and deeper than in himself.  But for attaining the righteousness of God, for reaching an absolute conformity with the moral order and with God’s will, he saw no such impotence existing in Christ’s case as in his own.  For Christ, the uncertain conflict between the law in our members and the law of the spirit did not appear to exist.  Those eternal vicissitudes of victory and defeat, which drove Paul to despair, in Christ were absent; smoothly and inevitably He followed the real and eternal order in preference to the momentary and apparent order.  Obstacles outside there were plenty, but obstacles within Him there were none.  He was led by the spirit of God; He was dead to sin, He lived to God; and in this life to God He persevered even to His cruel bodily death on the cross.  As many as are led by the spirit of God, says Paul, are the sons of God.  If this is so with even us, who live to God so feebly and who render such an imperfect obedience, how much more is He who lives to God entirely and who renders an unalterable obedience, the unique and only son of God?” This, says Arnold, is undoubtedly the main line of movement which Paul’s ideas respecting Christ follow; and so far we have no quarrel with our guide.  But he hastily goes on to an assertion which seems arbitrary and controvertible.  He is forced to admit that Paul, who saw perfect righteousness in Christ and believed in His Divinity because of it, also identified Him with that Eternal Word or Wisdom of God, which, according to Jewish theology, had been with God from the beginning, and through which the world was created.  He also has to admit that Paul identified Christ with the Jewish Messiah who will some day appear to terminate the actual kingdoms of the world and establish His own.  But in both these cases he treats St. Paul’s idea as a kind of afterthought, due to his training in the scholastic theology of Judaism, and quite subsidiary to his paramount belief.  That belief was that, if we would fulfil the law of God and live in righteousness, we must learn from the All-Holy Christ to die as He died to all moral faults, all rebellious instincts, and live with Him in ever-increasing conformity to His high example of moral perfection.

For the power which drew men to admire this sanctity and follow this example Paul had his own name.  “The struggling stream of duty, which had not volume enough to bear man to his goal, was suddenly reinforced by the immense tidal wave of sympathy and emotion”; and to this new and potent influence Paul gave the name of faith.  So vital is this word to Paul’s religious doctrine that all Pauline theology and controversy has centred in it and battled round it.  “To have faith in Christ means to be attached to Christ, to embrace Christ, to be identified with Christ”—­but how?  Paul answers, “By dying with Him.”  All his teaching amounts to this, and it is enough.  We must die with Christ to the law of the flesh, live with Christ to the law of the mind.  To live with