souls are never paid in the coin of this world. In "Robert
Falconer," he taught his time with a lucidity and sweetness that none
but Tennyson and Browning have equaled, and that not even they have
surpassed, that a "loving worm within its clod were lovelier than a
loveless God upon his Throne," and in "Thomas Wingfold" he has traced
with epic fidelity the growth of a soul from moral insensibility to
manly strength and vision. The description of the process by which
Wingfold is brought to see that he, a teacher in the church, is a fraud
and a hypocrite, and by which he is then lifted up and made worthy of
his vocation as a minister of the glorious Gospel of the blessed God is
a wonderful piece of spiritual delineation.

With Guinevere the external humiliation was an essential stage in her
soul's development; but with Wingfold there was no public
disgrace,--only the not less poignant shame of a man who, looking into
his own heart, finds nothing but selfishness and duplicity. His
condition was a matter between himself, his friend, and his God; but
none the less the humiliation was the means by which his soul's eyes
were opened and his heart fired with a passion for reality.

One result of the soul's re-awakening is the realization that it has
relations to God and that they are at once the nearest, the most vital,
and the most enduring of all its relations. Before, it had felt the call
of duty and had recognized that it had affinities with truth and right;
but now it has come into the consciousness of sonship. God is not
distant and unrelated, but near and personally helpful. In a very real
sense He is Father. He is interested in the welfare of His children; and
His will has now become the law of their lives. The first awakening is
to the consciousness of a moral order and of freedom; the second
awakening is to the consciousness of God and of a near and vital
relation with Him. The path of progress is still full of obstacles;
there are still attractions for the senses in animalism and
solicitations from something malign outside; but never again will the
soul be without the realization that it is in the hands of a
compassionate, as well as a just, God. I am inclined to think that the
elder Calvinists were right in their contention that when the soul has
once come to this saving knowledge of God it can never again "fall from
grace," or from the consciousness of its relation to the One mighty to
save. This does not mean that