inevitable inference that nothing short of the Eternal can satisfy such hearts as ours. If, indeed, we face that ultimate truth of our own natures, and with manly resolution strive to make our daily lives harmonious with it, we shall assuredly have advanced far on the Way to Truth. We shall have come into the company of those whom CHRIST declared to be happy: "BLESSED ARE THEY THAT HUNGER

AND THIRST AFTER RIGHTEOUSNESS: FOR THEY SHALL BE FILLED."

7. It is surely not unimportant to notice that ST. PAUL'S summary of the Gospel, which he preached as "CHRIST IN YOU THE HOPE OF GLORY,” disallows that critical importance which has been given too often to the acceptance of theological theories. If the core of Christianity be truly such an agreement with the Mind of CHRIST as could fitly be expressed in terms of mystical identification, then the crude anathemas with which the metaphysics of the so-called Athanasian Creed are introduced must be very wide of the mark. Not accurate thinking about theology is the grand essential, still less accurate thinking in terms of ancient metaphysic shaped by ancient controversy, but a sincere inward harmony of our will with HIS, a genuine sympathy with HIS View of life, such an honest following of

HIS Example as is expressed by ST. PAUL'S solemn phrase, “THE FELLOWSHIP OF HIS SUFFERINGS." The reason why formal apologies for Christianity and formal expositions of Christian doctrine have been so unhelpful and ineffective is precisely because they must needs deal with secondary characteristics, and indirect applications of the “TRUTH AS IT IS IN JESUS." They do not stir the conscience, or touch the emotions, or inflame the heart. Like the orthodox and eloquent admonitions of JOB's friends, they fall without effect on the sorrowful patriarch's ears; but so soon as the LORD Himself comes on the scene, and, without intervention of human plea, declares the Truth, JOB answers in lowly and heartfelt confession: "I HAD HEARD OF THEE BY THE HEARING OF THE EAR; BUT NOW MINE EYE SEETH THEE; WHEREFORE I ABHOR MYSELF, AND REPENT IN DUST AND ASHES." It is this personal touch which is the indispensable preliminary to discipleship, nay, which creates it. There is the "ETERNITY IN MEN'S HEARTS" which must be appealed to, and satisfied, before conviction can dawn on the mind, or purpose master the will.

Therefore, if there be any of us to whom Easter Day with its message of the LORD'S Resurrection brings rather the chill of intellectual perplexity than

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the joyous sense of triumphant assurance, let him not think that he has no share in the Festival. Rather let him turn with loving loyalty to the SAVIOUR, as HE comes nearest and clearest to himself" THE SON OF MAN," in Whom the Eternity within was so paramount that it shone through the veils of time and circumstance, colouring all the Life—and, then, let him give rein to the free inevitable homage of his own heart. Let him realize the full significance of that harmony between the Best in himself and the SAVIOUR'S Mind and Habit. Let him hear the LORD say, "BECAUSE I LIVE YE SHALL LIVE ALSO"; and let him dare to make his own the Doubter's Creed: "MY LORD AND MY GOD."

VIII

THE SECULARIZING OF CHRISTIANITY1

THEY DO IT TO RECEIVE A CORRUPTIBLE CROWN; BUT WE AN INCORRUPTIBLE.-1 Corinthians ix. 25.

1. ASCENSIONTIDE brings before us that aspect of our Religion which is least earthly, and, therefore, which is least intelligible and certainly least welcome to our generation. For it is precisely the earthly aspects of Christianity which most attract the regard of modern Christians, and secure their approbation. An eminent modern Preacher, who is also a deep and relentless thinker, the DEAN OF ST. PAUL'S, has called attention to this very solemnly.

Among all the changes which have come over religious and theological teaching within living memory none seems to me so momentous as the acute secularizing of the Christian hope as shown by the practical disappearance of "the other world" from the sermons and writings of those who are most in touch with the thoughts and aspirations of our contemporaries.

1 Preached in Durham Cathedral on the Sunday after Ascension Day, June 4, 1916, at Mattins.

That this is true cannot, I think, be reasonably contested that the DEAN'S estimate of its gravity is not excessive I shall attempt to show.

2. It must, indeed, be conceded that a change in the attitude of the Church towards all secular interests was involved in the fading away of the apostolic illusion as to the speedy return of Christ, and, consequent thereupon, the end of the world. Slowly experience taught believers that Christianity was destined to enter into the process of history, and, as one constituent of the mingled stream of human life, to fulfil therein its redemptive function. The disciples of CHRIST were not any more to look upon themselves as exiles from the general life of society, but were to take their place in it, and to carry their share of the secular burden. So long as the organized power of society was hostile to Christianity, and inflicted on Christians every form of humiliation and wrong, the full meaning of the change which had passed over Christian conceptions of duty could not be perceived: but with the cessation of the imperial persecutions there was "an acute secularizing" of Christianity. The effect was twofold. On the one hand, the vistas of worldly ambition opened before the Church: on the other hand, a division made itself apparent between the