e of his brethren. Man must overcome
sin in the same way.

Campbell published, so late as 1856, his great work _The Nature of the
Atonement and its Relation to the Remission of Sins and Eternal Life_.
It was the matured result of the reflections of a quarter of a century,
spent partly in enforced retirement after 1831. Campbell maintains
unequivocally that the sacrifice of Christ cannot be understood as a
punishment due to man's sin, meted out to Christ in man's stead. Viewed
retrospectively, Christ's work in the atonement is but the highest
example of a law otherwise universally operative. No man can work
redemption for his fellows except by entering into their condition, as
if everything in that condition were his own, though much of it may be
in no sense his due. It is freely borne by him because of his
identification of himself with them. Campbell lingers in the myth of
Christ's being the federal head of the humanity. There is something
pathetic in the struggle of his mind to save phrases and the
paraphernalia of an ancient view which, however, his fundamental
principle rendered obsolete, He struggles to save the word satisfaction,
though it means nothing in his system save that God is satisfied as he
contemplates the character of Christ. Prospectively considered, the
sacrifice of Christ effects salvation by its moral power over men in
example and inspiration. Vicarious sacrifice, the result of which was
merely imputed, would leave the sinner just where he was before. It is
an empty fiction. But the spectacle of suffering freely undertaken for
our sakes discovers the treasures of the divine image in man. The love
of God and a man's own resolve make him in the end, in fact, that which
he has always been in capacity and destiny, a child of God, possessed of
the secret of a growing righteousness, which is itself salvation.

MAURICE

Scottish books seem to have been but little read in England in that day.
It was Maurice who first made the substance of Campbell's teaching known
in England. Frederick Denison Maurice was the son of a Unitarian
minister, educated at Trinity College, Cambridge, at a time when it was
impossible for a Nonconformist to obtain a degree. He was ordained a
priest of the Church of England in 1834, even suffering himself to be
baptised again. He was chaplain of Lincoln's Inn and Professor of
Theology in King's College, London. After 1866 he was Professor of Moral
Philosophy in Cambridge, thou