[Footnote 90: Considerations drawn from date, place, the use of single words, the development of a church organisation, the development of an ascetic system, are not enough to make us wholly take away certain epistles from St. Paul. The only decisive evidence, for this purpose, is that internal evidence furnished by the whole body of the thoughts and style of an epistle; and this evidence that Paul was not its author the Epistle to the Hebrews furnishes. From the like evidence, the Apocalypse is clearly shown to be not by the author of the fourth Gospel. This clear evidence against the tradition which assigns them to St. Paul, the Epistles to Timothy and Titus do not offer. The serious ground of difficulty as to these epistles will to the genuine critic be, that much in them fails to produce that peculiarly _searching_ effect on the reader, which it is in general characteristic of Paul's own real work to exercise. But they abound with Pauline things, and are, in any case, written by an excellent man, and in an excellent and large spirit.] The term _sacrifice_, in men's natural use of it, contains three notions: the notion of winning the favour or buying off the wrath of a powerful being by giving him something precious; the notion of parting with something naturally precious; and the notion of expiation, not now in the sense of buying off wrath or satisfying a claim, but of suffering in that wherein we have sinned. The first notion is, at bottom, merely superstitious, and belongs to the ignorant and fear-ridden childhood of humanity; it is the main element, however, in the Puritan conception of justification. The second notion explains itself; it is the main element in the Pauline conception of justification. Jesus parted with what, to men in general, is the most precious of things,--individual self and selfishness; he pleased not himself, obeyed the spirit of God, died to sin and to the law in our members, consummated upon the cross this death; here is Paul's essential notion of Christ's sacrifice.