up into the reality of fulfilment under the warm breath of affectionate and trustful forgiveness. In other words, righteousness is “imputed to him,” and he becomes righteous. The gulf between the parental will and himself is now bridged over by a kind of atonement. The relations which he imagined and created for himself before between his parents and himself, were angry justice on the one side, sullen obedience or open disobedience on the other side: all this is now exchanged for an entirely different relationship, love on both sides, kind control from the one, willing, zealous obedience from the other, resulting in perfect peace and in an atmosphere of mutual goodwill, happiness, joy, favour. For this kind of “favour” we have no exact word in English, but in the Greek Testament it is called by a word which we must translate “grace:” the youth then is “no more under the law but under grace.” No longer now is he a servant, performing “works;” a community of feeling unites him with those above him, whom he had once regarded as hostile and despotic. No longer the slave of rules and orders, no longer fearing punishment nor drudging for reward, he is quickened by a spirit within him which guides him naturally to do, and to anticipate, not only the bidding, but even the unexpressed wishes, of that higher Will. His whole life is now a service devoted to this new Master; yet he is not a servant, but free, because he serves willingly in a service which is the noblest freedom. The simplest actions are performed in a fresh spirit; all things have become new: the life of the flesh is ended, the life of the spirit has begun. Looking back upon his former self he finds that it is dead; he has died unto sin and risen from the dead that he may live again to righteousness. Is it necessary for me to trace the parallelism between these phenomena in the life of the individual and the Pauline scheme of the redemption of man? You must have recognized in each step of the development sketched above some feature of the Pauline doctrine. My fear is, not so much that you may fail to acknowledge this, as that you may doubt whether the individual always passes through these phases. But I am confident that it must be so for all who are to be saved: there is no royal road of privilege or miracle by which a man can pass from the innocent selfishness of childhood to the practised righteousness of manhood, without passing through the narrow defiles of the flesh and fighting his battle with sin; nor do I believe that any man, has ever been “saved,” that is to say, has passed through that struggle so far safely as to attain some thoughtfulness for others, some love of righteousness for its own sake, unless he has received through the Word of God some such revelation as I have described.