in the           
assurance3 ',if there had been a law    
given which could have given life1      
verily1 righteousness should have been  
by the law6'#bi ',do ,i condemn  the    

law8' he keeps saying2 'do ,i forget    
that the commandment is holy1  just1 and
 good8 ,because we are no longer under  
the law1 are we to sin8  ,am ,i seeking 
to make the course of my life and yours 
other than a  service and an obedience8'
 ,this man1 out of whom an astounding   
criticism  has deduced ,antinomianism1  
is in truth so possessed with horror of 
,antinomianism1 that he goes to grace   
for the sole purpose of extirpating  it1
 and even then cannot rest without      
perpetually telling us why he is  gone  
there4 ,this man1 whom ,calvin and      
,luther and their followers have  shut  
up into the two scholastic doctrines of 
election and justification1  would have 
said1 could we hear him1 just what he   
said about circumcision  and            
uncircumcision in his own day3          
',election is nothing1 and              
justification is nothing1 but the       
keeping of the commandments of ,god4'   
,footnote #bi3 ,gal41 iii1 #ba4    ,this
 foremost place which righteousness     

takes in the order of ,st4 ,paul's      
ideas makes a signal difference between 
him and ,puritanism4 ,puritanism1  as we
 have said1 finds its starting-point    
either in the desire to flee  from      
eternal wrath or in the desire to obtain
 eternal bliss4 ,puritanism  has learned
 from revelation1 as it says1 a         
particular history of the  first man's  
fall1 of mankind being under a curse1 of
 certain contracts  having been passed  
concerning mankind in the ,council of   
the ,trinity1 of  the substance of those
 contracts1 and of man's position under 
them4 ,the  great concern of ,puritanism
 is with the operation of those         
contracts on  man's condition2 its      
leading thought1 if it is a ,puritanism 
of a gloomy  turn1 is of awe and fear   
caused by the threatening aspect of     
man's  condition under these contracts2 
if of a cheerful turn1 of gratitude and 
hope caused by the favourable aspect of 
it4 ,but in either case1 foregone       
events1 the covenant passed1 what ,god  

has done and does1 is the great  matter4
 ,what there is left for man to do1 the 
human work of  righteousness1 is        
secondary1 and comes in but to attest   
and confirm our  assurance of what ,god 
has done for us4 ,we have seen this in  
,wesley's  words already quoted3 the    
first thing for a man is to be justified
 and  sanctified1 and to have the       
assurance that1 without seeking it by   
works1  he is justified and sanctified2 
then the desire and works of            
righteousness follow as a proper result 
of this condition4 ,still more  does    
,calvinism make man's desire and works  
of righteousness mere  evidences and    
benefits of more important things2 the  
desire to work  righteousness is among  
the saving graces applied by the ,holy  
,spirit to  the elect1 and the last of  
those graces4 ,denique1 says the ,synod 
of  ,dort1 last of all1 after faith in  
the promises and after the witness  of  
the ,spirit1 comes1 to establish our    
assurance1 a clear conscience and       

righteousness4 ,it is manifest how      
unlike is this order of ideas to        
,paul's order1 who starts with the      
thought of a conscience void of  offence
 towards ,god and man1 and builds upon  
that thought his whole  system4    ,but 
this difference constitutes from the    
very outset an immense  scientific      
superiority for the scheme of ,paul4    
,hope and fear are  elements of human   
nature like the love of right1 but they 
are far  blinder and less scientific    
elements of it4 ',the ,bible is a divine
  revelation2 the ,bible declares       
certain things2 the things it thus      
declares have the witness of our hopes  
and fears2'--this is the line of        
thought followed by ,puritanism4 ,but   
what science seeks after is a           
satisfying rational conception of       
things4 ,a scheme which fails to give   
this1 which gives the contrary of this1 
may indeed be of a nature to  move our  
hopes and fears1 but is to science of   
none the more value on  that account4   

,nor does our calling such a scheme a   
revelation mend the matter4  ,instead of
 covering the scientific inadequacy of a
 conception by the  authority of a      
revelation1 science rather proves the   
authority of a  revelation by the       
scientific adequacy of the conceptions  
given in it1  and limits the sphere of  
that authority to the sphere of that    
adequacy4  ,the more an alleged         
revelation seems to contain precious and
 striking  things1 the more will science
 be inclined to doubt the correctness of
  any deduction which draws from it1    
within the sphere of these things1 a    
scheme which rationally is not          
satisfying4 ,that the scheme of         
,puritanism  is rationally so little    
satisfying inclines science1 not to take
 it on  the authority of the ,bible1 but
 to doubt whether it is really in the   
,bible4 ,the first appeal which this    
scheme1 having begun outside the  sphere
 of reality and experience1 makes in the
 sphere of reality and  experience1--its

 first appeal1 therefore1 to            
science1--the appeal to the  witness of 
human hope and fear1 does not much mend 
matters2 for science  knows that        
numberless conceptions not rationally   
satisfying are yet the  ground of hope  
and fear4    ,paul does not begin       
outside the sphere of science2 he begins
 with an  appeal to reality and         
experience4 ,and the appeal here with   
which he  commences has1 for science1   
undoubted force and importance2 for he  
appeals to a rational conception which  
is a part1 and perhaps the chief  part1 
of our experience2 the conception of the
 law of righteousness1  the very law and
 ground of human nature so far as this  
nature is moral4  ,things as they truly 
are1--facts1--are the object-matter of  
science2 and  the moral law in human    
nature1 however this law may have       
originated1 is  in our actual experience
 among the greatest of facts4    ,if ,i 
were not afraid of intruding upon ,mr4  
,ruskin's province1 ,i might  point out 

the witness which etymology itself bears
 to this law as a  prime element and    
clue in man's constitution4 ,our word   
righteousness  means going straight1    
going the way we are meant to go2 there 
are  languages in which the word 'way'  
or 'road' is also the word for right    
reason and duty2 the ,greek word for    
justice and righteousness has for  its  
foundation1 some say1 the idea of       
describing a certain line1  following a 
certain necessary orbit4 ,but for these 
fanciful helps there  is no need4 ,when 
,paul starts with affirming the grandeur
 and necessity  of the law of           
righteousness1 science has no difficulty
 in going along  with him4 ,when he     
fixes as man's right aim 'love1 joy1    
peace1  long-suffering1 kindness1       
goodness1 faith1 mildness1              
self-control1'#cj  he appeals for       
witness to the truth of what he says to 
an experience too  intimate to need     
illustration or argument4    ,footnote  
#cj3 ,gal41 v1 #bb1 #bc4    ,the best   

confirmation of the scientific validity 
of the importance which  ,paul thus     
attaches to the law of righteousness1   
the law of reason and  conscience1 ,god 
as moral law1 is to be found in its     
agreement with the  importance attached 
to this law by teachers the most unlike 
him2 since  in the eye of science an    
experience gains as much by having      
universality1 as in the eye of religion 
it seems to gain by having  uniqueness4 
',would you know1' says ,epictetus1 'the
 means to perfection  which ,socrates   
followed8 they were these3 in every     
single matter which  came before him he 
made the rule of reason and conscience  
his one rule  to follow4' ,such was     
precisely the aim of ,paul also2 it is  
an aim to  which science does homage as 
a satisfying rational conception4 ,and  
to  this aim hope and fear properly     
attach themselves4 ,for on our following
  the clue of moral order1 or losing it1
 depends our happiness or misery2  our  
life or death in the true sense of those

 words2 our harmony with the  universal 
order or our disharmony with it2 our    
partaking1 as ,st4 ,paul  says1 of the  
wrath of ,god or of the glory of ,god4  
,so that looking to  this clue1 and     
fearing to lose hold on it1 we may in   
strict scientific  truth say with the   
author of the ,imitation3 ,omnia        
vanitas1 prter amare  ,deum1 et illi    
soli servire4    ,but to serve ,god1 to 
follow that central clue in our moral   
being which  unites us to the universal 
order1 is no easy task2 and here again  
we are  on the most sure ground of      
experience and psychology4 ,in some way 
or  other1 says ,bishop ,wilson1 every  
man is conscious of an opposition in    
him between the flesh and the spirit4   
,video meliora proboque1 deteriora      
sequor1 say the thousand times quoted   
lines of the ,roman poet4 ,the          
philosophical explanation of this       
conflict does not indeed attribute1     
like the ,manichan fancy1 any inherent  
evil to the flesh and its  workings2 all

 the forces and tendencies in us are1   
like our proper  central moral tendency 
the desire of righteousness1 in         
themselves  beneficent4 ,but they       
require to be harmonised with this      
tendency1  because this aims directly at
 our total moral welfare1--our harmony  
as  moral beings with the law of our    
nature and the law of ,god1--and derives
  thence a pre-eminence and a right to  
moderate4 ,and1 though they are not     
evil in themselves1 the evil which flows
 from these diverse workings is         
undeniable4 ,the lusts of the flesh1 the
 law in our members1 passion1  according
 to the ,greek word used by ,paul1      
inordinate affection1  according to the 
admirable rendering of ,paul's ,greek   
word in our ,english  ,bible1#ca take   
naturally no account of anything but    
themselves2 this  arbitrary and         
unregulated action of theirs can produce
 only confusion  and misery4 ,the       
spirit1 the law of our mind1 takes      
account of the  universal moral order1  

the will of ,god1 and is indeed the     
voice of that  order expressing itself  
in us4 ,paul talks of a man sowing to   
his  flesh1#cb because each of us has of
 his own this individual body1 this     
congeries of flesh and bones1 blood and 
nerves1 different from that of  every   
one else1 and with desires and impulses 
driving each of us his own  separate    
way2 and he says that a man who sows to 
this1 sows to a  thousand tyrants1 and  
can reap no worthy harvest4 ,but he     
talks of sowing  to the spirit2 because 
there is one central moral tendency     
which for  us and for all men is the law
 of our being1 and through reason and   
righteousness we move in this universal 
order and with it4 ,in this  conformity 
to the will of ,god1 as we religiously  
name the moral order1  is our peace and 
happiness4    ,footnote #ca3 ,col41 iii1
 #e4    ,footnote #cb3 ,gal41 vi1 #h4   
,but how to find the energy and power to
 bring all those self-seeking           
tendencies of the flesh1 those          

multitudinous1 swarming1 eager1 and     
incessant impulses1 into obedience to   
the central tendency8 ,mere  commanding 
and forbidding is of no avail1 and only 
irritates opposition  in the desires it 
tries to control4 ,it even enlarges     
their power1  because it makes us feel  
our impotence2 and the confusion caused 
by  their ungoverned working is         
increased by our being filled with a    
deepened sense of disharmony1 remorse1  
and dismay4 ',i was alive without  the  
law once1'#cc says ,paul2 the natural   
play of all the forces and  desires in  
me went on smoothly enough so long as ,i
 did not attempt to  introduce order and
 regulation among them4 ,but the        
condition of immoral  tranquillity could
 not in man be permanent4 ,that natural 
law of reason  and conscience which all 
men have1 was sufficient by itself to   
produce a  consciousness of rebellion   
and disquietude4 ,matters became only   
worse by  the exhibition of the ,mosaic 
law1 the offspring of a moral sense more

  poignant and stricter1 however little 
it might show of subtle insight  and    
delicacy1 than the moral sense of the   
mass of mankind4 ,the very  stringency  
of the ,mosaic code increased the       
feeling of dismay and  helplessness2 it 
set forth the law of righteousness more 
authoritatively  and minutely1 yet did  
not supply any sufficient power to keep 
it4  ,neither the law of nature1        
therefore1 nor the law of ,moses1       
availed to  blind men to righteousness4 
,so we come to the word which is the    
governing word of the ,epistle to the   
,romans1--the word all4 ,as the  word   
righteousness is the governing word of  
,st4 ,paul's entire mind and  life1 so  
the word all is the governing word of   
this his chief epistle4  ,the ,gentile  
with the law of nature1 the ,jew with   
the law of ,moses1 alike  fail to       
achieve righteousness4 ',all have       
sinned1 and come short of the  glory of 
,god4'#cd ,all do what they would not1  
and do not what they  would2 all feel   

themselves enslaved1 impotent1 guilty1  
miserable4 ',o  wretched man that ,i am1
 who shall deliver me from the body of  
this  death8'#ce    ,footnote #cc3      
,rom41 vii1 #i4    ,footnote #cd3 ,rom41
 iii1 #bc4    ,footnote #ce3 ,rom41 vii1
 #bd4      ,hitherto1 we have followed  
,paul in the sphere of morals2 we have  
now  come with him to the point where he
 enters the sphere of religion4         
,religion is that which binds and holds 
us to the practice of  righteousness4   
,we have accompanied ,paul1 and found   
him always treading  solid ground1 till 
he is brought to straits where a binding
 and holding  power of this kind is     
necessary4 ,here is the critical point  
for the  scientific worth of his        
doctrine4 ',now at last1' cries         
,puritanism1 'the  great apostle is     
about to become even as one of us2 there
 is no issue  for him now1 but the issue
 we have always declared he finds4 ,he  
has  recourse to our theurgy of         
election1 justification1 substitution1  

and  imputed righteousness4' ,we will   
proceed to show that ,paul has recourse 
to nothing of the kind4      ,,ii4      
,we have seen how ,puritanism seems to  
come by its religion in the first       
instance theologically and from         
authority2 ,paul by his1 on the other   
hand1 psychologically and from          
experience4 ,even the points1 therefore1
  in which they both meet1 they have not
 reached in the same order or by  the   
same road4 ,the miserable sense of sin  
from unrighteousness1 the  joyful       
witness of a good conscience from       
righteousness1 these are points  in     
which ,puritanism and ,st4 ,paul meet4  
,they are facts of human nature  and can
 be verified by science4 ,but whereas   
,puritanism1 so far as  science is      
concerned1 ends with these facts1 and   
rests the whole weight  of its          
antecedent theurgy upon the witness to  
it they offer1 ,paul begins  with these 
facts1 and has not yet1 so far as we    
have followed him1  called upon them to 

prove anything but themselves4 ,the     
scientific  difference1 as we have      
already remarked1 which this establishes
 between  ,paul and ,puritanism is      
immense1 and is all in ,paul's favour4  
,sin and  righteousness1 together with  
their eternal accompaniments of fear and
  hope1 misery and happiness1 can prove 
themselves2 but they can by no  means   
prove1 also1 ,puritanism's history of   
original sin1 election and              
justification4    ,puritanism is fond of
 maintaining1 indeed1 that ,paul's      
doctrines derive  their sanction1 not   
from any agreement with science and     
experience1 but  from his miraculous    
conversion1 and that this conversion it 
was which in  his own judgment gave to  
them their authority4 ,but whatever     
sanction the  miracle of his conversion 
may in his own eyes have lent to the    
doctrines  afterwards propounded by     
,paul1 it is clear that1 for science1   
his  conversion adds to his doctrines no
 force at all which they do not  already

 possess in themselves4 ,paul's         
conversion is for science an event  of  
precisely the same nature as the        
conversions of which the history of     
,methodism relates so many2 events      
described1 for the most part1 just as   
the event of ,paul's conversion is      
described1 with perfect good faith1  and
 which we may perfectly admit to have   
happened just in the manner  related1   
without on that account attributing to  
those who underwent them  any source of 
certitude for a scheme of doctrine which
 this doctrine  does not on other and   
better grounds possess4    ,surely this 
proposition has only to be clearly      
stated in order to be  self-evident4    
,the conversion of ,paul is in itself an
 incident of  precisely the same order  
as the conversion of ,sampson           
,staniforth1 a  ,methodist soldier in   
the campaign of ,fontenoy4 ,staniforth  
himself  relates his conversion as      
follows1 in words which bear plainly    
marked on  them the very stamp of good  

faith3--        ',from twelve at night  
till two it was my turn to stand        
sentinel      at a dangerous post4 ,i   
had a fellow-sentinel1 but ,i desired   
him      to go away1 which he willingly 
did4 ,as soon as ,i was alone1 ,i       
knelt down and determined not to rise1  
but to continue crying      and         
wrestling with ,god till he had mercy on
 me4 ,how long ,i was      in that agony
 ,i cannot tell2 but as ,i looked up to 
heaven ,i saw      the clouds open      
exceeding bright1 and ,i saw ,jesus     
hanging on the      cross4 ,at the same 
moment these words were applied to my   
heart3      ,thy sins are forgiven thee4
 ,all guilt was gone1 and my soul       
was filled with unutterable peace3 the  
fear of death and hell      was vanished
 away4 ,i was filled with wonder and    
astonishment4 ,i      closed my eyes1   
but the impression was still the same2  
and for      about ten weeks1 while ,i  
was awake1 let me be where ,i would1 the
      same appearance was still before  

my eyes1 and the same      impression   
upon my heart1 ,thy sins are forgiven   
thee4'    ,not the narrative1 in the    
,acts1 of ,paul's journey to ,damascus1 
could  more convince us1 as we have     
said1 of its own honesty4 ,but this     
honesty  makes nothing1 as every one    
will admit1 for the scientific truth of 
any  scheme of doctrine propounded by   
,sampson ,staniforth1 which must prove  
itself and its own scientific value     
before science can admit it4  ,precisely
 the same is it with ,paul's doctrine2  
and we repeat1 therefore1  that he and  
his doctrine have herein a great        
advantage over ,puritanism1  in that1 so
 far as we have yet followed them1 they1
 unlike ,puritanism1  rely on facts of  
experience and assert nothing which     
science cannot  verify4    ,we have now 
to see whether ,paul1 in passing from   
the undoubted facts of  experience1 with
 which he begins1 to his religion       
properly so called1  abandons in any    
essential points of his teaching the    

advantage with  which he started1 and   
ends1 as ,puritanism commences1 with a  
batch of  arbitrary and unscientific    
assumptions4    ,we left ,paul in       
collision with a fact of human nature1  
but in itself a  sterile fact1 a fact on
 which it is possible to dwell too long1
 although  ,puritanism1 thinking this   
impossible1 has remained intensely      
absorbed in  the contemplation of it1   
and indeed has never properly got beyond
  it1--the sense of sin4 ,sin is not a  
monster to be mused on1 but an          
impotence to be got rid of4 ,all        
thinking about it1 beyond what is       
indispensable for the firm effort to get
 rid of it1 is waste of energy  and     
waste of time4 ,we then enter that      
element of morbid and subjective        
brooding1 in which so many have         
perished4 ,this sense of sin1 however1  
it  is also possible to have not        
strongly enough to beget the firm effort
 to  get rid of it1 and the ,greeks1    
with all their great gifts1 had this    

sense not strongly enough2 its strength 
in the ,hebrew people is one of  this   
people's mainsprings4 ,and no ,hebrew   
prophet or psalmist felt what  sin was  
more powerfully than ,paul4 ',mine      
iniquities have taken hold upon  me so  
that ,i am not able to look up2 they are
 more than the hairs of  mine head2     
therefore my heart faileth me4'#cf ,they
 are more than the  hairs of mine head4 
,the motions of what ,paul calls 'the   
law in our  members' are indeed a       
hydrabrood2 when we are working against 
one fault1  a dozen others crop up      
without our expecting it2 and this it is
 which  drives the man who deals        
seriously with himself to difficulty1   
nay to  despair4 ,paul did not need     
,james to tell him that whoever offends 
on one  point is1 so far at least as his
 own conscience and inward satisfaction 
are concerned1 guilty of all2#cg he knew
 it himself1 and the unrest  this       
knowledge gave him was his very         
starting-point4 ,he knew1 too1 that     

nothing outward1 no satisfaction of all 
the requirements men may make of  us1 no
 privileges of any sort1 can give peace 
of conscience2--of  conscience1 'whose  
praise is not of men but of ,god4'#ch   
,he knew1 also1  that the law of the    
moral order stretches beyond us and our 
private  conscience1 is independent of  
our sense of having kept it1 and stands 
absolute and what in itself it is2 even1
 therefore1 though ,i may know  nothing 
against myself1 yet this is not enough1 
,i may still not be  just4#ci ,finally1 
,paul knew that merely to know all this 
and say it1  is of no use1 advances us  
nothing2 'the kingdom of ,god is not in 
word  but in power4'#dj    ,footnote    
#cf3 ,ps4 xl1 #ab4    ,footnote #cg3    
,james1 ii1 #aj4    ,footnote #ch3      
,rom41 ii1 #bi4    ,footnote #ci3 ,i    
,cor41 iv1 #d4    ,footnote #dj3 ,ibid41
 #bj4    ,we have several times said    
that the ,hebrew race apprehended       
,god1--the  universal order by which all
 things fulfil the law of their         

being1--chiefly as the moral order in   
human nature1 and that it was  their    
greatness that they apprehended him as  
this so distinctly and  powerfully4 ,but
 it is also characteristic of them1 and 
perhaps it is  what mainly distinguishes
 their spirit from the spirit of medival
  ,christianity1 that they constantly   
thought1 too1 of ,god as the source of  
life and breath and all things1 and of  
what they called 'fulness of  life' in  
all things4 ,this way of thinking was   
common to them with the  ,greeks2       
although1 whereas the ,greeks threw more
 delicacy and imagination  into it1 the 
,hebrews threw more energy and vital    
warmth4 ,but to the  ,hebrew1 as to the 
,greek1 the gift of life1 and health1   
and the world1  was divine1 as well as  
the gift of morals4 ',god's             
righteousness1'  indeed1 'standeth like 
the strong mountains1 his judgments are 
like the  great deep2 he is a righteous 
judge1 strong and patient1 who is       
provoked  every day4'#da ,this is the   

,hebrew's first and deepest conception  
of  ,god1--as the source of the moral   
order4 ,but ,god is also1 to the        
,hebrew1  'our rock1 which is higher    
than we1' the power by which we have    
been  'upholden ever since we were      
born1' that has 'fashioned us and laid  
his  hand upon us' and envelops us on   
every side1 that has 'made us fearfully 
and wonderfully1' and whose 'mercy is   
over all his works4'#db ,he is  the     
power that 'saves both man and beast1   
gives them drink of his  pleasures as   
out of the river1' and with whom is 'the
 well of  life4'#dc ,in his speech at   
,athens1 ,paul shows how full he1 too1  
was of  this feeling2 and in the famous 
passage in the first chapter of the     
,epistle to the ,romans1 where he       
asserts the existence of the natural    
moral law1 the source he assigns to this
 law is not merely ,god in  conscience1 
the righteous judge1 but ,god in the    
world and the workings  of the world1   
the eternal and divine power from which 

all life and  wholesome energy          
proceed4#dd    ,footnote #da3 ,ps4      
xxxvi1 #f2 vii1 #aa4    ,footnote #db3  
,ps4 lxi1 #b2 lxii1 #f2 cxxxix1 #e1 #ad2
 cxlv1 #i4    ,footnote #dc3 ,ps4 xxxvi1
 #f1 #h1 #i4    ,footnote #dd3 ,rom41 i1
 #ai-ba4    ,this element in which we   
live and move and have our being1 which 
stretches around and beyond the strictly
 moral element in us1 around and  beyond
 the finite sphere of what is           
originated1 measured1 and controlled  by
 our own understanding and will1--this  
infinite element is very  present to    
,paul's thoughts1 and makes a profound  
impression on them4 ,by  this element we
 are receptive and influenced1 not      
originative and  influencing2 now1 we   
all of us receive far more than we      
originate4 ,our  pleasure from a spring 
day we do not make2 our pleasure1 even1 
from an  approving conscience we do not 
make4 ,and yet we feel that both the one
  pleasure and the other can1 and often 
do1 work with us in a wonderful  way for

 our good4 ,so we get the thought of an 
impulsion outside  ourselves which is at
 once awful and beneficent4 ',no man1'  
as the ,hebrew  psalm says1 'hath       
quickened his own soul4'#de ',i know1'  
says ,jeremiah1  'that the way of man is
 not in himself2 it is not in man that  
walketh to  direct his steps4'#df ,most 
true and natural is this feeling2 and   
the  greater men are1 the more natural  
is this feeling to them4 ,great men     
like ,sylla and ,napoleon have loved to 
attribute their success to their        
fortune1 their star2 religious great men
 have loved to say that their           
sufficiency was of ,god4#dg ,but through
 every great spirit runs a train  of    
feeling of this sort2 and the power and 
depth which there undoubtedly  is in    
,calvinism1 comes from ,calvinism's     
being overwhelmed by it4 ,paul is  not1 
like ,calvinism1 overwhelmed by it2 but 
it is always before his mind  and       
strongly agitates his thoughts4 ,the    
voluntary1 rational1 and human  world1  

of righteousness1 moral choice1 effort1 
filled the first place in  his spirit4  
,but the necessary1 mystical1 and divine
 world1 of influence1  sympathy1        
emotion1 filled the second2 and he could
 pass naturally from  the one world to  
the other4 ,the presence in ,paul of    
this twofold feeling  acted irresistibly
 upon his doctrine4 ,what he calls 'the 
power that  worketh in us1'#dh and that 
produces results transcending all our   
expectations and calculations1 he       
instinctively sought to combine with    
our personal agencies of reason and     
conscience4    ,footnote #de3 ,ps4 xxii1
 #bi4    ,footnote #df3 ,jer41 x1 #bc4  
,footnote #dg3 ,,ii ,cor41 iii1 #e4     
,footnote #dh3 ,eph41 iii1 #bj4    ,of  
such a mysterious power and its         
operation some clear notion may be  got 
by anybody who has ever had any         
overpowering attachment1 or has  been1  
according to the common expression1 in  
love4 ,every one knows how  being in    
love changes for the time a man's       

spiritual atmosphere1 and  makes        
animation and buoyancy where before     
there was flatness and  dulness4 ,one   
may even say that this is the reason why
 being in love is  so popular with the  
whole human race1--because it relieves  
in so  irresistible and delightful a    
manner the tedium or depression of      
common-place human life4 ,and not only  
does it change the atmosphere of  our   
spirits1 making air1 light1 and movement
 where before was stagnation  and gloom1
 but it also sensibly and powerfully    
increases our faculties  of action4 ,it 
is matter of the commonest remark how a 
timid man who is  in love will show     
courage1 or an indolent man will show   
diligence4 ,nay1  a timid man who would 
be only the more paralysed in a moment  
of danger  by being told that it is his 
bounden duty as a man to show firmness1 
and  that he must be ruined and         
disgraced for ever if he does not1 will 
show  firmness quite easily from being  
in love4 ,an indolent man who shrinks   

back from vigorous effort only the more 
because he is told and knows  that it is
 a man's business to show energy1 and   
that it is shameful in  him if he does  
not1 will show energy quite easily from 
being in love4  ,this1 ,i say1 we learn 
from the analogy of the most everyday   
experience2--that a powerful attachment 
will give a man spirits and  confidence 
which he could by no means call up or   
command of himself2 and  that in this   
mood he can do wonders which would not  
be possible to him  without it4    ,we  
have seen how ,paul felt himself to be  
for the sake of righteousness           
apprehended1 to use his own expression1 
by ,christ4 ',i seek1' he says1  'to    
apprehend that for which also ,i am     
apprehended by ,christ4'#di ,this  for  
which he is thus apprehended is1--still 
to use his own words1--the              
righteousness of ,god2 not an incomplete
 and maimed righteousness1 not a        
partial and unsatisfying establishment  
of the law of the spirit1  dominant     

to-day1 deposed to-morrow1 effective at 
one or two points1  failing in a        
hundred2 no1 but an entire conformity at
 all points with  the divine moral      
order1 the will of ,god1 and1 in        
consequence1 a sense of  harmony with   
this order1 of acceptance with ,god4    
,footnote #di3 ,philipp41 iii1 #ab4     
,in some points ,paul had always served 
this order with a clear  conscience4 ,he
 did not steal1 he did not commit       
adultery4 ,but he was at  the same time1
 he says himself1 'a blasphemer and a   
persecutor and an  insulter1'#ej and the
 contemplation of ,jesus ,christ made   
him see this1  impressed it forcibly    
upon his mind4 ,here was his greatness1 
and the  worth of his way of            
appropriating ,christ4 ,we have seen how
 ,calvinism1  too1--,calvinism which has
 built itself upon ,st4 ,paul1--is a    
blasphemer1  when it speaks of good     
works done by those who do not hold the 
,calvinist  doctrine4 ,there would need 
no great sensitiveness of conscience1   

one  would think1 to show that          
,calvinism has often been1 also1 a      
persecutor1  and an insulter4           
,calvinism1 as well as ,paul1 professes 
to study ,jesus  ,christ4 ,but the      
difference between ,paul's study of     
,christ and  ,calvinism's is this3 that 
,paul by studying ,christ got to know   
himself  clearly1 and to transform his  
narrow conception of righteousness2     
while  ,calvinism studies both ,christ  
and ,paul after him to no such good     
purpose4    ,footnote #ej3 ,i ,tim41 i1 
#ac4    ,these1 however1 are but the    
veriest rudiments of the history of     
,paul's  gain from ,jesus ,christ1 as   
the particular impression mentioned is  
but  the veriest fragment of the total  
impression produced by the              
contemplation of ,christ upon him4 ,the 
sum and substance of that total         
impression may best be conveyed by two  
words1--without sin4    ,we must here   
revert to what we have already said of  
the importance1 for  sound criticism of 

a man's ideas1 of the order in which his
 ideas come4  ,for us1 who approach     
,christianity through a scholastic      
theology1 it is  ,christ's divinity     
which establishes his being without sin4
 ,for ,paul1 who  approached            
,christianity through his personal      
experience1 it was ,jesus  ,christ's    
being without sin which establishes his 
divinity4 ,the large and  complete      
conception of righteousness to which he 
himself had slowly and  late1 and only  
by ,jesus ,christ's help1 awakened1 in  
,jesus he seemed to  see existing       
absolutely and naturally4 ,the devotion 
to this conception  which made it meat  
and drink to carry it into effect1 a    
devotion of  which he himself was       
strongly and deeply conscious1 he saw in
 ,jesus  still stronger1 by far1 and    
deeper than in himself4 ,but for        
attaining  the righteousness of ,god1   
for reaching an absolute conformity with
 the  moral order and with ,god's will1 
he saw no such impotence existing in    

,jesus ,christ's case as in his own4    
,for ,jesus1 the uncertain conflict     
between the law in our members and the  
law of the spirit did not appear  to    
exist4 ,those eternal vicissitudes of   
victory and defeat1 which drove  ,paul  
to despair1 in ,jesus were absent4      
,smoothly and inevitably he  followed   
the real and eternal order1 in          
preference to the momentary and         
apparent order4 ,obstacles outside him  
there were plenty1 but obstacles  within
 him there were none4 ,he was led by the
 spirit of ,god2 he was dead  to sin1 he
 lived to ,god2 and in this life to ,god
 he persevered even to  the cruel bodily
 death of the cross4 ,as many as are led
 by the spirit of  ,god1 says ,paul1 are
 the sons of ,god4#ea ,if this is so    
with even us1  who live to ,god so      
feebly and who render such an imperfect 
obedience1  how much more is he who     
lives to ,god entirely and who renders  
an  unalterable obedience1 the unique   
and only ,son of ,god8    ,footnote #ea3

 ,rom41 viii1 #ad4    ,this is          
undoubtedly the main line of movement   
which ,paul's ideas  respecting ,jesus  
,christ follow4 ,he had been trained1   
however1 in the  scholastic theology of 
,judaism1 just as we are trained in the 
scholastic  theology of ,christianity2  
would that we were as little embarrassed
 with  our training as he was with his6 
,the ,jewish theological doctrine       
respecting the eternal word or wisdom of
 ,god1 which was with ,god from  the    
beginning before the oldest of his      
works1 and through which the  world was 
created1 this doctrine1 which appears in
 the ,book of ,proverbs  and again in   
the ,book of ,wisdom1#eb ,paul applied  
to ,jesus ,christ1 and  in the ,epistle 
to the ,colossians there is a remarkable
 passage#ec with  clear signs of his    
thus applying it4 ,but then this        
metaphysical and  theological basis to  
the historic being of ,jesus is         
something added by  ,paul from outside  
to his own essential ideas concerning   

him1 something  which fitted them and   
was naturally taken on to them2 it is   
secondary1  it is not an original part  
of his system1 much less the ground of  
it4 ,it  fills a very different place in
 his system from the place which it     
fills  in the system of the author of   
the ,fourth ,gospel1 who takes his      
starting-point from it4 ,paul's         
starting-point1 it cannot be too often  
repeated1 is the idea of righteousness2 
and his concern with ,jesus is as  the  
clue to righteousness1 not as the clue  
to transcendental ontology4             
,speculations in this region had no     
overpowering attraction for ,paul1      
notwithstanding the traces of an        
acquaintance with them which we find in 
his writings1 and notwithstanding the   
great activity of his intellect4  ,this 
activity threw itself with an unerring  
instinct into a sphere  where1 with     
whatever travail and through whatever   
impediments to clear  expression1       
directly practical religious results    

might yet be won1 and  not into any     
sphere of abstract speculation4         
,footnote #eb3 ,prov41 viii1 #bb-ca2 and
 ,wisd41 vii1 #be-bg4    ,footnote #ec3 
,col41 i1 #ae-ag4    ,much more visible 
and important than his identification of
 ,jesus with  the divine hypostasis     
known as the ,logos1 is ,paul's         
identification of  him with the         
,messiah4 ,ever present is his          
recognition of him as the  ,messiah to  
whom all the law and prophets pointed1  
of whom the heart of  the ,jewish race  
was full1 and on whom the ,jewish       
instructors of ,paul's  youth had dwelt 
abundantly4 ,the ,jewish language and   
ideas respecting the  end of the world  
and the ,messiah's kingdom1 his day1 his
 presence1 his  appearing1 his glory1   
,paul applied to ,jesus1 and constantly 
used4 ,of the  force and reality which  
these ideas and expressions had for him 
there  can be no question2 as to his use
 of them1 only two remarks are needed4  
,one is1 that in him these ,jewish      

ideas1--as any one will feel who calls  
to mind a genuine display of them like  
that in the ,apocalypse1--are           
spiritualised2 and as he advances in his
 course they are spiritualised          
increasingly4 ,the other remark is1 that
 important as these ideas are in  ,paul1
 of them1 too1 the importance is only   
secondary1 compared with that  of the   
great central matter of his thoughts3   
the righteousness of ,god1  the         
non-fulfilment of it by man1 the        
fulfilment of it by ,christ4    ,once   
more we are led to a result favourable  
to the scientific value of  ,paul's     
teaching4 ,that ,jesus ,christ was the  
divine ,logos1 the second  person of the
 ,trinity1 science can neither deny nor 
affirm4 ,that he was  the ,jewish       
,messiah1 who will some day appear in   
the sky with the sound  of trumpets1 to 
put an end to the actual kingdoms of the
 world and to  establish his own        
kingdom1 science can neither deny nor   
affirm4 ,the very  terms of which these 

propositions are composed are such as   
science is  unable to handle4 ,but that 
the ,jesus of the ,bible follows the    
universal  moral order and the will of  
,god1 without being let and hindered as 
we  are by the motions of private       
passion and by self-will1 this is       
evident  to whoever can read the ,bible 
with open eyes4 ,it is just what any    
criticism of the ,gospel-history1 which 
sees that history as it really  is1     
tells us2 it is the scientific result of
 that history4 ,and this is  the result 
which pre-eminently occupies ,paul4 ,of 
,christ's life and  death1 the          
all-importance for us1 according to     
,paul1 is that by means of  them1       
'denying ungodliness and worldly lusts1 
we should live soberly1  righteously1   
and godly2' should be enabled to 'bear  
fruit to ,god' in  'love1 joy1 peace1   
long-suffering1 kindness1 goodness1     
faith1 mildness1  self-control4'#ed ,of 
,christ's life and death the scope was  
'to redeem  us from all iniquity1 and   

make us purely zealous for good         
works4'#ee  ,paul says by way of        
preface1 that we are to live thus in the
 actual  world which now is1 'with the  
expectation of the appearing of the     
glory  of ,god and ,christ4'#ef ,by     
nature and habit1 and with his full     
belief  that the end of the world was   
nigh at hand1 ,paul used these words to 
mean a ,messianic coming and kingdom4   
,later ,christianity has transferred    
them1 as it has transferred so much else
 of ,paul's1 to a life beyond the       
grave1 but it has by no means           
spiritualised them4 ,paul1 as his       
spiritual  growth advanced1             
spiritualised them more and more2 he    
came to think1 in  using them1 more and 
more of a gradual inward transformation 
of the  world by a conformity like      
,christ's to the will of ,god1 than of a
  ,messianic advent4 ,yet even then they
 are always second with him1 and not    
first2 the essence of saving grace is   
always to make us righteous1 to  bring  

us into conformity with the divine law1 
to enable us to 'bear  fruit to ,god4'  
,footnote #ed3 ,tit41 ii1 #ab2 ,rom41   
vii1 #d2 ,gal41 v1 #bb1 #bc4            
,footnote #ee3 ,tit41 ii1 #ad4          
,footnote #ef3 ,ibid41 #ac4    ',jesus  
,christ gave himself for us that he     
might redeem us from  iniquity4' ,first 
of all1 he rendered an unbroken         
obedience to the law of  the spirit2 he 
served the spirit of ,god2 he came1 not 
to do his own  will1 but the will of    
,god4 ,now1 the law of the spirit makes 
men one2 it  is only by the law in our  
members that we are many4 ,secondly1    
therefore1  ,jesus ,christ had an       
unfailing sense of what we have called1 
using an  expressive modern term1 the   
solidarity of men3 that it was not      
,god's  will that one of his human      
creatures should perish4 ,thirdly1      
,jesus  ,christ persevered in this      
uninterrupted obedience to the law of   
the  spirit1 in this unfailing sense of 
human solidarity1 even to the death2    

though everything befell him which might
 break the one or tire out the  other4  
,lastly1 he had in himself1 in all he   
said and did1 that ineffable  force of  
attraction which doubled the virtue of  
everything said or done  by him4    ,if 
ever there was a case in which the      
wonder-working power of  attachment1 in 
a man for whom the moral sympathies and 
the desire of  righteousness were       
all-powerful1 might employ itself and   
work its  wonders1 it was here4 ,paul   
felt this power penetrate him2 and he   
felt1  also1 how by perfectly           
identifying himself through it with     
,jesus1 and in  no other way1 could he  
ever get the confidence and the force to
 do as  ,jesus did4 ,he thus found a    
point in which the mighty world outside 
man1  and the weak world inside him1    
seemed to combine for his salvation4    
,the  struggling stream of duty1 which  
had not volume enough to bear him to    
his goal1 was suddenly reinforced by the
 immense tidal wave of sympathy  and    

emotion4    ,to this new and potent     
influence ,paul gave the name of faith4 
,more  fully he calls it3 ',faith that  
worketh through love4'#eg ,the word     
faith points1 no doubt1 to 'coming by   
hearing1' and has possibly a            
reminiscence1 for ,paul1 of his not     
having with his own waking eyes1 like   
the original disciples1 seen ,jesus1 and
 of his special mission being to        
,gentiles who had not seen ,jesus       
either4 ,but the essential meaning of   
the  word is 'power of holding on to the
 unseen1' 'fidelity4' ,other            
attachments demand fidelity in absence  
to an object which1 at some time  or    
other1 nevertheless1 has been seen2 this
 attachment demands fidelity  to an     
object which both is absent and has     
never been seen by us4 ,it is  therefore
 rightly called not constancy1 but      
faith2 a power1  pre-eminently1 of      
holding fast to an unseen power of      
goodness4  ,identifying ourselves with  
,jesus ,christ through this attachment  

we  become as he was4 ,we live with his 
thoughts and feelings1 and we           
participate1 therefore1 in his freedom  
from the ruinous law in our  members1 in
 his obedience to the saving law of the 
spirit1 in his  conformity to the       
eternal order1 in the joy and peace of  
his life to  ,god4 ',the law of the     
spirit of life in ,christ ,jesus1' says 
,paul1 'freed  me from the law of sin   
and death4'#eh ,this is what is done for
 us by  faith4    ,footnote #eg3 ,gal41 
v1 #f4    ,footnote #eh3 ,rom41 viii1   
#b4    ,it is evident that some         
difficulty arises out of ,paul's adding 
to the  general sense of the word       
faith1--a holding fast to an unseen     
power of  goodness1--a particular sense 
of his own1--identification with        
,christ4 ,it will at once appear that   
this faith of ,paul's is in truth a     
specific form of holding fast to an     
unseen power of goodness2 and that      
while it can properly be said of        
,abraham1 for instance1 that he was     

justified by faith1 if we take faith in 
its plain sense of holding fast  to an  
unseen power of goodness1 yet it cannot 
without difficulty and  recourse to a   
strained figure be said of him1 if we   
take faith in ,paul's  specific sense of
 identification with ,christ4 ,paul     
however1 undoubtedly1  having conveyed  
his new specific sense into the word    
faith1 still uses  the word in all cases
 where1 without this specific sense1 it 
was before  applicable and usual2 and in
 this way he often creates ambiguity4   
,why1  it may be asked1 does ,paul1     
instead of employing a special term to  
denote his special meaning1 still thus  
employ the general term faith8 ,we  are 
inclined to think it was from that      
desire to get for his words and         
thoughts not only the real but also the 
apparent sanction and  consecration of  
the ,hebrew ,scriptures1 which we have  
called his tendency  to ,judaise4 ,it   
was written of the founder of ,israel1  
,abraham1 that he  believed ,god and it 

was counted to him for righteousness4   
,the prophet  ,habakkuk had the famous  
text3 ',the just shall live by          
faith4'#ei  ,jesus1 too1 had used and   
sanctioned the use of the word faith to 
signify cleaving to the unseen ,god's   
power of goodness as shown in           
,christ4#fj ,peter and ,john and the    
other apostles habitually used the  word
 in the same sense1 with the            
modification introduced by ,christ's    
departure4 ,this was enough to make     
,paul retain for that vital operation1  
which was the heart of his whole        
religious system1 the name of faith1    
though he had considerably developed and
 enlarged the name's usual  meaning4    
,fraught with this new and developed    
sense1 the term does not  always quite  
well suit the cases to which it was in  
its old sense1 with  perfect propriety1 
applied2 this1 however1 ,paul did not   
regard4 ,the term  applied with         
undeniable truth1 though not with       
perfect adequacy1 to the  great         

spiritual operation whereto he affixed  
it2 and it was at the same  time the    
name given to the crowning grace of the 
great father of the  ,jewish nation1    
,abraham2 it was the prophet ,habakkuk's
 talismanic and  consecrated term1      
faith4    ,footnote #ei3 ,gen41 xv1 #f2 
,habakkuk1 ii1 #d4    ,footnote #fj3    
,mark1 xi1 #bb4    ,in this word faith1 
as used by ,st4 ,paul1#fa we reach a    
point round  which the ceaseless stream 
of religious exposition and discussion  
has  for ages circled4 ,even for those  
who misconceive ,paul's line of ideas   
most completely1 faith is so evidently  
the central point in his system  that   
their thoughts cannot but centre upon   
it4 ,puritanism1 as is well  known1 has 
talked of little else but faith4 ,and   
the word is of such a  nature1 that1 the
 true clue once lost which ,paul has    
given us to its  meaning1 every man may 
put into it almost anything he likes1   
all the  fancies of his superstition or 
of his fanaticism4 ,to say1 therefore1  

that to have faith in ,christ means to  
be attached to ,christ1 to embrace      
,christ1 to be identified with ,christ1 
is not enough2 the question is1 to  be  
attached to him how1 to embrace him how8
    ,footnote #fa3 ,with secondary uses 
of the word1 such as its use with  the  
article1 'the faith1' in expressions    
like 'the words of the  faith1' to      
signify the body of tenets and          
principles received by  believers from  
the apostle1 we need not here concern   
ourselves4 ,they  present no difficulty4
    ,a favourite expression of popular  
theology conveys perfectly the popular  
definition of faith3 to rest in the     
finished work of the ,saviour4 ,in  the 
scientific language of ,protestant      
theology1 to embrace ,christ1 to  have  
saving faith1 is 'to give our consent   
heartily to the covenant of  grace1 and 
so to receive the benefit of            
justification1 whereby ,god  pardons all
 our sins and accepts us as righteous   
for the righteousness  of ,christ       

imputed to us4' ,this is mere theurgy1  
in which1 so far as we  have yet gone1  
we have not found ,paul dealing4        
,wesley1 with his genius  for godliness1
 struggled all his life for some deeper 
and more edifying  account of that      
faith1 which he felt working wonders in 
his own soul1  than that it was a hearty
 consent to the covenant of grace and an
  acceptance of the benefit of ,christ's
 imputed righteousness4 ,yet this       
amiable and gracious spirit1 but        
intellectually slight and shallow       
compared to ,paul1 beat his wings in    
vain4 ,paul1 nevertheless1 had solved   
the problem for him1 if only he could   
have had eyes to see ,paul's  solution4 
',he that believes in ,christ1' says    
,wesley1 'discerns spiritual things3  he
 is enabled to taste1 see1 hear1 and    
feel ,god4' ,there is nothing  practical
 and solid here4 ,a company of ,cornish 
revivalists will have no  difficulty in 
tasting1 seeing1 hearing1 and feeling   
,god1 twenty times  over1 to-night1 and 

yet may be none the better for it       
to-morrow morning4  ,when ,paul said1   
,in ,christ ,jesus neither circumcision 
availeth anything  nor uncircumcision1  
but faith that worketh through love2    
,have faith in  ,christ6 these words did
 not mean for him3 ',give your hearty   
belief and  consent to the covenant of  
grace2 ,accept the offered benefit of   
justification through ,christ's imputed 
righteousness4' ,they did not  mean3    
',try and discern spiritual things1 try 
and taste1 see1 hear1 and  feel ,god4'  
,they did not mean3 ',rest in the       
finished work of ,christ the  ,saviour4'
 ,no1 they meant3 ,die with him6    ,the
 object of this treatise is not         
religious edification1 but the true     
criticism of a great and misunderstood  
author4 ,yet it is impossible to  be in 
presence of this ,pauline conception of 
faith without remarking on  the         
incomparable power of edification which 
it contains4 ,it is indeed a  crowning  
evidence of that piercing practical     

religious sense which we  have          
attributed to ,paul4 ,it is at once     
mystical and rational2 and it  enlists  
in its service the best forces of both  
worlds1--the world of  reason and       
morals1 and the world of sympathy and   
emotion4 ,the world of  reason and duty 
has an excellent clue to action1 but    
wants motive-power2  the world of       
sympathy and influence has an           
irresistible force of  motive-power1 but
 wants a clue for directing its         
exertion4 ,the danger of  the one world 
is weariness in well-doing2 the danger  
of the other is  sterile raptures and   
immoral fanaticism4 ,paul takes from    
both worlds  what can help him1 and     
leaves what cannot4 ,the elemental power
 of  sympathy and emotion in us1 a power
 which extends beyond the limits of  our
 own will and conscious activity1 which 
we cannot measure and  control1 and     
which in each of us differs immensely in
 force1 volume1 and  mode of            
manifestation1 he calls into full play1 

and sets it to work with  all its       
strength and in all its variety4 ,but   
one unalterable object is  assigned by  
him to this power3 to die with ,christ  
to the law of the  flesh1 to live with  
,christ to the law of the mind4    ,this
 is the doctrine of the                 
necrosis1#fb--,paul's central doctrine1 
and the doctrine which makes his        
profoundness and originality4 ,his      
repeated and minute lists of practices  
and feelings to be followed or          
suppressed1 now take a heightened       
significance4 ,they were the matter by  
which his faith tried itself and knew   
itself4 ,those multitudinous  motions of
 appetite and self-will which reason and
 conscience  disapproved1 reason and    
conscience could yet not govern1 and had
 to  yield to them4 ,this1 as we have   
seen1 is what drove ,paul almost to     
despair4 ,well1 then1 how did ,paul's   
faith1 working through love1 help  him  
here8 ,it enabled him to reinforce duty 
by affection4 ,in the central  need of  

his nature1 the desire to govern these  
motions of  unrighteousness1 it enabled 
him to say3 ,die to them6 ,christ did4  
,if  any man be in ,christ1 said        
,paul--that is1 if any man identifies   
himself  with ,christ by attachment so  
that he enters into his feelings and    
lives  with his life1--he is a new      
creature2#fc he can do1 and does1 what  
,christ did4 ,first1 he suffers with    
him4 ,christ throughout his life and  in
 his death presented his body a living  
sacrifice to ,god2 every  self-willed   
impulse blindly trying to assert itself 
without respect of  the universal order1
 he died to4 ,you1 says ,paul to his    
disciple1 are to  do the same4 ,never   
mind how various and multitudinous the  
impulses are2  impulses to intemperance1
 concupiscence1 covetousness1 pride1    
sloth1  envy1 malignity1 anger1 clamour1
 bitterness1 harshness1 unmercifulness4 
,die to them all1 and to each as it     
comes6 ,christ did4 ,if you cannot1     
your attachment1 your faith1 must be one

 that goes but a very little  way4 ,in  
an ordinary human attachment1 out of    
love to a woman1 out of  love to a      
friend1 out of love to a child1 you can 
suppress quite easily1  because by      
sympathy you enter into their feelings1 
this or that impulse  of selfishness    
which happens to conflict with them1 and
 which hitherto  you have obeyed4 ,all  
impulses of selfishness conflict with   
,christ's  feelings1 he showed it by    
dying to them all2 if you are one with  
him by  faith and sympathy1 you can die 
to them also4 ,then1 secondly1 if you   
thus die with him1 you become           
transformed by the renewing of your     
mind1  and rise with him4 ,the law of   
the spirit of life which is in ,christ  
becomes the law of your life also1 and  
frees you from the law of sin and       
death4 ,you rise with him to that       
harmonious conformity with the real and 
eternal order1 that sense of pleasing   
,god who trieth the hearts1 which  is   
life and peace1 and which grows more and

 more till it becomes glory4  ,if you   
suffer with him1 therefore1 you shall   
also be glorified with him4    ,footnote
 #fb3 ,,ii ,cor41 iv1 #aj4    ,footnote 
#fc3 ,,ii ,cor41 v1 #ag4    ,the real   
worth of this mystical conception       
depends on the fitness of the  character
 and history of ,jesus ,christ for      
inspiring such an enthusiasm  of        
attachment and devotion as that which   
,paul's notion of faith implies4  ,if   
the character and history are eminently 
such as to inspire it1 then  ,paul has  
no doubt found a mighty aid towards the 
attainment of that  righteousness of    
which ,jesus ,christ's life afforded the
 admirable  pattern4 ,a great solicitude
 is always shown by popular             
,christianity to  establish a radical   
difference between ,jesus and a teacher1
 like  ,socrates4 ,ordinary theologians 
establish this difference by            
transcendental distinctions into which  
science cannot follow them4 ,but  what  
makes for science the radical difference

 between ,jesus and  ,socrates1 is that 
such a conception as ,paul's would1 if  
applied to  ,socrates1 be out of place  
and ineffective4 ,socrates inspired     
boundless  friendship and esteem2 but   
the inspiration of reason and conscience
 is  the one inspiration which comes    
from him1 and which impels us to live   
righteously as he did4 ,a penetrating   
enthusiasm of love1 sympathy1 pity1     
adoration1 reinforcing the inspiration  
of reason and duty1 does not  belong to 
,socrates4 ,with ,jesus it is different4
 ,on this point it is  needless to      
argue2 history has proved4 ,in the midst
 of errors the most  prosaic1 the most  
immoral1 the most unscriptural1         
concerning ,god1  ,christ1 and          
righteousness1 the immense emotion of   
love and sympathy  inspired by the      
person and character of ,jesus has had  
to work almost by  itself alone for     
righteousness2 and it has worked        
wonders4 ,the  surpassing religious     
grandeur of ,paul's conception of faith 

is that it  seizes a real salutary      
emotional force of incalculable         
magnitude1 and  reinforces moral effort 
with it4    ,paul's mystical conception 
is not complete without its relation of 
us to  our fellow-men1 as well as its   
relation of us to ,jesus ,christ4       
,whoever  identifies himself with       
,christ1 identifies himself with        
,christ's idea of  the solidarity of    
men4 ,the whole race is conceived as one
 body1 having  to die and rise with     
,christ1 and forming by the joint action
 of its  regenerate members the mystical
 body of ,christ4 ,hence the truth of   
that  which ,bishop ,wilson says3 ',it  
is not so much our neighbour's interest 
as  our own that we love him4' ,jesus   
,christ's life1 with which we by faith  
identify ourselves1 is not complete1 his
 aspiration after the eternal  order is 
not satisfied1 so long as only ,jesus   
himself follows this  order1 or only    
this or that individual amongst us men  
follows it4 ,the  same law of emotion   

and sympathy1 therefore1 which prevails 
in our  inward self-discipline1 is to   
prevail in our dealings with others4    
,the  motions of sin in ourselves we    
succeed in mortifying1 not by saying to 
ourselves that they are sinful1 but by  
sympathy with ,christ in his            
mortification of them4 ,in like manner1 
our duties towards our neighbour  we    
perform1 not in deference to external   
commands and prohibitions1 but  through 
identifying ourselves with him by       
sympathy with ,christ who  identified   
himself with him4 ,therefore1 we owe no 
man anything but to  love one another2  
and he who loves his neighbour fulfils  
the law towards  him1 because he seeks  
to do him good and forbears to do him   
harm just as  if he was himself4    ,mr4
 ,lecky cannot see that the command to  
speak the truth to one's  neighbour is a
 command which has a natural sanction4  
,but according to  these ,pauline ideas 
it has a clear natural sanction4 ,for1  
if my  neighbour is merely an extension 

of myself1 deceiving my neighbour is    
the same as deceiving myself2 and than  
self-deceit there is nothing by  nature 
more baneful4 ,and on this ground ,paul 
puts the injunction4 ,he  says3 ',speak 
every man truth to his neighbour1 for we
 are members one  of another4'#fd ,this 
direction to identify ourselves in      
,jesus ,christ  with our neighbours is  
hard and startling1 no doubt1 like the  
direction  to identify ourselves with   
,jesus and die with him4 ,but it is     
also1 like  that direction1 inspiring2  
and not1 like a set of mere mechanical  
commands and prohibitions1 lifeless and 
unaiding4 ,it shows a profound          
practical religious sense1 and rests    
upon facts of human nature which        
experience can follow and appreciate4   
,footnote #fd3 ,eph41 iv1 #be4    ,the  
three essential terms of ,pauline       
theology are not1 therefore1 as  popular
 theology makes them3 calling1          
justification1  sanctification4 ,they   
are rather these3 dying with ,christ1   

resurrection from the dead1 growing into
 ,christ4#fe ,the order in  which these 
terms are placed indicates1 what we have
 already pointed out  elsewhere1 the    
true ,pauline sense of the expression1  
resurrection from  the dead4 ,in ,paul's
 ideas the expression has no essential  
connexion  with physical death4 ,it is  
true1 popular theology connects it with 
this  almost exclusively1 and regards   
any other use of it as purely figurative
  and secondary4 ,for popular theology1 
,christ's resurrection is his bodily    
resurrection on earth after his physical
 death on the cross2 the  believer's    
resurrection is his bodily resurrection 
in a future world1  the golden city of  
our hymns and of the ,apocalypse4 ,for  
this theology1  the force of ,christ's  
resurrection is that it is a miracle    
which  guarantees the promised future   
miracle of our own resurrection4 ,it is 
a  common remark with ,biblical critics1
 even with able and candid ,biblical    
critics1 that ,christ's resurrection1 in

 this sense of a physical  miracle1 is  
the central object of ,paul's thoughts  
and the foundation of  all his theology4
 ,nay1 the preoccupation with this idea 
has altered the  very text of our       
documents2 so that whereas ,paul wrote1 
',christ died and  lived1' we read1     
',christ died and rose again and        
revived4'#ff ,but  whoever has carefully
 followed ,paul's line of thought as we 
have  endeavoured to trace it1 will see 
that in his mature theology1 as the     
,epistle to the ,romans exhibits it1 it 
cannot be this physical and  miraculous 
aspect of the resurrection which holds  
the first place in his  mind2 for under 
this aspect the resurrection does not   
fit in with the  ideas which he is      
developing4    ,footnote #fe3 apothanein
 syn ,christ1 ,col41 ii1 #bj2           
exanastasis  ek nekrn1 ,philipp41 iii1  
#aa2 auxsis eis ,christon1 ,eph41 iv1   
#ae4    ,footnote #ff3 ,rom41 xiv1 #i4  
,not for a moment do we deny that in    
,paul's earlier theology1 and notably   

in the ,epistles to the ,thessalonians  
and ,corinthians1 the physical and      
miraculous aspect of the resurrection1  
both ,christ's and the believer's1  is  
primary and predominant4 ,not for a     
moment do we deny that to the very  end 
of his life1 after the ,epistle to the  
,romans1 after the ,epistle to  the     
,philippians1 if he had been asked      
whether he held the doctrine of  the    
resurrection in the physical and        
miraculous sense1 as well as in his  own
 spiritual and mystical sense1 he would 
have replied with entire  conviction    
that he did4 ,very likely it would have 
been impossible to him  to imagine his  
theology without it4 ,but3--            
,below the surface-stream1 shallow and  
light1      ,of what we say we          
feel--below the stream1      ,as light1 
of what we think we feel--there flows   
,with noiseless current strong1 obscure 
and deep1      ,the central stream of   
what we feel indeed2    and by this     
alone are we truly characterised4       

,paul's originality lies in  the effort 
to find a moral side and significance   
for all the processes1  however         
mystical1 of the religious life1 with a 
view of strengthening1  in this way1    
their hold upon us and their command of 
all our nature4  ,sooner or later he was
 sure to be drawn to treat the process  
of  resurrection with this endeavour4   
,he did so treat it2 and what is        
original and essential in him is his    
doing so4    ,paul's conception of life 
and death inevitably came to govern his 
conception of resurrection4 ,what       
indeed1 as we have seen1 is for ,paul   
life1 and what is death8 ,not the       
ordinary physical life and death4       
,death1 for him1 is living after the    
flesh1 obedience to sin2 life is        
mortifying by the spirit the deeds of   
the flesh1 obedience to  righteousness4 
,resurrection1 in its essential sense1  
is therefore for  ,paul1 the rising1    
within the sphere of our visible earthly
 existence1  from death in this sense to

 life in this sense4 ,it is indubitable 
that1  so far as the human believer's   
resurrection is concerned1 this is so4  
,else1 how could ,paul say to the       
,colossians 7to take only one out of a  
hundred clear texts showing the same    
thing73 ',if ye then be risen with      
,christ1 seek the things that are       
above4'#fg ,but when ,paul repeats      
again and again1 in the ,epistle to the 
,romans1 that the matter of our  faith  
is 'that ,god raised ,jesus from the    
dead1' the essential meaning of  this   
resurrection1 also1 is just the same4   
,real life for ,paul1 begins  with the  
mystical death which frees us from the  
dominion of the external  shalls and    
shall nots of the law4#fh ,from the     
moment1 therefore1  that ,jesus ,christ 
was content to do ,god's will1 he died4 
,paul's point  is1 that ,jesus ,christ  
in his earthly existence obeyed the law 
of the  spirit and bore fruit to ,god2  
and that the believer should1 in his    
earthly existence1 do the same4 ,that   

,christ 'died to sin1' that he  'pleased
 not himself1' and that1 consequently1  
through all his life  here1 he was risen
 and living to ,god1 is what occupies   
,paul4 ,christ's  physical resurrection 
after he was crucified is neither in    
point of time  nor in point of character
 the resurrection on which ,paul1       
following his  essential line of        
thought1 wanted to fix the believer's   
mind4 ,the  resurrection ,paul was      
striving after for himself and others   
was a  resurrection now1 and a          
resurrection to righteousness4#fi       
,footnote #fg3 ,col41 iii1 #a4          
,footnote #fh3 ,see ,rom41 vii1 #a-f4   
,footnote #fi3 ,it has been said that   
this was the error of ,hymenus  and     
,philetas 7,,ii ,tim41 ii1 #ag74 ,it    
might be rejoined1 with much            
plausibility1 that their error was the  
error of popular theology1  the fixing  
the attention on the past miracle of    
,christ's physical  resurrection1 and   
losing sight of the continuing miracle  

of the  ,christian's spiritual          
resurrection4 ,probably1 however1       
,hymenus and  ,philetas controverted    
some of ,paul's tenets respecting the   
approaching ,messianic advent and the   
resurrection then to take place  7,i    
,thess41 iv1 #ac-ag74 ,if they rejected 
these tenets1 they were  right where    
,paul was wrong4 ,but if they disputed  
and separated on  account of them1 they 
were heretics2 that is1 they had their  
hearts and minds full of a speculative  
contention1 instead of their  proper    
chief-concern1--putting on the new man1 
and the imitation  of ,christ4    ,but  
,jesus ,christ's obeying ,god and not   
pleasing himself culminated in  his     
death on the cross4 ,all through his    
career1 indeed1 ,jesus ,christ  pleased 
not himself and died to sin4 ,but so    
smoothly and so inevitably1  as we have 
before said1 did he always appear to    
follow that law of the  moral order1    
which to us it costs such effort to     
obey1 that only in the  very wrench and 

pressure of his violent death did any   
pain of dying1 any  conflict between the
 law of the flesh and the law of the    
spirit1 in  ,christ become visible4 ,but
 the ,christian needs to find in        
,christ's dying  to sin a fellowship of 
suffering and a conformity of death4    
,well1 then1  the point of ,christ's    
trial and crucifixion is the only point 
in his  career where the ,christian can 
palpably touch what he seeks4 ,in all   
dying there is struggle and weakness2 in
 our dying to sin there is great        
struggle and weakness4 ,but only in his 
crucifixion can we see1 in ,jesus       
,christ1 a place for struggle and       
weakness4#gj ,that self-sacrificing     
obedience of ,jesus ,christ's whole     
life1 which was summed up in this       
great1 final act of his crucifixion1 and
 which is palpable as sacrifice1        
obedience1 dolorous effort1 only there1 
is1 therefore1 constantly  regarded by  
,paul under the figure of this final    
act1 as is also the  believer's         

conformity to ,christ's obedience4 ,the 
believer is crucified  with ,christ when
 he mortifies by the spirit the deeds of
  unrighteousness2 ,christ was crucified
 when he pleased not himself1 and  came 
to do not his own will but ,god's4      
,footnote #gj3 estaurth ex astheneias1  
,,ii ,cor41 xiii1 #d4    ,it is the same
 with life as with death2 it turns on no
 physical event1  but on that central   
concern of ,paul's thoughts1            
righteousness4 ,if we  have the spirit  
of ,christ1 we live1 as he did1 by the  
spirit1 'serve the  spirit of ,god1'#ga 
and follow the eternal order4 ,the      
spirit of ,god1  the spirit of ,christ  
is the same1--the one eternal moral     
order4 ,if we  are led by the spirit of 
,god we are the sons of ,god1 and share 
with  ,christ the heritage of the sons  
of ,god1--eternal life1 peace1 felicity1
  glory4 ,the spirit1 therefore1 is life
 because of righteousness4 ,and  when1  
through identifying ourselves with      
,christ1 we reach ,christ's             

righteousness1 then eternal life begins 
for us2--a continuous and  ascending    
life1 for the eternal order never dies1 
and the more we  transform ourselves    
into servants of righteousness and      
organs of the  eternal order1 the more  
we are and desire to be this eternal    
order and  nothing else4 ,even in this  
life we are 'seated in heavenly         
places1'#gb  as ,christ is2 so entirely1
 for ,paul1 is righteousness the true   
life and  the true heaven4 ,but the     
transformation cannot be completed here2
 the  physical death is regarded by     
,paul as a stage at which it ceases to  
be  impeded4 ,however1 at this stage we 
quit1 as he himself says1 the ground  of
 experience and enter upon the ground of
 hope4 ,but1 by a sublime  analogy1 he  
fetches from the travail of the whole   
universe proof of the  necessity and    
beneficence of the law of               
transformation4 ,jesus ,christ  entered 
into his glory when he had made his     
physical death itself a  crowning       

witness to his obedience to             
righteousness2 we1 in like manner1      
within the limits of this earthly life  
and before we have yet persevered  to   
the end1 must not look for full         
adoption1 for the glorious revelation   
in us of the sons of ,god4#gc           
,footnote #ga3 ,according to the true   
reading in ,philipp41 iii1 #c4          
,footnote #gb3 ,eph41 ii1 #f4           
,footnote #gc3 ,rom41 viii1 #ah-be4     
,that ,paul1 as we have said1 accepted  
the physical miracle of ,christ's       
resurrection and ascension as a part of 
the signs and wonders which  accompanied
 ,christianity1 there can be no doubt4  
,just in the same manner  he accepted   
the eschatology1 as it is called1 of his
 nation1--their  doctrine of the final  
things and of the summons by a trumpet  
in the sky  to judgment2 he accepted    
,satan1 hierarchies of angels1 and an   
approaching end of the world4 ,what we  
deny is1 that his acceptance of  the    
former gives to his teaching its        

essential characters1 any more than  his
 acceptance of the latter4 ,we should   
but be continuing1 with strict  logical 
development1 ,paul's essential line of  
thought1 if we said that  the true      
ascension and glorified reign of ,christ
 was the triumph and  reign of his      
spirit1 of his real life1 far more      
operative after his  death on the cross 
than before it2 and that in this sense1 
most truly1  he and all who persevere to
 the end as he did are 'sown in weakness
 but  raised in power4' ,paul himself1  
however1 did not distinctly continue his
  thought thus1 and neither will we do  
so for him4 ,how far ,paul himself  knew
 that he had gone in his irresistible   
bent to find1 for each of the  data of  
his religion1 that side of moral and    
spiritual significance  which1 as a mere
 sign and wonder1 it had not and could  
not have1--what  data he himself was    
conscious of having transferred1 through
 following  this bent1 from the first   
rank in importance to the second1--we   

cannot  know with any certainty4 ,that  
the bent existed1 that ,paul felt it    
existed1 and that it establishes a wide 
difference between the earliest         
epistles and the latest1 is beyond      
question4 ,already1 in the ,second      
,epistle to the ,corinthians1 he        
declares that1 'though he had known     
,christ after the flesh1 yet henceforth 
he knew him so no more2'#gd and  in the 
,epistle to the ,romans1 shortly        
afterwards1 he rejects the notion  of   
dwelling on the miraculous ,christ1 on  
the descent into hell and on  the ascent
 into heaven1 and fixes the believer's  
attention solely on the  faith of       
,christ and on the effects produced by  
an acquaintance with  it4#ge ,in the    
same ,epistle1 in like manner1 the      
kingdom of ,god1 of  which to the       
,thessalonians he described the advent  
in such materialising  and popularly    
,judaic language1 has become            
'righteousness1 and peace1 and  joy in  
the holy spirit4'#gf    ,footnote #gd3  

,,ii ,cor41 v1 #af4    ,footnote #ge3   
,rom41 x1 #f-aj4    ,footnote #gf3      
,rom41 xiv1 #ag4    ,these ideas1 we    
repeat1 may never have excluded others1 
which absorbed  the most part of ,paul's
 contemporaries as they absorb popular  
religion  at this day4 ,to popular      
religion1 the real kingdom of ,god is   
the ,new  ,jerusalem with its jaspers   
and emeralds2 righteousness and peace   
and joy  are only the kingdom of ,god   
figuratively4 ,the real sitting in      
heavenly  places is the sitting on      
thrones in a land of pure delight after 
we are  dead2 serving the spirit of ,god
 is only sitting in heavenly places     
figuratively4 ,science exactly reverses 
this process4 ,for science1 the         
spiritual notion is the real one1 the   
material notion is figurative4 ,the     
astonishing greatness of ,paul is1 that1
 coming when and where and whence  he   
did1 he yet grasped the spiritual       
notion1 if not exclusively and  fully1  
yet firmly and predominantly2 more and  

more predominantly through  all the last
 years of his life4 ,and what makes him 
original and himself1  is not what he   
shares with his contemporaries and with 
modern popular  religion1 but this which
 he develops of his own2 and this which 
he  develops of his own is just of a    
nature to make his religion a theology  
instead of a theurgy1 and at bottom a   
scientific instead of a  non-scientific 
structure4 ',die and come to life6' says
 ,goethe1--an  unsuspected witness1     
assuredly1 to the psychological and     
scientific  profoundness of ,paul's     
conception of life and death3--',die and
 come to  life6 for1 so long as this is 
not accomplished1 thou art but a        
troubled  guest upon an earth of        
gloom4'#gg    ,footnote #gg3 ,stirb und 
werde6                ,denn so lang du  
das nicht hast1                ,bist du 
nur ein trber ,gast                ,auf 
der dunkeln ,erde4    ,the three        
cardinal points in ,paul's theology are 
not therefore1 we  repeat1 those        

commonly assigned by ,puritanism1       
calling1  justification1 sanctification2
 but they are these3 dying with         
,christ1 resurrection from the dead1    
growing into ,christ4 ,and we  will     
venture1 moreover1 to affirm that the   
more the ,epistle to the  ,romans is    
read and re-read with a clear mind1 the 
more will the  conviction strengthen1   
that the sense indicated by the order in
 which we  here class the second main   
term of ,paul's conception1 is the      
essential  sense which ,paul himself    
attaches to this term1 in every single  
place  where in that ,epistle he has    
used it4 ,not tradition and not theory1 
but  a simple impartial study of the    
development of ,paul's central line of  
thought1 brings us to the conclusion1   
that from the very outset of the        
,epistle1 where ,paul speaks of ,christ 
as 'declared to be the son of ,god  with
 power according to the spirit of       
holiness by resurrection from the       
dead1'#gh to the very end1 the essential

 sense in which ,paul uses the  term    
resurrection is that of a rising1 in    
this visible earthly  existence1 from   
the death of obedience to blind selfish 
impulse1 to the  life of obedience to   
the eternal moral order2--in ,christ's  
case first1  as the pattern for us to   
follow2 in the believer's case          
afterwards1 as  following ,christ's     
pattern through identifying himself with
 him4    ,footnote #gh3 ,rom41 i1 #d4   
,we have thus reached ,paul's           
fundamental conception without even a   
glimpse of the fundamental conceptions  
of ,puritanism1 which1  nevertheless1   
professes to have learnt its doctrine   
from ,st4 ,paul and  from his ,epistle  
to the ,romans4 ,once1 for a moment1 the
 term faith  brought us in contact with 
the doctrine of ,puritanism1 but only to
 see  that the essential sense given to 
this word by ,paul ,puritanism had      
missed entirely4 ,other parts1 then1 of 
the ,epistle to the ,romans than  those 
by which we have been occupied must have

 chiefly fixed the  attention of        
,puritanism4 ,and so it has in truth    
been4 ,yet the parts of  the ,epistle to
 the ,romans that have occupied us are  
undoubtedly the  parts which not our own
 theories and inclinations1--for we have
  approached the matter without         
any1--but an impartial criticism of     
,paul's  real line of thought1 must     
elevate as the most important4 ,if a    
somewhat  pedantic form of expression   
may be forgiven for the sake of         
clearness1  we may say that of the      
eleven first chapters of the ,epistle to
 the  ,romans1--the chapters which      
convey ,paul's theology1 though not1 as 
we  have seen1 with any scholastic      
purpose or in any formal scientific mode
  of exposition1--of these eleven       
chapters1 the first1 second1 and third  
are1 in a scale of importance fixed by a
 scientific criticism of ,paul's  line  
of thought1 sub-primary2 the fourth and 
fifth are secondary2 the  sixth and     
eighth are primary2 the seventh chapter 

is sub-primary2 the  ninth1 tenth1 and  
eleventh chapters are secondary4        
,furthermore1 to the  contents of the   
separate chapters themselves this scale 
must be carried  on1 so far as to mark  
that of the two great primary chapters1 
the sixth  and the eighth1 the eighth is
 primary down only to the end of the    
twenty-eighth verse2 from thence to the 
end it is1 however eloquent1 yet  for   
the purpose of a scientific criticism of
 ,paul's essential theology1  only      
secondary4    ,the first chapter is to  
the ,gentiles4 ,its purport is3 ,you    
have not  righteousness4 ,the second is 
to the ,jews2 and its purport is3 ,no   
more  have you1 though you think you    
have4 ,the third chapter announces faith
  in ,christ as the one source of       
righteousness for all men4 ,the fourth  
chapter gives to the notion of          
righteousness through faith the sanction
  of the ,old ,testament and of the     
history of ,abraham4 ,the fifth insists 
on  the causes for thankfulness and     

exultation in the boon of righteousness 
through faith in ,christ2 and applies   
illustratively1 with this design1  the  
history of ,adam4 ,the sixth chapter    
comes to the all-important  question3   
',what is that faith in ,christ which   
,i1 ,paul1 mean8'--and  answers it4 ,the
 seventh illustrates and explains the   
answer4 ,but the  eighth1 down to the   
end of the twenty-eighth verse1 develops
 and  completes the answer4 ,the rest of
 the eighth chapter expresses the sense 
of safety and gratitude which the       
solution is fitted to inspire4 ,the     
ninth1 tenth1 and eleventh chapters     
uphold the second chapter's  thesis1--so
 hard to a ,jew1 so easy to us1--that   
righteousness is not by  the ,jewish    
law2 but dwell with hope and joy on a   
final result of things  which is to be  
favourable to ,israel4    ,we shall be  
pardoned this somewhat formal analysis  
in consideration of  the clearness with 
which it enables us to survey the       
,puritan scheme of  original sin1       

predestination1 and justification4 ,the 
historical  transgression of ,adam      
occupies1 it will be observed1 in       
,paul's ideas by  no means the primary1 
fundamental1 all-important place which  
it holds in  the ideas of ,puritanism4  
',this' 7the transgression of ,adam7 'is
 our  original sin1 the bitter root of  
all our actual transgressions in        
thought1 word1 and deed4' ,ah1 no6 ,paul
 did not go to the ,book of ,genesis  to
 get the real testimony about sin4 ,he  
went to experience for it4 ',i  see1' he
 says1 'a law in my members fighting    
against the law of my  mind1 and        
bringing me into captivity4'#gi ,this is
 the essential  testimony respecting the
 rise of sin to ,paul1--this rise of it 
in his  own heart and in the heart of   
all the men who hear him4 ,at quite a   
later  stage in his conception of the   
religious life1 in quite a subordinate  
capacity1 and for the mere purpose of   
illustration1 comes in the  allusion to 
,adam and to what is called original    

sin4 ,paul's desire for  righteousness  
has carried him to ,christ and to the   
conception of the  righteousness which  
is of ,god by faith1 and he is          
expressing his  gratitude1 delight1     
wonder1 at the boon he has discovered4  
,for the  purpose of exalting it he     
reverts to the well-known story of      
,adam4 ,it  cannot even be said that    
,paul ,judaises in his use here of this 
story2 so  entirely does he subordinate 
it to his purpose of illustration1 using
 it  just as he might have used it had  
he believed1 which undoubtedly he did   
not1 that it was merely a symbolical    
legend1 having the advantage of  being  
perfectly familiar to himself and his   
hearers4 ',think1' he says1  'how in    
,adam's fall one man's one transgression
 involved all men in  punishment2 then  
estimate the blessedness of our boon in 
,christ1 where  one man's one           
righteousness involves a world of       
transgressors in  blessing6#hj ,this is 
not a scientific doctrine of corruption 

inherited  through ,adam's fall2 it is a
 rhetorical use of ,adam's fall in a    
passing  allusion to it4    ,footnote   
#gi3 ,rom41 vii1 #bc4    ,footnote #hj3 
,rom41 v1 #ab-ba4    ,we come to        
predestination4 ,we have seen how strong
 was ,paul's  consciousness of that     
power1 not ourselves1 in which we live  
and move  and have our being4 ,the sense
 of life1 peace1 and joy1 which comes   
through identification with ,christ1    
brings with it a deep and grateful      
consciousness that this sense is none of
 our own getting and making4 ,no1  it is
 grace1 it is the free gift of ,god1 who
 gives abundantly beyond all  that we   
ask or think1 and calls things that are 
not as though they were4  ',it is not of
 him that willeth or of him that        
runneth1 but of ,god that  showeth      
mercy4'#ha ,as moral agents1 for whom   
alone exist all the  predicaments of    
merit and demerit1 praise and blame1    
effort and failure1  vice and virtue1 we
 are impotent and lost2--we are saved   

through that in  us which is passive and
 involuntary2 we are saved through our  
affections1 it is as beings acted upon  
and influenced that we are  saved6 ,well
 might ,paul cry out1 as this mystical  
but profound and  beneficent conception 
filled his soul3 ',all things work      
together for  good to them that love    
,god1 to them who are the called        
according to his  purpose4'#hb ,well    
might he say1 in the gratitude which    
cannot find  words enough to express its
 sense of boundless favour1 that those  
who  reached peace with ,god through    
identification with ,christ were vessels
  of mercy1 marked from endless ages2   
that they had been foreknown1           
predestinated1 called1 justified1       
glorified4    ,footnote #ha3 ,rom41 ix1 
#af4    ,footnote #hb3 ,rom41 viii1 #bh4
    ,it may be regretted1 for the sake  
of the clear understanding of his       
essential doctrine1 that ,paul did not  
stop here4 ,it might seem as if the     
word 'prothesis1' purpose1 lured him on 

into speculative mazes1 and  involved   
him1 at last1 in an embarrassment1 from 
which he impatiently  tore himself by   
the harsh and unedifying image of the   
clay and the  potter4 ,but this is not  
so4 ,these allurements of speculation1  
which have  been fatal to so many of his
 interpreters1 never mastered ,paul4 ,he
 was  led into difficulty by the        
tendency which we have already noticed  
as  making his real imperfection both as
 a thinker and as a writer1--the        
tendency to ,judaise4    ,already1 in   
the fourth chapter1 this tendency had   
led him to seem to  rest his doctrine of
 justification by faith upon the case of
 ,abraham1  whereas1 in truth1 it needs 
all the good will in the world1 and some
  effort of ingenuity1 even to bring the
 case of ,abraham within the  operation 
of this doctrine4 ,that righteousness is
 life1 that all men by  themselves fail 
of righteousness1 that only through     
identification with  ,jesus ,christ can 
they reach it1--these propositions1 for 

us at any rate1  prove themselves much  
better than they are proved by the      
thesis that  ,abraham in old age        
believed ,god's promise that his seed   
should yet be as  the stars for         
multitude1 and that this was counted to 
him for  righteousness4 ,the sanction   
thus apparently given to the idea that  
faith  is a mere belief1 or opinion of  
the mind1 has put thousands of ,paul's  
readers on a false track4    ,but       
,paul's ,judaising did not end here4 ,to
 establish his doctrine of              
righteousness by faith1 he had to       
eradicate the notion that his people    
were specially privileged1 and that1    
having the ,mosaic law1 they did not    
need anything farther4 ,for us1 this one
 verse of the tenth chapter3  ,there is 
no difference between ,jew and ,greek1  
for it is the same ,lord  of all1 who is
 rich to all that call upon him1--and   
these four words of  another verse3 ,for
 righteousness1 heart-faith             
necessary6--effect far  more for ,paul's

 object than his three chapters         
bristling with ,old  ,testament         
quotations4 ,by quotation1 however1 he  
was to proceed1 in order  to invest his 
doctrine with the talismanic virtues of 
a verbal sanction  from the law and the 
prophets4 ,he shows1 therefore1 that the
 law and the  prophets had said that    
only a remnant1 an elect remnant1 of    
,israel  should be saved1 and that the  
rest should be blinded4 ,but to say that
  peace with ,god through ,jesus ,christ
 inspires such an abounding sense of    
gratitude1 and of its not being our     
work1 that we can only speak of         
ourselves as called and chosen to it1 is
 one thing2 in so speaking1  we are on  
the ground of personal experience4 ,to  
say1 on the other hand1  that ,god has  
blinded and reprobated other men1 so    
that they shall not  reach this         
blessing1 is to quit the ground of      
personal experience1 and  to begin      
employing the magnified and non-natural 
man in the next street4  ,we then       

require1 in order to account for his    
proceedings1 such an  analogy as that of
 the clay and the potter4    ,this is   
,calvinism1 and ,st4 ,paul undoubtedly  
falls into it4 ,but the  important thing
 to remark is1 that this ,calvinism1    
which with the  ,calvinist is primary1  
is with ,paul secondary1 or even less   
than  secondary4 ,what with ,calvinists 
is their fundamental idea1 the centre of
  their theology1 is for ,paul an idea  
added to his central ideas1 and         
extraneous to them2 brought in          
incidentally1 and due to the necessities
  of a bad mode of recommending and     
enforcing his thesis4 ,it is as if      
,newton had introduced into his         
exposition of the law of gravitation an 
incidental remark1 perhaps erroneous1   
about light or colours2 and we  were    
then to make this remark the head and   
front of ,newton's law4 ,the            
theological idea of reprobation was an  
idea of ,jewish theology as of  ours1 an
 idea familiar to ,paul and a part of   

his training1 an idea which  probably he
 never consciously abandoned4 ,but its  
complete secondariness  in him is       
clearly established by other            
considerations than those which  we have
 drawn from the place and manner of his 
introduction of it4 ,the  very phrase   
about the clay and the potter is not    
,paul's own2 he does but  repeat a stock
 theological figure4 ,isaiah had said3  
',o ,lord1 we are the  clay1 and thou   
our potter1 and we are all the work of  
thy hand4'#hc  ,jeremiah had said1 in   
the ,lord's name1 to ,israel3 ',behold1 
as the clay  in the potter's hand1 so   
are ye in mine hand1 ,o house of        
,israel4'#hd  ,and the son of ,sirach   
comes yet nearer to ,paul's very words3 
',as the  clay is in the potter's hand  
to fashion it at his pleasure1 so man is
 in  the hand of him that made him1 to  
render to them as liketh him  best4'#he 
,is an original man's essential1        
characteristic idea1 that  which he     
adopts thus bodily from some one else8  

,but take ,paul's truly  essential idea4
 ',we are buried with ,christ through   
baptism into death1  that like as he was
 raised up from the dead by the glory of
 the ,father1  even so we also shall    
walk in newness of life4'#hf ,did       
,jeremiah say  that8 ,is any one the    
author of it except ,paul8 ,then there  
should  ,calvinism have looked for      
,paul's secret1 and not in the          
commonplace  about the potter and the   
vessels of wrath4 ,a commonplace which  
is so  entirely a commonplace to him1   
that he contradicts it even while he is 
,judaising2 for in the very batch of    
chapters we are discussing he says3     
',whosoever shall call upon the name of 
the ,lord shall be saved4'#hg  ,still   
more clear is1 on this point1 his real  
mind1 when he is not  ,judaising3 ',god 
is the saviour of all men1 specially of 
those that  believe4'#hh ,and anything1 
finally1 which might seem dangerous in  
the  grateful sense of a calling1       
choosing1 and leading by eternal        

goodness1--a notion as natural as the   
,calvinistic doctrine of  predestination
 is monstrous1--,paul abundantly        
supplies in more than one  striking     
passage2 as1 for instance1 in that      
incomparable third chapter  of the      
,philippians 7from which1 and from the  
sixth and eighth chapters  of the       
,romans1 ,paul's whole theology1 if all 
his other writings were  lost1 might be 
reconstructed71 where he expresses his  
humble  consciousness that the mystical 
resurrection which is his aim1 glory1   
and salvation1 he does not yet1 and     
cannot1 completely attain4    ,footnote 
#hc3 ,is41 lxiv1 #h4    ,footnote #hd3  
,jer41 xviii1 #f4    ,footnote #he3     
,ecclesiasticus1 xxxiii1 #ac4           
,footnote #hf3 ,rom41 vi1 #d4           
,footnote #hg3 ,rom41 x1 #ac4           
,footnote #hh3 ,i ,tim41 iv1 #aj4       
,the grand doctrine1 then1 which        
,calvinistic ,puritanism has gathered   
from  ,paul1 turns out to be a secondary
 notion of his1 which he himself1 too1  

has contradicted or corrected4 ,but1 at 
any rate1 ',christ meritoriously        
obtained eternal redemption for us4'    
',if there be anything1' the  quarterly 
organ of ,puritanism has lately told us 
in its hundredth  number1 'that human   
experience has made certain1 it is that 
man can  never outgrow his necessity for
 the great truths and provisions of the 
,incarnation and the sacrificial        
,atonement of the ,divine ,son of ,god4'
  ,god1 his justice being satisfied by  
,christ's bearing according to  compact 
our guilt and dying in our stead1 is    
appeased and set free to  exercise      
towards us his mercy1 and to justify and
 sanctify us in  consideration of       
,christ's righteousness imputed to us1  
if we give our  hearty belief and       
consent to the satisfaction thus made4  
,this hearty  belief being given1 'we   
rest1' to use the consecrated expression
 already  quoted1 'in the finished work 
of a ,saviour4' ,this doctrine of       
imputed  righteousness is now1 as       

predestination formerly was1 the        
favourite  thesis of popular ,protestant
 theology4 ,and1 like the doctrine of   
predestination1 it professes to be      
specially derived from ,st4 ,paul4      
,but whoever has followed attentively   
the main line of ,st4 ,paul's  theology1
 as we have tried to show it1 will see  
at once that in ,st4  ,paul's essential 
ideas this popular notion of a          
substitution1 and  appeasement1 and     
imputation of alien merit1 has no place4
 ,paul knows  nothing of a sacrificial  
atonement2 what ,paul knows of is a     
reconciling  sacrifice4 ,the true       
substitution1 for ,paul1 is not the     
substitution of  ,jesus ,christ in men's
 stead as victim on the cross to ,god's 
offended  justice2 it is the            
substitution by which the believer1 in  
his own  person1 repeats ,jesus         
,christ's dying to sin4 ,paul says1 in  
real truth1  to our ,puritans with their
 magical and mechanical salvation1 just 
what  he said to the men of             

circumcision3 ',if ,i preach resting in 
the finished  work of a ,saviour1 why am
 ,i yet persecuted8 why do ,i die daily8
 then is  the stumbling-block of the    
cross annulled4'#hi ,that hard1 that    
well-nigh impossible doctrine1 that our 
whole course must be a  crucifixion and 
a resurrection1 even as ,christ's whole 
course was a  crucifixion and a         
resurrection1 becomes superfluous4 ,yet 
this is my  central doctrine4'          
,footnote #hi3 ,gal41 v1 #b4    ,the    
notion of ,god as a magnified and       
non-natural man1 appeased by a          
sacrifice and remitting in consideration
 of it his wrath against those  who had 
offended him1--this notion of ,god1     
which science repels1 was  equally      
repelled1 in spite of all that his      
nation1 time1 and training  had in them 
to favour it1 by the profound religious 
sense of ,paul4 ,in  none of his        
epistles is the reconciling work of     
,christ really presented  under this    
aspect4 ,one great epistle there is1    

however1 which does  apparently present 
it under this aspect1--the ,epistle to  
the ,hebrews4    ,paul's phraseology1   
and even the central idea which he      
conveys in that  phraseology1 were      
evidently well known to the writer of   
the ,epistle to  the ,hebrews4 ,nay1 if 
we merely sought to prove a thesis1     
rather than to  ascertain the real      
bearing of the documents we canvass1 we 
should have  no difficulty in making it 
appear1 by texts taken from the ,epistle
 to  the ,hebrews1 that the doctrine of 
this epistle1 no less than the  doctrine
 of the ,epistle to the ,romans1 differs
 entirely from the common  doctrine of  
,puritanism4 ,this1 however1 we shall by
 no means do2 because  it is our honest 
opinion that the popular doctrine of    
'the sacrificial  ,atonement of the     
,divine ,son of ,god' derives1 if not a 
real1 yet at any  rate a strong apparent
 sanction from the ,epistle to the      
,hebrews4 ,even  supposing1 what is     
probably true1 that the popular doctrine

 is really  the doctrine neither of the 
one epistle nor of the other1 yet it    
must be  confessed that while it is the 
reader's fault1--a fault due to his     
fixed  prepossessions1 and to his own   
want of penetration1--if he gets the    
popular doctrine out of the ,epistle to 
the ,romans1 it is on the other  hand   
the writer's fault and no longer the    
reader's1 if out of the  ,epistle to the
 ,hebrews he gets the popular doctrine4 
,for the author of  that epistle is1 if 
not subjugated1 yet at least            
preponderantly occupied  by the idea of 
the ,jewish system of sacrifices1 and of
 the analogies to  ,christ's sacrifice  
which are furnished by that system4     
,if other proof were wanting1 this alone
 would make it impossible that  the     
,epistle to the ,hebrews should be      
,paul's2 and indeed of all the  epistles
 which bear his name1 it is the only one
 which we may not1  perhaps1 in spite of
 the hesitation caused by grave         
difficulties1 be  finally content to    

leave in considerable part to him4#ij   
,luther's  conjecture1 which ascribes to
 ,apollos the ,epistle to the ,hebrews1 
derives corroboration from the one      
account of ,apollos which we have2  that
 'he was an eloquent man and mighty in  
the ,scriptures4' ,the ,epistle  to the 
,hebrews is just such a performance as  
might naturally have come  from an      
eloquent man and mighty in the          
,scriptures2 in whom the  intelligence1 
and the powers of combining1            
type-finding1 and expounding1  somewhat 
dominated the religious perceptions4    
,the ,epistle to the ,hebrews  is full  
of beauty and power2 and what may be    
called the exterior conduct  of its     
argument is as able and satisfying as   
,paul's exterior conduct of  his        
argument is generally embarrassed4 ,its 
details are full of what is  edifying2  
but its apparent central conception of  
,christ's death1 as a  perfect sacrifice
 which consummated the imperfect        
sacrifices of the  ,jewish law1 is a    

mere notion of the understanding1 and is
 not a  religious idea4 ,turn it which  
way we will1 the notion of appeasement  
of  an offended ,god by vicarious       
sacrifice1 which the ,epistle to the    
,hebrews  apparently sanctions1 will    
never truly speak to the religious      
sense1 or  bear fruit for true religion4
 ,it is no blame to ,apollos if he was  
somewhat overpowered by this notion1 for
 the whole world was full of it1  up to 
his time1 in his time1 and since his    
time2 and it has driven  theologians    
before it like sheep4 ,the wonder is1   
not that ,apollos should  have adopted  
it1 but that ,paul should have been     
enabled1 through the  incomparable power
 and energy of religious perception     
informing his  intellectual perception1 
in reality to put it aside4 ,figures    
drawn from  the dominant notion of      
sacrificial appeasement he used1 for the
 notion  has so saturated the           
imagination and language of humanity    
that its  figures pass naturally and    

irresistibly into all our speech4       
,popular  ,puritanism consists of the   
apparent doctrine from the ,epistle to  
the  ,hebrews1 set forth with ,paul's   
figures4 ,but the doctrine itself ,paul 
had  really put aside1 and had          
substituted for it a better4            
,footnote #ij3 ,considerations drawn    
from date1 place1 the use of  single    
words1 the development of a church      
organisation1 the  development of an    
ascetic system1 are not enough to make  
us wholly  take away certain epistles   
from ,st4 ,paul4 ,the only decisive     
evidence1 for this purpose1 is that     
internal evidence furnished by  the     
whole body of the thoughts and style of 
an epistle2 and this  evidence that     
,paul was not its author the ,epistle to
 the ,hebrews  furnishes4 ,from the like
 evidence1 the ,apocalypse is clearly   
shown  to be not by the author of the   
fourth ,gospel4 ,this clear evidence    
against the tradition which assigns them
 to ,st4 ,paul1 the ,epistles  to       

,timothy and ,titus do not offer4 ,the  
serious ground of difficulty  as to     
these epistles will to the genuine      
critic be1 that much in  them fails to  
produce that peculiarly searching effect
 on the  reader1 which it is in general 
characteristic of ,paul's own real  work
 to exercise4 ,but they abound with     
,pauline things1 and are1 in  any case1 
written by an excellent man1 and in an  
excellent and large  spirit4    ,the    
term sacrifice1 in men's natural use of 
it1 contains three  notions3 the notion 
of winning the favour or buying off the 
wrath of a  powerful being by giving him
 something precious2 the notion of      
parting  with something naturally       
precious2 and the notion of expiation1  
not now  in the sense of buying off     
wrath or satisfying a claim1 but of     
suffering  in that wherein we have      
sinned4 ,the first notion is1 at bottom1
 merely  superstitious1 and belongs to  
the ignorant and fear-ridden childhood  
of  humanity2 it is the main element1   

however1 in the ,puritan conception of  
justification4 ,the second notion       
explains itself2 it is the main element 
in the ,pauline conception of           
justification4 ,jesus parted with what1 
to  men in general1 is the most precious
 of things1--individual self and        
selfishness2 he pleased not himself1    
obeyed the spirit of ,god1 died to  sin 
and to the law in our members1          
consummated upon the cross this  death2 
here is ,paul's essential notion of     
,christ's sacrifice4    ,the third      
notion may easily be misdealt with1 but 
it has a profound  truth2 in ,paul's    
conception of justification there is    
much of it4 ,in  some way or other1 he  
who would 'cease from sin' must nearly  
always  'suffer in the flesh4' ,it is   
found to be true1 that 'without shedding
 of  blood is no remission4' ',if you   
can be good with pleasure1' says ,bishop
  ,wilson with his genius of practical  
religious sense1 ',god does not envy    
you your joy2 but such is our           

corruption1 that every man cannot be    
so4'  ,the substantial basis of the     
notion of expiation1 so far as we       
ourselves  are concerned1 is the bitter 
experience that the habit of wrong1 of  
blindly obeying selfish impulse1 so     
affects our temper and powers1 that  to 
withstand selfish impulse1 to do right1 
when the sense of right  awakens in us1 
requires an effort out of all proportion
 to the actual  present emergency4 ,we  
have not only the difficulty of the     
present act in  itself1 we have the     
resistance of all our past2 fire and the
 knife1  cautery and amputation1 are    
often necessary in order to induce a    
vital  action1 which1 if it were not for
 our corrupting past1 we might have     
obtained from the natural healthful     
vigour of our moral organs4 ,this is    
the real basis of our personal sense of 
the need of expiating1 and thus  it is  
that man expiates4    ,not so the just1 
who is man's ideal4 ,he has no indurated
 habit of wrong1  no perverse temper1 no

 enfeebled powers1 no resisting past1 no
 spiritual  organs gangrened1 no need of
 the knife and fire2 smoothly and       
inevitably  he follows the eternal      
order1 and hereto belongs happiness4    
,what sins1  then1 has the just to      
expiate8--ours4 ,in truth1 men's        
habitual  unrighteousness1 their hard   
and careless breaking of the moral law1 
do  so tend to reduce and impair the    
standard of goodness1 that1 in order to 
keep this standard pure and unimpaired1 
the righteous must actually  labour and 
suffer far more than would be necessary 
if men were better4  ,in the first      
place1 he has to undergo our hatred and 
persecution for his  justice4 ,in the   
second place1 he has to make up for the 
harm caused by  our continual           
shortcomings1 to step between us foolish
 transgressors and  the destructive     
natural consequences of our             
transgression1 and1 by a  superhuman    
example1 a spending himself without     
stint1 a more than mortal  scale of     

justice and purity1 to save the ideal of
 human life and conduct  from the       
deterioration with which men's ordinary 
practice threatens it4  ,in this way    
,jesus ,christ truly 'became for our    
sakes poor1 though he was  rich1' he was
 truly 'bruised for our iniquities1' he 
'suffered in our  behoof1' 'bare the sin
 of many1' and 'made intercession for   
the  transgressors4'#ia ,in this way1   
truly1 'he was sacrificed as a          
blameless lamb to redeem us from the    
vain conversation which had become  our 
second nature2'#ib in this way1 'he was 
made to be sin for us1 who  knew no     
sin4'#ic ,such1 according to that true  
and profound perception  of the import  
of ,christ's sufferings1 which1 in all  
,st4 ,paul's writings1  and in the      
inestimable ,first ,epistle of ,st4     
,peter1 is presented to us1  is the     
expiation of ,christ4    ,footnote #ia3 
,,ii ,cor41 viii1 #i2 ,is41 liii1 #e2 ,i
 ,pet41 ii1 #ba2  ,is41 liii1 #ab4      
,footnote #ib3 ,i ,pet41 i1 #ah1 #ai4   

,footnote #ic3 ,,ii ,cor41 v1 #ba4      
,the notion1 therefore1 of satisfying   
and appeasing an angry ,god's  wrath1   
does not come into ,paul's real         
conception of ,jesus ,christ's          
sacrifice4 ,paul's foremost notion of   
this sacrifice is1 that by it ,jesus    
died to the law of selfish impulse1     
parted with what to men in general  is  
most precious and near4 ,paul's second  
notion is1 that whereas ,jesus  suffered
 in doing this1 his suffering was not   
his fault1 but ours2 not  for his good1 
but for ours4 ,in the first aspect1     
,jesus is the  martyrion1--the testimony
 in his life and in his death1 to       
righteousness1 to the power and goodness
 of ,god4 ,in the second aspect he  is  
the antilytron or ransom4 ,but1 in      
either aspect1 ,jesus ,christ's  solemn 
and dolorous condemnation of sin does   
actually loosen sin's hold  and         
attraction upon us who regard it1--makes
 it easier for us to  understand and    
love goodness1 to rise above self1 to   

die to sin4    ,christ's sacrifice1     
however1 and the condemnation of sin it 
contained1  was made for us while we    
were yet sinners2 it was made           
irrespectively of  our power or         
inclination to sympathise with it and   
appreciate it4 ,yet1  even thus1 in     
,paul's view1 the sacrifice reconciled  
us to ,god1 to the  eternal order2 for  
it contained the means1 the only        
possible means1 of  our being brought   
into harmony with this order4 ,jesus    
,christ1  nevertheless1 was delivered   
for our sins while we were yet          
sinners1#id  and before we could yet    
appreciate what he did4 ,but presently  
there  comes a change4 ,grace1 the      
goodness of ,god1 the spirit1--as ,paul 
loved  to call that awful and beneficent
 impulsion of things within us and      
without us1 which we can concur with1   
indeed1 but cannot create1--leads  us to
 repentance towards ,god1#ie a change of
 the inner man in regard  to the moral  
order1 duty1 righteousness4 ,and now1 to

 help our impulse  towards              
righteousness1 we have a power enabling 
us to turn this impulse  to full        
account4 ,now the spirit does its       
greatest work in us2 now1 for  the first
 time1 the influence of ,jesus ,christ's
 pregnant act really  gains us4 ,for now
 awakens the sympathy for the act and   
the appreciation  of it1 which its doer 
dispensed with or was too benign to wait
 for2  faith working through love       
towards ,christ#if enters into us1      
masters  us4 ,we identify               
ourselves1--this is the line of ,paul's 
thought1--with  ,christ2 we repeat1     
through the power of this               
identification1 ,christ's  death to the 
law of the flesh and self-pleasing1 his 
condemnation of sin  in the flesh2 the  
death how imperfectly1 the condemnation 
how  remorsefully6 ,but we rise with    
him1 ,paul continues1 to life1 the only 
true life1 of imitation of ,god1 of     
putting on the new man which after  ,god
 is created in righteousness and true   

holiness1#ig of following the  eternal  
law of the moral order which by         
ourselves we could not follow4  ,then   
,god justifies us4 ,we have the         
righteousness of ,god and the sense of  
having it2 we are freed from the        
oppressing sense of eternal order       
guiltily outraged and sternly           
retributive2 we act in joyful conformity
  with ,god's will1 instead of in       
miserable rebellion to it2 we are in    
harmony with the universal order1 and   
feel that we are in harmony with  it4   
,if1 then1 ,christ was delivered for our
 sins1 he was raised for our            
justification4 ,if by ,christ's death1  
says ,paul1 we were reconciled to  ,god1
 by the means being thus provided for   
our else impossible access to  ,god1    
much more1 when we have availed         
ourselves of these means and died  with 
him1 are we saved by his life which we  
partake4#ih ,henceforward  we are not   
only justified but sanctified2 not only 
in harmony with the  eternal order and  

at peace with ,god1 but consecrated#ii  
and  unalterably devoted to them2 and   
from this devotion comes an             
ever-growing union with ,god in ,christ1
 an advance1 as ,st4 ,paul says1  from  
glory to glory4#ajj    ,footnote #id3   
,rom41 v1 #h4    ,footnote #ie3 ,acts1  
xx1 #ba4    ,footnote #if3 ,gal41 v1 #f4
    ,footnote #ig3 ,eph41 iv1 #bd4      
,footnote #ih3 ,rom41 v1 #aj4           
,footnote #ii3 ,the endless words which 
,puritanism has wasted upon             
sanctification1 a magical filling with  
goodness and holiness1 flow  from a mere
 mistake in translating2 hagiasmos means
 consecration1  a setting apart to holy 
service4    ,footnote #ajj3 ,,ii ,cor41 
iii1 #ah4    ,this is ,paul's conception
 of ,christ's sacrifice4 ,his figures of
 ransom1  redemption1 propitiation1     
blood1 offering1 all subordinate        
themselves to  his central idea of      
identification with ,christ through     
dying with him1  and are strictly       
subservient to it4 ,the figured speech  

of ,paul has its  own beauty and        
propriety4 ,his language is1 much of it1
 eastern language1  imaginative         
language2 there is no need for turning  
it1 as ,puritanism has  done1 into the  
methodical language of the schools4 ,but
 if it is to be  turned into methodical 
language1 then it is the language into  
which we  have translated it that       
translates it truly4    ,we have before 
seen how it fares with one of the two   
great tenets which  ,puritanism has     
extracted from ,st4 ,paul1 the tenet of 
predestination4 ,we  now see how it     
fares with the other1 the tenet of      
justification4 ,paul's  figures our     
,puritans have taken literally1 while   
for his central idea  they have         
substituted another which is not his4   
,and his central idea  they have turned 
into a figure1 and have let it almost   
disappear out of  their mind4 ,his      
essential idea lost1 his figures        
misused1 an idea  essentially not his   
substituted for his1--the unedifying    

patchwork thus  made1 ,puritanism has   
stamped with ,paul's name1 and called   
the gospel4  ,it thunders at ,romanism  
for not preaching it1 it casts off      
,anglicanism  for not setting it forth  
alone and unreservedly1 it founds       
organisations  of its own to give full  
effect to it2 these organisations guide 
politics1 govern statesmen1 destroy     
institutions2--and they are based  upon 
a blunder6    ,it is to ,protestantism1 
and this its ,puritan gospel1 that the  
reproaches  thrown on ,st4 ,paul1 for   
sophisticating religion of the heart    
into  theories of the head about        
election and justification1 rightly     
attach4  ,st4 ,paul himself1 as we have 
seen1 begins with seeking righteousness 
and  ends with finding it2 from first to
 last1 the practical religious sense    
never deserts him4 ,if he could have    
seen and heard our preachers of         
predestination and justification1 they  
are just the people he would have       
called 'diseased about questions and    

word-battlings4'#aja ,he would have     
told ,puritanism that every ,sunday1    
when in all its countless chapels it    
reads him and preaches from him1 the    
veil is upon its heart4 ,the moment  it 
reads him right1 a veil will seem to be 
taken away from its  heart2#ajb it will 
feel as though scales were fallen from  
its eyes4    ,footnote #aja3 ,i ,tim41  
vi1 #d4    ,footnote #ajb3 ,,ii ,cor41  
iii1 #ae1 #af4      ,and now1 leaving   
,puritanism and its errors1 let us turn 
again for a  moment1 before we end1 to  
the glorious apostle who has occupied us
 so  long4 ,he died1 and men's familiar 
fancies of bargain and appeasement1     
from which1 by a prodigy of religious   
insight1 ,paul had been able to         
disengage the death of ,jesus1 fastened 
on it and made it their own4 ,back      
rolled over the human soul the mist     
which the fires of ,paul's spiritual    
genius had dispersed for a few short    
years4 ,the mind of the whole world  was
 imbrued in the idea of blood1 and only 

through the false idea of  sacrifice did
 men reach ,paul's true one4 ,paul's    
idea of dying with  ,christ the         
,imitation elevates more conspicuously  
than any ,protestant  treatise elevates 
it2 but it elevates it environed and    
dominated by the  idea of               
appeasement2--of the magnified and      
non-natural man in ,heaven1             
wrath-filled and blood-exacting2 of the 
human victim adding his piacular        
sufferings to those of the divine4      
,meanwhile another danger was           
preparing4 ,gifted men had brought to   
the study of ,st4 ,paul the habits of   
the ,greek and ,roman schools1 and      
philosophised where ,paul ,orientalised4
  ,augustine1 a great genius1 who can   
doubt it8--nay1 a great religious       
genius1 but unlike ,paul in this1 and   
inferior to him1 that he confused  the  
boundaries of metaphysics and religion1 
which ,paul never  did1--,augustine set 
the example of finding in ,paul's       
eastern speech1  just as it stood1 the  

formal propositions of western          
dialectics4 ,last  came the interpreter 
in whose slowly relaxing grasp we still 
lie1--the  heavy-handed ,protestant     
,philistine4 ,sincere1 gross of         
perception1  prosaic1 he saw in ,paul's 
mystical idea of man's investiture with 
the  righteousness of ,god nothing but a
 strict legal transaction1 and  reserved
 all his imagination for ,hell and the  
,new ,jerusalem and his  foretaste of   
them4 ,a so-called ,pauline doctrine was
 in all men's mouths1  but the ideas of 
the true ,paul lay lost and buried4     
,every one who has been at ,rome has    
been taken to see the ,church of ,st4   
,paul1 rebuilt after a destruction by   
fire forty years ago4 ,the church       
stands a mile or two out of the city1 on
 the way to ,ostia and the  desert4 ,the
 interior has all the costly            
magnificence of ,italian  churches2 oh  
the ceiling is written in gilded        
letters3 ',doctor  ,gentium4' ,gold     
glitters and marbles gleam1 but man and 

his movement are  not there4 ,the       
traveller has left at a distance the    
fumum et opes  strepitumque ,rom2 around
 him reigns solitude4 ,there is ,paul1  
with the  mystery which was hidden from 
ages and from generations1 which was    
uncovered by him for some half score    
years1 and which then was buried  with  
him in his grave6 ,not in our day will  
he relive1 with his incessant  effort to
 find a moral side for miracle1 with his
 incessant effort to  make the intellect
 follow and secure all the workings of  
the religious  perception4 ,of those who
 care for religion1 the multitude of us 
want the  materialism of the            
,apocalypse2 the few want a vague       
religiosity4  ,science1 which more and  
more teaches us to find in the          
unapparent the  real1 will gradually    
serve to conquer the materialism of     
popular  religion4 ,the friends of vague
 religiosity1 on the other hand1 will be
  more and more taught by experience    
that a theology1 a scientific           

appreciation of the facts of religion1  
is wanted for religion2 but a  theology 
which is a true theology1 not a false4  
,both these influences  will work for   
,paul's re-emergence4 ,the doctrine of  
,paul will arise out  of the tomb where 
for centuries it has lain buried4 ,it   
will edify the  church of the future2 it
 will have the consent of happier       
generations1  the applause of less      
superstitious ages4 ,all will be too    
little to pay  half the debt which the  
church of ,god owes to this 'least of   
the  apostles1 who was not fit to be    
called an apostle1 because he persecuted
  the church of ,god4'#ajc    ,footnote 
#ajc3 ,i ,cor41 xv1 #i4                 
99       99       99       99       99  
,,puritanism    ,,and ,,the    ,,church 
,,of ,,england4      ,in the foregoing  
treatise we have spoken of              
,protestantism1 and have  tried to show1
 how1 with its three notable tenets of  
predestination1  original sin1 and      
justification1 it has been pounding away

 for three  centuries at ,st4 ,paul's   
wrong words1 and missing his essential  
doctrine4  ,and we took ,puritanism to  
stand for ,protestantism1 and addressed 
ourselves directly to the ,puritans2 for
 the ,puritan ,churches1 we said1  seem 
to exist specially for the sake of these
 doctrines1 one or more of  them4 ,it is
 true1 many ,puritans now profess also  
the doctrine that it is  wicked to have 
a church connected with the ,state2 but 
this is a later  invention1#ajd designed
 to strengthen a separation previously  
made4 ,it  requires to be noticed in due
 course2 but meanwhile1 we say that the 
aim  of setting forth certain           
,protestant doctrines purely and        
integrally is  the main title on which  
,puritan ,churches rest their right of  
existing4  ,with historic ,churches1    
like those of ,england or ,rome1 it is  
otherwise2  these doctrines may be in   
them1 may be a part of their traditions1
 their  theological stock2 but certainly
 no one will say that either of these   

,churches was made for the express      
purpose of upholding these three        
theological doctrines1 jointly or       
severally4 ,a little consideration will 
show quite clearly the difference in    
this respect between the historic       
,churches and the churches of           
separatists4    ,footnote #ajd3 ,in his 
very interesting history1 ,the ,church  
of the  ,restoration1 ,dr4 ,stoughton   
says1 most truly of both ,anglicans and 
,puritans in #affj3 ',it is necessary to
 bear in mind this  circumstance1 that  
both parties were advocates for a       
national  establishment of religion4'   
,vol4 i1 p4 #aac4    ,people are not    
necessarily monarchists or republicans  
because they are  born and live under a 
monarchy or republic4 ,they avail       
themselves of the  established          
government for those general purposes   
for which governments  and politics     
exist1 but they do not1 for the most    
part1 trouble their  heads much about   
particular theoretical principles of    

government4 ,nay1  it may well happen   
that a man who lives and thrives under a
 monarchy  shall yet theoretically      
disapprove the principle of monarchy1 or
 a man  who lives and thrives under a   
republic1 the principle of              
republicanism4  ,but a man1 or body of  
men1 who have gone out of an established
 polity  from zeal for the principle of 
monarchy or republicanism1 and have set 
up a polity of their own for the very   
purpose of giving satisfaction to  this 
zeal1 are in a false position whenever  
it shall appear that the  principle1    
from zeal for which they have           
constituted their separate  existence1  
is unsound4 ,so predestinarianism and   
solifidianism1 ,calvinism  and          
,lutherism1 may appear in the theology  
of a national or historic  ,church1     
charged ever since the rise of          
,christianity with the task of          
developing the immense and complex store
 of ideas contained in  ,christianity2  
and when the stage of development has   

been reached at  which the unsoundness  
of predestinarian and solifidian dogmas 
becomes  manifest1 they will be dropped 
out of the ,church's theology1 and she  
and  her task will remain what they were
 before4 ,but when people from zeal  for
 these dogmas find their historic       
,church not predestinarian or           
solifidian enough for them1 and make new
 associations of their own1  which shall
 be predestinarian or solifidian        
absolutely1 then1 when the  dogmas are  
undermined1 the associations are        
undermined too1 and have  either to own 
themselves without a reason for         
existing1 or to discover  some new      
reason in place of the old4 ,now1       
nothing which exists likes to  be driven
 to a strait of this kind2 so every     
association which exists  because of    
zeal for the dogmas of election or      
justification1 will  naturally cling to 
these dogmas longer and harder than     
other people4  ,therefore we have       
treated the ,puritan bodies in this     

country as the  great stronghold here of
 these doctrines2 and in showing what a 
perversion of ,paul's real ideas these  
doctrines commonly called ,pauline  are1
 we have addressed ourselves to the     
,puritans4    ,but those who speak in   
the ,puritans' name say that we charge  
upon  ,puritanism1 as a sectarian       
peculiarity1 doctrine which is not only 
the  inevitable result of an honest     
interpretation of the writings of ,st4  
,paul1 but which is1 besides1 the creed 
held in common by ,puritans and by  all 
the churches in ,christendom1 with one  
insignificant exception4 ,nay1  they    
even declare that 'no man in his senses 
can deny that the ,church of  ,england  
was meant to be a thoroughly ,protestant
 and ,evangelical1 and it  may be said  
,calvinistic ,church4' ,to saddle       
,puritanism in special with  the        
doctrines we have called ,puritan is1   
they say1 a piece of unfairness  which  
has its motive in mere ill-will to      
,puritanism1 a device which can  injure 

nobody but its author4    ,now1 we have 
tried to show that the ,puritans are    
quite wrong in  imagining their doctrine
 to be the inevitable result of an      
honest  interpretation of ,st4 ,paul's  
writings4 ,that they are wrong we think 
is  certain2 but so far are we from     
being moved1 in anything that we do or  
say in this matter1 by ill-will to      
,puritanism and the ,puritans1 that it  
is1 on the contrary1 just because of our
 hearty respect for them1 and  from our 
strong sense of their value1 that we    
speak as we do4 ,certainly  we consider 
them to be in the main1 at present1 an  
obstacle to progress  and to true       
civilisation4 ,but this is because their
 worth is1 in our  opinion1 such that   
not only must one for their own sakes   
wish to see it  turned to more          
advantage1 but others1 from whom they   
are now separated1  would greatly gain  
by conjunction with them1 and our whole 
collective  force of growth and progress
 be thereby immeasurably increased4 ,in 

short1 our one feeling when we regard   
them1 is a feeling1 not of  ill-will1   
but of regret at waste of power2 our one
 desire is a desire of  comprehension4  
,but the waste of power must continue1  
and the comprehension is  impossible1 so
 long as ,puritanism imagines itself to 
possess1 in its two  or three signal    
doctrines1 what it calls the gospel2 so 
long as it  constitutes itself          
separately on the plea of setting forth 
purely the  gospel1 which it thus       
imagines itself to have seized2 so long 
as it  judges others as not holding the 
gospel1 or as holding additions to it   
and variations from it4 ,this fatal     
self-righteousness1 grounded on a  false
 conceit of knowledge1 makes            
comprehension impossible2 because it    
takes for granted the possession of the 
truth1 and the power of deciding  how   
others violate it2 and this is a        
position of superiority1 and suits      
conquest rather than comprehension4     
,the good of comprehension in a national

 ,church is1 that the larger and  more  
various the body of members1 the more   
elements of power and life  the ,church 
will contain1 the more points will there
 be of contact1 the  more mutual support
 and stimulus1 the more growth in       
perfection both of  thought and         
practice4 ,the waste of power from not  
comprehending the  ,puritans in the     
national ,church is measured by the     
number and value of  elements which     
,puritanism could supply towards the    
collective growth of  the whole body4   
,the national ,church would grow more   
vigorously towards a  higher stage of   
insight into religious truth1 and       
consequently towards a  greater         
perfection of practice1 if it had these 
elements2 and this is  why we wish for  
the ,puritans in the ,church4 ,but1     
meanwhile1 ,puritanism  will not        
contribute to the common growth1 mainly 
because it believes  that a certain set 
of opinions or scheme of theological    
doctrine is the  gospel2 that it is     

possible and profitable to extract this1
 and that  ,puritans have done so2 and  
that it is the duty of men1 who like    
themselves have extracted it1 to        
separate themselves from those who have 
not1 and to set themselves apart that   
they may profess it purely4    ,to      
disabuse them of this error1 which1 by  
preventing collective life1  prevents   
also collective growth1 it is necessary 
to show them that their  extracted      
scheme of theological doctrine is not   
really the gospel2 and  that at any     
rate1 therefore1 it is not worth their  
while to separate  themselves1 and to   
frustrate the hope of growth in common1 
merely for  this scheme's sake4 ,and    
even if it were true1 as they allege1   
that the  national and historic         
,churches of ,christendom do equally    
with ,puritanism  hold this scheme1 or  
main parts of it1 still it would be to  
,puritanism1  and not to the historic   
,churches1 that in showing the          
invalidity and  unscripturalness of this

 scheme we should address ourselves1    
because the  ,puritan ,churches found   
their very existence on it1 and the     
historic  ,churches do not4 ,and not    
founding their existence on it1 nor     
falling  into separatism for it1 the    
historic ,churches have a collective    
life  which is very considerable1 and a 
power of growth1 even in respect of  the
 very scheme of doctrine in question1   
supposing them to hold it1 far  greater 
than any which the ,puritan ,churches   
show1 but which would be yet  greater   
and more fruitful still1 if the historic
 ,churches combined the  large and      
admirable contingent of ,puritanism with
 their own forces4  ,therefore1 as we   
have said1 it is out of no sort of      
malice or ill-will1  but from esteem for
 their fine qualities and from desire   
for their help1  that we have addressed 
ourselves to the ,puritans4 ,we propose 
to complete  now our dealings with this 
subject by showing how1 as a matter of  
fact1  the ,church of ,england 7which is

 the historic ,church practically in    
question so far as ,puritanism is       
concerned7 seems to us to have          
displayed with respect to those very    
tenets which we have criticised1  and   
for which we are said to have unfairly  
made ,puritanism alone  responsible1 a  
continual power of growth which has been
 wanting to the  ,puritan congregations4
 ,this we propose to show first2 and we 
will show  secondly1 how1 from the very 
theory of a historic or national        
,church1  the probability of this       
greater power of growth seems to follow1
 that we  may try and commend that      
theory a little more to the thoughts and
 favour  of our ,puritan friends4       
,the two great ,puritan doctrines which 
we have criticised at such length  are  
the doctrines of predestination and     
justification4 ,of the aggressive  and  
militant ,puritanism of our people1     
predestination has1 almost up to  the   
present day1 been the favourite and     
distinguishing doctrine2 it was  the    

doctrine which ,puritan flocks greedily 
sought1 which ,puritan  ministers       
powerfully preached1 and called others  
carnal gospellers for  not preaching4   
,this ,geneva doctrine accompanied the  
,geneva discipline4  ,puritanism's first
 great wish and endeavour was to        
establish both the  one and the other   
absolutely in the ,church of ,england1  
and it became  nonconforming because it 
failed4 ,now1 it is well known that the 
,high  ,church divines of the           
seventeenth century were ,arminian1 that
 the ,church  of ,england was the       
stronghold of ,arminianism1 and that    
,arminianism is1  as we have said1 an   
effort of man's practical good sense to 
get rid of  what is shocking to it in   
,calvinism4 ,but what is not so well    
known1 and  what is eminently worthy of 
remark1 is the constant pressure applied
 by  ,puritanism upon the ,church of    
,england1 to put the ,calvinistic       
doctrine  more distinctly into her      
formularies1 and to tie her up more     

strictly to  this doctrine2 the constant
 resistance offered by the ,church of   
,england1  and the large degree in which
 ,nonconformity is really due to this   
cause4    ,everybody knows how far      
,nonconformity is due to the ,church of 
,england's  rigour in imposing an       
explicit declaration of adherence to her
  formularies4 ,but only a few1 who have
 searched out the matter1 know how  far 
,nonconformity is due1 also1 to the     
,church of ,england's invincible        
reluctance to narrow her large and loose
 formularies to the strict  ,calvinistic
 sense dear to ,puritanism4 ,yet this is
 what the record of  conferences shows  
at least as signally as it shows the    
domineering  spirit of the ,high ,church
 clergy2 but our current political      
histories1  written always with an      
anti-ecclesiastical bias1 which is      
natural  enough1 inasmuch as the ,church
 party was not the party of civil       
liberty1  leaves this singularly out of 
sight4 ,yet there is a very catena of   

testimonies to prove it2 to show us1    
from ,elizabeth's reign to ,charles  the
 ,second's1 ,calvinism1 as a power both 
within and without the ,church  of      
,england1 trying to get decisive command
 of her formularies2 and the  ,church of
 ,england1 with the instinct of a body  
meant to live and grow1  and averse to  
fetter and engage its future1 steadily  
resisting4    ,the ,lambeth ,articles of
 #aeie exhibit ,calvinism potent in the 
,church of  ,england herself1 and among 
the bishops of the ,church4 ,true2 but  
could it  establish itself there8 ,no2  
the ,lambeth ,articles were recalled and
  suppressed1 and ,archbishop ,whitgift 
was threatened with the penalties of  a 
prmunire for having published them4     
,again1 it was usual from #aeeb  onwards
 to print in the ,english ,bibles a     
catechism asserting the  ,calvinistic   
doctrine of absolute election and       
reprobation4 ,in the first  ,bibles of  
the authorised version this catechism   
appeared2 but it was  removed in #afae4 

,yet the ,puritans had met ,james the   
,first1 at his  accession in #afjc1 with
 the petition that there may be an      
uniformity of  doctrine prescribed2     
meaning an uniformity in this sense of  
strict  ,calvinism4 ,thus from the very 
commencement the ,church1 as regards    
doctrine1 was for opening2 ,puritanism  
was for narrowing4    ,then came1 in    
#afjd1 the ,hampton ,court ,conference4 
,here1 as usual1  political historians  
reproach the ,church with having        
conceded so little4  ,these historians1 
as we have said1 think solely of the    
,puritans as the  religious party       
favourable to civil liberty1 and on that
 account desire  the preponderance of   
,puritanism in its disputes with the    
,church4 ,but1 as  regards freedom of   
thought and truth of ideas1 what was it 
that the  ,church was pressed by        
,puritanism to concede1 and what was the
 character  and tendency of the         
,church's refusal8 ,the first ,puritan  
petition at this  ,conference was 'that 

the doctrine of the ,church might be    
preserved in  purity according to ,god's
 ,word4' ,that is1 according to the     
,calvinistic  interpretation put upon   
,god's ,word by ,calvin and the         
,puritans after him2  an interpretation 
which we have shown to be erroneous and 
unscriptural4  ,this ,calvinistic       
doctrine of predestination the ,puritans
 wanted to plant  hard and fast in the  
,church's formularies1 and the ,church  
resisted4 ,the  ,puritan foreman        
complained of the loose wording of the  
,thirty-nine  ,articles because it      
allowed an escape from the strict       
doctrine of  ,calvinism1 and moved that 
the ,lambeth ,articles1 strictly        
,calvinistic1  might be inserted into   
the ,book of ,articles4 ,the ,bishops   
resisted1 and  here are the words of    
their spokesman1 the ,bishop of ,london4
 ',the ,bishop  of ,london answered1    
that too many in those days1 neglecting 
holiness of  life1 laid all their       
religion upon predestination1--,if ,i   

shall be  saved1 ,i shall be saved1     
which he termed a desperate doctrine1   
showing  it to be contrary to good      
divinity1 which teaches us to reason    
rather  ascendendo than descendendo1    
thus3 ,i live in obedience to ,god1 in  
love with my neighbour1 ,i follow my    
vocation1 c41 therefore ,i trust  that  
,god hath elected me and predestinated  
me to salvation2 not thus1  which is the
 usual course of argument3 ,god hath    
predestinated and  chosen me to life1   
therefore1 though ,i sin never so       
grievously1 ,i shall  not be damned1 for
 whom he once loveth he loveth to the   
end4' ,who will  deny that this         
resistance of the ,church to the        
,puritans1 who1 laying  all their       
religion upon predestination1 wanted to 
make the ,church do  the same1 was as   
favourable to growth of thought and to  
sound  philosophy1 as it was consonant  
to good sense8    ,we have already1 in  
the foregoing treatise1 quoted from the 
complaints  against the ,church by the  

,committee of ,divines appointed by the 
,house of  ,lords in #afda1 when        
,puritanism was strongly in the         
ascendent4 ,some in  the ,church teach1 
say the ,puritan complainers1 'that good
 works are  concauses with faith in the 
act of justification2 some have oppugned
 the  certitude of salvation2 some have 
maintained that the ,lord's day is kept 
merely by ecclesiastical constitution2  
some have defended the whole  gross     
substance of ,arminianism1 that the act 
of conversion depends upon  the         
concurrence of men's free will2 some    
have denied original sin2 some  have    
broached out of ,socinus a most         
uncomfortable and desperate  doctrine1  
that late repentance1--that is1 upon the
 last bed of  sickness1--is unfruitful1 
at least1 to reconcile the penitent to  
,god4'  ,what we insist upon is1 that   
the growth and movement of thought1 on  
religious matters1 are here shown to be 
in the ,church2 and that on these  two  
cardinal doctrines of predestination and

 justification1 with which  we are      
accused of unfairly saddling ,puritanism
 alone1 ,puritanism did  really want to 
make the national religion hinge1 while 
the ,church did  not1 but resisted4     
,the resistance of the ,church was at   
that time vanquished1 not by  importing 
strict ,calvinism into the ,prayer      
,book1 but by casting out the  ,prayer  
,book altogether4 ,by ordinance in      
#afde1 the use of the ,prayer  ,book1   
which for churches had already been     
forbidden1 was forbidden also  for all  
private places and families2 all copies 
to be found in churches  were to be     
delivered up1 and heavy penalties were  
imposed on persons  retaining them4     
,we come to the occasion where the      
,church is thought to have most         
decisively shown her                    
unyieldingness1--the ,savoy ,conference 
in #affa1  after ,king ,charles the     
,second's restoration4 ,the question    
was1 what  alterations were to be made  
in the ,prayer ,book1 so as to enable   

the  ,puritans to use it as well as the 
,church party4 ,having in view doctrine 
and free development of thought1 we say 
again it was the ,puritans who  were for
 narrowing1 it was the ,churchmen who   
were for keeping open4  ,their heads    
full of these tenets of predestination1 
original sin1 and  justification1 which 
we are accused of charging upon them    
exclusively  and unfairly1 the ,puritans
 complain that the ,church ,liturgy     
seems very  defective1--why8 ,because   
'the systems of doctrine of a church    
should  summarily comprehend all such   
doctrines as are necessary to be        
believed1' and the liturgy does not set 
down these explicitly enough4  ,for     
instance1 'the ,confession1' they say1  
'is very defective1 not  clearly        
expressing original sin4 ,the ,catechism
 is defective as to many  necessary     
doctrines of our religion1 some even of 
the essentials of  ,christianity not    
being mentioned except in the ,creed1   
and there not so  explicit as ought to  

be in a catechism4' ,and what is the    
answer of the  bishops8 ,it is the      
answer of people with an instinct that  
this  definition and explicitness       
demanded by the ,puritans are           
incompatible  with the conditions of    
life of a historic church4 ',the        
,church1' they  say1 'hath been careful 
to put nothing into the ,liturgy but    
that which  is either evidently the     
,word of ,god1 or what hath been        
generally  received in the ,catholic    
,church4 ,the ,catechism is not intended
 as a  whole body of divinity4' ,the    
,puritans had requested that 'the       
,church  prayers might contain nothing  
questioned by pious1 learned1 and       
orthodox persons4' ,seizing on this     
expression1 wherein is contained the    
ground of that separatism for opinions  
which we hold to be so fatal  not only  
to ,church life but also to the natural 
growth of religious  thought1 the       
bishops ask1 and in the very language of
 good sense3 ',who  are pious1 learned1 

and orthodox persons8 ,are we to take   
for such all  who shall confidently     
affirm themselves to be such8 ,if by    
orthodox be  meant those who adhere to  
,scripture and the ,catholic consent of 
antiquity1 we do not yet know that any  
part of our ,liturgy has been           
questioned by such4 ,it was the wisdom  
of our reformers to draw up such  a     
liturgy as neither ,romanist nor        
,protestant could justly except         
against4 ,persons want the book to be   
altered for their own  satisfaction4'   
,this allegation respecting the         
character of the ,liturgy is undoubtedly
  true1 for the ,puritans themselves    
expressly admitted its truth1 and  urged
 this as a reason for altering the      
,liturgy4 ,it is in consonance  with    
what is so often said1 and truly said1  
of the ,thirty-nine ,articles1  that    
they are articles of peace4 ,this1      
indeed1 makes the ,articles             
scientifically worthless4 ,metaphysical 
propositions1 such as they in the  main 

are1 drawn up with a studied design for 
their being vague and  loose1 can have  
no metaphysical value4 ,but no one then 
thought of doing  without metaphysical  
articles2 so to make them articles of   
peace showed  a true conception of the  
conditions of life and growth in a      
church4 ,the  readiness to put a lax    
sense on subscription is a proof of the 
same  disposition of mind4              
,chillingworth's judgment about the     
meaning of  subscription is well known4 
',for the ,church of ,england1 ,i am    
persuaded  that the constant doctrine of
 it is so pure and orthodox1 that       
whosoever  believes it and lives        
according to it1 undoubtedly he shall be
 saved2  and that there is no error in  
it which may necessitate or warrant any 
man to disturb the peace or renounce the
 communion of it4 ,this1 in my  opinion1
 is all that is intended by             
subscription4' ,and ,laud1 a very       
different man from ,chillingworth1 held 
on this point a like opinion with  him4 

,certainly the ,church of ,england was  
in no humour1 at the time of the  ,savoy
 ,conference1 to deal tenderly with the 
,puritans4 ,it was too much  disposed to
 show to the ,puritans the same sort of 
tenderness which the  ,puritans had     
shown to the ,church4 ,the nation1      
moreover1 was nearly as  ill-disposed as
 the ,church to the ,puritans2 and this 
proves well what  the narrowness and    
tyrannousness of ,puritanism dominant   
had really been4  ,but the ,church      
undoubtedly said and did to ,puritanism 
after the  ,restoration much that was   
harsh and bitter1 and therefore         
inexcusable in  a ,christian church4    
,examples of ,churchmen so speaking and 
dealing may be  found in the            
transactions of #affa2 but perhaps the  
most offensive  example of a ,churchman 
of this kind1 and who deserves therefore
 to be  studied1 is a certain ,dr4      
,jane1 ,regius ,professor of ,divinity  
at ,oxford  and ,dean of ,gloucester1   
who was put forward to thwart           

,tillotson's  projects of comprehension 
in #afhi4 ,a certain number of ,dr4     
,janes there  have always been in the   
,church4 ,there are a certain number of 
them in  the ,church now1 and there     
always will be a certain number of them4
 ,no  ,church could exist with many of  
them2 but one should have a sample or   
two of them always before one's mind1   
and remember how to the excluded  party 
a few1 and those the worst1 of their    
excluders1 are always apt to  stand for 
the whole1 in order to comprehend the   
full bitterness and  resentment of      
,puritanism against the ,church of      
,england4 ,else one would  be inclined  
to say1 after attentively and           
impartially observing the two  parties1 
that the persistence of the ,church in  
pressing for conformity  arose1 not as  
the political historians would have it1 
from the lust of  haughty ecclesiastics 
for dominion and for imposing their law 
on the  vanquished1 but from a real     
sense that their formularies were made  

so  large and open1 and the sense put   
upon subscription to them was so        
indulgent1 that any reasonable man could
 honestly conform2 and that it  was     
perverseness and determination to impose
 their special ideas on the  ,church1   
and to narrow the ,church's latitude1   
which made the ,puritans  stand out4    
,nay1 and it was with the diction of the
 ,prayer ,book1 as it was with its      
doctrine2 the ,church took the side     
which most commands the sympathy of     
liberal-minded men4 ,baxter had his     
rival ,prayer ,book which he proposed   
to substitute for the old one4 ,and this
 is how the ',reformed ,liturgy'  was to
 begin3 ',eternal1 incomprehensible and 
invisible ,god1 infinite in  power1     
wisdom and goodness1 dwelling in the    
light which no man can  approach1 where 
thousand thousands minister unto thee1  
and ten thousand  times ten thousand    
stand before thee1' c4 ,this1 ,i say1   
was to have  taken the place of our old 
friend1 ,dearly beloved brethren2 and   

here1  again1 we can hardly refuse      
approval to the ,church's resistance to 
,puritan innovations4 ,we could wish1   
indeed1 the ,church had shown the  same 
largeness in consenting to relax        
ceremonies1 which she showed in         
refusing to tighten dogma1 or to spoil  
diction4 ,worse still1 the angry  wish  
to drive by violence1 when the other    
party will not move by reason1  finally 
no doubt appears2 and the ,church has   
much to blame herself for  in the ,act  
of ,uniformity4 ,blame she deserves1 and
 she has had it  plentifully2 but what  
has not been enough perceived is1 that  
really the  conviction of her own       
moderation1 openness1 and latitude1 as  
far as  regards doctrine1 seems to have 
filled her mind during her dealings with
  the ,puritans2 and that her impatience
 with them was in great measure         
impatience at seeing these so           
ill-appreciated by them4 ,very          
ill-appreciated by them they certainly  
were2 and1 as far as doctrine is        

concerned1 the quarrel between the      
,church and ,puritanism undoubtedly     
was1 that for the doctrines of          
predestination1 original sin1 and       
justification1 ,puritanism wanted more  
exclusive prominence1 more  dogmatic    
definition1 more bar to future escape   
and development2 while  the ,church     
resisted4    ,and as the instinct of the
 ,church always made her avoid1 on these
 three  favourite tenets of ,puritanism1
 the stringency of definition which     
,puritanism tried to force upon her1    
always made her leave herself room  for 
growth in regard to them1--so1 if we    
look for the positive  beginnings and   
first signs of growth1 of disengagement 
from the stock  notions of popular      
theology about predestination1 original 
sin1 and  justification1 it is among    
,churchmen1 and not among ,puritans1    
that we  shall find them4 ,few will deny
 that as to the doctrines of            
predestination and original sin1 at any 
rate1 the mind of religious men  is no  

longer what it was in the seventeenth   
century or in the  eighteenth4 ,there   
has been evident growth and             
emancipation2 ,puritanism  itself no    
longer holds these doctrines in the     
rigid way it once did4 ,to  whom is this
 change owing8 who were the beginners of
 it8 ,they were men  using that         
comparative openness of mind and        
accessibility to ideas which  was       
fostered by the ,church4 ,the very      
complaints which we have quoted  from   
the ,puritan divines prove that this was
 so4 ,henry ,more1 saying in  the heat  
of the ,calvinistic controversy1 what it
 needed insight to say  then1 but what  
almost every one's common sense says    
now1 that 'it were  to be wished the    
,quinquarticular points were all reduced
 to this one1  namely1 ,that none shall 
be saved without sincere obedience2'    
,jeremy  ,taylor saying in the teeth of 
the superstitious popular doctrine of   
original sin3 ',original sin1 as it is  
at this day commonly explicated1  was   

not the doctrine of the primitive       
church2 but when ,pelagius had  puddled 
the stream1 ,st4 ,austin was so angry   
that he stamped and puddled  it         
more1'--this sort of utterance from     
,churchmen it was1 that first           
introduced into our religious world the 
current of more independent  thought    
concerning the doctrines of             
predestination and original sin1  which 
has now made its way even amidst        
,puritans themselves4    ,here the      
emancipation has reached the ,puritans2 
but it proceeded from  the ,church4     
,that ,puritanism is yet emancipated    
from the popular doctrine  of           
justification cannot be asserted4 ,on   
the contrary1 the more it  loosens its  
hold on the doctrine of predestination  
the more it tightens  it on that of     
justification4 ,we shall have occasion  
by and by to discuss  ,wesley's words3  
',plead thou solely the blood of the    
,covenant1 the  ransom paid for thy     
proud stubborn soul6' and to show how   

modern  ,methodism glories in holding   
aloft as its standard this teaching of  
,wesley's1 and this teaching above all4 
,the many tracts which have lately  been
 sent me in reference to this subject go
 all the same way4 ,like  ,luther1 they 
hold that 'all heretics have continually
 failed in this one  point1 that they do
 not rightly understand or know the     
article of  justification3' 'do not see'
 7to continue to use ,luther's words17  
'that by none other sacrifice or        
offering could ,god's fierce anger be   
appeased1 but by the precious blood of  
the ,son of ,god4' ,that this  doctrine 
is founded upon an entire               
misunderstanding of ,st4 ,paul's        
writings we have shown2 that there is   
very visible a tendency in the  minds of
 religious people to outgrow it1 is     
true1 but where alone does  this        
tendency manifest itself with any       
steadiness or power8 ,in the  ,church4  
,the inevitable movement of growth will 
in time extend itself to  ,puritanism   

also4 ,let it be remembered in that day 
that not only does the  movement come to
 ,puritanism from the ,church1 but it   
comes to ,churchmen  of our century from
 a seed of growth and development       
inherent in the  ,church1 and which was 
manifest in the ,church long ago6       
,that the accompaniments of the doctrine
 of justification1 the tenets of        
conversion1 instantaneous               
sanctification1 assurance1 and sinless  
perfection1--tenets which are not the   
essence of ,wesley1 but which are  the  
essence of ,wesleyan ,methodism1 and    
which have in them so much that  is     
delusive and dangerous1--that these     
should have been discerningly  judged by
 that mixture of piety and sobriety     
which marks ,anglicans of  the best     
type1 such as ,bishop ,wilson1#aje will 
surprise no one4 ,but  years before     
,wesley was born1 the fontal doctrine   
itself1--,wesley's  ',plead thou solely 
the blood of the ,covenant6'--had been  
criticised by  ,hammond thus1 and the   

signal of deliverance from the ,lutheran
 doctrine  of justification given3 ',the
 solifidian looks upon his faith as the 
utmost accomplishment and end1 and not  
only as the first elements of his  task1
 which is1--the superstructing of good  
life4 ,the solifidian  believes himself 
to have the only sanctified necessary   
doctrines1 that  having them renders his
 condition safe1 and every man who      
believes them  a pure ,christian        
professor4 ,in respect of solifidianism 
it is worth  remembering what           
,epiphanius observes of the primitive   
times1 that  wickedness was the only    
heresy1 that impious and pious living   
divided  the whole ,christian world into
 erroneous and orthodox4'    ,footnote  
#aje3 ,for example1 what an antidote to 
the perilous  ,methodist doctrine of    
instantaneous sanctification is this    
saying of  ,bishop ,wilson3 ',he who    
fancies that his mind may effectually be
  changed in a short time1 deceives     
himself4'    ,in point of fact1         

therefore1 the historic ,church in      
,england1 not  existing for special     
opinions1 but proceeding by development1
 has shown  much greater freedom of mind
 as regards the doctrines of election1  
original sin1 and justification1 than   
the ,nonconformists have2 and has       
refused1 in spite of ,puritan pressure1 
to tie herself too strictly to  these   
doctrines1 to make them all in all4 ,she
 thus both has been and is  more        
serviceable than ,puritanism to         
religious progress2 because the         
separating for opinions1 which is proper
 to ,puritanism1 rivets the  separatist 
to those opinions1 and is thus opposed  
to that development  and gradual        
exhibiting of the full sense of the     
,bible and ,christianity1  which is     
essential to religious progress4 ,to    
separate for the doctrine  of           
predestination1 of justification1 of    
scriptural church-discipline1 is  to be 
false to the idea of development1 to    
imagine that you can seize  the absolute

 sense of ,scripture from your own      
present point of view1 and  to cut      
yourself off from growth and gradual    
illumination4 ,that a  comparison       
between the course things have taken in 
,puritanism and in the  ,church goes to 
prove the truth of this as a matter of  
fact1 is what ,i  have been trying to   
show hitherto2 in what remains ,i       
purpose to show  how1 as a matter of    
theory and antecedent likelihood1 it    
seems probable  and natural that so this
 should be4    ,a historic ,church      
cannot choose but allow the principle of
 development1  for it is written in its 
institutions and history4 ,an admirable 
writer1  in a book which is one of his  
least known works1 but which contains1  
perhaps1 even a greater number of       
profound and valuable ideas than any    
other one of them1 has set forth1 both  
persuasively and truly1 the  impression 
of this sort which ,church-history      
cannot but convey4 ',we have  to        
account1' says ,dr4 ,newman1 in his     

,essay on ,development1 'for that       
apparent variation and growth of        
doctrine which embarrasses us when we   
would consult history for the true idea 
of ,christianity4 ,the increase  and    
expansion of the ,christian creed and   
ritual1 and the variations  which have  
attended the process in the case of     
individual writers and  churches1 are   
the necessary attendants on any         
philosophy or polity which  takes       
possession of the intellect and heart1  
and has had any wide or  extended       
dominion4 ,from the nature of the human 
mind1 time is necessary  for the full   
comprehension and perfection of great   
ideas4 ,the highest  and most wonderful 
truths1 though communicated to the world
 once for all  by inspired teachers1    
could not be comprehended all at once by
 the  recipients2 but1 as admitted and  
transmitted by minds not inspired1 and  
through media which were human1 have    
required only the longer time and       
deeper thought for their full           

elucidation4' ,and again3 ',ideas may   
remain  when the expression of them is  
indefinitely varied4 ,nay1 one cause of 
corruption in religion is the refusal to
 follow the course of doctrine  as it   
moves on1 and an obstinacy in the       
notions of the past4 ,so our ,lord      
found his people precisians in their    
obedience to the letter2 he  condemned  
them for not being led on to its        
spirit1--that is1 its  development4 ,the
 ,gospel is the development of the ,law2
 yet what  difference seems wider than  
that which separates the unbending rule 
of  ,moses from the grace and truth     
which came by ,jesus ,christ8 ,the more 
claim an idea has to be considered      
living1 the more various will be its    
aspects2 and the more social and        
political is its nature1 the more       
complicated and subtle will be its      
developments1 and the longer and more   
eventful will be its course4 ,such is   
,christianity4' ,and yet once more3     
',it may be objected that inspired      

documents1 such as the ,holy            
,scriptures1 at once determine doctrine 
without further trouble4 ,but they  were
 intended to create an idea1 and that   
idea is not in the sacred  text1 but in 
the mind of the reader2 and the question
 is1 whether that  idea is communicated 
to him in its completeness and minute   
accuracy on  its first apprehension1 or 
expands in his heart and intellect1 and 
comes  to perfection in the course of   
time4 ,if it is said that inspiration   
supplied the place of this development  
in the first recipients of              
,christianity1 still the time at length 
came when its recipients ceased  to be  
inspired2 and on these recipients the   
revealed truths would fall  as in other 
cases1 at first vaguely and generally1  
and would afterwards  be completed by   
developments4'    ,the notion thus      
admirably expounded of a gradual        
understanding of the  ,bible1 a         
progressive development of              
,christianity1 is the same which was  in

 ,bishop ,butler's mind when he laid    
down in his ,analogy that 'the  ,bible  
contains many truths as yet             
undiscovered4' ',and as1' he says1 'the 
whole scheme of ,scripture is not yet   
understood1 so1 if it ever comes to  be 
understood1 before the restitution of   
all things and without  miraculous      
interpositions1 it must be in the same  
way as natural  knowledge is come       
at1--by the continuance and progress of 
learning and  of liberty1 and by        
particular persons attending to1        
comparing1 and  pursuing intimations    
scattered up and down it1 which are     
overlooked and  disregarded by the      
generality of the world4 ,for this is   
the way in which  all improvements are  
made2 by thoughtful men's tracing on    
obscure hints1  as it were1 dropped as  
by nature accidentally1 or which seem to
 come  into our minds by chance4' ,and  
again3 ',our existence is not only      
successive1 as it must be of necessity1 
but one state of our life and  being is 

appointed by ,god to be a preparation   
for another1 and that to  be the means  
of attaining to another succeeding one2 
infancy to  childhood1 childhood to     
youth1 youth to mature age4 ,men are    
impatient  and for precipitating things2
 but the author of nature appears       
deliberate throughout his operations1   
accomplishing his natural ends by  slow 
successive steps4 ,thus1 in the daily   
course of natural providence1  ,god     
operates in the very same manner as in  
the dispensation of  ,christianity2     
making one thing subservient to another1
 this to somewhat  further2 and so on1  
through a progressive series of means   
which extend  both backward and forward1
 beyond our utmost view4 ,of this manner
 of  operation everything we see in the 
course of nature is as much an  instance
 as any part of the ,christian          
dispensation4'    ,all this is indeed   
incomparably well said2 and with ,dr4   
,newman we may1  on the strength of it  
all1 beyond any doubt1 'fairly conclude 

that  ,christian doctrine admits of     
formal1 legitimate1 and true            
developments2'  that 'the whole ,bible  
is written on the principle of          
development4'    ,dr4 ,newman1 indeed1  
uses this idea in a manner which seems  
to us  arbitrary and condemned by the   
idea itself4 ,he uses it in support of  
the  pretensions of the ,church of ,rome
 to an infallible authority on points   
of doctrine4 ,he says1 with much        
ingenuity1 to ,protestants3 ,the        
doctrines  you receive are no more on   
the face of the ,bible1 or in the plain 
teaching of the ante-,nicene ,church1   
which alone you consider pure1 than  the
 doctrines you reject4 ,the doctrine of 
the ,trinity is a development1  as much 
as the doctrine of ,purgatory4 ,both of 
them are developments made  by the      
,church1 by the post-,nicene ,church4   
,the determination of the ,canon  of    
,scripture1 a thing of vital importance 
to you who acknowledge no  authority but
 ,scripture1 is a development due to the

 post-,nicene  ,church4--,and thus ,dr4 
,newman would compel ,protestants to    
admit that  which is1 he declares1 in   
itself reasonable1--namely1 'the        
probability  of the appointment in      
,christianity of an external authority  
to decide  upon the true developments of
 doctrine and practice in it1 thereby   
separating them from the mass of mere   
human speculation1 extravagance1        
corruption1 and error1 in and out of    
which they grow4 ,this is the  doctrine 
of the infallibility of the ,church1 of 
faith and obedience  towards the        
,church1 founded on the probability of  
its never erring in  its declarations or
 commands4'    ,now1 asserted in this   
absolute way1 and extended to doctrine  
as well as  discipline1 to speculative  
thought as well as to ,christian        
practice1 ,dr4  ,newman's conclusion    
seems at variance with his own theory of
  development1 and to be something like 
an instance of what ,bishop ,butler     
criticises when he says3 ',men are      

impatient1 and for precipitating        
things4' ,but ,dr4 ,newman has himself  
supplied us with a sort of  commentary  
on these words of ,butler's which is    
worth quoting1 because it  throws more  
light on our point than ,butler's few   
words can throw on it  by themselves4   
,dr4 ,newman says3 ',development is not 
an effect of wishing  and resolving1 or 
of forced enthusiasm1 or of any         
mechanism of  reasoning1 or of any mere 
subtlety of intellect2 but comes of its 
own  innate power of expansion within   
the mind in its season1 though with the 
use of reflection and argument and      
original thought1 more or less as it    
may happen1 with a dependence on the    
ethical growth of the mind itself1  and 
with a reflex influence upon it4'    ,it
 is impossible to point out more        
sagaciously and expressively the        
natural1 spontaneous1 free character of 
true development2 how such a            
development must follow laws of its own1
 may often require vast periods  of     

time1 cannot be hurried1 cannot be      
stopped4 ,and so far as  ,christianity  
deals1--as1 in its metaphysical         
theology1 it does  abundantly           
deal1--with thought and speculation1 it 
must surely be  admitted that for its   
true and ultimate development in this   
line more  time is required1 and other  
conditions have to be fulfilled1 than we
  have had already4 ,so far as          
,christian doctrine contains speculative
  philosophical ideas1 never since its  
origin have the conditions been  present
 for determining these adequately2      
certainly not in the medival  ,church1  
which so dauntlessly strove to determine
 them4 ,and therefore on  every ,creed  
and ,council is judgment passed in      
,bishop ,butler's sentence3  ',the      
,bible contains many truths as yet      
undiscovered4'    ,the ,christian       
religion has practice for its great end 
and aim2 but it  raises1 as anyone can  
see1 and as ,church-history proves1     
numerous and  great questions of        

philosophy and of scientific criticism4 
,well1 for the  true elucidation of such
 questions1 and for their final         
solution1 time  and favourable          
developing conditions are confessedly   
necessary4 ,from the  end of the        
apostolic age and of the great fontal   
burst of ,christianity1  down to the    
present time1 have such conditions ever 
existed in the  ,christian communities1 
for determining adequately the questions
 of  philosophy and scientific criticism
 which the ,christian religion starts8  
,god1 creation1 will1 evil1             
propitiation1 immortality1--these  terms
 and many more of the same kind1 however
 much they might in the  ,bible be used 
in a concrete and practical manner1 yet 
plainly had in  themselves a provocation
 to abstract thought1 carried with them 
the  occasions of a criticism and a     
philosophy1 which must sooner or later  
make its appearance in the ,church4 ,it 
did make its appearance1 and the        
question is whether it has ever yet     

appeared there under conditions         
favourable to its true development4     
,surely this is best elucidated by      
considering whether questions of        
criticism and philosophy in general     
ever had one of their happy moments1    
their times for successful  development1
 in the early and middle ages of        
,christendom at all1 or have  had one of
 them in the ,christian churches1 as    
such1 since4 ,all these  questions hang 
together1 and the time that is improper 
for solving one  sort of them truly1 is 
improper for solving the others4        
,well1 surely1 historic criticism1      
criticism of style1 criticism of        
nature1 no one would go to the early or 
middle ages of the ,church for          
illumination on these matters4 ,how then
 should those ages develop  successfully
 a philosophy of theology1 or in other  
words1 a criticism of  physics and      
metaphysics1 which involves the three   
other criticisms and  more besides8     
,church-theology is an elaborate attempt

 at a philosophy of  theology1 at a     
philosophical criticism4 ,in ,greece1   
before ,christianity  appeared1 there   
had been a favouring period for the     
development of such  a criticism2 a     
considerable movement of it took place1 
and considerable  results were reached4 
,when ,christianity began1 this movement
 was in  decadence2 it declined more and
 more till it died quite out2 it revived
  very slowly1 and as it waxed1 the     
medival ,church waned4 ,the doctrine of 
universals is a question of philosophy  
discussed in ,greece1 and  re-discussed 
in the middle ages4 ,whatever light this
 doctrine receives  from ,plato's       
treatment of it1 or ,aristotle's1 in    
whatever state they  left it1 will      
anyone say that the ,nominalists and    
,realists brought any  more light to it1
 that they developed it in any way1 or  
could develop  it8 ,for the same reason1
 ,st4 ,augustine's criticism of ,god's  
eternal  decrees1 original sin1 and     
justification1 the criticism of ,st4    

,thomas  ,aquinas on them1 the decisions
 of the ,church on them1 are of         
necessity1  and from the very nature of 
things1 inadequate1 because1 being      
philosophical developments1 they are    
made in an age when the forces for  true
 philosophical development are waning or
 wanting4    ,so when ,hooker says most 
truly3 ',our belief in the ,trinity1 the
  co-eternity of the ,son of ,god with  
his ,father1 the proceeding of the      
,spirit from the ,father and the ,son1  
with other principal points the         
necessity whereof is by none denied1 are
 notwithstanding in ,scripture  nowhere 
to be found by express literal mention1 
only deduced they are  out of ,scripture
 by collection2'--when ,hooker thus     
points1 out1 what is  undoubtedly the   
truth1 that these ,church-doctrines are 
developments1 we  may add this other    
truth equally undoubted1--that being    
philosophical  developments1 they are   
developments of a kind which the ,church
 has never  yet had the right conditions

 for making adequately1 any more than it
 has  had the conditions for developing 
out of what is said in the ,book of     
,genesis a true philosophy of nature1 or
 out of what is said in the ,book  of   
,daniel1 a true philosophy of history4  
,it matters nothing whether the         
scientific truth was there1 and the     
problem was to extract it2 or not       
there1 and the problem was to understand
 why it was not there1 and the  relation
 borne by what was there to the         
scientific truth4 ,the ,church had  no  
means of solving either the one problem 
or the other4 ,and this from  no fault  
at all of the ,church1 but for the same 
reason that she was  unfitted to solve a
 difficulty in ,aristotle's ,physics or 
,plato's  ,timus1 and to determine the  
historical value of ,herodotus or ,livy2
  simply from the natural operation of  
the law of development1 which for       
success in philosophy and criticism     
requires certain conditions1 which  in  
the early and medival ,church were not  

to be found4    ,and when the movement  
of philosophy and criticism came with   
the  ,renascence1 this movement was     
almost entirely outside the ,churches1  
whether ,catholic or ,protestant1 and   
not inside them4 ,it worked in men  like
 ,descartes and ,bacon1 and not in men  
like ,luther and ,calvin2 so that  the  
doctrine of these two eminent           
personages1 ,luther and ,calvin1 so far 
as it was a philosophical and critical  
development from ,scripture1 had  no    
more likelihood of being an adequate    
development than the doctrine of  the   
,council of ,trent4 ,and so it has gone 
on to this day4 ,philosophy and         
criticism have become a great power in  
the world1 and inevitably tend to  alter
 and develop ,church-doctrine1 so far as
 this doctrine is1 as to a  great extent
 it is1 philosophical and critical4 ,yet
 the seat of the  developing force is   
not in the ,church itself1 but          
elsewhere2 its  influences filter       
strugglingly into the ,church1 and the  

,church slowly  absorbs and incorporates
 them4 ,and whatever hinders their      
filtering in  and becoming incorporated1
 hinders truth and the natural progress 
of  things4    ,while1 therefore1 we    
entirely agree with ,dr4 ,newman and    
with the great  ,anglican divines that  
the whole ,bible is written on the      
principle of  development1 and that     
,christianity in its doctrine and       
discipline is and  must be a development
 of the ,bible1 we yet cannot agree that
 for the  adequate development of       
,christian doctrine1 so far as theology 
exhibits  this metaphysically and       
scientifically1 the ,church1 whether    
ante-,nicene  or post-,nicene1 has ever 
yet furnished a channel4 ,thought and   
science  follow their own law of        
development1 they are slowly elaborated 
in the  growth and forward pressure of  
humanity1 in what ,shakspeare calls1--  
444 the prophetic soul        ,of the   
wide world dreaming on things to come2  
and their ripeness and unripeness1 as   

,dr4 ,newman most truly says1 are  not  
an effect of our wishing or resolving4  
,rather do they seem brought  about by a
 power such as ,goethe figures by the   
,zeit-,geist or  ,time-,spirit1 and ,st4
 ,paul describes as a divine power      
revealing  additions to what we possess 
already4    ,but sects of men are apt to
 be shut up in sectarian ideas of their 
own1  and to be less open to new general
 ideas than the main body of men2       
therefore ,st4 ,paul in the same breath 
exhorts to unity4 ,what may justly  be  
conceded to the ,catholic ,church is1   
that in her idea of a continuous        
developing power in united ,christendom 
to work upon the data furnished  by the 
,bible1 and produce new combinations    
from them as the growth of  time        
required it1 she followed a true        
instinct4 ,but the right  philosophical 
developments she vainly imagined herself
 to have had the  power to produce1 and 
her attempts in this direction were at  
most but a  prophecy of this power1 as  

alchemy is said to have been a prophecy 
of  chemistry4    ,with developments of 
discipline and church-order it is very  
different4  ,the ,bible raises1 as we   
have seen1 many and great questions of  
philosophy and criticism2 still1        
essentially the ,church was not a       
corporation for speculative purposes1   
but a corporation for purposes of  moral
 growth and of practice4 ,terms like    
,god1 creation1 will1  evil1            
propitiation1 immortality1 evoke1 as we 
have said1 and must  evoke1 sooner or   
later1 a philosophy2 but to evoke this  
was the accident  and not the essence of
 ,christianity4 ,what1 then1 was the    
essence8    ,an ingenious writer1 as    
unlike ,dr4 ,newman as it is possible to
 conceive1  has lately told us4 ,in an  
article in ,fraser's ,magazine1--an     
article  written with great vigour and  
acuteness1--this writer advises us to   
return to ,paley1 whom we were beginning
 to neglect1 because the real  important
 essence of ,christianity1 or rather1 to

 quote quite literally1  'the only form 
of ,christianity which is worthy of the 
serious  consideration of rational men1 
is ,protestantism as stated by ,paley   
and  his school4' ,and why8 ',because   
this ,protestantism enables the saint to
  prove to the worldly man that ,christ 
threatened him with hell-fire1 and      
proved his power to threaten by rising  
from the dead and ascending into        
heaven2 and these allegations are the   
fundamental assertions of               
,christianity4'    ,now it may be said  
that this is a somewhat contracted view 
of 'the  unsearchable riches of         
,christ2' but we will not quarrel with  
it4 ,and  this for several reasons4 ,in 
the first place1 it is the view often   
taken  by popular theology4 ,in the     
second place1 it is the view best fitted
 to  serve its ,benthamite author's     
object1 which is to get ,christianity   
out  of the way altogether4 ,in the     
third place1 its shortness gives us     
courage to try and do what is the       

hardest thing in the world1 namely1 to  
pack a statement of the main drift of   
,christianity into a few lines of       
nearly as short compass4    ,what then  
was1 in brief1 the ,christian gospel1 or
 'good news'8 ,it was  this3 ,the       
kingdom of ,god is come unto you4 ,the  
power of ,jesus upon the  multitudes who
 heard him gladly1 was not that by      
rising from the dead  and ascending into
 heaven he enabled the saint to prove to
 the worldly  man the certainty of      
hell-fire 7for he had not yet done so72 
but that  he talked to them about the   
kingdom of ,god4#ajf ,and what is the   
kingdom of ,god or kingdom of heaven8   
,it is this3 ,god's will done1 as in    
heaven so on earth4 ,and how was this   
come to mankind8 ,because ,jesus is     
come to save his people from their sins4
 ,and what is being saved from  our     
sins8 ,this3 ,entering into the kingdom 
of heaven by doing the will  of our     
,father which is in heaven4 ,and how    
does ,christ enable us to do  this8 ,by 

teaching us to take his yoke upon us1   
and learn of him to deny  ourselves and 
take up our cross daily and follow him1 
and to lose our  life for the purpose of
 saving it4 ,so that ,st4 ,paul might   
say most  truly that the seal of the    
sure foundation of ,god in ,christianity
 was  this3 ,let every one that nameth  
the name of ,christ depart from         
iniquity3 or1 as he elsewhere expands   
it3 ,let him bring forth the  fruits of 
the ,spirit1--love1 joy1 peace1         
longsuffering1 kindness1  goodness1     
faith1 mildness1 self-control4#ajg      
,footnote #ajf3 ,nothing can be more    
certain than that the kingdom of  ,god  
meant originally1 and was understood to 
mean1 a ,messianic  kingdom speedily to 
be revealed2 and that to this idea of   
the  kingdom is due much of the effect  
which its preaching exercised on  the   
imagination of the first generation of  
,christians4 ,but nothing  is more      
certain1 also1 than that while the end  
itself1 the ,messianic  kingdom1 was    

necessarily something intangible and    
future1 the way  to the end1 the doing  
the will of ,god by intently following  
the  voice of the moral conscience1 in  
those duties1 above all1 for which      
there was then in the world the most    
crying need1--the duties of  humbleness1
 self-denial1 pureness1 justice1        
charity1--became from  the very first in
 the teaching of ,jesus something so    
ever-present  and practical1 and so     
associated with the essence of ,jesus   
himself1  that the way to the kingdom   
grew inseparable1 in thought1 from the  
kingdom itself1 and was bathed in the   
same light and charm4 ,then1  after a   
time1 as the vision of an approaching   
,messianic kingdom was  dissipated1 the 
idea of the perfect accomplishment on   
earth of the  will of ,god had to take  
the room of it1 and in its own          
realisation  to place the ideal of the  
true kingdom of ,god4    ,footnote #ajg3
 ,,ii ,tim41 ii1 #ai2 ,gal41 v1 #bb1    
#bc4    ,on this foundation arose the   

,christian ,church1 and not on any      
foundation  of speculative metaphysics4 
,it was inevitable that the speculative 
metaphysics should come1 but they were  
not the foundation4 ,when they  came1   
the danger of the ,christian ,church was
 that she should take them  for the     
foundation4 ,the people who were built  
on the real foundation1  who were united
 in the joy of ,christ's good news1     
naturally1 as they  came to know of one 
another's existence1 as their relations 
with one  another multiplied1 as the    
sense of sympathy in the possession of a
  common treasure deepened1--naturally1 
,i say1 drew together in one body1  with
 an organisation growing out of the     
needs of a growing body4 ,it is  quite  
clear that the more strongly ,christians
 felt their common business  in setting 
forward upon earth1 through ,christ's   
spirit1 the kingdom of  ,god1 the more  
they would be drawn to coalesce into one
 society for this  business1 with the   
natural and true notion that the acting 

together in  this way offers to men     
greater helps for reaching their aim1   
presents  fewer distractions1 and above 
all1 supplies a more animating force of 
sympathy and mutual assurance1 than the 
acting separately4 ,only the  sense of  
differences greater than the sense of   
sympathy could defeat  this tendency4   
,dr4 ,newman has told us what an        
impression was once made upon his mind  
by  the sentence3 ,securus judicat orbis
 terrarum4 ,we have shown how1 for      
matters of philosophical judgment1 not  
yet settled but requiring  development  
to clear them1 the consent of the world1
 at a time when this  clearing          
development cannot have happened1 seems 
to carry little or no  weight at all2   
indeed1 as to judgment on these points1 
we should rather  be inclined to lay    
down the very contrary of ,dr4 ,newman's
 affirmation1  and to say3 ,securus     
delirat orbis terrarum4 ,but points of  
speculative  theology being out of the  
question1 and the practical ground and  

purpose  of man's religion being broadly
 and plainly fixed1 we should be quite  
disposed to concede to ,dr4 ,newman1    
that securus colit orbis                
terrarum2--those pursue this purpose    
best who pursue it together4 ,for       
unless prevented by extraneous causes1  
they manifestly tend1 as the  history of
 the ,church's growth shows1 to pursue  
it together4    ,nonconformists are fond
 of talking of the unity which may      
co-exist with  separation1 and they say3
 ',there are four evangelists1 yet one  
gospel2  why should there not be many   
separate religious bodies1 yet one      
,church8'  ,but their theory of unity in
 separation is a theory palpably        
invented to  cover existing facts1 and  
their argument from the evangelists is a
  paralogism4 ,for the ,four ,gospels   
arose out of no thought of divergency2  
they were not designed as corrections of
 one prior gospel1 or of one  another2  
they were concurring testimonies borne  
to the same fact4 ,but  the several     

religious bodies of ,christendom plainly
 grew out of an  intention of           
divergency2 clearly they were designed  
to correct the  imperfections of one    
prior church and of each other2 and to  
say of  things sprung out of discord    
that they may make one1 because things  
sprung out of concord may make one1 is  
like saying that because  several       
agreements may make a peace1 therefore  
several wars may make a  peace too4 ,no2
 without some strong motive to the      
contrary1 men united by  the pursuit of 
a clearly defined common aim of         
irresistible  attractiveness naturally  
coalesce2 and since they coalesce       
naturally1  they are clearly right in   
coalescing and find their advantage in  
it4    ,all that ,dr4 ,newman has so    
excellently said about development      
applies  here legitimately and fully4   
,existence justifies additions and      
stages in  existence4 ,the living       
edifice planted on the foundation1 ,let 
every one  that nameth the name of      

,christ depart from iniquity1 could not 
but  grow1 if it lived at all4 ,if it   
grew1 it could not but make             
developments1 and all developments not  
inconsistent with the aim of its        
original foundation1 and not extending  
beyond the moral and practical  sphere  
which was the sphere of its original    
foundation1 are legitimated  by the very
 fact of the ,church having in the      
natural evolution of its  life and      
growth made them4 ,a boy does not wear  
the clothes or follow the  ways of an   
infant1 nor a man those of a boy2 yet   
they are all engaged in  the one same   
business of developing their growing    
life1 and to the  clothes to be worn and
 the ways to be followed for the purpose
 of doing  this1 nature will1 in        
general1 direct them safely4 ,the       
several scattered  congregations of the 
first age of ,christianity coalesced    
into one  community1 just as the several
 scattered ,christians had earlier still
  coalesced into congregations4         

,why8--because such was the natural     
course  of things4 ,it had nothing      
inconsistent with the fundamental ground
 of  ,christians1 ,let every one that   
nameth the name of ,christ depart from  
iniquity2 and it was approved by their  
growing and enlarging in it4  ,they     
developed a church-discipline with a    
hierarchy of bishops and  archbishops1  
which was not that of the first times2  
they developed  church-usages1 such as  
the practice of infant baptism1 which   
were not  those of the first times2 they
 developed a church-ritual with         
ceremonies  which were not those of the 
first times2--they developed all these1 
just  as they developed a               
church-architecture which was not that  
of the first  times1 because they were  
no longer in the first times1 and       
required for  their expanding growth    
what suited their own times4 ,they      
coalesced with  the ,state because they 
grew by doing so4 ,they called the faith
 they  possessed in common the          

,catholic1 that is1 the general or      
universal  faith4 ,they developed1 also1
 as we have seen1 dogma or a theological
  philosophy4 ,both dogma and discipline
 became a part of the ,catholic  faith1 
or profession of the general body of    
,christians4    ,now to develop a       
discipline1 or form of outward life for 
itself1 the  ,church1 as has been said1 
had necessarily1 like every other living
  thing1 the requisite qualifications2  
to develop scientific dogma it had  not4
 ,but even of the dogma which the       
,church developed it may be said1  that1
 from the very nature of things1 it was 
probably1 as compared with  the opposing
 dogma over which it prevailed1 the more
 suited to the  actual condition of the 
,church's life1 and to the due progress 
of the  divine work for which she       
existed4 ,for instance1 whatever may be 
scientifically the rights of the        
question about grace and free-will1 it  
is evident that1 for the ,church of the 
fifth century1 ,pelagianism was  the    

less inspiring and edifying doctrine1   
and the sense of being in the  divine   
hand was the feeling which it was good  
for ,christians to be  filled with4     
,whatever may be scientifically the     
merits of the dispute  between ,arius   
and ,athanasius1 for the ,church of     
their time whatever most  exalted or    
seemed to exalt ,jesus ,christ was      
clearly the profitable  doctrine1 the   
doctrine most helpful to that moral life
 which was the  true life of the        
,church4    ,people1 however1 there were
 in abundance who differed on points    
both of  discipline and of dogma from   
the rule which obtained in the ,church1 
and  who separated from her on account  
of that difference4 ,these were the     
heretics3 separatists1 as the name      
implies1 for the sake of  opinions4 ,and
 the very name1 therefore1 implies that 
they were wrong in  separating1 and that
 the body which held together was right2
 because the  ,church exists1 not for   
the sake of opinions1 but for the sake  

of moral  practice1 and a united        
endeavour after this is stronger than a 
broken  one4 ,valentinians1             
,marcionites1 ,montanists1 ,donatists1  
,manichans1  ,novatians1 ,eutychians1   
,apollinarians1 ,nestorians1 ,arians1   
,pelagians1--if  they separated on      
points of discipline they were wrong1   
because for  developing its own fit     
outward conditions of life the body of a
  community has1 as we have seen1 a real
 natural power1 and individuals  are    
bound to sacrifice their fancies to it2 
if they separated on points  of dogma   
they were wrong also1 because1 while    
neither they nor the  ,church had the   
means of determining such points        
adequately1 the true  instinct lay in   
those who1 instead of separating for    
such points1  conceded them as the      
,church settled them1 and found their   
bond of union1  where it in truth really
 was1 not in notions about the          
co-eternity of  the ,son1 but in the    
principle3 ,let every one that nameth   

the name of  ,christ depart from        
iniquity4    ,does any one imagine that 
all the ,church shared ,augustine's     
speculative  opinions about grace and   
predestination8 that many members of it 
did not  rather incline1 as a matter of 
speculative opinion1 to the notions of  
,pelagius8 ,does any one imagine that   
all who stood with the ,church and  did 
not join themselves to the ,arians1 were
 speculatively ,athanasians8  ,it was   
not so2 but they had a true feeling for 
what purpose the ,gospel  and the       
,church were given them1 and for what   
they were not given them2  they could   
see that 'impious and pious living1'    
according to that  sentence of          
,epiphanius we have quoted from         
,hammond1 'divided the whole  ,christian
 world into erroneous and orthodox2' and
 that it was not worth  while to suffer 
themselves to be divided for anything   
else4    ,and though it will be said    
that separatists for opinions on points 
of  discipline and dogma have often     

asserted1 and sometimes believed1 that  
piety and impiety were vitally concerned
 in these points2 yet here again  the   
true religious instinct is that which   
discerns1--what is seldom so  very      
obscure1--whether they are in truth thus
 vitally concerned or not2  and1 if they
 are not1 cannot be perverted into      
fancying them concerned  and breaking   
unity for them4 ,this1 ,i say1 is the   
true religious  instinct1 the instinct  
which most clearly seizes the essence   
and aim of  the ,christian ,gospel and  
of the ,christian ,church4 ,but fidelity
 to it  leaves1 also1 the way least     
closed to the admission of true         
developments  of speculative thought1   
when the time is come for them1 and to  
the  incorporation of these true        
developments with the ideas and practice
 of  ,christians4    ,is there not1     
then1 any separation which is right and 
reasonable8 ,yes1  separation on plain  
points of morals4 ,for these involve the
 very essence  of the ,christian        

,gospel1 and the very ground on which   
the ,christian  ,church is built4 ,the  
sale of indulgences1 if deliberately    
instituted and  persisted in by the main
 body of the ,church1 afforded a valid  
reason for  breaking unity2 the doctrine
 of purgatory1 or of the real presence1 
did  not4    ,however1 a cosmopolitan   
church-order1 commenced when the        
political  organisation of ,christians  
was also cosmopolitan1--when1 that is1  
the  nations of ,europe were politically
 one in the unity of the ,roman         
,empire1--might well occasion           
difficulties as the nations solidified  
into  independent states with a keen    
sense of their independent life2 so     
that1  the cosmopolitan type            
disappearing for civil affairs1 and     
being replaced  by the national type1   
the same disappearance and replacement  
tended to  prevail in ecclesiastical    
affairs also4 ,but this was a political 
difficulty1 not a religious one1 and it 
raised no insuperable bar to  continued 

religious union4 ,a ,church with        
,anglican liberties might very  well1   
the ,english national spirit being what 
it is1 have been in  religious communion
 with ,rome1 and yet have been safely   
trusted to  maintain and develop its    
national liberties to any extent        
required4    ,the moral corruptions of  
,rome1 on the other hand1 were a real   
ground for  separation4 ,on their       
account1 and solely on their account1 if
 they could  not be got rid of1 was     
separation not only lawful but          
necessary4 ,it has  always been the     
averment of the ,church of ,england1    
that the change made  in her at the     
,reformation was the very least change  
which was absolutely  necessary4 ,no    
doubt she used the opportunity of her   
breach with ,rome to  get rid of several
 doctrines which the human mind had     
outgrown2 but it  was the immoral       
practice of ,rome that really moved her 
to separation4  ,and she maintained that
 she merely got rid of ,roman           

corruptions which  were immoral and     
intolerable1 and remained the old1      
historic1 ,catholic  ,church of ,england
 still4    ,the right to this title of  
,catholic is a favourite matter of      
contention between bodies of            
,christians4 ,but let us use names in   
their  customary and natural senses4 ,to
 us it seems that unless one chooses to 
fight about words1 and fancifully to put
 into the word ,catholic some  occult   
quality1 one must allow that the changes
 made in the ,church of  ,england at the
 ,reformation impaired its ,catholicity4
 ,the word ,catholic  was meant to      
describe the common or general          
profession and worship of  ,christendom 
at the time when the word arose4        
,undoubtedly this general  profession   
and worship had not a strict uniformity 
everywhere1 but it  had a clearly-marked
 common character2 and this well-known  
type ,bede1 or  ,anselm1 or ,wiclif     
himself1 would to this day easily       
recognise in a ,roman  ,catholic        

religious service1 but hardly in an     
,anglican2 while1 on the  other hand1 in
 a ,roman ,catholic religious service an
 ordinary ,anglican  finds himself as   
much in a strange world and out of his  
usual course1 as  in a ,nonconformist   
meeting-house4 ,something precious was  
no doubt lost  in losing this common    
profession and worship2 but the loss    
was1 as we  ,protestants maintain1      
incurred for the sake of something yet  
more  precious still1--the purity of    
that moral practice which was the very  
cause for which the common profession   
and worship existed4 ,now1 it seems     
captious to incur voluntarily a loss for
 a great and worthy object1 and  at the 
same time1 by a conjuring with words1 to
 try and make it appear  that we have   
not suffered the loss at all4 ,so on the
 word ,catholic we  will not insist too 
jealously2 but thus much1 at any rate1  
must be  allowed to the ,church of      
,england1--that she kept enough of the  
past to  preserve1 as far as this nation

 was concerned1 her continuity1 to be   
still the historic ,church of ,england2 
and that she avoided the error1  to     
which there was so much to draw her1 and
 into which all the other  reformed     
,churches fell1 of making improved      
speculative doctrinal  opinions the main
 ground of her separation4    ,a        
,nonconformist newspaper1 it is true1   
reproaching the ,church with what  is1  
in our opinion1 her greatest praise1    
namely1 that on points of  doctrinal    
theology she is 'a ,church that does not
 know her own mind1'  roundly asserts1  
as we have already mentioned1 that 'no  
man in his  senses can deny that the    
,church of ,england was meant to be a   
thoroughly  ,protestant and             
,evangelical1 and it may be said        
,calvinistic ,church4' ,but  not only   
does the whole course of ,church-history
 disprove such an  assertion1 and show  
that this is what the ,puritans always  
wanted to make  the ,church1 and what   
the ,church would never be made1 but we 

can disprove  it1 too1 out of the mouths
 of the very ,puritans themselves4 ,at  
the ,savoy  ,conference the ,puritans   
urged that 'our first reformers out of  
their  great wisdom did at that time 7of
 the ,reformation7 so compose the       
,liturgy1 as to win upon the ,papists1  
and to draw them into their ,church     
communion by varying as little as they  
could from the ,romish forms  before in 
use2' and this they alleged as their    
great plea for purging  the ,liturgy4   
,and the ,bishops resisted1 and upheld  
the proceeding of the  reformers as the 
essential policy of the ,church of      
,england2 as indeed it  was1 and till   
this day has continued to be4 ,no2 the  
,church of ,england  did not give her   
energies to inventing a new church-order
 for herself  and fighting for it2 to   
singling out two or three speculative   
dogmas as  the essence of ,christianity1
 and fighting for them4 ,she set herself
 to  carry forward1 and as much as      
possible on the old lines1 the old      

practical work and proper design of the 
,christian ,church2 and this is  what   
left her mind comparatively open1 as we 
have seen1 for the  admission of        
philosophy and criticism1 as they slowly
 developed  themselves outside the      
,church and filtered into her2 an       
admission which  confessedly proves just
 now of capital importance4    ,this    
openness of mind the ,puritans have not 
shared with the ,church1 and  how should
 they have shared it8 ,they are founded 
on the negation of  that idea of        
development which plays so important a  
part in the life of  the ,church2 on the
 assumption that there is a divinely    
appointed  church-order fixed once for  
all in the ,bible1 and that they have   
adopted  it2 that there is a doctrinal  
scheme of faith1 justification1 and     
imputed righteousness1 which is the test
 of a standing or falling church  and   
the essence of the gospel1 and that they
 have extracted it4 ,these  are         
assumptions which1 as they make union   

impossible1 so also make  growth        
impossible4 ,the ,church makes          
church-order a matter of  ecclesiastical
 constitution1 is founded on moral      
practice1 and though  she develops      
speculative dogma1 does not allow that  
this or that dogma  is the essence of   
,christianity4    ',congregational      
,nonconformists1' say the ,independents1
 'can never be  incorporated into an    
organic union with ,anglican            
,episcopacy1 because  there is not even 
the shadow of an outline of it in the   
,new ,testament1  and it is our         
assertion and profound belief that      
,christ and the ,apostles  have given us
 all the laws that are necessary for the
 constitution and  government of the    
,church4'#ajh ',whatever may come1' says
 the ,president  of the ,wesleyan       
,conference1 'we are determined to be   
simple1 earnest  preachers of the       
gospel4 ,whatever may come1 we are      
determined to be  true to ,scriptural   
,protestantism4 ,we would be friendly   

with all  evangelical churches1 but we  
will have no fellowship with the man of 
sin4 ,we will give up life itself rather
 than be unfaithful to the  truth4 ,it  
is ours to cry everywhere3 ,come1       
sinners1 to the  gospel-feast6' ,and    
this gospel1 this ,scriptural           
,protestantism1  this truth1 is the     
doctrine of justification by 'pleading  
solely the  blood of the covenant1' of  
which we have said so much4 ,methodists 
cannot  unite with a church which does  
not found itself on this doctrine of    
justification1 but which holds the      
doctrine of priestly absolution1 of  the
 real presence1 and other doctrines of  
like stamp2 ,congregationalists  cannot 
unite with a church which1 besides not  
resting on the doctrine of              
justification1 has a church-order not   
prescribed in the ,new ,testament4      
,footnote #ajh3 ,address of the ,rev4   
,g4 ,w4 ,conder at ,liverpool1 in the   
,lancashire ,congregational ,calendar   
for #ahfi-gj4    ,now as ,hooker truly  

says of those who 'desire to draw all   
things unto  the determination of bare  
and naked ,scripture1' as ,dr4 ,newman1 
too1 has  said1 and as many others have 
said1 the ,bible does not exhibit1 drawn
  out in black and white1 the precise   
tenets and usages of any ,christian     
society2 some inference and criticism   
must be employed to get at them4  ',for 
the most part1 even such as are readiest
 to cite for one thing five  hundred    
sentences of ,scripture1 what warrant   
have they that any one of  them doth    
mean the thing for which it is alleged8'
 ,nay1 'it is not the  word of ,god     
itself which doth1 or possibly can1     
assure us that we do  well to think it  
his word4' ,so says ,hooker1 and what he
 says is  perfectly true4 ,a process of 
reasoning and collection is necessary to
  get at the ,scriptural                
church-discipline and the ,scriptural   
,protestantism  of the ,puritans2 in    
short1 this discipline and this doctrine
 are  developments4 ,and the first is an

 unsound development1 in a line where   
there was a power of making a true      
development1 and where the ,church  made
 it2 the second is an unsound           
development in a line where neither  the
 ,church nor ,puritanism had the power  
of making true developments4 ,but  as it
 is the truth of its ,scriptural        
,protestantism which in ,puritanism's   
eyes especially proves the truth of its 
,scriptural church-order which  has this
 ,protestantism1 and the falsehood of   
the ,anglican church-order  which has   
much less of it1 to abate the confidence
 of the ,puritans in  their ,scriptural 
,protestantism is the first step towards
 their union1 so  much to be desired1   
with the national ,church4    ,we say1  
therefore1 that the doctrine3 ',it is   
agreed between ,god and the  mediator   
,jesus ,christ the ,son of ,god1 surety 
for the redeemed1 as                    
parties-contractors1 that the sins of   
the redeemed should be imputed to       
innocent ,christ1 and he both condemned 

and put to death for them upon  this    
very condition1 that whosoever heartily 
consents unto the covenant  of          
reconciliation offered through ,christ  
shall1 by the imputation of his         
obedience unto them1 be justified and   
holden righteous before ,god1'--we  say 
that this doctrine is as much a human   
development from the text1  ',christ    
,jesus came into the world to save      
sinners1' as the doctrine of  priestly  
absolution is a human development from  
the text1 ',whosesoever  sins ye remit1 
they are remitted unto them1' or the    
doctrine of the real  presence from the 
text1 ',take1 eat1 this is my body4' ,in
 our treatise on  ,st4 ,paul we have    
shown at length that the received       
doctrine of  justification is an unsound
 development4 ,it may be said that the  
doctrine of priestly absolution and of  
the real presence are unsound           
developments also4 ,true1 in our opinion
 they are so2 they are1 like the        
doctrine of justification1 developments 

made under conditions which  precluded  
the possibility of sound developments in
 this line4 ,but the  difference is     
here3 the ,church of ,england does not  
identify ,christianity  with these      
unsound developments2 she does not call 
either of them  ,scriptural             
,protestantism1 or truth1 or the gospel2
 she does not  insist that all who are  
in communion with her should hold them2 
she does  not repel from her communion  
those who hold doctrines at variance    
with  them4 ,she treats them as she does
 the received doctrine of               
justification1 to which she does not tie
 herself up1 but leaves people  to hold 
it if they please4 ,she thus provides   
room for growth and further  change in  
these very doctrines themselves4 ,but to
 the doctrine of  justification         
,puritanism ties itself up1 just as it  
tied itself up  formerly to the doctrine
 of predestination2 it calls it         
,scriptural  ,protestantism1 truth1 the 
gospel2 it will have communion with none

  who do not hold it2 it repels         
communion with any who hold the         
doctrines  of priestly absolution and   
the real presence1 because they seem to 
interfere with it4 ,yet it is really    
itself no better than they4 ,but how    
can growth possibly find place in this  
doctrine1 while it is held in  such a   
fashion8    ,every one who perceives and
 values the power contained in          
,christianity1  must be struck to see   
how1 at the present moment1 the progress
 of this  power seems to depend upon its
 being able to disengage itself from    
speculative accretions that encumber it4
 ,a considerable movement to this  end  
is visible in the ,church of ,england4  
,the most nakedly speculative1  and     
therefore the most inevitably defective1
 parts of the ,prayer  ,book1--the      
,athanasian ,creed and the ,thirty-nine 
,articles1--our  generation will not    
improbably see the ,prayer ,book rid of4
 ,but the  larger the body in which this
 movement works1 the greater is the     

power  of the movement4 ,if the ,church 
of ,england were disestablished to-day  
it  would be desirable to re-establish  
her to-morrow1 if only because of the   
immense power for development which a   
national body possesses4 ,it is  because
 we know something of the ,nonconformist
 ministers1 and what  eminent force and 
faculty many of them have for           
contributing to the work  of development
 now before the ,church1 that we cannot 
bear to see the  waste of power caused  
by their separatism and battling with   
the  ,establishment1 which absorb their 
energies too much to suffer them to     
carry forward the work of development   
themselves1 and cut them off from       
aiding those in the ,church who carry it
 forward4    ,the political dissent of  
the ,nonconformists1 based on their     
condemnation  of the ,anglican          
church-order as unscriptural1 is just   
one of those  speculative accretions    
which we have spoken of as encumbering  
religion4  ,politics are a good thing1  

and religion is a good thing2 but they  
make a  fractious mixture4 ',the        
,nonconformity of ,england1 and the     
,nonconformity  alone1 has been the     
salvation of ,england from ,papal       
tyranny and kingly  misrule and         
despotism4'#aji ,this is the favourite  
boast1 the familiar  strain2 but this is
 really politics1 and not religion at   
all4 ,but  righteousness is religion2   
and the ,nonconformists say3 ',who have 
done so  much for righteousness as we8' 
,for as much righteousness as will go   
with  politics1 no one2 for the sterner 
virtues1 for the virtues of the ,jews   
of the ,old ,testament2 but these are   
only half of righteousness and not  the 
essentially ,christian half4 ,we have   
seen how ,st4 ,paul tore himself  in    
two1 rent his life in the middle and    
began it again1 because he was  so      
dissatisfied with a righteousness which 
was1 after all1 in its main  features1  
,puritan4 ,and surely it can hardly be  
denied that the more  eminently and     

exactly ,christian type of righteousness
 is the type  exhibited by ,church      
worthies like ,herbert1 ,ken1 and       
,wilson1 rather than  that exhibited by 
the worthies of ,puritanism2 the cause  
being that these  last mixed politics   
with religion so much more than did the 
first4    ,footnote #aji3 ,the ,rev4 ,g4
 ,w4 ,conder1 ubi supra4    ,paul1 too1 
be it remembered1 condemned disunion in 
the society of  ,christians as much as  
he declined politics4 ,this does not1 we
 freely  own1 make against the          
,puritans' refusal to take the law from 
their  adversaries1 but it does make    
against their allegation that it does   
not  matter whether the society of      
,christians is united or not1 and that  
there are even great advantages in      
separatism4 ,if ,anglicans maintained   
that their church-order was written in  
,scripture and a matter of divine       
command1 then1 ,congregationalists      
maintaining the same thing1 to the      
controversy between them there could be 

no end4 ,but now1 ,anglicans            
maintaining no such thing1 but that     
their church-order is a matter of       
historic development and natural        
expediency1 that it has grown1--which   
is evident enough1--and that the essence
 of ,christianity is in no-wise         
concerned with such matters1 why should 
not the ,nonconformists adopt  this     
moderate view of the case1 which        
constrains them to no admission of      
inferiority1 but only to the renouncing 
an imagined divine superiority  and to  
the recognition of an existing fact1 and
 allow ,church bishops as  a development
 of ,catholic antiquity1 just as they   
have allowed ,church  music and ,church 
architecture1 which are developments of 
the same8 ,then  might there arise a    
mighty and undistracted power of joint  
life1 which  would transform1 indeed1   
the doctrines of priestly absolution and
 the  real presence1 but which would    
transform1 equally1 the so-called       
,scriptural ,protestantism of imputed   

righteousness1 and which would do  more 
for real righteousness and for          
,christianity than has ever been done   
yet4    ,tillotson's proposals for      
comprehension1 drawn up in #afhi1 cannot
 be too  much studied at the present    
juncture4 ,these proposals1 with which  
his  name and that of ,stillingfleet1   
two of the most estimable names in the  
,english ,church1 are specially         
associated1 humiliate no one1 refute no 
one2 they take the basis of existing    
facts1 and endeavour to build on it  a  
solid union4 ,they are worth quoting    
entire1 and ,i conclude with them4      
,their details our present circumstances
 would modify2 their spirit any  sound  
plan of ,church-reform must take as its 
rule4    '#a4 ,that the ceremonies      
enjoined or recommended in the ,liturgy 
or ,canons  be left indifferent4    '#b4
 ,that the ,liturgy be carefully        
reviewed1 and such alterations and      
changes be therein made as may supply   
the defects and remove as much as       

possible all ground of exception to any 
part of it1 by leaving out the          
apocryphal lessons and correcting the   
translation of the psalms used in  the  
public service where there is need of   
it1 and in many other  particulars4     
'#c4 ,that instead of all former        
declarations and subscriptions to be    
made  by ministers1 it shall be         
sufficient for them that are admitted to
 the  exercise of their ministry in the 
,church of ,england to subscribe one    
general declaration and promise to this 
purpose1 viz43 ,that we do  submit to   
the doctrine1 discipline1 and worship of
 the ,church of ,england  as it shall be
 established by law1 and promise to     
teach and practise  accordingly4    '#d4
 ,that a new body of ecclesiastical     
,canons be made1 particularly with  a   
regard to a more effectual provision for
 the reformation of manners  both in    
ministers and people4    '#e4 ,that     
there be an effectual regulation of     
ecclesiastical courts to  remedy the    

great abuses and inconveniences which by
 degrees and length  of time have crept 
into them2 and particularly that the    
power of  excommunication be taken out  
of the hands of lay officers and placed 
in  the bishop1 and not to be exercised 
for trivial matters1 but upon great  and
 weighty occasions4    '#f4 ,that for   
the future those who have been ordained 
in any of the  foreign churches be not  
required to be re-ordained here1 to     
render them  capable of preferment in   
the ,church4    '#g4 ,that for the      
future none be capable of any           
ecclesiastical benefice  or preferment  
in the ,church of ,england that shall be
 ordained in ,england  otherwise than by
 bishops2 and that those who have been  
ordained only by  presbyters shall not  
be compelled to renounce their former   
ordination4  ,but because many have and 
do still doubt of the validity of such  
ordination1 where episcopal ordination  
may be had1 and is by law  required1 it 
shall be sufficient for such persons to 

receive ordination  from a bishop in    
this or the like form3 ,if thou art not 
already  ordained1 ,i ordain thee1 c42  
as in case a doubt be made of any one's 
baptism1 it is appointed by the ,liturgy
 that he be baptized in this  form3 ,if 
thou art not baptized1 ,i baptize thee4'
    ,these are proposals 'to be made by 
the ,church of ,england for the union   
of ,protestants4' ,who cannot see that  
the power of joint life already  spoken 
of would be far greater and stronger if 
it comprehended ,roman  ,catholics too4 
,and who cannot see1 also1 that in the  
churches of the  most strong and living 
,roman ,catholic countries1--in ,france 
and  ,germany1--a movement is in        
progress which may one day make a       
general  union of ,christendom possible8
 ,but this will not be in our day1 nor  
is  it business which the ,england of   
this generation is set to do4 ,what may 
be done in our day1 what our generation 
has the call and the means1 if  only it 
has the resolution1 to bring about1 is  

the union of ,protestants4  ,but this   
union will never be on the basis of the 
actual ,scriptural  ,protestantism of   
our ,puritans2 and because1 so long as  
they take this  for the gospel or good  
news of ,christ1 they cannot possibly   
unite on any  other basis1 the first    
step towards union is showing them that 
this is  not the gospel4 ,if we have    
succeeded in doing even so much towards 
union  as to convince one of them of    
this1 we have not written in vain4      
,,the ,,end4          ,transcriber's    
,notes3-    ,text originally written in 
,greek has been transliterated and      
framed  between plus marks1 thus3       
hagiasmos4    ,minor punctuation errors 
and omissions corrected4