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as "God in humanity," and so, dealing with our nature as if it were a single existence, carrying or turning up all its individuals as partial phenomena of one essence. On the other hand, in our endeavour to correct his doctrine, we have had to lay stress on the inalienable and separate character of all particular persons, taken one by one; to insist on the solitude of each responsible agent, and the impassable barriers which forbid the transference of moral attributes from mind to mind. Which of these two modes of conception is the truer? For according as we incline to the one or the other, according as we treat humanity as the organic unit of which individual samples of mankind are numerical accidents, or take each man as an integer of which the race is a multiple,—shall we lean towards mediatorial or towards direct religion. We are firmly convinced that no doctrine of mediation,-in the strict sense implying transactions with God on behalf of men, as well as in the opposite direction,--can be harmonised with the modern individualism; and that it is precisely in the attempt to unite these incompatibles, that the forensic fictions to which Mr. Campbell objects, and the moral fiction in his own theory to which we object, have had their origin. They are mere artificial devices to compensate the loss of that realistic mode of conception in which alone a true atoning doctrine can rest in peace. So long as you contemplate the Redeemer as a detached person, not less insulated in his integrity of being than angel from archangel or from man, the difficulty will remain insuperable of making his moral acts avail for other human individuals, unless by a fictitious transference, against which conscience protests. Punishment by substitute, righteousness by deputy, vicarious repentance, are notions at variance with the fundamental postulates of the Moral Sense: and in the attempt to defend them, we are liable to lose the solemn, living, face-to-face reality of the strife within us, and to weave around us a web of legal and formal relations, as little like any heartfelt veracity as a Chancery-decree to a law of nature. In proportion as the soul is pierced with a sharper contrition, and attains a deeper and clearer insight into her own unfaithful disorder, will the inherent impossibility of any foreign exchange of righteousness become apparent, and the desire to be shielded from punishment will pass away: nor is the Conscience truly awakened which does not rather rush into the arms of its just anguish than start back and fly away. And the more you hold up to view the holiness of Christ, the darker will the personal past appear to grow for self-reproach will say: "Yes, I see him as the holy Son of God; the guiltier am I that the vision did not keep me from my sin." Talk to such a one of Christ's transactions on our behalf as "federal head" of a redeemed people; and his

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misery will take no notice of the cold pretence, unless to think, -"Whatever engagements he made for me, I have broken them all." In short, while Christ is regarded simply as an historical individual, with the chasm of an incommunicable personality between him and us, no ingenuity can construct, except from the ruins of moral law, any other bridge of mediation than the suasion of natural reverence, by which his image passes into the heart of faith.

It is otherwise when we break through the restraints of the modern individualism, and strive to enter into that literal identification of Christ with Christians which is so frequent with St. Paul. If, instead of saying that Christ had our human nature, we could put our thought into this form,-"He was (and is) our human nature,"-if we could suppose our type of being not merely represented in him as a sample, but concentrated in him as a whole, we should read its essentials and destination in his biography: his predicates would be its predicates: and in his sorrows and sanctity it might undergo purification. Humanity thus made into a person would then be the corresponding fact to Deity embodied in a person: both would be Incarnations,essential Manhood and essential Godhead,-co-present in the same manifested life. In the ordinary conception of the doctrine of two natures Christ is represented, we believe, as a man: in the mode of thought to which we now refer he appears as Man. The difficulties which arise in the attempt to carry out this form of thinking are evident enough even to those who know nothing of the Parmenides of Plato. Indeed they are rendered so obtrusive by our modern habits of mind, that even a momentary seizure, for mere purposes of interpretation, of that older intellectual posture, scarcely remains possible to us. The apprehension of it, however, is indispensable to one who would appreciate the mediatorial theology of Christendom, -a theology which never could have sprung up if our present conceptualist and nominalist notions had always prevailed, and which, ever since their ascendency in Europe, has been driven to deplorable shifts of self-justification. The parallel between the first and second Adam, the fall and the restoration, the death incurred and the life recovered, acquire new meaning for those who thus think, that as the incidents of Adam's existence become generic by descent, so the incidents of Christ's existence are generic by diffusion, that if in the one we see humanity at head-quarters in time, in the other we see it at head-quarters in comprehension; so that, like an atmosphere which, purified at nucleus, has the taint drawn off from its margin, our nature is freed from its sickliness in him. It becomes intelligible to us in what sense we are to take refuge in him as our including term, to find in him an

epitome of our true existence, to die (even to have died) with him, to suffer with him, to be risen with him, to dwell above in him. On the assumption of such a union, his life ceases to be an individual biography; what is manifested in him personally becomes true of us universally; and it is as if we were all,-like special examples in a general rule, or undeveloped truths in a parent-principle,-virtually present in his dealings with evil and with God. It is evident, that in this view his mediation has no chasm to cross, no foreign region to enter, but is an inseparable predicate of his own personal acts. The facility of conception afforded by this method is betrayed by Mr. Campbell's resort to an analogous hypothesis as a mere illustrative help to the mind. Witness the following striking passage:

"That we may fully realise what manner of equivalent to the dishonour done to the law and name of God by sin an adequate repentance and sorrow for sin must be, and how far more truly than any penal infliction such repentance and confession must satisfy divine justice, let us suppose that all the sin of humanity has been committed by one human spirit, on whom is accumulated this immeasurable amount of guilt; and let us suppose this spirit, loaded with all this guilt, to pass out of sin into holiness, and to become filled with the light of God, becoming perfectly righteous with God's own righteousness, such a change, were such a change possible, would imply in the spirit so changed a perfect condemnation of the past of its own existence, and an absolute and perfect repentance, a confession of its sin commensurate with its evil. If the sense of personal identity remained, it must be so. Now, let us contemplate this repentance with reference to the guilt of such a spirit, and the question of pardon for its past sin and admission now to the light of God's favour. Shall this repentance be accepted as an atonement, and, the past sin being thus confessed, shall the Divine favour flow out on that present perfect righteousness which thus condemns the past, or shall that repentance be declared inadequate? Shall the present perfect righteousness be rejected on account of the past sin, so absolutely and perfectly repented of? and shall Divine justice still demand adequate punishment for the past sin, and refuse to the present righteousness adequate acknowledgment,— the favour which, in respect of its own nature, belongs to it? It appears to me impossible to give any but one answer to these questions. We feel that such a repentance as we are supposing would, in such a case, be the true and proper satisfaction to offended justice. Now, with the difference of personal identity, the case I have supposed is the actual case of Christ, the holy one of God, bearing the sins of all men on his spirit,-in Luther's words, the one sinner,'-and meeting the cry of these sins for judgment, and the wrath due to them, absorbing and exhausting that Divine wrath in that adequate confession and perfect response on the part of man which was possible only to the infinite and eternal righteousness in humanity."-p. 143.

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The case which our author here presents as an aid to the imagination was to Luther the literal reality; to whom, accordingly, Christ was "the one sinner," without "the difference of personal identity," which is here so innocently slipped in, as if it were of no consequence. Christ, in the reformer's view, was humanity, our humanity; and the grand function and triumph of faith is to feel ourselves included in him, to merge our individuality, sins and all, in his comprehending manhood and atoning obedience. Hence the stress which Luther lays on "the well-applying the pronoun" our, in the phrase," who gave himself for our sins;" "that this one syllable being believed may swallow up all thy sins." The effect of this realism on the theology of Luther has not been sufficiently remarked. We believe it to be the key to much that is obscure in his writings, and the secret source of his antipathy to the Calvinistic type of the Reformation. Absorption of Manhood into Christ,distribution of Godhead into humanity,-these were the correlative parts of his objective belief,-Atonement and Eucharistic Real Presence: and neither in themselves nor in their correspondence can they be appreciated, without standing with him at the point of view which we have endeavoured to indicate.

Whether mediatorial religion shall continue to include in its scheme some provision for dealing with God on behalf of men, will mainly depend on the successful revival or the final abandonment of the old realistic modes of thought. Mr. Campbell's compromise with them, taking refuge with them for illustration while disowning them in substance, answers no logical or theological purpose at all. If he follows out the natural tendencies and affinities of his faith, he must rest exclusively at last in the other half of the doctrine, which exhibits the dealing with man on behalf of God. In this best sense mediatorial religion is imperishable, and imperishably identified with Christianity. The Son of God, at once above our life and in our life, morally divine and circumstantially human, mediates for us between the self so hard to escape, and the Infinite so hopeless to reach; and draws us out of our mournful darkness without losing us in excess of light. He opens to us the moral and spiritual mysteries of our existence, appealing to a consciousness in us that was asleep before. And though he leaves whole worlds of thought approachable only by silent wonder, yet his own walk of heavenly communion, his words of grace and works of power, his strife of divine sorrow, his cross of self-sacrifice, his reappearance behind the veil of life eternal, fix on him such holy trust and love, that where we are denied the assurance of knowledge, we attain the repose of faith.

LIST OF RECENT WORKS SUITABLE FOR BOOK-SOCIETIES.

By Dean Milman. Murray.

Grote's History of Greece. Vol. 12. Murray.
History of Latin Christianity. Vols. 4-6.
History of Christian Churches and Sects.
2 vols. Bentley.

By the Rev. J. B. Marsden.

First Three Centuries of the Christian Church. By the Rev. J. J. Blunt. Murray.

A History of Europe from 1815-52. By Sir A. Alison. Vol. 5. Blackwood.

The European Revolutions of 1848. By Edward Stillingfleet Cayley. 2 vols. Smith and Elder.

A History of the Dutch Republic. By J. L. Motley. 2 vols. John Chapman.

The Nature of the Atonement, and its Relation to Remission of Sins and Eternal Life. By John M'Leod Campbell. Macmillan. Hours with the Mystics. By Robert A. Vaughan. 2 vols. J. W. Parker and Son.

Lectures on the History of Ancient Philosophy. By the Rev. Archer Butler. Edited by William Hepworth Thompson, M.A. 2 vols. Macmillan.

Modern Painters. By John Ruskin. Vol. 3. Smith and Elder. Illustrated Handbook of the Arts of the Middle Ages. By M. Labarte. Murray.

Handbook of Architecture. By James Fergusson. 2 vols. Murray. Sinai and Palestine. By the Rev. A. P. Stanley. Murray.

The Englishwoman in America. Murray.

Letters from Cuba and the United States. By Hon. Amelia Murray. 2 vols. J. W. Parker and Son.

An Account of the Defence of Kars. By Dr. Sandwith. Murray.
A Journal of the War. By Mrs. Henry Duberly. Longman.

A Pilgrimage to El Medinah and Meccah.

Vol. 3. Longman.

By Captain R. Burton

A Journal of a Tour in unsettled Parts of North America in 1796 and 1797. By the late Francis Baily. Edited by Augustus De Morgan, Esq. Baily Brothers.

The Science of Social Opulence. By William Lucas Sargant. Simpkin

and Marshall.

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