from another part of the same forgotten book, "The tree yielding fruit, whose seed was in itself." The wise man has said, "There is nothing new under the sun," and surely Darwin's pangenesis is not new, but old as the Bible. And though Darwin either superciliously ignored its existence, or intended to establish a theory which he thought to be in contravention to its teachings, yet he is found to be in complete harmony therewith. For the doctrine of original sin which is taught by the Mosaic and Christian legations, and agrees with individual experience as well as the verdict of all history, requires that the human family were really present in our first parents in order for all men to be held judicially accountable. For the same character somehow crops out in each individual, and therefore shows that he was present and participated in that act which "brought death into this world and all our woe." Pangenesis would account for this. doctrine scientifically; and "the sibyl" would then be made, nolens volens, "to testify with David."

But there is a still loftier sense in which the correspondence between the composite photograph and the Platonic idea receives illustration, and in turn gives support to the system of revealed religion. This is emphatically a representative system, in which a supreme type stands for and actually contains within himself all the subordinate individuals. As the first man contained in himself the germs of all his posterity, who were in succession influenced by the trend which his conduct was adapted to give, and thus affected their destiny so that they became subject to evils as the result of misconduct, and hence was the representative of the ruin, even so the ideal man was the type, the representative, of recovery. In the divine plan for man's redemption from sin and its consequences there is a Representative who shall be both able and willing to fulfill the obedience which all men owed to the divine law, and by suffering the penalty in their room deliver them from the consequences of their conduct. In the Platonic philosophy the idea stands as the type of a class, and, as we have shown, actually contains not only the general but the special

characteristics of every individual embraced under it; so in the mediatorial scheme the man Christ Jesus stands for and contains within himself all the specific differences of each one for whom he acts as Mediator. The doctrine of the Academy was cordially welcomed by the Christian fathers, who saw in it an exact counterpart of the revealed truth. So strong was this correspondence that it has always influenced the Church. The orthodox, the evangelical, the devoted element in Christianity has felt an irresistible sympathy with the idealistic system of philosophy; so that nearly all the leading doctors of the Church, from Athanasius and Anselm to Calvin, Wesley, and Shedd, have been unqualified idealists. And no wonder; for this view fits in every particular with the vicarious plan upon which Christianity is founded. Christ the ideal Man is the TÚTоs, the eidos, of the human family. He not only assumes their nature and becomes subject to the law which punishes their sin, but he actually contains within himself every feature of their character as well as every personality. They are one in Him; and therefore he, by virtue of this oneness, is treated not merely as their vicar, but as actually summing up in himself their identity.

The great difficulty, from a philosophic point of view, as well as moral and legal, has always been the transferrence of responsibility by which one who in his own person is innocent could justly be treated as guilty. But by the assumption of humanity, and so in a moral relation standing at its head, the Mediator becomes the type, the image, the transcendent reality of the whole human family. The first man by pangenesis is the representative of the entire succession to influence them for evil and superinduce their misery; the Second Man contains within himself not merely forensically, but in scientific reality, the entire human race for the purpose of enduring their deserved punishment, and thus secure their deliverance from the consequences of their transgression. How this can be done transcends our knowledge. Yet this is not strange. The processes of nature which pass before our senses escape our most careful scrutiny when we seek the cause and mode

of their action. But the inconceivability of an action is not the measure of its veraciousness. At any point of inquiry into the ultimate causes of phenomena we are met by barriers which we cannot pass; and so we must content ourselves with the measure of knowledge which we, under our present limitations, are permitted to gain-which at each step of progress is far more than we can fully utilize.

And if this be the case with such matters as confront us in ordinary experience, we must not expect less difficulty in the profound mysteries of the divine government. There, as in material nature, we must accept the fact as made known to us by the responses of experience and revelation, and wait for the time and strength to receive a higher enlightenment. For as is said in that profound passage in the book of Job,* "God hath declared with reference to the secrets of wisdom, that they are in double folds"—that is, there is a type or idea lying over against the material thing that our senses grasp, while the former is the reality with which the mind comes in contact, and which it uses in all its processes of reasoning and intuition. Conformable to this, the teaching of Revelation is the doctrine of the idea in philosophy. The eidos, idea, sign, is the coordinate of all material phenomena; the reality on which science is built; the basis of reasoning and knowledge. This can neither be denied by materialists nor dispensed with by such as admit a spiritual nature. The idea represents the forces which control the world in its activities, physical and moral; and gives the only satisfactory solution of those questions which have occupied reflecting minds in all ages. It is the composite photograph which embraces all the truths of nature under general principles with which we must deal in every species of reasoning; and sees in the ideal Man the representative of all who are united to him by deliverance, as they had been to their first parent in condemnation.

* Job xi, 6 (Hebrew original).

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ART. VI.-THE FAITH OF TENNYSON.

ALFRED TENNYSON was six years old when the field of Waterloo was won. The shock of nations and the crash of battle were to be followed by the greater changes which are wrought in silence. Evolution may have its occasional revolution in which the outward form readjusts itself to the longaccomplished inward fact, but the great movements upward are slow and silent. After Waterloo came the greater Wellingtons, the mightier Napoleons-the great thought leaders of a new age, the emperors of the mind. The stars looked with fair favor upon Tennyson's natal year-1806. In that year was born Mendelssohn, the Tennyson of music. It was the birth year of Elizabeth Barrett Browning, the queen of English song. In that year Gladstone, the uncrowned English king, was born. It was the birth year of Abraham Lincoln, freedom's prose poet and America's immortal patriot; and in the same year was born Charles Darwin, the creator and destroyer. "Never alone come the immortals ;" and Dr. Holmes writes to Tennyson that he is proud of his coevals, "Darwin, Lord Houghton, Gladstone, Mendelssohn, and the laureate whose 'jewels five words' long sparkle in our memories and will shine 'till universal darkness buries all.'" Tennyson's age was an age of great thinkers, and its triumphs are the triumphs of thought.

I. Our first step shall be to consider certain conditions under which the convictions of Tennyson were formed. Hint has already been given of the political genesis of his faith. The battles of bravery and brawn were to give place to the battle of brains; the contests of force to those of ideas; military revolution was to yield to reformatory evolution. The period of Tennyson's activity marked the beginning and progress rather than the consummation of English reforms. He witnessed the rise of the Chartist, or Liberal, party. The public interest was intense. Vast meetings were held, bringing together great multitudes. One authority asserts that one of these assemblies numbered 200,000 people. A monster petition bearing a million signatures was rolled into Parliament in a huge tub. Six points in that petition have since been em

bodied in English law. The list is interesting: (1) Universal suffrage; (2) annual parliaments; (3) secret voting-vote by ballot; (4) abolition of property qualifications for a seat in the House of Commons; (5) payment of members; (6) equal electoral districts. It will also be recalled that the repeal of the corn laws took place in 1846; and this is but a partial list of the victories of peace. It is evident that the period of Tennyson's literary activity was filled with most stirring public changes and was marked by the birth of the "social conscience." These social movements gave to his faith a deeply human and sympathetic element, and yet, notwithstanding the fact that he has furnished a message of unfailing human interest, he is not recognized as a social prophet, as is Massey or Morris. Yet woven through his work there is an earnest sociologic message, and it is surprising that not more is made of it. He cries:

Ah when shall all men's good

Be each man's rule, and universal peace
Lie like a shaft of light across the land?

In "Locksley Hall" he denounces the ills of the social order in words like these:

Cursed be the social wants that sin against the strength of youth!
Cursed be the social lies that warp us from the living truth!

The laureate's sociology is broad and comprehensive, and often takes on a national type. He is indeed a patriot poet. He is a cultured Kipling, and rejoices in the "far-flung battle line" of English power. Kipling has made a plea for a song for all English-speaking peoples-a saga for the Anglo-Saxon-which will unite the steady rhythm and defiant march of the "Battle Hymn of the Republic" with the whirl and skirl of the "British Grenadiers." But why not adopt Tennyson's lines in "Hands All Round" as our Anglo-Saxon saga?

Gigantic daughter of the West,

We drink to thee across the flood!
We know thee most, we love thee best,
For art thou not of British blood?
Should war's mad blast again be blown,
Permit not thou the tyrant powers

To fight thy mother here alone,

But let thy broadsides roar with ours.