us in the epistles, is irresistible.

In the second place, the historical form of the Bible may be considered at the expense of its spiritual content. The Bible may be treated simply as a storybook. Such a method of treatment is exceedingly common to-day. "The Bible as literature" is its slogan. This treatment has simply missed the main point altogether. It is incomparably inferior to that treatment which takes the Bible as a mere textbook of religion. The Bible as an addition to the world's history or the world's literature has, indeed, considerable educational value. But it does not give eternal life.

A third method is possible, and that third method is right. The historical and literary form of the Bible is recognized to the full. But it is regarded not as an end in itself, but as a means to an end. Historical study is necessary not only to establish to the modern man the saving facts of the gospel, but also to do justice to the dramatic narrative form in which God has revealed to us his eternal will.

It is nearer the truth, then, to say that the New Testament is a single book than to say that it is a collection of books. Its parts differ widely among themselves, in authorship, in date, in circumstances, in aim. Those differences must be studied carefully, if the full meaning is to be obtained. But widely as the New Testament writings differ among themselves, they differ yet far more widely from all other books. They presented themselves originally to the Church with a divine authority, which is foreign to the ordinary writings of men. That authority has been confirmed through the Christian centuries. Those who have submitted their lives to the New Testament have never been confounded. The New Testament has been to them the voice of God.

3. THE FOUR DIVISIONS OF THE NEW TESTAMENT

(1) The Gospels.—Christianity is based upon historical facts. Attempts, it is true, are often made to separate it from history. But they are bound to result in failure. Give up history, and you can retain some things. But you can never retain a gospel. For "gospel" means "good news," and "good news" means tidings, information derived from the witness of others. In other words, it means history. The question whether religion can be independent of history is really just the old question whether we need a gospel. The gospel is news that something has happened—something that puts a different face upon life. What that something is is told us in Matthew, Mark, Luke and John. It is the life and death and resurrection of Jesus Christ.

(2) The Book of The Acts.—The Book of The Acts is a history of the extension of Christianity from Jerusalem out into the Gentile world. It represents that extension as guided by the Spirit of God, and thus exhibits the divine warrant for the acceptance of us Gentiles, and for the development of the Christian Church. It provides the outline of apostolic history without which we could not understand the other New Testament books, especially the epistles of Paul. It illustrates to the full what has been said above about the value of the historical form in which the Bible teaching is presented. By reading this vivid narrative we obtain an impression of the power of the Holy Spirit which no systematic treatise could give.

(3) The Epistles.—The Epistles of the New Testament are not just literature put in an epistolary form, but real letters. It is true that the addresses of some of them are very broad, for example, those of James and of I Peter; and that some of them contain no specific address at all, for example, Hebrews and I John. But the great majority of them, at least, were written under very special circumstances and intended to be read first by very definite people.

The chief letter-writer of the New Testament was the apostle Paul. To a certain extent he used the forms of letter-writing of his time, just as everyone to-day begins a letter with "Dear Sir." Within the last twenty years a great number of Greek private letters, dating from about the time of Paul, have been discovered in Egypt, where they have been preserved by the dry climate. It is interesting to compare them with the letters of Paul. There are some striking similarities in language; for both these letter-writers and Paul used the natural language of daily life rather than the extremely artificial language of the literature of that period. To a certain extent, also, Paul used the same epistolary forms. The differences, however, are even more instructive than the resemblances. It is true, the Pauline epistles are not literary treatises, but real letters. But on the other hand they are not ordinary private letters intended to be read and thrown away, like the letters that have been discovered in Egypt. Most of them were intended to be read originally in churches. It is natural, then, that they should have been written in a loftier style than is to be found in mere business communications and the like. And if Paul uses the epistolary forms of his time he uses them in an entirely new way. Even the mere openings of the epistles are made the vehicle of Christian truth. "Grace to you and peace from God our Father and the Lord Jesus Christ"—there is nothing like that in contemporary letter-writing. The openings of the Pauline epistles form an interesting study. They are varied with wonderful skill to suit the varied character and subject matter of the letters that follow. Paul is never merely formal.

The letters of Paul differ widely among themselves. The Epistle to the Romans is almost a systematic exposition of the plan of salvation. Philemon is concerned with a little personal matter between Paul and one of his converts. But even where Paul is most theological he is personal, and even where he is most personal, he is faithful to his theology. Theology in him is never separate from experience, and experience never separate from theology. Even petty problems he settles always in the light of eternal principles. Hence his letters, though the specific circumstances that gave rise to them are past and gone, will never be antiquated.

(4) The Apocalypse.—The Christian life is a life of hope. Inwardly we are free, but our freedom is not yet fully realized. We are in danger of losing our hope in the trials or in the mere humdrum of life. To keep it alive, the Apocalypse opens a glorious vision of the future. The vision is presented in symbolical language. It is not intended to help in any calculation of the times and seasons. But it shows us the Lamb upon the throne—and that is enough.

In the Library.—Davis, "Dictionary of the Bible": articles on "Bible," "Canon of the New Testament," "Covenant," "New Testament," and "Testament."

LESSON II

THE ROMAN BACKGROUND OF CHRISTIANITY

Christianity is not a human product. It is not to be explained by what preceded it on the earth. It is a new beginning in history, an immediate exercise of the divine power.

But though Christianity was not produced by men, it operates upon men, and upon men subject to all the ordinary conditions of earthly life. Primitive Christianity, then, which we shall study this year, cannot be understood fully without an examination of the historical conditions under which it arose.

In the class, the lesson should probably be approached through the New Testament examples of the general principles which are outlined in the lesson helps. Examples will be found in the passages assigned in the Student's Text Book, and others should be sought for elsewhere.

1. THE ESTABLISHMENT OF THE EMPIRE

By the