intention when they are applied to people who feel no such certainties. St. Paul may seem to be making the difficulties of believing in the Bible only more obvious, by calling attention to its 'harsh and unedifying' elements. But this unfortunate result of most 'apologies' is, at least in the case of St. Paul and Bishop Butler, only superficial. If the apologetic argument is really deep, it retains, if not exactly its original value, yet a value not the less real. Butler's indications of the profound analogy which holds between the doctrines of religion and the facts of nature, can never be out of place or lose force. Still less can men ever cease to learn the deepest lessons from his temper of mind and method. And that it is so with St. Paul's apology--that it contains the profoundest and most abiding lessons about the responsibility and danger of all elect bodies and individuals--will appear plainly enough in what follows, now that we are in a position to approach his argument in detail. [1] Ps. lxxxix. 33-7. [2] By this phrase is commonly meant the doctrine that God created some men absolutely and irresistibly predestined to eternal life and joy, and created the rest of mankind absolutely and hopelessly abandoned to eternal misery. [3] Matthew Arnold, _St. Paul and Protestantism_ (Smith, Elder, 1870), p. 99, admits that St. Paul 'falls into Calvinism,' but patronizingly excuses him on the ground that this Calvinism is with him secondary, or even less than secondary. [4] Of course the election of the nation or the church is felt, especially in the New Testament, or whenever in the Old Testament individuality is fully realized, to involve the election of each of the persons composing the nation or the church. But still their election is a challenge to their faith, and no guarantee of ultimate salvation. St. Paul is left praying and suffering 'for the elect's sake that they also may obtain the salvation ... with eternal glory' (2 Tim. ii. 10). The elect have to 'make their calling and election sure' (2 Peter i. 10). It should, however, be noticed that election may be, and in the Gospels is, used to describe the final selection of those who are proved worthy of the 'marriage supper of the Lamb.' (Matt. xxii. 14.) [5] Vol. i. pp. 114 f. {14} DIVISION IV. § 1. CHAPTER IX. 1-13. _The present rejection of Israelites no breach of a divine promise._