y
would not have appeared desirable; they were (not delusions, but)
_illusions_, "God having prepared some better thing" to take their
place. The doctrine is one of profound and far-reaching importance. In
this Epistle it is certainly connected with the idealistic thought
that all visible things are symbols, and that every truth apprehended
by finite intelligences must be only the husk of a deeper truth. We
may therefore claim the Epistle to the Hebrews as containing in
outline a Christian philosophy of history, based upon a doctrine of
symbols which has much in common with some later developments of
Mysticism.

In the Apocalypse, whoever the author may be, we find little or
nothing of the characteristic Johannine Mysticism, and the influence
of its vivid allegorical pictures has been less potent in this branch
of theology than might perhaps have been expected.

FOOTNOTES:

[Footnote 56: In referring thus to the Book of Job, I rest nothing on
any theory as to its date. Whenever it was written, it illustrates
that view of the relation of man to God with which Mysticism can never
be content. But, of course, the antagonism between our personal claims
and the laws of the universe must be done justice to before it can be
surmounted.]

[Footnote 57: Jer. xxxi. 31-34.]

[Footnote 58: Isa. xxxiii. 14-17.]

[Footnote 59: See Appendix D, on the devotional use of the Song of
Solomon.]

[Footnote 60: Leathes, _The Witness of St. John to Christ_, p. 244.]

[Footnote 61: The punctuation now generally adopted was invented
(probably) by the Antiochenes, who were afraid that the words "without
Him was not anything made" might, if unqualified, be taken to include
the Holy Spirit. Cyril of Alexandria comments on the older
punctuation, but explains the verse wrongly. "The Word, as Life by
nature, was in the things which have become, mingling Himself by
participation in the things that are." Bp. Westcott objects to this,
that "the one life is regarded as dispersed." Cyril, however, guards
against this misconception ([Greek: ou kata merismon tina kai
alloiosin]). He says that created things share in "the one life as they
are able." But some of his expressions are objectionable, as they seem
to assume a material substratum, animated _ab extra_ by an infusion of
the Logos. Augustine's commentary on the verse is based on the
well-known passage of Plato's _Republic_ about the "ideal bed." "Arca
in opere non est vita; arca in arte vit