th, in its full Pauline force, includes inward guilt,
condemnation, and misery, and outward descent into the under
world. Life, in its full Pauline force, includes inward rectitude,
peace, and joy, and outward ascent into the upper world. Holiness
is necessary, "for without it no one can see the Lord;" yet by
itself it can secure only inward life: it is ineffectual to win
heaven. Grace by itself merely exempts from the fatality of the
condemnation to Hades: it offers eternal life in heaven only upon
condition of "patient continuance in well doing" by "faith,
obedience to the truth, and sanctification of the spirit." But
God's free grace and man's diligent fidelity, combined, give the
full fruition of blessedness in the heart and of glory and
immortality in the sky.

Such, as we have set forth in the foregoing three divisions, was
Paul's view of the mission of Christ and of the method of
salvation. It has been for centuries perverted and mutilated. The
toil now is by unprejudiced inspection to bring it forward in its
genuine completeness, as it stood in Paul's own mind and in the
minds of his contemporaries. The essential view, epitomized in a
single sentence, is this. The independent grace of God has
interfered, first, to save man from Hades, and secondly, to enable
him, by the co operation of his own virtue, to get to heaven. Here
are two separate means conjoined to effect the end, salvation.
Now, compare, in the light of this statement, the three great
theological theories of Christendom. The UNITARIAN, overlooking
the objective justification, or offered redemption from the death
realm to the sky home, which whether it be a truth or an error is
surely in the epistles, makes the subjective sanctification all in
all. The CALVINIST, in his theory, comparatively scorns the
subjective sanctification, which Paul insists on as a necessity
for entering the kingdom of God, and, having perverted the
objective justification from its real historic meaning,
exaggerates it into the all in all. The ROMAN CATHOLIC holds that
Christ simply removed the load of original sin and its entailed
doom, and left each person to stand or fall by his own merits, in
the helping communion of the Church. He also maintains that a part
of Christ's office was to exert an influence for the moral
improvement and consecration of human character. His error, as an
interpreter of Paul's thought, is, that he, like the Calvinist,
attributes to Christ's deat