girl who, able in these things, is lacking in "small Latin and less Greek"; and it is not as if the body's powers and graces ended in themselves. They are the stuff out of which intellect is made, and will. To starve the stomach is to starve the brain. Sick bodies mean sick minds. Dr. Johnson may have. put the case too strongly when he said, "Every man is a rascal as soon as he is sick." We often hear and know of men and women who somehow do contrive to make stepping-stones of their sick and dying selves to higher things. But that, in the main, good health means easier access to all good things of the spirit is sound doctrine; and the great salvation that does not include the element of physical health is not by any means the greatest that can be conceived.

According to the canons of the traditional theology, the intellectual part of man as little comes within the scope of his salvation as the physical part. It is often lumped with that, and called "the carnal mind." The salvation of the traditional theology has been a salvation of the soul, whatever that may be, some thin, mysterious abstraction,- from some extra-mundane ill. But the great salvation of our modern thought and purpose is, with whatever else, a salvation of the mind, thinking, loving, conversant with beauty, willing justice and beneficence. Time was when such a thing as ethics of the intellect had hardly dawned upon the mind. But the immoral intellect is, perhaps, the most characteristic form of modern immorality; and the preachers and teachers of theology furnish its most striking illus

trations. It was this fact that made Robert Elsmere,' as a novel of theological transition, one of the timeliest novels that was ever written, searching almost as many consciences as Romola' with its relentless thrust. One of the deadliest oppositions from which the mind needs saving is that of Biblical theology, which is forever asking, not "What is the simple truth?" but "How can the Bible statement be made to harmonize with science?" The notion that with sufficient ingenuity every part of the Bible can be made to agree with every other has been prolific of enormous intellectual waste. The literature of the Bible, putting aside some of the earliest fragments, covers a period of just about one thousand years' duration, as long as from King Alfred to Queen Victoria. What should we think of the endeavor to make every part of English literature for a thousand years agree with every other? But such an attempt would be hardly more immoral than the attempt to bring the literature of the Bible into one consistent scheme of doctrine made up of mutually consenting parts.

The range of intellect in the Bible is a very narrow range as compared with that of modern science and philosophy and political economy and general literature, in which last our intellectual life finds its most admirable expression. Yet these, too, are necessary to salvation in its broadest sense, more necessary than nine-tenths of the Old Testament. and five or six-tenths of the New. But the range of beauty there is even more contracted. It is not wholly absent; for we have something of it in many

psalms, in the Book of Ruth,' in 'Job,' in some parts of the Prophets. In the New Testament the parables of Jesus are often full of it, and it touches many passages in the Gospels and Epistles with a fitful gleam. But, surely, all things necessary to the salvation which is beauty are not here. It is to Greece, not to Judea, that we go for this,- to Greece for architecture and sculpture, to Italy for Raphael and his peers, to Holland for Rembrandt, to England for Shakspere, names that are lifted like the highest peaks out of a multitude which hold up. to the sun their shining shields, heralds of morning and beautiful with the mystery of the departing days. All these are not too much.* The mind in love with beauty needs them all, to satisfy its thirst and hunger for these perfect things of God.

Surely, the great salvation is none other than the harmonious development of our many-sided life; and, therefore, just as surely the volume that contains all things sufficient for this end is none other than the book of universal life, the total universe of God. We cannot spare a star from out the sky, a crystal from the rocks, a drop of water from the wandering clouds, a ray of the all-conquering sun. We cannot spare a day of the experience of men from the far-off beginning of their upward climb until this present hour. We cannot spare one word of any scripture of whatever nation under heaven, of whatever time, one saint or hero out of whom the holiest books have drained their vital blood. It were a

So, too, with the affections. Mr. H. T. Finck, a careful and unbiassed student, does not find anywhere in the Bible a suggestion of ideal or romantic love. See his 'Romantic Love and Personal Beauty,' p. 110.

terrible mistake to think that any single book, albeit summing up the various experience of a thousand years, could be sufficient for these things. It were a terrible mistake to think that any life, albeit that of Jesus, so trustful, so compassionate, so tender, and so strong, and set where all the highways of the nations meet and part, could fully answer to our utmost need. Mankind for its salvation needs all the best that science, art, philosophy, religion, literature, and life contain within their boundless scope. It is no definite result. It is no "far-off divine event." It is a process, not a goal.

"Profounder, profounder
Man's spirit must dive;
To his aye-rolling orbit

No goal can arrive.

The heavens that now draw him

With sweetness untold,

Once found,- for new heavens

He spurneth the old."

It is a far cry from the soteriology of Paul or Anselm or Socinus to this which is demanded by the conditions of our modern thought and life. We have here a doctrine which, however we may reverence the man of Nazareth and prize his goodness and his truth, makes it not less than impious to specialize him and isolate him as he has been specialized and isolated in the theology and worship of the Christian Church. "The first born of many brethren"! That he may have been in Joseph's narrow house, from Mary's fertile womb; but in

the countless family of God he was not the first. Millions of brethren had preceded him. But the thought of Christendom has not been faithful even to the Scripture phrase. He has not been "the first born of many brethen": he has been "the only begotten of the Father." To-day our criticism, science, and philosophy welcome him into the largeness of humanity. Within that largeness there is room for all his gifts and graces, all his breadth of spirit, all his height of soul. Let us be patient, let us give him time; and, thus rescued and restored, he shall yet be the object of a more sincere affection and the medium of a more genuine help than ever heretofore in all the years since he went up and down Judea on his errands of good will to men.

But

Martineau tells us that the salvation of Paul's contemplation was a transaction carried on by God and Christ wholly behind men's backs. They had nothing to do with it. It is very different with the great salvation of our vision, hope, and dream. Here are ten thousand helps of science, literature, and life; here are Bibles and great leaders of religion. they have no compulsory force. It is for us to say whether they are to be our glory or our shame. It is according to the use we make of them in our daily business, in our domestic cares, in our home. duties and affections, in our social relations, in our citizenship, in our most inward life, that they mean much for us or little. When we are told in the New Testament, "Work out your own salvation with fear and trembling, for it is God that worketh. you both to will and to do," we seem to have a

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