here is an obscure but
interesting reference in Ezek. xxviii. 14-16, in which 'the fall' seems
to be treated as representative of Tyre's fall, and presumably
therefore of all situations in which divine gifts and vocations are
squandered and lost.

[10] Wisd. ii. 23, 24; cf. Rom. v. 12.

[11] Ecclus. xxv. 24. The first clause need not mean more than 'she
was the first to sin.'

[12] 2 Esdras iii. 7.

[13] _Apoc. Baruch_ xxiii. 4, and elsewhere. In parts of this book the
penalty of Adam's sin is regarded as being not death, but _premature_
death: see liv. 15, lvi. 6, and Mr. Charles' notes.

[14] See Matt. vii. 11; John ii. 25; iii. 3, &c.

[15] 2 Esdras iii. 21, 22; iv. 30; vii. 48.

[16] The matter is to be dealt with more at length in app. note E.

[17] See E. B. Tylor in _Encycl. Brit._ ii, _s.v._ ANTHROPOLOGY, p.
114: 'The polygenist view (i.e. the doctrine of a plurality of origins)
till a few years since was gaining ground. Two modern views, however
(i.e. the belief in the antiquity of man and the development of
species), have tended to restore, though under a new aspect, the
doctrine of a single human stock.' Cf. Darwin, _Descent of Man_ (2nd
ed.), p. 176: 'Those naturalists who admit the principle of evolution
... will feel no doubt that all the races of men are descended from a
single primitive stock.' See also Keane in app. note E.

[18] Mozley's _Lectures and Theol. Papers_ (Longmans), pp. 157 ff.

[19] 2 Tim. i. 10.

[20] John vi. 50; viii. 51.

[21] See app. note E.

[22] 2 Thess. i. 7-10; 2 Cor. ii. 16.

[23] ver. 17.

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DIVISION III. Sec. 3. CHAPTER VI. 1-14.

_The Christian life a living by dying._

It has now been made apparent that belief in Christ introduces a man
into a new sphere of 'life in Christ' or 'state of grace'--a state,
that is, in which the divine grace or goodwill is the atmosphere and
motive force. And just as with his natural life he inherited all the
taint and curse attaching to sin in the unredeemed manhood, so now in
his new state he receives from Christ all the bountiful outpouring, not
of acquittal only, but of divine life. What he is called to witness is
the triumph of the divine goodwill over the old forces and tendencies
of sin in himself and in the world.

But now a monstrous suggestion presents itself, akin to that attempt of
the Jew (of which we heard in chapter iii) to claim exemption from the
divine judgement on his own sins on t