good. It does not say that you can, in the world of time, cease to be a finite and defective being.
If, then, we construe the victory of the good to mean either the total sanctification of the finite spirit (you and me) by the perfecting of its morality in fact, or the coming about in time of a state of things which we conceive as involving the ideal rule of righteousness and happiness, these are interesting speculations, but they gain no special support from religious faith. Faith, so far, is rather at one with common sense. It tells you that though your conflict is in itself a victory, yet it is a conflict still. For the religious man trusts in no strength of his own, and to be perfect apart from that in which he trusts would for him be sin and self-contradiction.
At the same time, his main experience is the clue to reality. For the total detailed course of the world or the
