wise in their own craftiness," "Not many wise men after the flesh, not many mighty, not many noble are called," "Knowledge inflates, but love builds up," and the many other solemn warnings of the same kind which the Bible contains, no servant of Christ should put forth without strong cautions against the abuse of the truth contained in them, such sentences as these, "At this time in the maturity of mankind, as with each man in the maturity of his powers, the great lever which moves the world is knowledge, the great force is the intellect." "Not only in the understanding of religious truth, but in all exercise of the intellectual powers, we have no right to stop short of any limit but that which nature, that is, the decree of the Creator, has imposed on us. In fact no knowledge can be without its effect on religious convictions, for if not capable of throwing direct light on some spiritual questions, yet in its acquisition knowledge invariably throws light on the process by which it is to be, or has been, acquired, and thus affects all other knowledge of every kind." Surely the old caution against being "blown about by every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive," is more needed for our generation than this exhortation to a more than Athenian eagerness after seeing and hearing some new thing. But the fact is, that the predominant view of Christianity here taken is of a school of philosophy which is to be continually defending itself in the market place against the attacks of the last new Sophist, and remodelling itself in accordance with the last new theory of the origin of the universe. In fact, truth of all kinds wears to Dr. Temple's mind this polemical aspect, for as he curiously says (p. 46), "It is only by virtue of the opposition which it has surmounted that any truth can stand in the human mind." Not having fallen in with the writings of those mathematicians who maintained, in the infancy of the science, the position that two right lines could enclose a space, nor having discovered in the early history of many European nations distinct traces of the long-continued advocacy of cannibalism and parricide as in themselves positively virtuous, we are disposed seriously to question the truth of this assertion.

We need not pursue our examination of detached passages in the essay much further, and indeed we fear that we may already have seemed to some to attach too much importance to mere divergencies of expression between Dr. Temple and ourselves. We readily admit that the spirit of most of these passages is earnest and Christian; but we do think he has been singularly unfortunate in his choice of words wherewith to clothe his thoughts. It is, we doubt not, this want of limita

tion and qualification to his propositions which has made him appear to represent the idolatries of the old heathen world (p. 15), and the corruptions of the Papal Church of the middle ages (p. 42), as in themselves portions of the divine training of these epochs. We need not remark that it is one thing to say, "The times of that ignorance God winked at," and quite another thing to say, "The errors arising from that ignorance were parts of God's teaching." It is the same carelessness which has led him to say that, "The doctrinal parts of the Bible are best studied by considering them as records of the time at which they were written, and as conveying to us the highest and greatest religious life of that time" (p. 44.) He can hardly have observed how miserably inadequate these words are as a description of that Gospel teaching which was not for a generation only, but for all time-how it seems to deny to that teaching the quality of absolute and unchangeable truth-how little it accords with the spirit of the sublime antiphone, "As it was in the beginning, is now, and ever shall be, world without end."

If we have dwelt but little on Dr. Temple's views of the results of the Jewish dispensation, it is not because we think them other than miserably meagre and inadequate. For ourselves, we are fully persuaded that the great doctrine of propitiatory sacrifice was the very central point of the teaching of the Mosaic Law, and we firmly believe that the sensus communis of Christianity will finally acquiesce in this conclusion. But we admit that it is rather an inference from Scripture than directly stated in the Scripture itself, and in the present period of reaction from the hard scholastic theology of a previous age, it appears to be permitted that many good men and sincere believers in Christ should have "their eyes holden" as to this particular truth. If controversialists could for a time cease to discuss the point, the loving hearts of the "wayfaring men" who are seeking to follow Christ, and to accept in their fulness and simplicity all the truths of his kingdom, would, we believe, soon reconquer for the Church all that is of vital importance in the doctrine.

In conclusion, we would once more emphatically repeat that while dissenting from most of the details of Dr. Temple's scheme, we accept its general outline, and welcome any attempt made in an earnest and reverent spirit to solve the main problem with which it concerns itself. To many minds, to our own amongst the number, the central difficulty of all difficulties lies in the length of the interval that has elapsed since Christ passed into the heavens. "Where is the promise of his coming?" cry our desponding hearts; "for since the apostles fell asleep, all things continue as they were from the foundation of the world."

From this one bewildering question well nigh all the other doubts which spring up in our hearts derive strength and nourishment: and whosoever in prayerful earnest meditation shall gather even some fragments of the answer, and share them with his brethren, will deserve well of the Church, and will surely be doing work well pleasing to its Lord. But, for ourselves, our individual persuasion is that none can help us much in this matter who are not penetrated with a deeper conviction of the literal fulfilment of the promise of the Spirit, a more loving and grateful recognition of the presence now in the world of this heavenly Friend, than we have been able to trace in this essay. There is not merely a vague Christian consciousness working in the intellects of believers. He, the Promised One, is indeed in our midst, guiding, feeding, comforting all who claim the promises of God in Christ Jesus.

This is one clue through some mazes of the labyrinth: it may be that others would be found in those indications which Gospels, Epistles, and Apocalypse all afford of an inevitable development of the kingdom of the Evil One, side by side with the kingdom of Heaven, and of some great final conflict of their embattled forces. One man's application of these prophecies to modern history may appear to us presumptuous, and another's profane; but the prophecies themselves remain unchanged, and if we believe that not one of Christ's words can fall to the ground, we must deem it hopeless to construct a scheme of the education of the world and the progress of the species which shall leave them wholly out of view. And after all, the utmost that we can gain will be but glimmerings of the slowly-unfolded purposes of our God. Enough for our guidance is plenteously vouchsafed as for the wider question of the present and future spiritual history of our race, we must be content here to view it "through a glass as in an enigma," believing that a day will come when we shall look on God's world as on the open countenance of a friend, and "shall see as from face to face."

T. H.

TWO EPISTLES ON VIRGINITY, ASCRIBED TO CLEMENS ROMANUS (From the Syriac.)

Two Epistles upon Virginity, of the Blessed Clement,
Disciple of Peter the Apostle.

The First Epistle of the Blessed Clement, Disciple of
Peter the Apostle.

1. To all those who love and delight in their life in Christ through God the Father, and obey the truth of God in hope of eternal life to those who love their brethren, and love their neighbours in the love of God;6 to the blessed virgins" who have given themselves to observe virginity for the sake of the kingdom of heaven; and to the holy virgins who are in God, peace.

2. As for all VIRGINS, who have set themselves in truth to observe virginity for the sake of the kingdom of heaven,8 it is requisite for every one among them to become worthy of the kingdom of heaven in everything. For it is not by speech, word, or by name, or by outward show and race, nor by beauty, or by strength, or by long life, that the kingdom of heaven is attained; 10 but it is attained by strength of faith, when a man shews the works of faith,11 (for he that is truly righteous, his works testify of his faith that he is a true believer)—a faith that is great,12 a faith that is perfect,13 a faith that is in God,14 a faith which shines by good works,15 that the Father of all may be glorified through Christ.16 Now those who are truly VIRGINS for the sake of God, obey him that said: "Let not righteousness' and faith fail thee. Bind them about thy neck, and thou shalt find mercy to thy soul; and meditate good things before God and before men."1 "The ways of the righteous shine as a light, and their light advances until the day is established." 18 For

1 1 Pet. iii. 10. 2 1 Pet. i. 22. 3 Tit. i. 2. 4 1 Pet. iii. 8. 5 James ii. 9. 6 1 John, iv 20. 7 Matt. xix. 12. 8 Matt. xix. 12. 9 Luke xx. 35; 2 Th. i. 5. 10 Jer. ix. 23, 24; 1 Cor. i. 17—31; 1 Pet. i. 5. 11 Jam. ii. 14-26; Heb. vi. 12 12 Matt. xv. 28. 13 James ii. 22. 14 1 Thest. i. 8; 1 Pet. i. 21. 15 James ii. 18. 16 1 Pet. iv. 11. 17 Prov. iii. 3, 4. 18 Prov. iv. 18.

a When the word virgins is in italics, it is masculine in the text; when it is in CAPITALS, the text has both a masculine and a feminine form together; but when it is in common type it is feminine in the original. This distinction will be observed as far as practicable, to avoid confusion. The translation is from the text of Prof. Beelen; Louvain, 1856. See J. L. S., October, 1856. • LXX. xápiv=grace, favour.

Sept. λenμoovvai―alms.

Comp. Prov. iv. 18.

the rays of their light enlighten the whole creation even now through good works; so that they are in truth the light of the world, enlightening those who sit in darkness,3 that they may arise and depart from the darkness through the light of the good works of the fear of God; in order that they may see your good works, and glorify your Father who is in heaven. For it is required of the man of God, that in all his words and works he should be perfect, and should be adorned in his conduct by all honourable and orderly appearances, and should do all his works in righteousness as a man of God."

3. For VIRGINS are a fair pattern to those who believe, and to those who shall yet believe, for name alone9 without works does not introduce into the kingdom of heaven. For if a man shall be a believer in truth he can be saved.10 For that a man should be called a believer only in name, and is not such in works, it is impossible he should be a believer. Therefore let no man deceive you by vain words of error.12 For if a man should be called a VIRGIN, and be without works that are excellent and comely, and becoming virginity, he cannot be saved; for our Lord calls such virginity foolish, as he says in the Gospel, She who had neither oil nor light remained out of the kingdom of heaven, and was deprived of the joy of the bridegroom, and was reckoned with the enemies of the bridegroom.13 For they that are such have the form of godliness alone, for they deny the power thereof.14 Because, thinking in themselves that they are something when they are not, they err.15 But let every man try16 his works, and let him know himself,17 for every man performs a vain service, who professes virginity and sanctity, and denies its power;18 since virginity like this is defiled and rejected from all good works; 19 for every tree that is, is to be known by its fruits.20 "Consider what I say, may God give thee understanding."21 For every man who professes before God that he will keep sanctity, it is requisite that he should be girt with all the holy strength of God;22 and if true in fear, he will crucify his body.23 Because of the fear of God he has renounced the word which fruitful and multiply," and all the adorning,25 and considera

says,

"Be

4 Is. xlix. 9. 5 Matt. v. 16. 7 1 Tim. iv. 12. 8 1 Tim. i. 12. 12 Matt. xxiv. 4, 5; Rom.. 14 2 Tim. iii. 5. 15 Gal. vi. 3. 19 Tit. i. 15. 20 Matt. vii. 16;

1 Matt. v. 16. 2 Matt. v. 14. 3 Is. xlii. 7. 6 Matt. 5, 43-48; 1 Tim. vi. 11; 2 Tim. iii. 17. 16. 9 Rev. iii. 1. 10 Rom. x. 10. 11 2 Cor. v. xvi. 11; Eph. iv. 14. 13 Matt. xxv. 1-12. 16 Gal. vi. 4. 17 2 Cor. xiii. 5. 18 2 Tim. iii. 5. xii. 33. 21 2 Tim. ii. 7. 22 Eph. vi. 14. 23 Gal v. 24. 24 Gen. i. 28. 25 1 Pet. iii. 3. "So that they are," we should have preferred to render this "that they may be;" but the verb is not in the fut., as in the other cases. Else, "in order that," or so that," ," is the proper sense of the Syriac particle in general.

f Or "is known."

8 Or" God will give."