up and take for granted, without specially enu- | Christ's physical death and resurrection only merating them, all good moral principles and in so far as that death and resurrection were habits; yet nothing is more remarkable in Paul specially representative of the spiritual rethan the frequent, nay, incessant lists, in the nunciations and the spiritual transfiguramost particular detail, of moral habits to be tions of which our Lord's whole life on pursued and avoided. Lists of this sort might earth was made up. in a less sincere and profound writer be formal and wearisome; but to no attentive reader of St. But profoundly as we concur in this conPaul will they be wearisome, for in making ception of St. Paul's ultimate thought, and them he touched the solid ground which was the of the meaning he attached to dying with basis of his religion, the solid ground of his Christ and rising again with Him, we are hearty desire for righteousness and of his thor- removed as far as possible from Mr. Arnold ough conception of it, and only on such a in our interpretation of the motive-power by ground was so strong a superstructure possible. which, according to the apostle, the great The more one studies these lists, the more does revolution from a legal and virtually impostheir significance come out. To illustrate this, sible righteousness of conscience, to the let anyone go through for himself the enumera- daily crucifixion of the flesh and daily restion, too long to be quoted here, in the four last urrection to the love and joy and mildness verses of the first chapter of the Epistle to the and sweet reasonableness" of Christ was Romans, of things which are not convenient to be accomplished. That motive-power, or let him merely consider with attention this catalogue, towards the end of the fifth chapter Mr. Arnold interprets him as meaning by as every one knows, St. Paul calls "faith." of the Epistle to the Galatians, of fruits of the spirit: love, joy, peace, long-suffering, kind- this, a power of steadfast attachment to the ness, goodness, faith, mildness, self-control.' spirit visible in Christ's earthly life, -3 The man who wrote with this searching minute- power of sympathy and emotion educed by Less knew accurately what he meant by sin and the spectacle of that life. That St. Paul in righteousness, and did not use these words at various passages of his writings, identified random. His diligent comprehensiveness in his Christ with the Word or Wisdom of God, plan of duties is only less admirable than his and also with the expected Messiah of the diligent sincerity. The sterner virtues and the Jewish dispensation, Mr. Arnold admits, gentler, his conscience will not let him rest till but these views he regards as utterly nonhe has embraced them all. In his deep resolve essential in his thought. Had they been to make out by actual trial what is that good essential, St. Paul could not have had the and perfect and acceptable will of God,' he goes back upon himself again and again, he marks a same interest, he thinks, for modern feeling. duty at every point of our nature, and at points The very terms of which these proposithe most opposite, for fear he should by possi-tions are composed are such as science is bility be leaving behind him some weakness still unable to handle. But that the Christ of indulged, some subtle promptings to evil not the Bible follows the universal moral order yet brought into captivity." and the will of God, without being let and hindered as we are by the motions of priNothing, too, can be truer than the em-vate passion and self-will, this is evident to phasis which Mr. Arnold lays on the spirit- whoever can read the Bible with open eyes. ualized sense in which St. Paul speaks of It is just what any criticism of the GospelChrist's death and resurrection, as referring history, which sees that history as it really not solely or chiefly to his physical death is, tells us; it is the scientific result of that and physical resurrection, but to that death history. And this is the result which preto sin, and resurrection to a divine right-eminently occupies Paul." And accordeousness, in which the apostle himself strove ingly, the motive-power to which St. Paul to participate daily, speaking of himself virtually looked for a reconciliation of man as dying daily with Christ, and daily rising with God is, according to Mr. Arnold, the with Christ to spiritual life. It is impossi-power of "fast attachment" to an absent ble for us to render again Mr. Arnold's and unseen power of goodness which St. exposition, which on both these points is, in- Paul thought and spoke of therein unfordeed, as admirable as possible; and nothing tunately limiting its real scope, as we uncan be more important for the understanding derstand Mr. Arnold as a fast attachment of St. Paul than to remember that " dying to Christ. "It is evident that some diffito the anarchy of what St. Paul calls the culty arises," says Mr. Arnold, out of flesh," by which he means all inordinate Paul's adding to the general sense of the desire, and rising to that life above "where word faith-α holding fast to an unseen the heart is hidden with Christ in God," is a process which he conceived of as to be repeated every day in the long struggle for perfection, and as having reference to

66

power of goodness a particular sense of his own, identification with Christ." And Mr. Arnold makes the three essential terms of the Pauline theology, not "calling, jus

66

tification, sanctification; " but " dying with ence emanating from God and transforming Christ, resurrection from the dead, growing man. "The endless words which Puritaninto Christ." But the peculiarity of our ism has wasted," he says, upon sanctifiauthor's view is that the true agent, in all cation, a magical filling with goodness and these spiritual processes, is thought of by holiness, flow from a mere mistake in transhim as the soul itself-its motive being its lating; yaouós means consecration, a setown sympathy with spiritual life as exem-ting apart to holy service." Does it? Mr. plified in Christ, its own fast attachment to Arnold's distinction is of course between the the absent and unseen goodness as illustra-idea that a stream of influence flows from ted in that life. As we understand Mr. God, altering the inner life, and the idea of Arnold's interpretation, the whole concep- a mere dedication or setting apart to goodtion of St. Paul is psychological and subjec- ness, without reference to any positive tive, and not what we should call theologi-stream_of_external spiritual life. Well, cal at all. Mr. Arnold gives no importance when St. Paul speaks of Christ, "who of at all to the rapture of St. Paul's thankful- God is made unto us wisdom, and righteousness for the work of God and Christ on the ness, and sanctification, and redemption" soul, the power which made the weak (1 Cor. i. 30), is it possible to range with things of the world to confound the mighty," "wisdom, and righteousness, and redempand the things which are not to bring to tion," which are either positive spiritual naught the things that are." He lays no qualities, or positive transforming instress on the exultation with which St. Paul fluences, a notion so negative as a mere even refuses to believe his life his own. "I" setting apart to holy service"? Is am crucified with Christ, nevertheless, I it possible to interpret the words of St. live, yet not 1, but Christ liveth in me." He John, "Sanctify them through Thy truth, appears to us to interpret even the exulting - Thy word is truth," and " For their sakes joy of such passages as the conclusion of I sanctify myself," as of a mere setting the eighth chapter of the Epistle to the Ro- apart to holy service, and not rather of a mans as referring to a love proceeding from positive imbuing and penetration with the us, instead of a love finding us and carry- divine life? To our minds, Mr. Arnold ing us away with it,-"I am persuaded wholly and fatally misinterprets St. Paul that neither death, nor life, nor angels, nor when he subordinates the direct personal principalities, nor powers, nor things pres- agency of Christ, working in man the utent, nor things to come, nor height, nor most marvels of spiritual change. to a mere depth, nor any other creature, shall be able human attachment for "an absent and unto separate us from the love of God which is seen power of goodness." St. Paul's "faith" in Christ Jesus our Lord." If we understand is, we believe, a mere receptiveness, a wilMr. Arnold aright, he would say that lingness to receive this wonderful stream of "science knows nothing and can know divine agency, a readiness to let it work nothing of St. Paul's spiritual recognition in us without active hindrance of ours,- is, of the personal agency of Christ as re- in short, far less "attachment " to Christ on vealed in him,- that this is a question our side, than trust in the love of Christ for of ontology into which it is impossible us. Whether "science" ean admit the to follow him,- that all we can recognize validity of such a view or not, we are satisas scientific in St. Paul was his own love fied that if it cannot, it should deny all perof the righteousness of Christ, and his manent meaning to St. Paul's life and writyearning for a moral identification with the ings, with the remark, "So much the worse spirit of Christ's life. Even to St. Paul's for Paul; "-to which we should be disword "sanctification " Mr. Arnold denies, posed to reply that it would not be the first -imperiously, and to us unaccountably, time that science has prided itself on its any implication of a divine stream of influ- nescience.

No. 1360.-June 25, 1870.

CONTENTS.

1. THE ORIGIN OF THE ENGLISH NATION. III. . Macmillan's Magazine,

771

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