anxious to teach us, _God is wise_. He is concerned, not to be orthodox or true to His own precedent, but to be practical, and effective for salvation. And so, too, in our own day, though we may not see any religious character whatsoever about certain successful movements--say in science, for instance--which are sure to affect the future of the Church and of Faith, do not let us despair, neither deny that they, too, are in the counsels of God. Let us only be sure that they are permitted for some end--some practical end; and watch, with meekness but with vigilance, to see what that end shall be. Perhaps the endowment of the Church with new weapons of truth; perhaps her emancipation from associations which, however ancient, are unhealthy; perhaps her opportunity to go forth upon new heights of vision, new fields of conquest. FOOTNOTES: [93] Identified by Delitzsch as East, Halévy as West, and Winckler as North, Elam. Cyrus, though reigning here, was a pure Persian, an Akhæmenid or son of the royal house of Persia. [94] The parallel which Professor Sayce (_Fresh Light from the Ancient Monuments_, p. 147) draws between the statement of the Cyrus-cylinder, that Cyrus "governed in justice and righteousness, and was righteous in hand and heart," and Isa. xlv. 13, "Jehovah raised him up in righteousness," is therefore utterly unreal. It is very difficult to see how the Deputy-Professor of Comparative Philology at Oxford could have been reminded of the one passage by the other, for in Isa. xlv. 13 _righteousness_ neither is used of Cyrus, nor signifies the moral virtue which it does on the cylinder. [95] See note to ch. vii.