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THE
VICARIOUS ELEMENT
IN

NATURE.
AND ITS
RELATION TO CH FIST,
- * 27: ... 2%,
—sº-o-º-
N E W P ORT, R. I.
1888.
37;
THE T 1113
VICARIOUs ELEMENT
IN
NATURE .
AND ITS

RELATION TO CHRIST.
BY THATCHER THAYER.
*-
––––. —sº-o-º--
N E W P ORT, R. I.
I888.
THE VICARIOUS ELEMENT IN NATURE AND
ITS RELATION TO CHRIST.
PRELIMINARY WIEWS.
NYTHING done or suffered by one instead of
another, or simply representing another, is vica-
rious. The word describes what is plainly within
our observation. It admits various degrees and
different forms. It may signify substitution in the most
exhaustive sense, as where one literally, whether by choice or
compulsion, consciously or unconsciously, takes the place of
another, for good or evil. As this is the fullest, so is it the
simplest meaning. The same idea is expressed with less
fullness by representativeness, as when one represents an-
other and decides for him. This term is more indefinite,
ranging almost from identification with another to determin-
ing for him in general. Representativeness, too, may be free
or constrained, conscious or unconscious. A still more indef-
inite and general sense of the vicarious is illustrated when
one acts on another's account, yet not in any manner of
substitution or representativeness. The idea of the vicarious
is not indeed abruptly limited, but gradually disappears.
Practically there is no difficulty in recognizing it even in its
faintest expression.
Now it is admitted that a vicarious element pervades the
revelation of Jesus Christ. Even those who hold to the
least possible of the supernatural in him, and some who
have only vague faith in him as the most eminent of men,
still apply the word vicarious to him, while they object to
any full sense of it. Those who believe in the supernatural
being of the Lord Jesus Christ, give more distinct promi-
6 7%e lºcarious A/ement 772 AWałzere.
nence to his work as vicarious. And yet even here is
great diversity as to the degree of fullness of that vicarious
element. Some understand Christ to be revealed as literally
in the place of sinful man, completely fulfilling the idea of
substitution. This is largely the language of the great con-
fessions. This describes the view of a very considerable
class of theologians now, who do not see sufficient reasons
for abandoning this utmost significance of Christ's vicari-
ous work. It is also the view of a multitude of believers,
who, without questioning its theological aspects, simply re-
ceive this full meaning as most expressive of what Christ is
to them. For indeed it may be claimed for the unqualified
sense of Christ's sufferings as vicarious, that it most identi-
fies him with the soul, conscious of its wants. It is the
complete conception of the incarnation. It brings Christ
into wondrous nearness to us, and aside from the question
of its scriptural authority will always have peculiar attraction
for some minds. But many shrink from this, and do not
believe it taught in scripture. These, however, recognize
more or less representativeness in Christ. With various
modifications they believe in his propitiatory sacrifice and
in justification through faith in him. Others interpret the
scripture doctrine of redemption in a more general way still.
In all these views the vicarious idea is preserved as charac-
terizing the incarnation. It may fairly be asserted that the
mass of christendom has so understood scripture. Indeed
in every age christians have cherished, with the most par-
ticular reverence and delight, the vicarious aspect of Christ.
Against this, objections have been offered, and to meet
these, the form of doctrine has been variously presented.
These objections have, in a measure, assumed that what
7%e l’écarious A/ement 772 AWałure. 7
was vicarious was arbitrary and peculiar to Christ. We
leave now what pertains to Christ's work and kingdom as
matters of pure revelation, “heavenly things,” as he termed
them, and consider what he discriminated as “earthly
things,” such as man's actual moral character and state and
relations and wants and modes of being and development
These are independent of revelation, and within the scope
of our observation revelation indeed throws authoritative
light on man, still we study him in the sphere of nature and
contrasted with the supernátural. Now if the vicarious in-
stead of being originally and arbitrarily employed in the
work of Christ, be found a condition of human being and
so uniformly present in human development as to be neces-
sary to our conception of man, this will very seriously affect
our consideration of certain objections to the doctrine of
Christ as generally held. Besides it will open some impor-
tant aspects of christian morality. The subject of investi-
gation then, be it kept in mind, is human nature, as it is
proved beyond question to be in its fundamental relations
and social proceedings. Notice particularly, this is con-
sidering man in society. There is indeed no other man for
us. The vicarious element cannot exist except in related
existence. Again our enquiries’ do not regard man merely
as degenerate, but in any state. True, the effect of a change
from one moral state to another must be very great. Moral
evil, whenever and however it came to be in human nature,
must have produced results impossible to estimate. It can-
not, however, have altered the essential constitution of man.
This must be independent of both moral good and moral
evil for either to be in it. Whatever the moral quality of
the person, whether it remains as at first, or is radically
8 7%e lºcarzozas AElemezzá in AVaſure.
changed, this constitution and its modes must remain the
same. If this be not so it were hard to fix upon the
identical in human nature. There is no risk in saying that
it is impossible for us to conceive of human nature other
than what it is, whether morally good or morally evil.
Into this view will enter those surroundings which though
not essential to humanity, are commonly connected with
it. Now it is believed that the more this human nature is
studied, the more it will show of the vicarious in its in-
most structure and in its developments. This is the more
Striking because, as we shall see, it often acts thus un-
consciously. In pursuing these investigations there is no
danger of lessening the distinction between the natural and
the supernatural, nor of taking anything from the originality
of Christ's redemption. The tendency to get rid of diffi-
culties by confounding distinctions is indeed very noticeable
in certain directions of modern thought, and the worst in-
stance of this is lowering the dignity of Christ's person and
lessening the greatness of his salvation by bringing him
nearer the level of earthly benefactors. We cannot exalt
him too highly nor regard his work too exclusively, for it is
above all works of men, in the highest sense original and
apart. But there is possible such a treatment of the
relations of truths in nature to those of pure revelation, as
to honor and confirm the supernatural.
It does not injure the conception of the supernatural to
find it harmonizing with the natural. Human redemption by
Christ, is not qualified in the least by a mode already ex-
isting in human nature, which should be employed in that
redemption, and might seem almost to have prefigured the
manner of Christ's manifestation, as the earthern mould
7%e l’icarious E/ement in AWature. 9
prefigures the form that shall fill it. On the contrary, to
find in the divine interposition such use of the structure of
human nature now incapable of its own restoration, as to
employ its own modes to restore it, such fulfillment and
crowning of them as natural types, is rather a great Con-
firmation of the glorious Being in whom these attain their
complete significance. Nor must it remain unnoticed that
in this correspondence of human nature to Christ's mode of
redemption, there is manifest a unity which renders ob-
jections to that mode equally valid against what exists in
humanity itself. Should our study of the constitution of
human nature and its modes of action, result in the conclu-
sion that it is pervaded by a vicarious element, our actual
world will have increased significance. For it will by its
very processes, suggest and illustrate and confirm what reve-
lation shall declare as a divine method. It is not pre-
sumption to expect that the humanity into which a redeemer
should enter, would be found to have a structure and de-
velopment answering to his mode of redemption, and the
world in which he was to accomplish his great work should
have analogies and correspondencies in harmony with it,
unconscious types in nature itself. And perhaps some day
it may form matter of adoring recognition, that as a re-
vealed ritual was given to lead men to Christ by preparing
them to accept a vicarious Saviour, human nature itself in its
actual workings, on a larger scale forms a vast pedagogy to
the same end.
:
:
.
º
:
:
:
.
:
:
The Vicarious in the Structure of Society and
- Representativeness in Race.
NHE expression “structures of society” is offensive
to some because it is used by certain writers in a
way that appears to ignore any free will in the
individual. This plainly tends to materialize
everything human—of course all moral quality must be
finally given up. This is one extreme. We do well to
recoil from what leads to such conclusions. But there
may be an excessive reaction from this. So it is that
some, repelled by an exaggerated statement of structure
in society, are almost ready to deny any at all. Hence
comes a vague way of looking at society as if it proceeded
very indeterminately from anything in itself. If passing
events must, to some extent, be referred to former influence,
still even this is apt to be found in outward circumstances.
A constitution, an Ordered working from certain estab-
lished principles and under certain conditions, is unwillingly
admitted. Now, not to speak of the difficulty of conceiv-
ing anything as not being constructed with definite elements
and parts related to each other and the whole, so as to de-
termine more or less its procedures, the evidence that
society has a structure, is overwhelming. In reviewing the
past an immense amount of human history is plainly seen
to have been the result of inward forces and tendencies,
certain to work under their correspondent conditions in just
the way they did. So that in looking into the future, one
may confidently anticipate a vast amount of human activi-
ties and states from well ascertained existence and course of

Zhe Picarious in the Structure of Society. I I
elements in society. The individual man has no more
proved himself to have a structure upon which may be
based certain consequences, than has society shown itself to
be an organic system whose constitution may be studied.
For indeed, humanity, as beheld in society, irresistibly makes
the impression of being something more than individual
men coming together by agreement or accident. Doubtless
men are personal in the fullest sense conceivable. They
have a range of arbitrariness in which they originate and
arrange and consciously determine to an unknown extent.
The sphere in which this will is freely exercised, though
never consciously invaded, is yet included in an immense
continuous unity of human being, of which it is a living
part. The exact relation of this unity to the individual
may not be defined, but it is impossible to account for many
phenomena of good and evil in men's lives, without recog-
nizing their determination in part, by that unity acting
through the family and race. The scriptures make this
prominent. Indeed, men object to the ancient revelation on
this account, but their objections apply equally to what
nature teaches, for there the evidence is of the most various
and strongest kind—that history proceeds more or less in
solidarity—anticipating much for the individual emerging
from it. So no matter what difficulties men find with this
as a theological article of belief, it sturdily remains to be
considered as a fact in nature, the absence of which cannot
even be conceived of without disturbing the identity of
man. But if, on the one hand, this unity determines in a
measure the individual; on the other, the individual con-
sciously or unconsciously anticipates for the future of others
and determines, in a measure, that very unity to which he is
I 2 The Vicarious in the Structure of Society.
related. Now, what is this other than the vicarious element?
a mode of existence and development in which race and
nation and family have represented and acted for the indi-
vidual, while in turn the individual has represented and
acted for the race and nation, and family. This vicarious
working is found everywhere and always in the greatest
variety of forms and degrees, and belongs to the innermost
social structure of man. If now, we confine our view to
individuals, and find that even where there is the most dis-
tinct individuality and the most personal absoluteness con-
ceivable, yet such a relation exists between individuals
that they affect each other to the extent of acting for and
being identified with each other, and this for good or evil,
and further, that this mode of the relation is universal and
constant, so that men cannot make it cease but only vary
its direction, what other conclusion is there than that human
society is so constructed. It is well at this point to remark,
that if any objections are offered to one occurrence of the
vicarious, they apply logically to all such occurrences for
good as for evil, and then, finally the difficulty will be with
the structure of society itself. But it would be hard to show
how humanity could be constituted in society without the
vicarious. All this has been considered irrespective of the
moral character which human nature might have. Some
such character it must have, but whether good or evil, the
constituted being in which this good or evil would be found,
would remain the same. The tremendous event of sin is,
after all, as regards the structure of human nature, only an
incident. True, we cannot exaggerate the evil of sin, but
actually it is a perversion of human nature's powers and
modes by a self, alienated from God and centered in itself.
The Vicarious in the Structure of Society. I 3
This sinful self misuses, these powers and modes, but it
must use them, for it has nothing else to use. Moral evil
cannot introduce any new power or mode into human nature,
nor can it destroy any. It has no need, for the utmost
alienation from God and discord with men can be seen to be
perversions of existing powers, and the penalties for such
perversions all proceed in constitutional modes. But more
than this: there is hardly any limit to the scope afforded by
these powers and modes. Human sin might go far beyond
anything yet known, in debasement and exaggeration of
self, and still be manifested only in the misuse of nature.
On the other hand, if moral good alone characterized human
nature, its relation to the structure of this nature and its
modes of development, would be the same as that of moral
evil. It would use them. True, we cannot conceive of the
difference between such use and the present misuse. Our
highest moral conception could not be equal to what must
be the effect of the human self entirely centered in God and
accordant with fellow beings. But even this would, in fact,
be only the right use of human nature's powers and modes.
Such a holy self must use them, for it too, would have noth-
ing else to use. Moral good cannot introduce any new
power or mode into human nature nor can it destroy any.
Here, too, there is no need, for when we imagine universal
and perfect goodness its illustrations will be the right use
of this same structure of human nature; and so in parallel
opposite to the supposition of evil, there is no conceivable
limit to the scope for moral good afforded by these powers
and modes of development. The utmost human goodness
could not manifest itself in any other way. If then the
vicarious is a mode of development, which belongs to the
I4. 7/ke Vicarious in the Structure of Society.
structure of society, so that human nature in its social life
and activity must use this mode whether for good or evil,
then we may look for it on all sides in the actual history of
man. We begin with the most fundamental instance and
the largest scale, and where the least will and consciousness
are concerned.
The vicarious in representativeness. And first, repre-
sentativeness in race. Universal history warrants very pos-
itive conclusions respecting the relation of our earliest race
to all who have proceeded from it. It is a relation in which
the preceding determines more or less what follows. We
need not measure the exact extent of this. Nor is it neces-
sary to mark the limits of individuality. Enough now to
observe, of the race, that its past is so uniform in this de-
termination of the future as to form the ground largely of
history. Education in great part, and much providing for
the affairs of men, assume that it is an essential mode in
the life of the race. But this involves the vicarious. If
man before, no matter where beginning, does to any extent
determine man following, so far he acts for him, and repre-
sents him. But we can observe nearer, this representative-
ness in the sub-races. It is certainly within bounds to af-
firm that whenever the type of any one of the various di-
visions of mankind came to be, that type has remained
essentially the same for longer or shorter periods and per-
baps has never wholly disappeared. Thus the Negro and
Mongolian illustrate how a type may continue. If there be
modifications, these, too, tend to repeat themselves. The
Aryan has divided into different varieties and undergone the
greatest modifications, and still certain characteristics of the
parent stock are preserved, while the modifications them-
Zhe Vicarious in the Structure of Society. I 5
selves now distinguishing modern nationalities from one
another and their common Aryan ancestors, have maintained
themselves with great persistency. Now here in circum-
stances of endless diversity and with consequences of incal-
culable moment, making history of vastest extent, repre-
sentativeness constantly appears. Men act for those who
come after. More or less they determine for their descend-
ants, and this is the more instructive for our study, that
this representativeness works more or less independently of
men's intentions or even consciousness. Now here we have
in the divine government a constitution of human society
which has for one of its modes of development the vicarious,
and this particular form, representativeness, is seen on ex-
amination to have prevailed from the first. We have looked
at it on the largest scale. Beyond any question the mode
of acting for, representing, characterizes human develop-
ment in the race at large, and in each division of the race
we shall find the same repeated on a smaller scale. At
this point it may be worth while to consider some things
already suggested by our study. Whatever difficulties are
found with the teachings of Revelation concerning human
nature in its social relations, are met equally in the actual
history of man, for this shows in the clearest manner that
humanity exists in unity of race, and that this unity, to a
certain extent, anticipates and determines for the individuals
proceeding from it. So the preceding act for and repre-
sent those who come after. If a difficulty is found with
this, in relation to moral evil and its consequences, the
same exists in relation to moral good and its consequences.
For we have studied human nature as a structure irrespective
of moral contents, and have seen that it has an inherent mode
I6 The Vicarious in the Structure of Society.
of existence and development to be used by either good or
evil. If there be difficulty about being individually sinful,
so is there about being individually good, and then about
being individually moral at all, and finally about individuality
itself. But though we cannot fix the limits of individuality,
yet we recognize at once an individual and are as sure of
his being such, as we can be of anything. Indeed, this is
fundamental. But we are certain too, of human unity.
Even though we cannot conciliate the two, yet we must be-
lieve both and keep them in view, else the course of events
as well as personal characteristics and conduct were unin-
telligible, as they would be impossible without human unity
and human individuality existing together. So then we
accept both without weakening either. It may be that in
studying their various relations we shall find much in har-
mony with the fullest doctrine of a Saviour's redemption.
The Vicarious in the Family and Nation.
*-*-e

E will next consider the vicarious element as it
appears in the family. This belongs to the
Same category with race, and on a smaller scale
presents more strikingly the same phenomena.
The importance of the family to a complete view of man,
of course is admitted. At the outset one thing is to be
noticed. In the matter of belonging to race, choice is in
no way concerned. But will is involved in the beginning
of family life. When, however, the family has once been
constituted, there is no choice as to some of the modes in
which that life must proceed. That which we are consid-
ering, the vicarious, is a necessity of family life. As in the
race, so in the family, there are types. Some families have
them more marked than others, but all have them. Physi-
cal characteristics are continued to a certain extent and some
features reappear for generations. No less distinguishable
is the recurrence of mental peculiarities in the family.
This is so common as to excite no surprise. If it be said
genius is seldom repeated in the same family, or even emi-
nent talent, yet this occurs often enough for the point in
question. Even where the greatest unlikeness prevails, it
is not difficult to discover something of a family type. But
more important in our study, is the question of moral pe-
culiarities being continued. Of course, we cannot exactly
tell where the moral quality begins, or its degree, nor is this
other than might be expected in man as he actually is. But
it may be affirmed with confidence that moral evil, within
certain limits, appears in families under typical forms.
I 8 The Vicarious in the Family and Nation.
While at ground sin must be the same in all, self centered
in self, particular sinful tendencies and habits characterize
One family in distinction from another, and these may re-
peat themselves in successive generations. So, too, certain
fine qualities plainly appear to be transmitted. Thus, with-
Out extravagance, and after due allowance for education and
all surrounding circumstances, we confidently may distin-
guish family excellencies and family sins. Now here, affect-
ing us much more noticeably, is the same fact, which we
observed in the race at large. Here is the same determin-
ing for the future of others, representing and acting for
them. The more closely we follow the course of family life,
the more we are struck with its vicarious working for good
and evil. A large part of family history is of parents acting
representatively for children without intelligent purpose.
A large part, however, of representativeness in the family is
attended with consciousness and will. The parent acts in-
telligently for the child and represents him in affairs of
the greatest moment. The daily course of life furnishes in-
stances of willing vicarious action. Human statutes recog-
nize it substantially. The rite of infant baptism has its
natural ground in this representativeness. It assumes that
the parent may promise for the child, since whether he
promise or not, he certainly will, to an immense extent, act
for and determine the child in the direction of good or evil,
and his choice is only between the two alternatives. In
many cases the happiness and suffering of the family come
vicariously, come not on account of the persons enjoying
or suffering, but for another. Often this is so great in de-
gree as to amount to substitution. The parent in place
of the child, the child in place of the parent. Within the
7%e Vicarious in the Family and Nation. I9
sphere of home an almost identification of persons is
formed through the working of natural affection. Again,
the character which is to be in one is more or less involved
in another, and will more or less depend for what it shall be
upon what the other is. The ancient scripture is full of
illustrations of the vicarious element in the family. Thus
it commands parents to act for their children, taking for
granted that parents represented and could act for them.
A remarkable recognition of this is seen in the famous decla-
ration of the warrior judge of the Hebrews, “As for me
and my house we will serve the Lord.” This is certainly
very strong but it is not distinguished except in the degree
of consciousness, from many other instances in scripture
where the vicarious element is recognized. The Jewish
history, as seen in Revelation, continually presents this mode
of development in family life, for good and evil. But all
history records the same divine government as that which
is described by inspiration. Of course, then, the objections
brought against Revelation in respect to the vicarious ele-
ment in the family, apply equally to its appearance in all
history. If the question of the individual again comes up,
the same is to be said as in the matter of race; unquestion-
ably metaphysical difficulties will remain here as there. But
practically no more difficulty exists in the immediate relation
of the family, than in the seemingly more remote one of
race. In both relations, the individual exists with undimin-
ished personality. In family life, then, where we are most
intimately concerned, we find that the vicarious is a neces-
sary mode of development.
II. National life is too important not to be considered in
this connection. Indeed the nation bears a large part in
2O The Vicarious in the Family and AVation.
human development. We see plainly the divine intent to
gather men into nations, and through them to carry on its
designs. Thus in Revelation we have a record of wonder-
ful training, by which the Jews were to be formed into a
nation. We can follow them through their nomadic state;
their settlement in Egypt; their conflicts in Palestine, and
their subjection to a system of laws remarkably adapted to
promote an intense national life. In order to keep moral
truths of vital importance to the world, and bear them
through the ages, it was necessary that there should be a
nation, apart, with the most pronounced national conscious-
ness. To fulfill their grand mission, the Jews had a most
peculiar discipline, but they perverted this as they did other
things, and failed to preserve a complete national existence.
But what the Jews did fulfill of the mission assigned them,
has been the unspeakable blessing of mankind, and illus-
trates the importance of the nation in the world economy.
Other histories, ancient and modern, confirm this view.
The ground instinct in Our late struggle, was to preserve
our national life. In every community two opposing forces,
integrating and disintegrating, come in conflict, and on the
issue turns the question whether or not there shall be a
nation. But when at last a real nation has come to be, it
has a unity of its own. It is possessed of an organic life.
A national sentiment is formed. National characteristics
appear over and above those of race. There is a national
consciousness which can be appealed to and acts vigorously.
Now, in this great form of society, where so much of human
history is embodied, representativeness prevails. The men
of one time in this national life, act for those of another to
all intents, as if they stood in their place. They determine
7%e lºcarzozas 772 the Family and AVation. 2 I
for them nationally. Their counsels, their actions, often
their sufferings; are, in large part, for those who are to come
after. Nay, in one sense, they are more for others than for
themselves. Thus, frequently in the history of the chosen
people, they are reminded that upon the conduct of those
then addressed, depends the destiny of those who shall fol-
low them. It is impressed upon them that they choose not
for themselves only, but for their descendants. God is re-
vealed as dealing with them in successive periods, concern-
ing the future represented by them. Recall, for example,
the explicit declaration made to them when they enter upon
their inheritance, that they and their posterity were con-
nected in the closest manner, so that their present and
immediately following times, were to have a very great in-
fluence upon the future, and that in fact they represented a
coming national life of immense interest to the world. The
idea of acting for others was so variously and forcibly incul-
cated, that this vicarious relation found expression in
moments of deep feeling, not indeed showing the people's
appreciation of its full significance, but proving the instruc-
tion they had received on this point.
An illustration of the profound incorporation of this idea
into the Jewish mind, may be seen when in their fearful re-
jection of Christ, the frenzied hierarchy uttered those words
of horror, “His blood be upon us and our children " In
that dreadful challenge to the divine Nemesis, the most im-
pressive meaning is derived from the principle we are study-
ing. It was no idle word then uttered. The actors in that
national sin included with themselves their children, by no
fiction of rage, but they accepted the responsibility, which
really existed, of representing them, and actual history tells
22 7%e Vicarious in the Family and AVation.
in Israel's after sins and woes, how fatal was that represen-
tation. Jewish history was selected for an instance because
it is an inspired record, and the occasion was so momentous.
But the history of any nation will afford illustrations. Se-
lect some marked period. Not that such was different, ex-
cept in degree of importance from others. It is easy to see
how, at that period, men were acting consciously or uncon-
sciously, for those who were to come after. Thus, at various
times decisions were made which involved the destinies
of millions yet to be born. The ages succeeding the
fall of Rome, apparently so confused, will be found re-
markably full of what may be termed representative events.
But we have illustrations nearer our own days, which are still
more striking. The French Revolution seems at first, an
almost unlimited arbitrariness of human acts, but really there
were antecedents of tremendous potency in the preceding
century, and the men of that period, to an extent which it
is difficult to measure, did determine what their descendants
should suffer and be. So, too, in the change which the
study of history has undergone, England is now regarded
more in the connections of its successive periods. This, to
us, is especially interesting, for we can find not a little of our .
own present determined for us generations ago. It is not
difficult to fix upon particular times, which were representa-
tive in a remarkable degree, when men were settling ques-
tions, of even greater moment for those to come after, than
for themselves, and were more or less conscious of this.
Surely the early times of our own history were highly repre-
sentative. The men of those days did act for us very
largely, and determine our subsequent history. So the con-
duct of the generation at the Revolution, decided whether
The Vicarious in the Family and Mation. 23
or no we should develop into a republic. Some of the
men in that day were very conscious of this, but though feel-
ing great responsibility, they had no misgivings about de-
termining for their posterity. They represented us to an
almost unlimited extent, and we were born into their con-
clusions. We were not consulted about it, and so far from
perpetually renewing our consent to be what we were born,
we resisted with the whole force of the nation, the attempt
to undo our fathers' work for us. The horrors of that se-
cession strife, met with intelligent purpose and willing action,
were our testimony to all time, that we accepted our an-
cestors' transactions as for us. It was a great moment in
our history, and even now we do not appreciate its full sig-
nificance. And still, though with less exciting events, and
less concentration of Opposing forces, and less appearance
of momentous consequences, this same mode of develop-
ment goes on and we are acting for those who shall come
after us. We represent them. Thus God governs: not by
surface agitation of individuals, not by pure arbitrariness of
men in the present, but largely by representativeness in the
past, of a nation's unity. We know nothing of other in-
telligent beings than man, and can only conjecture concern-
ing them, that they are purely individual. But a great
peculiarity of man is that which we have dwelt upon. With-
in a certain scope, he has an entirely separate life. He is a
conscious person, and has a will capable of different possi-
bilities. Like our conception of higher intelligences, he is
a completely discriminated self, but unlike what we think
them to be, he has, so to speak, roots, a substantial part in
a unity with others. This we have all along treated as the
ground of the phenomena observed. Real history has re-
24 7%e Vicarious in the Family and AVation.
spect to this unity, giving centuries to truths and energies
which cannot be bounded by the lives of individuals, that
are offshoots from the great out-spreading vine—waves and
eddies in the majestic current of humanity. Now, this being
recognized, it will be found that among the methods by
which this unity produces great results, representativeness
is very prominent. It may be said to mediate between the
past and future. It is the recipient of the national life and
contains its concentrated expression. The past is indeed
irrevocable. Whatever has been done for us, whatever we
have done up to our instant, is actual, and God's judgment
is fixed upon us, and them who, years since, helped to make
us. In this sense representativeness mirrors and judges a
certain past. In relation to the future, it anticipates within
a range of possibilities, the characters and events to come.
By it Providence brings into the present, as iſ in a qualified
sense of prophecy, the things that shall be, and gives men,
within limits, the sublime power to determine the lot of their
descendants. On the one hand, this unity assures us in his-
tory, that the destiny of a country is not left to human extem-
poraneousness. On the other it is in the power of existing
men, at all times, even in matters of greatest historical im-
portance, to shape the future, in large degree. Thus has
been brought fully into view, a mode of human development.
We have found it prevailing alike in the histories of the
race, of the sub-races, of families and of nations. If again,
the question comes up of the individual's substantial person-
ality, his conscious self, his freedom of action, his power
Over his own opinions and character, as in relation to a
unity in the past, it is to be observed, in the first place, that
we have nothing to do with this. Our one enquiry is as to
The Vicarious in the Family and Mation. 25
the fact and extent of the vicarious element in the structure
and development of humanity. Still we may repeat, that
any difficulties which may be found, apply to all parts of the
system in which we are. Nay, more, they will apply to any
system that can be conceived of, where actual man should
exist. In the second place, man is all the individual we can
imagine him to be. Here, as elsewhere, we cannot con-
ciliate truths which are equally established. The conciliation
lies in a plane far above us, if not above all finite being.
Enough for us, that made in the image of God, possessed of
a conscious personality which, sin, no more than holiness, can
affect, we may reverently study our nature and its modes.
The Vicarious in Natural Affections,
IN GENERAL INTERCOURSE ; IN LITERATURE IN RELATION TO
NATURAL LAW.
HE natural affections have much to do with the de-
velopment of human nature. Their strength and
purity signify largely the good estate of society.
Their weakness and corruption mark surely human degrada-
tion. They afford channels for moral character, though not
in themselves moral character. Hence, they are all the
more striking illustrations of the vicarious. They are ex-
ercised more or less vicariously, of necessity. The selfish-
ness or unselfishness of the person exercising them, need
not be considered : even the happiness or unhappiness which
they minister makes no difference. It is safe to state, gen-
erally, that men, in the natural course of these instinctive
feelings towards their fellow creatures, do bear in themselves,
much of what belongs to others. Thus in the relation which
is the beginning of human society, the truer the union, the
more there is of reciprocal assumption. Much of this is
intelligent choice; the willing taking upon self, what is
anothers. When we have admired some act of wifely de-
votion, some long continued endurance, and have spoken of
the costly sacrifice, we were not careful to note, that by the
necessary working of this structure of humanity, what ap-
peared to us so lovely, was by the vicarious mode which we
are studying. Again, in many instances, persons bound by
The Vicarious in Natural Affections. 27
ties of kindred, are drawn into vortices of misery by no will
of their own. The substitution was involuntary, sometimes,
indeed, unwillingly endured, but at others accepted. Not
seldom in the unwritten tragedies of life, we see the keen-
est anguish endured, not by the selfish voluptuary, not by
the unfeeling dishonest, but by pure and honorable spirits,
who, bound as living to the dead, cannot escape the dread-
ful unity. So frequent is this in our actual system, that
when we look on some character possessed of a peculiar
moral intelligence and chastened grace, we are never sur-
prised to hear of its daily suffering for others. Nay, so re-
markable is this chapter of human nature, that sometimes
we feel the only possibility for certain heartless souls to be
roused to moral sensibility, would be to have their destiny
linked with more exalted natures, who should be smitten to
death in the fellowship of their shame, yes, sometimes in
this wondrous world, the good perish that the wicked may
live, and men have knelt by graves which their own sins
have dug. But the mother's relation to the child affords
the climax of the vicarious element in the sphere of natural
affection. Here the identifying of self with another, is
something wonderful. The mother lives, as it were, the life
of the child. Here is capacity for any amount of vicarious
joy or pain. Affection cannot express itself to the utmost,
without assuming thus another, almost to identity. What
instances of this come up to every mind How much of
earth's happiness and misery is due to the necessity of a
mother's love, manifesting itself vicariously. Who can
measure the sin and mischief in our world, where this af-
fection, and its mode of expression, are directed and im-
pelled by a thoroughly worldly character | Who shall tell the
28 The Vicarious in Matural Affections.
blessed histories of good, wrought by this loveliest and
strongest of all instinctive affections, when exercised by high
moral natures. How, in some instances, has every other
tie seemed to give way, and yet the conviction of a mother's
love has proved strong enough to stay the course of selfish
passion. This relation affords the most striking illustration,
but the same mode is more or less apparent, through the
whole range of what are termed natural affections. If these
comprehend feeling to country, a wide fiéld of observation
opens. Here are found many of the noblest and basest
deeds and lives of history. Now it is very strikingly evi-
dent, that men, in this relation, live and act under a necessity
of vicarious action. They may choose deliberately ; they
may follow an impulse, but the mode of their acting is
already settled for them. They do not originate it; they
cannot change it. A mighty ruler—a petty actor in village
concerns—a beneficent statesman—a mischevious politi-
cian—a patriot—a traitor—though their motives be as wide
apart as the poles, must alike use the same mode. They must
proceed vicariously. They cannot act for themselves alone.
Be their devotion to country surpassingly great—be their lust
for selfish power monstrous, be the most various good or
numerous evils, the result of their opposite actions, they
have alike put themselves in the place of others—acted for
them. Thus, if we have studied aright, it is found, that
even the natural affections, in the whole extent of their re-
lations, come under the same condition, and cannot be con-
ducted for good or ill, except more or less in the vicarious
mode. True, none fully make this tremendous condition
real to themselves, or clearly see that they do not and can-
not live their own life alone, but that all the time they are
Zhe Vicarious in Natural Affections. 29
acting for others. On the contrary, they try to persuade
themselves, and are largely persuaded, that their life is
wholly individual. But this is only part of the great lie.
The scheme of our existence is the farthest possible from it.
II. The vicarious in general intercourse. We have al-
ready had much of human intercourse in view, but if we
would make our study exhaustive, there is much remaining
to confirm our observations. Thus international affairs, in
which questions of greatest importance, such as peace and
commerce, are treated, afford additional examples. Men
cannot proceed here, except vicariously. According to the
weightiness of the matter, is the dignity of the person sent
as representative, and he stands in place of his nation, with
great powers to act for it. This mode is nothing extraordi-
nary. Indeed, there is no other mode possible, and no one
finds the least difficulty in accepting it. Yet here is the vi-
carious element on the largest scale, and often involving
consequences of greatest moment. Even more striking is
the vicarious in government itself. Every form of this must
be a representation of the governed by the governing.
Really there can be nothing less. Government is no more
a necessity, than being acted for. The loosest democracy
is no more independent individualism at last, than the closest
autocracy. Millions depend in matters of property and life,
and character, on the government acting for them, and there
is no other way. If, now, we examine the course of affairs
in more private life, as in the transaction of business, it will
be found that in the sphere of property, this same mode of
vicarious action is employed to an amazing extent, and by
an unmistakable necessity. Not merely in vastest and most
distant concerns of commerce, but in smallest matters, and
3O 7%e Vicarious in Natural Aſections.
right before us, all the time, are taking place vicarious acts.
Here are assumptions of others, liabilities and sureties given,
and acts for others, and substitutions of self for others.
Then, too, the interests involved, and the consequences fol-
lowing, are often exceeding great. Not merely material loss
or gain, but human happiness and character are largely con-
cerned. Certainly the prevalence of the vicarious element
in this part of human activity, ought to have great signifi-
cance, for it is not arbitrarily chosen, but employed of
necessity. Men cannot transact these affairs without acting
vicariously. It were not difficult to trace the working of
the same mode, in other parts of human intercourse. Even
in commonest contacts, men are doing or enjoying or suffer-
ing for others. Sometimes we shudder at the malevolent
use of the vicarious element, when an intelligent selfishness
controls the soul. Often the feeling of discouragement
arises at the proportion of apparent unconsciousness of vi-
carious selfishness on the part of men. On the other hand,
we can see benevolence employing the vicarious element,
for purposes of good, and the more that unselfish souls are
found in the activities of love, the more frequent is the use
of this mode to promote human welfare. Very striking, too,
and pointing on to what we aim at in our study, is the fact,
that as benevolence itself deepens and widens, and the
benefit to be wrought grows larger, and its difficulties come
more into view, so the vicarious element to be used, assumes
larger proportions. More emptying of self and assumption
of others, and identification with them, to increased extent
of loss and suffering, will, of necessity, present themselves.
Doubtless this is the way in which God trains men, and leads
them to conquest over evil. They do not see at first what
The Vicarious in Natural Affections. 3 I
is demanded of them, else they might recoil. It is when
their hearts are more engaged in the work, and their be-
nevolence is more rooted, and their moral sense more lumi-
nously strong, and their wills have become more fixed to-
wards God, that the work itself shows its true dimensions,
and the condition of its success. Certainly it is in accept-
ing this condition, that individual characters prove the
soundness of their moral substance. On the other hand,
who can doubt that it is the sight of this necessary mode of
benevolent action, the more or less distinct impression of
what it involves, which alarms our selfishness and keeps us
to our low moral averages. If we have observed truly,
then, not only here and there in human life shall we find the
vicarious element, but wherever men act in relation to each
other. They cannot associate without fulfilling, for good or
evil, some necessity of the vicarious mode.
III. It is no slight confirmation of the preceding to find
it recognized in human literature. And this is important
testimony, because letters are the expression of human na-
ture. The most creative imagination is limited by the ma-
terials out of which its forms come, and one characteristic
of highest genius is, that it deals with what is fundamental
in human nature. No scholar needs to be reminded that
the chief tragedies of the ancients—never surpassed, if ever
equalled—largely employ the vicarious in their very ground
structure. But in modern works which aim to describe the
most inward and profoundest working of human nature, it is
curious to observe how the vicarious with various degrees of
fullness is employed as the mode of development for charac-
ters and events. And this is done not only without appar-
ent consciousness of any thing unnatural, but with the evi-
32 7%e Vicarious in AWatural Affections.
dent conviction that these instances of vicarious action are
perfectly natural. At times, too, this is by writers very far
from sympathy with the vicarious element in redemption.
As, for example, two noted authors of our day. One is
French; he distinctly rejects Revelation. His enormous
egoism glares and reaches out its feelers like his huge cut-
tle fish. This writer employs the vicarious mode in its full-
est sense, confident that he has written nothing discordant
with the course of nature. The other is English, doubtless
more orthodox than the Frenchman, yet there is little to
choose between them, morally. This author, too, makes use
of the extremest form of the vicarious, that of substitution,
to be the crowning act in his work. And he also was sure,
that this would carry the assent of his readers, that though
a wonderful climax of self-devotion, it yet illustrated in the
Completest form, what is actual. It will be found that mod-
ern literature has a very full recognition of the vicarious in
nature. So that, though men may refuse to receive a Saviour
whose redemption has a vicarious element, yet they cannot
deny the existence of the vicarious, nor object to Christ for
that. Strange comment is it on human thought, that when
a theologian ended his treatise with the denial of a vicari-
Ous Redeemer, as if nature were against such, a poet of his
age and nation, makes the idea and beauty of his drama out
of the vicarious mode in nature. As well may men expel
the bow of God from Creation. Though the molten sky has
not a cloud to mirror it, the dash of the mountain torrent,
the spray of a tiny rivulet, shall give forth the same form as
that of the mightier arch. e W.
IV. Natural law, in the relation to the vicarious, has, in
part, been anticipated, since natural law is, of course, con-
The Vicarious in Natural Affections. 33
cerned in human nature. But here are meant the forces of
physical nature, external to man, with which he is constantly
in contact, and his harmony or discord with which, affects
his whole course. These laws confirm the statement that we
live in a vicarious system. They work in correspondence
with the various forms of the vicarious, which we have con-
sidered. In our day, men are giving great attention to what
are termed “The laws of society.” Now these laws, by their
quiet resistless action, teach as really as by voice, that men
are so related to each other, as in a very full sense, to be
“their brothers' keepers.” So by fixed results, these laws
confirm “solidarity, representativeness, substitution,” for
good and evil. This is coming out to view very strikingly—
men are finding that they cannot be safe nor sound socially,
while they are selfishly individual and independent, and that
the attempt to be so in the past, has been largely the Occa-
sion of human crimes and miseries. Thus men are coming
to hear such laws utter more articulately—“Man must live
in and for his fellow"—with all the logical conclusions that
follow. But, as already seen, this involves vicarious living
and acting, to indefinite extent. Over against all, waits nat-
ural law to enforce the mode, and there is no evading that
law. Thus, when men seek in the storm to rescue an im-
periled crew, law is there to exact vicarious peril. So in
time of pestilence, when benevolent hearts recognize the
claim of brotherhood, law is present to enforce vicarious ac-
tion. Again, in every effort to remove some great evil,
when one might even wish for relaxation of the condition,
as the evil shows itself more difficult to be removed, natural
law seems more impressively present and fixed than ever,
and insists on costlier use of the vicarious mode. One
34 7%e l’icarious in Natural Affections.
thing may be noticed here in advance of its later application.
However men may object to the vicarious element in re-
demption, they are never offended with any extent of vicari-
ous suffering by man, when it is willingly endured for others.
On the contrary, the extremest instances of substitution, in
which property, and every earthly good, and life itself, are
freely given up for others, excite the highest moral ap-
proval of mankind. They are carefully recorded, and looked
upon as bright spots in our dark wastes of selfishness.
Nay, men, incapable of such actions themselves, are impa-
tient with others when, on some great emergency, they fail
to put themselves in the place of those exposed to peril.
Even in common life, who does not accept various substi-
tutions of others for himself, without objection. How many
services rendered and kind acts performed, employ this
mode, and no one finds fault with it. Thus the attempt has
been made to study the vicarious in nature. If we have ob-
served correctly, it has been found not to be an extraordi-
nary or Occasional appearance, not to be originated by man
even in some remarkable circumstances. But it is seen to be
in the very structure of society, and to be an essential mode
in human development. It has been manifest in race and
sub-race, in family and nation, in natural affections and gen-
eral intercourse, and in literature, and we have seen how it was
enforced by natural law. In fact, we have found it wherever
man is related to man. Consciously or unconsciously, man
has acted in this mode. Good and evil have been adminis-
tered vicariously, so that we cannot conceive of human na-
ture without it. Hence, if any new doom were to come on
man, we could not help expecting it would work in some
way vicariously. On the other hand, if any good, however
The Vicarious in Natural Affections. 35
exalted, should be manifested to man, can we think of it in
this actual system, as not in some way recognizing the vica-
rious mode, since a mighty pedagogy of nature has led us to
anticipate this? And so, if some magnificent work of help
should come, and men should object to a vicarious element
in it, they must also object to this actual human nature.
Moral Good and Evil Manifested in Human Nature,
of Necessity Vicariously.
THE CONSEQUENCES OF GOOD AND EVIL IN RELATION TO THE
VICARIOUS. THE VICARIOUS IN HUMAN EFFORTS TO ESCAPE
CONSEQUENCES OF EVIL.
^E have considered the vicarious in the structure
of human nature, as a mode of its development
irrespective of moral character. If such a con-
ception seem difficult, since actual human na-
ture is moral, yet no more difficulty is involved, than in
considering, by itself, any thing else belonging to human
nature which is not necessarily dependent on moral charac-
ter. It might be shown, too, that in our world system, be-
low man, where no moral is found, something corresponding
to our vicarious action appears. But at all events, our hu-
manity affords not the least evidence that a vicarious mode
originated after any moral period, or first appeared on the
occurrence of new outward surroundings. So we may con-
clude that moral good or evil, whichever may be the charac-
ter of human nature, must manifest and develop itself vica-
riously. So to speak, it finds this mode just as it finds
other modes, and must use it. The human will—however
free and personal—choosing to be and do good or evil, must
yet act vicariously in its existing relation to others. Hence,
in advance, we may affirm of the great matter of human
character, be it what it may, or become what it will, that
throughout its course to any completeness, good or evil,
}

Mora/ Good azza! Aſvi/ Manifested 27. Human AWature. 37
possible in our world, it must proceed in this mode, and we
can form some conception of what would be the state of
things, if moral good entirely possessed humanity. It is
not difficult to imagine, how such goodness, existing and
acting vicariously, in persons related to each other, would
produce a society, just the opposite of what now is. When
we see how evil uses the vicarious mode, and representation
and substitution are forms of the mode in which selfish man
inflicts untold injury upon his fellow, and then think of the
entire contrary to all this, we are prepared for a very noble
conception of human nature. For try to think of the vica-
rious in all its degrees of fullness, and throughout its vast ex-
tent of use, employed only to bless men. Imagine human
nature perfectly holy. Self entirely subject to God; every
affection centered in him ; no such consciousness of self
as admits of an end apart from him. A will coincident with
the divine, and knowing not an eddy of volition against the
majestic flow of infinite Providence. Then consider what
must follow in the moral order stated by Our Lord, that such
a self would be in perfect harmony with fellow beings, loving
others as self, rejoicing in their happiness, complacent in
their goodness, seeking their every possible advantage. All
this is legitimate thought. If now we think of such human
nature manifesting itself in action to men, we must con-
ceive of it as employing this vicarious mode. Then what a
view opens to us. The vicarious in the race and sub-race,
the family, the nation, and in all social intercourse, would be
prevalent, as now, but it would be only as a method of be-
nevolence. Simply following out this idea, what possibili-
ties of moral good would be afforded in the exercise of this
method. What visions of vicarious love rise before the
38 Mora/ Good and Æviſ Manifested in Human AWature.
mind And if this be thought mere imagination, yet be it
remembered, that so far as moral good acts in our world, it
employs this mode largely, as we have already seen. If
now the vicarious element appeared only as it was used by
a human nature without moral evil, it is very doubtful if any
objections would be offered, and yet, logically, there should
be. On the other hand, in considering the possibilities of
moral evil in our world, we go over the same ground. If
we imagine human wickedness as far exceeding what we
have known, and exhaust our power of conceiving the
selfishness that could be exercised by man, it will be found
that we at once think of it as employing a vicarious mode
in which to develop. Thus it would manifest itself in race,
and sub-race, and family, and nation, and all social inter-
course. Here, too, we have the use which moral evil has
actually made of this mode, and hence are only completing,
in thought, what is already actual. Objections to evil, work-
ing thus, cannot be considered alone, but, as seen above,
must apply equally, if at all, to moral good work, in the
same way. If fairly considered then, we conclude that the
vicarious mode belongs to the structure of humanity, in
which moral character has its being, but is independent of
that moral character, and is certain to be used by it, whether
good or evil, just as other things belong to the structure of
humanity, irrespective of its moral character. So it is not
difficult to see, that man's moral character may change from
good to evil, and from evil to good, yet these changes take
place without in the least affecting the vicarious element,
which has no moral quality to be changed and which re-
mains the same, and is used only as a mode. Hence we
are safe in affirming, that moral good and evil, in our world,
Moral Good and Ævil Manifested in Human Nature. 39
are, of necessity, to a great extent, manifested vicariously.
II. The consequences of good and evil considered in
relation to the vicarious in nature. Moral good and evil
may well be expected to be attended with gravest conse-
quences. For moral character must be more important than
anything else. To admit something superior, or even equal
to right, is to deny its existence. We must believe God so
regards what concerns moral issues in his government.
Himself infinitely holy, he must exalt righteousness and
honor his own law. To him moral evil must be abhorrent
The one involves the other. If he makes himself known,
this must appear. To conceive of God as indifferent
whether there be good or evil, and whether no consequen-
ces follow either, or the same consequences both, is to deny
God. Hence we cannot be surprised, if God so orders the
universe, that results of vastest moment depend upon moral
character. We should be surprised if it were not so.
Sometimes, indeed, it is denied that moral character has
any discriminating effect on events, but oftener it is alleged
that much moral confusion exists from the want of perfect
discrimination. Now not to dwell on this world being pro-
bationary and educational, and so requiring mixed issues, it
is admitted that human society presents many dark prob-
lems, felt to be such by observers in every age. Still, it
cannot be gainsayed, that history shows the well or ill-being
of society to be inseparably connected with moral good or
evil. So that we are fully warranted in believing that the
greatest conceivable well-being would follow perfect good-
ness in our system, and a proportionate ill-being would fol-
low completed wickedness. For think again of human na-
ture as entirely sound, morally, supreme love to God and
40 Mora/ Good and Ævil Manifested in Human AWature.
equal love to man. Recall the necessary conception of self,
in a normal state. Then follow out, in all possible relations,
the action of such moral good. At once arises, of neces-
sity, a view of human well-being. Every thing which would
be of highest advantage to the community, and the individ-
ual, immediately occurs to the mind. There is no motive
for anything else. Such benevolence can only lead to har-
mony of wills, and universal blessedness. On the other
hand, carry out as before the conception of human wicked-
ness. Imagine the alienation from God greater—the sepa-
ration from man wider—think of self more exaggerated,
and so of selfishness more intense, and comprehensive, till
we cannot go farther in thought of man's sinfulness: every
step of this dreary way will be accompanied by a picture of
human wretchedness. This is our necessary thought, and
history educates us, even in this mixed state, to expect that
consequences will follow character. How, indeed, can any
look out on life, and not feel that the greatest argument is
going on all the time for the good and against the bad. The
whole of man's existence on earth, so far as we know it, is
a witness for the moral law. Indeed, our life is a hopeless
enigma, unless we recognize a divine expression of moral
distinction. Now these consequences, in such connections,
occurring in our system, will be found very largely vicarious
in their mode. Thus happiness is on account of others
character, to an immense extent. The view taken already
of representativeness, includes this. As character itself is
more or less affected for good by the conduct of progenitors,
who acted for their descendants, so, in large part, are bless-
ings enjoyed by these descendants, the consequences of that
conduct. It is delightful to trace much of one's present
Mora/ Good and Evil Manifested in Human Nature. 41
happiness to those who acted for us. We can plainly see
the results of our ancestors' virtues in the advantages of
Our political and social state. But more particularly in
family histories we can follow the consequences of moral
good, working vicariously. Who can measure the obliga-
tion of children to the character of their parents, for what
they enjoy. The scriptures declare that often for the parents
sake, calamity is averted from a family, and its welfare as-
sured. Certainly there is much in actual observation to
agree with this, and the view may be extended indefinitely.
On every side, and in various ways, we see men possessed
of advantages, which are the consequences of good in others.
If this be questioned, the answer again is the structure of
human nature whereby the individual is closely related to
the whole, or parts of the whole. Questioning this, is
questioning human nature itself. Besides it is not likely
men would make any question, if only happy consequences
were concerned. But, of course, there is another side to be
considered. If now we observe the working of the conse-
quences of evil, the same vicarious element will be found.
The scriptures declare in the clearest manner, that men
suffer the consequences of others sins. History and obser-
vation make this palpable. On the largest scale it is seen
in races and sub-races. The wickedness of remote progen-
itors, bears fruit in disastrous consequences, continuing
through generations. In families the dark side of this mode,
in the administration of consequences, furnishes the saddest
tragedies of earth. Already in illustration of part of our
subject reference has been made to the suffering of parents on
account of the misconduct of children. But there is a wider
scope and more fearful aspect to the sufferings of children, in
42 Mora/ Good and Ævil Manifested in Human Mature.
consequence of the sins of parents. It is impossible to
ignore this, earth is full of it. Here are families enduring
every variety of ill, because the heads of those families were
wicked and foolish. In whatever direction we turn our eyes,
we shall see the consequences of moral evil. Society ap-
pears full of finest reticulations, uniting men, and render it
impossible for them not to affect one another vicariously,
and hence, if the bad consequences of moral evil work in
such a system, they must, more or less, work vicariously. . Of
course it must be kept in mind that moral evil is true of all,
that no one suffers in this world who is wholly free from sin.
Still men do suffer from the consequences of sins, in respect
to which they are relatively innocent. It is here that the
greatest difficulties are met. Every one must admit the
painful force of the questions which arise. But we must
always keep in mind that objections to the vicarious, in con-
sequences of evil, logically involve objections to the vica-
rious in consequences of good. We cannot see how this
mode can be employed for human happiness, without the
other alternative. And if we resolutely object to the vica-
rious in consequences, at all, we must to any vicarious ele-
ment, and that is objecting to the actual structure of human-
ity. But that ends the whole matter.
III. It yet remains, in order to complete our view, that
we notice how man makes “use of the vicarious in his
efforts to avoid the consequences of sin.” This, too, is
within the domain of actual human nature, and part of the
“earthly things” discriminated by our Lord. However great
man's moral insensibility may become, he can hardly ever
be without some apprehension of the guilt of sin. With
different degrees of intelligence, this feeling is apparent
Moral Good and Evil Manifesſed in Human AWature. 43
everywhere in the history of man. Now if what we have
observed of the prevalence of the vicarious in nature, be true,
we might expect, that in a matter so important as deliver-
ance from the penalty of sin, the vicarious would appear in
man's efforts to be delivered. And this is just what does
appear, in one form or another, to an immense extent. One
cannot read the history of religions, without being struck
by the use which is made of the vicarious, on the human
side, towards the objects of the feelings of guilt and fear.
It is very superficially said, that priests originate these feel-
ings, and the vicarious direction taken by them. Priests
may, indeed, exaggerate and use for selfish ends, such feel-
ings and modes, but they cannot originate that of which
they are part. They themselves are originated as a class,
in the working of these feelings. Nor can they be ac-
counted for otherwise. So that we cannot avoid the con-
clusion, that the vicarious in men's efforts to escape the con-
sequences of sin, is also perfectly natural.
Thus have we gone over a field full of important bearings
on the great doctrine of christianity. It is well to study
what is natural, for the better apprehension of the super-
natural. This is in the order of truth, marked out by our
Lord himself. It may be, there is need of abatement in
some things which have been stated, but upon the whole,
we may conclude that the vicarious in varying forms, but at
ground one, is a mode, not coming into use at a particular
time, or in certain circumstances, or only in some human re-
lations, or as something which could be dispensed with.
Far from this, it appears at first, and always since, under the
greatest variety of circumstances. We have seen it in the
very structure of human nature, and thence in human de-
44 Mora/ Good and Æviſ Manifested in Human Nature.
velopment. We have studied it in the race and sub-race,
in the family and nation, in natural affections, and general
intercourse of men. We have observed the working of
physical laws in regard to it. We have seen it recognized
in letters. So we found it independent of the personal will,
and remarked how it existed, and was used alike in the work-
ing of moral good, or evil, and in their consequences. Then,
finally, we met with it in the effort of human nature to de-
liver itself from the penalty of sin. All this goes to show,
that man, as a social being, has the vicarious as one of the
invariable modes of his being and its development. So we
noticed that objections to one use of this mode lie against
others. But if it be established that such a mode belongs
to human nature itself, then we approach the supernatural
with very different prepossessions, than if we looked at it
from out a nature in which there was nothing vicarious, or
only something abnormal. Nor shall we find it strange, if,
in relation to the natural, whenever the supernatural should
manifest itself, and whatever good it should bring to man,
it would employ this vicarious mode. Indeed not to do this,
would appear strange, since an immense pedagogy had led
us in this way, and accustomed us to this mode. And this
we shall see when we study the incarnation.
Use of the Vicarious in Nature by the Supernatural.
§

E have our Lord's authority for expecting that
men's views of “earthly things, will affect, very
seriously, their views of heavenly things.” Our
impressions of the vicarious element in nature,
cannot but influence our apprehension of the vicarious in
the incarnation. All the contents of this glorious truth are
supernatural, and we learn them from supernatural sources.
God manifest in the flesh. Every conceivable idea of medi-
ation between God and man, fulfilled in a divinely human
person. God revealed in the clearest manner, and brought
in wonderful nearness to the human mind, the forgiveness
of sins, the transformation of character by the Holy Spirit,
and thence the restoration of conscious acceptance and
communion with God. The work of redemption by Jesus
Christ, through which all this has been brought to pass :
the life of perfect righteousness and the death of sacrifice:
the conciliation of justice and mercy, in the honoring of law,
and the accomplishment of compassion. These are the
“heavenly things” purely, and are revealed as such. True,
we find in different parts of heathenesse, a very striking
longing for divine manifestations, and in their mythologies
are accounts of such. But these pagan theophanies are, at
the best, only instinctive efforts of human souls, which pro-
ject out of their own teeming subjectivities, exaggerated
repetitions of themselves. And yet, while they distinguish
and exalt by contrast the incarnation of Christ, they certainly
|
46 Ose of the Vicarious in Mature.
show that the idea is not strange to man. It is also true
that as we look back through the course of Jewish history,
in the light of Revelation, we see a system educating a people,
and through them the world, into a preparation for this in-
carnation, so that with a fundamental apprehension of sin,
and its necessities, men might be taught, by various divine
manifestations, to look forward to their fitting culmination
and completeness in a person who should come, Emanuel,
the Messias of God. How far men were educated, so as
more readily to receive the great truth, is not now the ques-
tion. The system is there, supernaturally ordered, and we
can see what a wonderful preparation it forms. We look at
the incarnation of our blessed Lord as accomplished, the
grand object of believing vision, luminous upon the dark
ground of human sin. But our point of view is greatly
changed from any occupied before the coming of Christ.
As we reverently say, that if God existed an infinite per-
son, it was reasonable that he should reveal himself to
beings in his image—finite indeed, yet persons—so if he
revealed himself, what revelation could be conceived of more
reasonable than the incarnation ? If God is to make himself
known as fully as possible, and through a medium the most
capable of ministering knowledge, surely there is nothing in
the actual creation, that we are acquainted with, or can im-
agine, so fitting to declare God, as humanity made in the
image of God. For what are the strength, and beauty, and
order in material things, or what are angelic ministries, or
communications in visions of the night, and what even the
voice from heaven 2 Nay, what the inspired utterance of
prophets and holy men of old, moved by the Holy Ghost,
compared with a sinless human being, as the medium of
Ose of the Vicarious in Mature. 47
divine manifestation, distinguished above all other beings in
our world by its creation in the image of God. The believer
in the incarnation, adores the more, because God is so near
him, within the veil of his own humanity, now, indeed, perfect
in moral excellence, and evidently God's fairest work. With
all the awe that it becomes created beings to feel towards
their Creator, so far from the incarnation being something
to which human thought, in its profoundest reach, is averse,
it is beyond expression welcome to such thought, when ex-
ercised under the influence of thoroughly aroused moral
sensibility. The more we thus contemplate our blessed
Lord, and who will say that this is not the most fitting sub-
jective state in which to contemplate him, the more we are
impressed with the incarnation as most wonderfully adapted
to us. How they err who look upon it as a dogma to be
treated with indifference, its apprehension beginning and
ending in intellectual perception. As Christ himself teaches,
and as follows from the relation of the soul to moral truth,
the appreciation of Christ as God manifest in the flesh, de-
mands that men should regard him from out states of
mind, more or less morally affected. It cannot be denied,
that to men conscious of moral wants, and longing for a
sense of God's nearness, to men who have felt, in any de-
gree, this nearness in Christ, there is marvellous attraction
in the incarnation. To such men it has been an exceed-
ingly precious revelation. Hence it is held so strongly.
This peculiar apprehension of Christ is susceptible of in-
definite increase, as we might expect, from the relation of
the subjective state to the objective person. Keeping this
in mind, we may well believe in the adaptation of the incar-
nation to our deepest spiritual needs. Intensely conscious
48 Ose of the Vicarious in Nature.
of our own personality, we crave a sufficient person in whom
to rest, and here we have infinite fullness associated with a
consciousness as definite as our own. We require might
and majesty, with will, to impress us, and behold all in Christ.
We demand perfect goodness, hatred of evil, delight in
good, benevolence, and tenderness, and sympathy, and lo!
the manifested Christ presents each in completeness, and
all in unity. We desire assurance of truth, and Jesus Christ
impresses us with the conviction that he is truth, a reality
not possible to have been imagined, or to be the result of
human accretions, but “the word of God incarnate.” When
Our profoundest wants are discovered to us, and we feel,
with a moral force we cannot resist, our sin, with its guilt and
foolishness—when the great need presses us, of some one
who has authority to give us peace, and power to transform
us morally—then the view of Christ as incarnate God, bring-
ing with it the certainty of his salvation, and his gracious
willingness to bestow it commends itself to the awakened
soul with new and peculiar evidence of its truth. The won-
derful correspondence between Christ and the inmost neces-
sities of man, comes out, when in our conviction of sin, we
look upon the saviour of sinners; much more does the in-
creasingly perceived person and work of our Lord, render
stronger and clearer, this sense of his truth, when the heart
has finally received Christ as its saviour. Then in the light
of positive christian experience, the delightful awe, the
humble assurance of safety, the ennobling complacency in
Christ himself, and the consciousness of his love, the incar-
nation of Christ, is an object of adoring and confident faith.
Such is Christ to numberless believers. Now it is the great
characteristic of the incarnation that it was complete, and
#
Ose of the Vicarious in Mature. 49
we dwell with awe and delight on that completeness. The
son of God took upon him our very nature. It was our
humanity, our mind, and sensibilities, and moral sense, and
in a veritable body, “bone of our bone, flesh of our
flesh.” In no sense was it scenic, an appearance however
beautiful, however tragical. It was actually here and in our
unity. It left out nothing human. But to be completely
human, meant to suffer; suffer as we do, suffer as sinners.
What sinners suffer, Revelation represents as largely penalty,
and we cannot help recognizing it as such. This is palpable
to us. Indeed, this suffering of Christ was certain. With-
out it the incarnation were incomplete. Suffering penalty
was in the very warp and woof of human nature, and Christ
could not become incarnate without becoming subject to
sufferings now inseparable from human nature. And yet he
was “holy, harmless and undefiled.” The sinlessness of
Jesus Christ is something wonderful to contemplate. It
stands out alone in human history. The humanity in us so
marred, was in him absolutely without defect. It was per-
fect moral excellence. Our very sin prevents the full ap-
preciation of our own nature, when we see it in unfallen
purity. But the more we study this, as it appears in Jesus
Christ, compared with other men, the more intently we gaze
upon the holy character of the son o: man, from out our
moral wants, deeply felt, and with the intuitions of penitence
and love, the more wonderful it will appear, and its reality
more assured. And it follows from this moral completeness,
and is directly asserted by Our Lord, that no constraint was
upon him but that of love, and his was a willing obedience.
He chose, in all freedom of choice, all that was essentially
human. “He was in all points like as we are, except sin.”
50 Ose of the Vicarious in Nature.
If, as viewed from the divine side, according to scripture,
there was a need that Christ suffer; seen from the human,
there was also a necessity of his suffering; for we have seen
that his incarnation could not be complete without his taking
upon himself the penalties that were now in the very soli-
darity of human nature and followed its development. Now
comes the great question of the meaning for us, of this in-
carnation into suffering. Why should the one absolutely
perfect man, alone of all his race living in sinlessness, bear
the same burden as sinful men do 2 Why should God mani-
fest himself as “man of sorrows and acquainted with grief?”
If we allow the thought that the sufferings of Jesus Christ
were on his own account, or merely arbitrary, we are in-
volved in moral confusion. For we can conceive of a per-
fectly sinless humanity, serving to manifest God in the flesh,
resplendent with chastened glory, and radiant with happiness.
Nay, some have conjectured, this might have occurred in the
possible history of man, without sin. We can dwell on such
an incarnation with utmost moral complacency. Yet this
supposes a humanity morally different from Our actual one.
No guilt, no suffering. Nothing in such a conception to
confound moral distinctions, or mar moral harmony. But
Jesus Christ—all that we can imagine of moral perfection,
the very living temple of God, subjected to what sinners are
subject to ; like them encompassed about with suffering,
walking throughout his life in penalties as they do, numbered
at last with transgressors, and in the crowning fullness of
his love, wearing a diadem of guilt. To what conclusions
were we left, if all this were on his own account, or inflicted
arbitrarily. But we are not left to the possibility of such a
thought. There is no room for doubt as to the meaning of
Ose of the Vicarious in Wature. 5 I
this humiliation, and these sufferings of the sinless Christ.
They are on account of those, into whose unity he came.
They are vicarious, and the climax of the vicarious in our
world. Christ came to save sinful men, to form a new hu-
manity of which he should be the head, the second Adam,
men forgiven and regenerate, united to him with a conscious
faith, but rooted and grounded in him, as really as before
they were in their old degenerate humanity, having a life
“hid with him in God,” and deriving hence a new moral
character manifested in fruits of the spirit, holy, Christlike
tempers and conduct. This was the meaning of the incar-
nation, as concerning man. To this end the son of God
entered into our unity, identified himself with us, subjected
himself to laws, which throughout, recognized sin as some-
thing to be confessed and atoned for, was baptized with the
baptism whose ground idea was repentance, was made a
curse under the law, and offered himself a sacrifice. All this,
mean it more or less, was for others. This was Our Lord's
own consciousness of himself in our world. “My flesh
which I give for the life of the world,” is his own description
of his manifestation in our nature, and shows, unmistakably,
how he regarded it. With this alone, agree all the circum-
stances in his incarnate existence. Indeed, there is a subver-
sion of all moral judgment, unless this subjection to suffering
were for others, and chosen by him. He could not feel him-
self a sinful being, nor yet did he look upon himself as an un-
willing victim, in an iron system of penalty. But in that love
so wondrous, he chose to suffer for others. He manifested
himself where only sinners, with their penalties were, and
where none could be without penalties, their own, or vicarious.
He took upon himself a nature, which, unavoidably, here bore
52 Ose of the Vicarious in Mature.
with it, the consequences of moral evil. Surely, he is always
represented thus. If language can express what such a
being as Jesus Christ meant, if a life, luminous beyond all
others, can declare its one great intention, if the over
mastering conviction of those who saw him, and loved him,
and devoted their lives to preach what he was, and taught,
can be understood, then, the only conception of the Lord
Jesus Christ, is that of being identified with sinners for their
sakes, suffering in their stead, the penalty of violated law.
It is true, as noticed above, men interpret differently the de-
scriptions of the degrees, so to speak, of the vicarious in
Christ's work of atonement. But the vicarious itself, can-
not be denied on any scriptural ground. Thus, we have
seen, that the supernatural, the incarnation, employs in its
event, and for its great purpose of benevolence, one of the
modes in the very structure of human nature, the vicarious.
So far, then, from being originated at the coming of Christ,
or at any time since human nature began to be, or lying
dormant for some emergency, it was in human nature from
the first and certain to appear in every direction of man's
activity, necessarily used by moral good or evil, and their
consequences. As moral evil actually now works vicariously,
and as we cannot conceive of a change in Our race, from
good to evil having taken place, under other than vicarious
conditions, so, now, as far as we can look into things, it is
very difficult, if not impossible, to think of any mode to be
employed in a change from evil to good, other than vicarious.
Perhaps this view will make some objections to a vicarious
Redeemer look differently, since these objections must be
made to the working of the system in which we are, and to
be consistent, we must find fault with the necessity in nature,
Ose of the lºcarious in AWature. 53
of vicarious suffering, to avert a calamity or confer a benefit.
The relation of the vicarious in nature to the incarnation,
will appear in clearer light, if we apprehend more strongly,
the conception of this world as largely educational, as de-
signed and arranged to teach great truths and form charac-
ter. Of course this is involved, to a certain extent, in the
idea of probation. There is implied in “world education,”
a great deal of the correlation of truths. Men are evidently
to be led to some conclusions, and prepared for impor-
tant moral ends, in the course of this education, by analo-
gies and types in nature. Undoubtedly, in observing and
concluding, according to this conception, men are liable to
false directions of thought. Still there is much to commend
it. History, too, is more in harmony with worthiest views
of God and man, when it is studied as embodying this de-
sign. This aspect of the world may fairly be considered
the true one, when, by the light of Revelation, we see the
Jews under a system eminently educational. We have al-
ready spoken of the vicarious as a natural pedagogy, corre-
sponding, in a degree, to that Supernaturally ordained for
the chosen people. If now this be regarded as but part of
a great System, educating men into a preparation for truth,
something grandly prospective, surely the world will appear
very differently to us from what it commonly does. Thus
the vicarious in nature is fitted to make very apparent, the
real character, extent and consequences of good and evil,
of one as much as of the other, though its relation to redemp-
tion determines our present consideration of the latter. It
is important to remark again, that men's views of Christ,
and the benefits to be derived from him, are very much af-
fected by their views of sin. Now it is hard to think of any
54 Ose of the Vicarious in AWature.
mode by which sin could be more thoroughly shown to be
the dreadful thing it is, than is actually shown by its work-
ing in the vicarious mode. If sin was, in every sense, an
individual matter; if it did not develop itself in relative be-
ing we should know but partially its disastrous power. But
now, acting, as it does, vicariously, in race, and sub-race, and
family, and natural affections, and general intercourse, and
this on vastest and minutest scale, sin is illustrated with a
frightful copiousness and clearness. Its actual degree is be-
fore our eyes. Its capacity of becoming greater, with even
more terrible results, is constantly suggested. Tried in so
many relations, its essential nature comes out most variously,
and shows its identity of evil. So, too, the consequences of
sin are shown by the vicarious mode, as we cannot imagine
any other mode to be capable of showing. Recall what has
been already noticed in society, the effects of sin continually
appearing in the relations of men to one another, terrible to
look at in their vicarious working. Is not this an education
in the fullest sense P Ought not man, by this time, to have
learned to regard sin with more dread than anything else,
and to have been prepared, in some measure, to apprehend
a redemption corresponding to such sin, a Redeemer fully
related to such a sinner P For surely, the instruction as to
sin and its consequences, to be derived from this mode of
human development, the view it presents of man's bondage
to evil, may well awaken such a conviction of moral want,
that if any one thus conscious, did not long for a saviour
in the fullest sense, he would, at least, more readily per-
ceive such a one in his true character and work, when he
should come. It is not now the question, how far this
effect has been produced, but certainly here is education,
Ose of the Vicarious in Nature. 55
and the teaching is in the same direction, on the natural
side, as that on the supernatural, in the revealed system,
given by God to his ancient people. But as we have
already seen, yet more is contained in this pedagogy of
nature. So, in this connection, we notice again, that the
vicarious in nature, by its employment, to a very great ex-
tent, as a mode of natural deliverances, may well lead us
to look for the employment of the same mode, in any su-
pernatural deliverance. Not that we could gain any assur-
ance that such a deliverance would come; not that any suffi-
cient conclusion could be formed of a person to come; not
that the real substance of the redemption itself, especially
on the side towards God, could be learned from what occurs
here; but to see constantly in nature, all kinds of deliver-
ances and benefits, using this vicarious mode, and that of
necessity, since we cannot imagine any other mode possible,
as things are—does, most certainly, point to the employment
of this same mode, by a heavenly deliverance, if there is to
be one—What else expect, if we expect at all !—And thus,
reverently, we may say again, that as the earth mould pre-
figures the form of the molten mass to be poured into it,
so the vicarious mode, universal and necessary in nature,
when benefits are to be conferred, prefigures the mode in
which our supernatural benefit shall come, if it come at all.
We have seen that this vicarious element in nature, has
various degrees, from slight representativeness, to substitu-
tion. Sometimes the identification goes so far, as to seem
like the merging of individuality. Here is great signifi-
cance. Not that we can find in nature, anything to war-
rant us in affirming what degree of the vicarious would ap-
pear in the heavenly deliverance, substitution or representa-
56 Ose of the Vicarious in Mature.
tiveness, more or less full, but surely it tends to prepare us
to accept whatever degree is present in what is supernatural.
Nay, if the heavenly deliverance should be revealed as em-
ploying this vicarious mode, in its fullest meaning, if the
Heavenly Deliverer should take upon him our nature ex-
haustively, “in all points like us,” except sin, should fulfill the
years of his humanity, and accomplish human redemption
in the use of the completest vicarious mode, should be in
very truth, what he is seen to be, in Our place, a substitute,
“the just for the unjust.” “He who knew no sin, made sin
for us,” “suffering under the law,” and, at last, “numbered
with transgressors,” if this should be so, who shall say
we have not been prepared by this pedagogy of nature,
at least, not to regard as strange, the employment of the
utmost degree of what was an essential mode of the human-
ity in which our Lord was manifested, to save it. And if
any profess to shrink from this completeness of the vicari-
ous mode, as used by Our Lord, let them look at the remark-
able fact, that in the domain of nature, so long as there is a
willing mind in any suffering for others, instead of its being
repellant to us, the greatest possible identification with
Others, the most entire substitution of persons, and that, too,
in endurance of extremist suffering, attract our greatest
admiration, nay, call Out Our highest moral approbation.
They stand out a welcome relief from the fearful monotony of
our selfishness. But what teaching by nature are these in-
stances to prepare men for the glorious climax in our blessed
Redeemer. What if men are not led by this pedagogy in
nature, into a preparation for the revealed truth of Christ,
nor abate their objections to vicarious suffering in his re-
demption ? So did the Jews refuse to be led by an inspired
Ose of the Vicarious in Nature. 57
pedagogy of vicarious rites and sacrifices, into a preparation
for the Christ who should fulfill, in his own person, their
typical significance. Nevertheless, there, right before men,
was that revealed system, full of the vicarious element.
And so, outside of this, is human nature itself, making men
familiar with it as a divinely appointed mode.
If we have studied aright the bearing of the vicarious in
nature, on the great truth of Revelation, we are naturally
led to think that it is only reasonable to suppose there would
be confirmations of the gospel, in the structure and working
of the humanity which was to receive it. The origin and
authority of the revealed, will never cease to be supernatural
and final. The person and work of the incarnate Christ,
can never be other than the “heavenly thing,” only known
through Revelation. But surely it cannot lessen our rever-
ence for the supernatural, and our appreciation of its divine
bestowment, to find in structure of human nature, that,
which by its striking manifestation of our wants, points to
something out of itself as alone able to meet those wants.
Could we only see human nature thoroughly, we are con-
fident that its actual state, by its correspondence to Jesus
Christ as its Saviour, would be a mighty argument for “the
truth as it is in him.” It may be that we are far from being
ready for such perceptions. We know not how much de-
pends on the moral state, and human subjectivity must be
largely taken into account. But it may be that sometime
hence, when man shall look through a medium of more
perspicacious humility, and observe with a profounder con-
sciousness of need, and conclude with the estimate of more
intense love, they will see more of this great harmony.
Christ Viewed in the Light of Vicarious Love.
UR Lord once said “He who doeth his will shall
know the doctrine if it be of God.” Here is
largely the philosophy of human belief. The per-
ception of moral truth depends on the moral state.
Revelation regards this relation of paramount importance,
and the history of human opinions fully illustrates the con-
nection. Were this clearly apprehended, it would seriously
affect the way in which men approach questions to be de-
termined. But it must be evident that men act with very
little recognition of such dependence. Indeed, with many
their pride of intellect would be offended at the intimation
that they could not exercise it independently of their moral
state. They would insist on their sufficiency to perceive
any truth, irrespective of moral conditions. Of course it
will be admitted, that men's opinions are more or less affected
by their prejudices, but though this logically involves what
we are contending for, it will be only in a most general way,
and very slightly applied in what concerns the christian reve-
lation. Here, it is safe to affirm, that men proceed to a
great extent without any misgiving as to their moral con-
dition affecting their views of Christ. The proposition that
sin in a man, and his sense of it, have a great deal to do with
what he will see and think of Christ, would not be generally
received. Indeed, this failure of men to recognize the in-
fluence of moral evil on the mind, is not confined to relig-
ious questions. One might expect that so tremendous a
Christ Viewed in the Light of Vicarious Love. 59
fact as sin in the very self—would have great prominence
given to it in any scheme of human nature, and that it would
be considered carefully in relation to its disturbing force.
But there is very little account made of it in the systems of
philosophy. So, in a great part of human affairs, men seem
to ignore it, and to have the same confidence in their con-
clusions, as if they were not sinners. It is then only the
climax of this conduct, when they do not regard it at all im-
portant what their moral state is, in deciding upon chris-
tianity. The sensualist, the ambitious, the avaricious, the
self-willed, the self-conceited, can have as true an apprehen-
sion of Jesus Christ, as the pure, the benevolent, the con-
trite, the humble-minded. Though the conscience may
have sunk in a man to extremist moral insensibility, through
brutal indulgence, or exaggerated estheticism, or any en-
grossing intellectual culture, until he has almost no con-
Sciousness of sin, and none of moral want, but is wholly
without moral appreciation, or desire for anything else than
selfish gratification—yet this man can come to the considera-
tion of Christ, as well fitted to perceive the real person and
work of the Lord Jesus, in their peculiar relation to the sin-
ful human soul, and their desirableness as such, as though
his conscience was in the highest degree, powerful and dis-
criminating, and he had the clearest consciousness of sin,
and felt deeply his moral wants, This is stated strongly,
but that many maintain that the intellect is independent of
moral conditions, and act accordingly, cannot be denied.
Now it is in direct and profound opposition to this view and
practice of men, that our Lord uttered the remarkable say-
ing cited above. But this is the most comprehensive form;
he teaches the same in others of his discourses. Thus, in
6o Christ Viewed in the Zight of Vicarious Zove.
the Sermon on the Mount he says, “Blessed are the pure in
heart, for they shall see God.” This affirms the intimate
connection between the moral state and the knowledge of
God. Here is implied that an impure heart will disable a
man from clearly knowing the holy God. On another oc-
casion he says, “How can ye believe who receive honor one
of another, and seek not the honor which cometh from God.”
(John v: 44.) This was addressed particularly to a class of
men in our Lord's day, remarkable for seeking the reputa-
tion of sanctity. Those under the control of such a dispo-
sition, could not judge fairly a being like Christ. They
could not see him as he really was. This was the negative
side : the positive is presented when it is clearly implied that
seeking honor from God, could alone have prepared
these men to apprehend Christ. Here, then, we have our
Lord's estimate of the connection between an inward moral
state, and the perception of an object presented to the mind.
It was not that these Jews knew our Lord to be the Christ,
and so wilfully rejected him, but their moral state was such
as to hinder them from knowing him. It was a medium
through which the real person was not seen. Christ was
transformed to them, and by themselves, Our Lord's prayer
on the cross, “Father forgive them they know not what
they do,” implies in the strongest manner his sense of the
influence exerted on the mental vision of men, by their
moral disposition. In all his intercourse it is evident that
he regarded this as determining the question of faith in
himself. Indeed, his own beautiful and comprehensive dec-
laration of the necessity of a child-like spirit, is a summing
up of his teaching on this point. The apostolic writings
assert and take for granted the same thing. What stronger
Christ Viewed in the Light of Vicarious Love. 61
statement of the influence of the moral state upon the ac-
tion of the intellect can be uttered than Paul's description
of the pagan's loss of the true idea of God. Here, plainly
the moral deterioration goes before the degrading concep-
tions of the mind. Again, what is the “veil over the Jew-
ish mind,” but the effect of a moral state, described in that
most inclusive term, “Hardness of heart.” So, when we
read of the cross of Christ being “foolishness to the Greek,”
we cannot help thinking, how naturally this followed from
the enormous self-conceit in the Grecian character. Paul's
own history is very striking in this respect. The same per-
son was before him at different periods, but how differently
he appeared to the bigot Jew in Jerusalem, and Paul, the
apostle. Probably in none of the countless millions con-
verted to Christ, has there been a more striking illustration
of the connection we are considering. In the old Testa-
ment we meet the same, strongly asserted in passages like
this, “The fear of the Lord is the beginning of wisdom,”
and there is startling significance in the words, “The fool
hath said in his heart, there is no God.” But it is not in
Revelation only that this power of the moral over the intel-
lectual is asserted. In one of the apocryphal books we read,
“Froward thoughts separate from God, and wisdom enters
not into a malicious soul.” There is a recognition of the
same in pagan writers. Here is a remarkable statement of
it from Seneca, “The mind that is impure is not capable of
God.” And yet this is only one instance; classic literature
would furnish illustrations from its philosophers and tragic
poets fully sufficient to show that thoughtful men in those
times acknowledged this dependence, more or less, of the
mind upon the heart. Of course we should expect to find
62 Christ Viewed in the Light of Vicarious Love.
this view taken among the earliest christian fathers, alike
from their nearness to the primitive teaching of christianity
and the observation forced upon them of the terrible effect
of heathen immorality in determining men's minds. So
christian writers, in all time, have insisted upon this point.
Even those possessed of highest intellect themselves, and
who, if any, might be supposed capable of entire intellect-
ual independence, have expressed in clearest terms their
conviction of the intellect's dependence for its conclusions
upon the moral state. Thus Pascal, “Nous connaissons la
verité non seulement par la raison mais encore par le coeur.”
It might, indeed, be expected of Pascal that he would coin-
cide with the scripture view of the influence of character
On opinions. Nor are we surprised to find this seen and
noticed by one who, with marvellous intuitiveness, looked so
deeply into human nature, and who may have drank at other
springs, than his critics in their worship of genius, dream of,
“But when we in our viciousness grow hard,
(O, misery on't) the wise gods seel our eyes;
In our own filth drop our clear judgments; make us
Adore our errors; laugh at us, while we strut
To our confusion.”
What is yet more striking, men who would shrink from
finding, in this influence of the heart, any explanation of
their own unbelief, do yet fully admit such influence.
Thus Voltaire said of Rousseau, “His opinion was reached
not through his reason, but his sentiments.” What
then of Voltaire, himself? His moral state was a very
decided one. Did it have no influence on his opinions 2
There is a writer of great renown in letters. With his ad-
mirers, the impression of his genius is so great, that under
its spell, they seek to excuse his sins by raising him above
CArist Viewed in the Zight of Vicarious Zove. 63
the moral obligations which bind common men. His su-
perb endowments did not include a high moral sense. He
was an impure man, and it did not disturb his self-compla-
cency. He took no part in his country's struggle for life,
and it did not stir the repose of his self-love. Throughout
his writings, we meet the highest exercise of intellect, but
are so conscious of the supremacy of the esthetical, that it is no
wonder men have spoken of him as one of the great pagans,
reappearing in christian times. And yet he said, “As are
the inclinations so are the opinions.” May not this apply,
too, in his case, and be some explanation why he did not see
the true Christ, to desire him. Here is another instance.
It is that of one who ranked high in his day as a philoso-
pher. He was, in some respects, far nobler than the poet
just cited, but he was intoxicated with the contemplation of
the ego. And he says, “Unser Denk-system ist sehr oft
nur die Geschichte unseres Hertzens.” I give but one more
testimony from men who had not christianity in mind when
they wrote. In this instance, the writer is a very acute
Frenchman who has drawn one of the most frightful pictures
of French democracy, and who writes of men as he does of
arts and letters, with marvellous self-complacency. He is
thinking of others in relation to “earthly things,” but we
will think of him in relation to “heavenly,” when he says,
“Sile coeur est parfois la dupe de l'esprit, l'esprit bien plus
souvent est la dupe du coeur.” Many more such admissions
of the dependence of human beliefs on the moral condition,
might be given. Already it may have proved wearisome to
dwell so long on these admissions, but the thing itself, if
true, is of such immense importance, in considering man's
relation to Revelation, that we need to have it fully estab-
64 Christ Viewed in the Zight of Vicarious Zove
lished and made prominent; particularly as men are averse
to its application to themselves. Thus, then, we have seen
it quite confirmed by men themselves, that notwithstanding
what is claimed for pure intellect, human opinions and beliefs,
though accredited to it, are really, to a great extent, deter-
mined by the moral disposition. Indeed, with singular in-
consistency, some who even resent the implication of such
influence on their own judgment, do not trust that of others
in matters of importance, where any strong passion is con-
cerned. In matters of critical opinion, where one might sup-
pose the intellect would act free from all moral bias, if this
were possible; we meet with humiliating frequency, instan-
ces of fine minds so influenced by moral attractions and re-
pulsions that our respect for their criticisms is painfully qual-
ified. Indeed, a volume might be written on the power of
mere disgusts to determine human opinions. All this should
prepare us for like action in the great questions of Revela-
tion. Here are objects the most fitted of all, to excite moral
complacency or aversion, as the history of christianity
abundantly shows. Then it is not likely that an exception
will be found here, to man's usual way of considering objects.
On the contrary, we would naturally expect the most marked
exhibition of this influence of the moral state. For we
must keep in mind, that if the moral be at all, it must be the
most important and characteristic element of the personal
self. The will, in its largest sense, is then concerned morally,
so that the intellect cannot act in perception as a perfectly
clear mirror, but must take into its reflections the hues of a
determining self, and see objects in their light. Surely we
may then affirm it to be most probable, that how the Lord
Jesus Christ will appear to men, depends largely on their own
Christ Viewed in the Zight of Vicarious Zove 6 5
moral state. Certainly he concentrates in himself, more
than any object in our sphere of perception—what most
concerns us as moral beings. Conceive Our Lord as he de-
clares himself to be, and as he stands forth in the world's
history; a Saviour from sin and guilt. Here is the grandest
object conceivable before the human mind, and yet is it in
the highest degree relative, and hence demanding corres-
pondence on the part of him who contemplates it. For it
assumes that man needs such a Saviour, But he must feel
that need, before he can, with the intelligence of heartfelt
appreciation, behold such a saviour as Christ really is. When
our Lord said “I came to call not the righteous, but sinners
to repentance,” it was on an Occasion of a display of profound
insensibility towards himself, by men who were observing
and wondering at his intercourse with those upon whom they
themselves looked with contempt. He was exercising his
characteristic benevolence. He was manifesting his sym-
pathy. It was not that the pure Saviour looked with moral
indifference on sinners, but he beheld with tenderest inter-
est, and attracted to him, those who felt themselves sinners.
To a redeemer from sin, there could be then, as now, but
two classes of men. All indeed sinners, but some felt them-
selves to be such, and that they needed forgiveness and
moral change. However vague, this disposition put them
into a relation of dependence and earnest seeking for help
out of themselves, and they were prepared, in a measure, to
see the Saviour in his true character. Others did not feel
that they were sinners, or that they needed forgiveness and
moral change, but were profoundly satisfied with them-
selves. There can be no doubt of the great self-conceit
of some of those with whom Our Lord came in contact.
66 Christ Viewed in the Zight of Vicarious Love.
It is of them he speaks with more than an approach to irony,
as “the righteous.” Such men plainly saw “nothing in
Christ that they should desire him,” but much to offend them.
They beheld in him not what proved him to be the person
he professed to be, but to them, in their actual moral state,
he seemed to be quite another. Now this is history. Our
Lord himself, judged these men as not only being without true
knowledge and appreciation of him, but as unable to see
him in his reality, so long as they continued in the moral
state in which they were. He assumes and proceeds upon
the ground, that for men to see and apprehend him aright,
they must, in some measure, see and apprehend themselves
aright. Nor will this appear strange, but rather to be ex-
pected, if we bring out in full relief, the person to be judged,
and the persons judging. He coming to meet the deepest
wants of the human soul, and those too, wholly moral. Then
so far from offering any satisfaction to the ruling desires of
actual men, he declared what was most opposed to those de-
sires, establishing a kingdom within men, simply of righteous-
ness, with very little outward inducement for men with such
desires, and unlike every earthly kingdom. Now, think of
those to whom the Lord Jesus Christ presented himself, and
the kingdom which he sought to establish. Unconscious of
the moral wants to which he was essentially related, com-
pletely mastered by wants with which he had no sympathy,
passionately longing for a kingdom like those already exist-
ing, which should gratify their lust for power and riches,
their hate of the oppressor, and dream of conquest over the
foreigner. How could such men understand Jesus Christ?
Least of all see him as their Saviour, and accept him in his
true character. And why stop with the men of that age 2
Christ Viewed in the Light of Vicarious Love. 67
Why should not the view of Christ, in our day, as to what
he professes to be, and do, depend largely on the moral state
of men, and be affected by their dispositions 2 Human
nature remains the same, and the relation of the subjective
to the objective. Jesus Christ stands before the human
mind the same. He comes not to “the righteous,” not to
sinners so blinded by sin as not to see themselves sinners,
but with unconscious irony deem themselves righteous, who
not only feel no need of being forgiven and changed in their
most inward moral state, but are satisfied with themselves,
and have no wants beyond those of the passing hour. How
is it then possible for them to see him as he is, and to
judge his truth, if by any means they have lost, or have
never had, any belief in him. Nor is it necessary to delay
on rejectors of Christ who are embruted by animal excess.
Here a moral incapacity to appreciate Jesus Christ must be
evident. But we shrink from applying the same test to men
of fair exterior, and tastes opposed to all grossness, who
equally reject Christ. Yet why should we ? The destitution
of moral correspondence and conditioning, may be as great,
nay, greater, in those raised above animalism. This is easily
conceivable in men controlled by one or more of the master
passions, greed for wealth, ambition, or love of pleasure.
Then consider the instance of those completely possessed
by esthetical tastes, as for example, such as we meet in the
history of that remarkable time, the renaissance, particularly
in Italy. Finally subject to resolute analysis, the highest of
all the rejectors of Christ, men who have devoted them-
selves to purely intellectual pursuits, entirely apart from
moral questions, of which they come to have no recognition.
Now, if in all these varieties, there is absent a sense of sin
68 Christ Viewed in the Zight of Vicarious Love.
and consciousness of moral need, while on the contrary there
is a settled moral insensibility, a supreme confidence in self
and satisfaction with it, together with an intense desire for
objects other than moral, we are warranted by the history of
opinions and the nature of the relation between the subject-
ive and objective, to find that Jesus Christ will not appear
to these men what he is. They look at him from a self so
unrelated to him by conscious moral need, as to be opposed to
him ; and hence they judge him in comparisons which trans-
form him. We generalize about the age in relation to Christ,
when he was manifested on earth. So may we now affirm
of our time, that there is much in its spirit to account for its
disbelief in Christ. The extent to which sin is ignored, the
materialized conception of life, the immense self-conceit of
men, are enough to constitute subjective states, which
obscure and disfigure Christ as an object before the mind.
This discussion were incomplete, without adding, that of
course, the same dependence of intellect upon heart must
continue in the history of believers in Christ, and condition
their progress in christian knowledge. The sum of this on
the negative side is; that unlikeness to Jesus Christindisposes
men to see him in his real, full character—that self, blinded
by sin to any clear perception of its own sinfulness,
forms a medium in which an imperfect, untrue repre-
sentation of Christ will appear. On the other and posi-
tive side, it is safe to affirm, a very different result will follow
when Christ is looked upon by men in moral states, the
opposite of the preceding. If their consciences are roused
to act under a present and powerful impression of the law
of God, with consequently a deep sense of sin, and a strong
conviction of their need of forgiveness, and change of
Christ Viewed in the Light of Vicarious Zove. 69
character; to such Christ will appear in a relation of
essential correspondence. For they are those to whom
he really comes, sinners who see that they are sinners.
The very ground condition of a true perception of Christ is
fulfilled. From souls painfully conscious of moral wants, they
look upon a person chiefly related to those wants, Christ's
claims to their belief, are judged with minds under the de-
termining influence of hearts, humbled, dependent, and
longing. All this is illustrated in the early history of our
faith. The men convinced of our Lord's divine mission,
were men convicted of their sins, and conscious, more or
less distinctly, of wants which were met by him. Now much
more will this appreciation of Christ be increased, and deeper
insight into his character and work be gained, when men ac-
cept him, and are changed into his likeness. Thus, if re-
ceiving him as a redeemer who saves them by a vicarious
redemption, if obeying him, and constrained by his spirit,
they themselves come to live lives of vicarious benevolence,
accepting fully the obligation to bear others' burdens and do
them good at any sacrifice to themselves, the vicarious mode
in that redemption, so far from presenting anything to object
to, will appear not only conformed to divine order in nature,
but humbly they will, from their own experience, slight though
it be, adoringly regard with moral complacency the sacrifice
of Christ. By the aspect of the image, however imperfect,
which is the effect and expression of their union to Christ,
instinctively they are led to the original in Christ sublimely
perfect. What that vicarious love is in regenerate souls, and
what sacrifices it constrains to, so far from Offending any
high moral sensibility, any degree of pure benevolence, or
indeed any thing in them, but remaining selfishness : will
7o Christ Viewed in the Zight of lºcarious Zove.
commend itself to them as altogether reasonable for such re-
generate souls, harmonious with right, the necessary direc-
tion of true benevolence, the noblest discipline for self and
the minister of purest happiness. Then, by the very apti-
tude of like to apprehend like, they recognize with awe in-
deed, and humbling consciousness, yet with unspeakable de-
light and sense of divinely human fitness, the perfection and
greatness of vicarious love in Christ. Are we not in
the direct sequence of this thought and the consistent
application of the principle, if we conceive that the utmost
fullness of the vicarious element in Christ—substitution—
will not present serious difficulties to those who, led by the
spirit of Christ, identify themselves with others to the ex-
tent of enduring extreme calamities in their place 2 That
which in the soul imperfectly Christlike, must yet approve
itself to that soul, and be in accord with its highest idea of
love, can only appear consummately excellent in that glori-
ous Saviour who manifested it in the perfection and majesty
of his Divine Humanity. Doubtless the representation of
Christ's vicarious suffering is sometimes so made as to give
false and painful impressions, but viewed in its scrip-
tural representation, even the fullest possible conception of
Christs' identifying himself with sinners, we believe will de-
pend greatly upon men's own type of christian life, or at
least upon their conviction of the extent to which vicarious
love may go in this world, Nay, could we imagine a great
perfecting of the image of Christ in christians, we should see
them putting themselves in the place of others, and willingly
undergoing sufferings for them, and this, not from any
invented mode of exercising benevolence, but from the
necessity imposed by the present order of things, in our
Christ Viewed in the Light of Vicarious Zove. 71
world. Did a Christlike life abound, and yield often and vi-
cariously, reflections of him in self-sacrificing benevolence;
we believe that in the light of such reflections, his very self
would be illustrated and proved in the lives of those who felt
and acted thus. The transcendent sacrifice of our Lord
would be set forth more clearly, and its completeness
rendered more evident, when it should be seen to be
the glorious crown and harmony of all vicarious love on
earth. Nay, it may be, that here waits a solution of our
mysteries. Only a practical one, the being and doing, neces-
sary to the knowing. But this simple yet magnificent un-
derstanding and proof of Christ is only in small part ours
yet. We live on too low a moral plane. Our wretched sel-
fishness keeps us down and makes our comparisons un-
worthy, and our light obscure. The medium, which our
moral state makes, and in which we contemplate Christ, les-
sens his person and makes his work indistinct. . It requires
more likeness to him to see him clearly. But, if it be
true that the fullest view of Jesus Christ and the strongest
faith in him, are things greatly to be desired, so is it true
that the way to attain this luminous view of him, this assur-
ing confidence in him, is heartily to obey him, and to act in
the spirit of his vicarious love. And this rests on his own
word, setting forth a law of our being in the apprehension of
truth, and we come back to his great saying. (John vii: 17.)
Here, then, possibly, may some who question, find one ex-
planation of their difficulties, and one way out of them. In
our self-sufficiency we would dictate the terms of our belief.
We quite ignore the influence of sin upon the action of our
minds. We demand some apologetic suited to our age,
some new statement and argument addressed to our present
72 Christ Viewed in the Zight of Vicarious Zove.
intellectual view. But the fixed conditions of attaining
and keeping moral truth, cannot be set aside. We cannot
change the connection between our dispositions and opin-
ions. There is nothing in this age, nor in any age, to lessen
the effect of moral states upon intellectual apprehension.
This must be taken largely into account in an exhaustive
view of human nature. The philosophy which makes no
note of it, is defective at ground, and that notion of life,
even in common affairs, which leaves it out, will prove su-
perficial and partial.
It must occur to any one who studies earnestly the great
questions of life, that it is very important to have adequate
ideas of moral evil, and a sufficient sensibility to it. This
is true in every part of human development. But we have
seen that it is of vital moment in the matter of human re-
demption. Now it can hardly be doubted that inadequate
views of sin prevail among men. Indeed this is to be ex-
pected. It is altogether probable that the evil and extent
of sin would be lessened in human apprehension of it, since
everyone would unconsciously seek to have as little self-
condemnation as possible. Difference of views here, must
have something to do with difference of views of other
truths intimately related. How can it be otherwise, than
that the Redeemer from sin should fail of highest appreci-
ation in the minds of men whose apprehension of sin is com-
paratively slight. We should not have such mixed notions
of christianity itself—the moral substance, the fruit of
the spirit, so wanting, and instead so much mere senti-
ment and devout estheticism, except the moral sense were
only partially alive to sin. We cannot safely neglect the
order of truth;which our Lord taught. So fearful a thing as
Christ Viewed in the Zight of Vicarious Love. 73
moral evil in human nature, must have all the weight it de-
mands. Any system constructed, any seeming progress in
the individual or society, without due heed to this, will
sooner or later betray its unsoundness. A true intelligence
of sin, increasing in thoroughness and fineness of moral sen-
sibility, will be found essential to a true aspect of life—a sound
philosophy—a correct interpretation of history—a symmetry
of doctrine—a just apprehension of Christ and growth in
christian character.
Christian Morality Vicarious.
ºrORALITY must be the same essentially, always
and everywhere. If not, then any conception of
right contradicts itself. Sometimes, indeed, it is
practically difficult to keep hold of this identity
in different circumstances, but the very idea of morality de-
mands that it be apprehended as something unchangeable
in human affairs. Brought into consciousness through the
action of relative being, and manifested in obedience or dis-
obedience to law, it is yet necessarily conceived of, not as
created by relations, but antecedent and superior to them.
Hence, it is the same in relation to God, or self, or fellow
beings. Hence, too, there can be but one morality for all
civilizations and classes of men. Hence, again, the moral-
ity of regenerate men must be that of men born and
continuing holy. Indeed, regeneration is represented in
scriptures as a return. The mode in which morality will
manifest itself may vary, but the spirit never. Of course,
christian morality will be just the opposite of immorality
existing among men. So it will be conditioned in like
manner by the structure of society—as immorality is. We
have seen that human selfishness is determined as to its
form, largely by the vicarious element in nature, necessita-
ting a mode of being and development, which has nothing
to do with character itself, but a great deal with the way in
which character manifests itself. The more closely we
looked into human nature, the more pervading we found
this vicarious element. We saw that there was a vast and

Christian Morality Vicarious. 75
minute system of representativeness, substitution, and
identifying of one with another, in which men were so
bound together by the finest, yet indissoluble reticulations,
that no one could sin in and to himself alone. The selfish-
ness most concentrated with apparently no thought of
Others, had yet to carry more or less, the destiny of others,
and must act in and for them, even if for their injury. This
was seen to stand out with hideous distinctness in what were
considered the great immoralities of men, but it was seen
also in what were deemed slight transgressions. And this
was observed to be constant in operation, yielding to no
changes of civilization, refusing to be reasoned away, forcing
itself upon the notice and convictions of men, making moral
evil appear in its true, fearful aspect, on the human side.
Very naturally might it be concluded, that the moral good
which should take the place of this moral evil, would be a
corresponding opposite, that is, unselfishness conditioned
by the vicarious element. The good, like the evil, will act
vicariously of necessity, since it finds this mode fixed in any
development of human nature, and uses it in dispositions
and deeds of love. Here, then, is a pedagogy to lead us
into an acceptance of Christ's morality, which we have seen
to have been in a remarkable degree vicarious. True, it
would seem sufficient for a christian to know that his Lord
commands him to follow in his steps. True, again, it might
be thought that the contemplation of such moral excellence
as Christ's, by one who believed in him, would of itself suffice
to produce conformity to that excellence. But actually, this
is only partially the result. Even after our Lord's wondrous
love, as shown in living and dying for others, is fully admit-
ted, and even regarded as the only ground of salvation, it is
76 Christian Morality Vicarious.
not as fully admitted that Christ's morality is proposed, as
that which is to be reproduced in the lives of christians.
Indeed, it is sometimes said that such a morality as Christ's
could only be intended as a representation of perfect good-
ness, yet in no wise as a rule binding on actual men. But
there is, however, no avoiding the plain sense of scripture,
which expressly calls upon christians to lay down their lives
for others, not indeed to make atonement, yet to act in its
spirit, that is, with the vicarious benevolence of the atone-
ment by our Lord. Then the unity of morality demands
this conformity to Christ. If he lived a morally perfect
human life, this is what our nature would be if fulfilling its
own necessary ideal. -
Hence, to live a new moral life in Christ, like his, is, after
all, only a return to true morality. This were sufficient to
establish the obligation upon christians to practice a morality
like their Lord's, vicarious, but if we have studied nature
aright, we find in its mode of development, a perpetual en-
forcement of the scriptural doctrine. So our way is clear to
consider freely, christian morality in its vicarious aspect.
Until we behold the vicarious love of Jesus Christ, we are
amazed and shocked at the extent and enormity of the use
made of nature's vicarious mode, by human selfishness.
There is, indeed, at all times, some relief to this view, in
hopeful, yet imperfect instances of the same mode employed
by human benevolence. But in our Lord we have the sig-
nificance of nature fully made known, and are shown how
its very structure necessitates a mode of action, which
typifies the form, which the highest possible benevolence
would assume, when it should appear on earth.
The incarnation, be it reverently said, makes use of this
Christian Morality Picarious. 77
mode to its utmost extent. The special work of atonement
employs it exhaustively to accomplish its purpose of satis-
faction and propitiation. As really is the morality of our
incarnate Lord set forth in this mode. If in thought we
separate what really cannot be separated, our faith should
preserve the unity. If Christ presents himself to be believed
in, as redeeming us by a vicarious sacrifice, he does not less
as an example of the vicarious love, which he will have us
exercise. Does not this follow from the first : can vicarious
love characterize the redemption and not the redeemed P
For what did Christ redeem men, if it was not that they
should become morally new creatures in him 2 And how
could they be morally good in him, without being morally
good like him 2 What other morality could this be than
one which acted vicariously? Certainly it borders on selfish
impunity, to make much of the redemption, and qualify that
for which we were redeemed. Hence, christians should
look to their Lord, not only as their saviour from guilt, and
source of new life, but as the illustration of what that life
should be ; Christ's own morality, the rule of human con-
duct, near and definite and authoritative, and from which
there is no appeal. That men should clearly understand
what manner of spirit he would have them of, and what
“the much fruit he would have them bear,” as branches of
himself, the vine. Every thing in his revelation has been
ordered so as to make his life among men stand out with
greatest possible distinctness. He is, unquestionably, the
most commanding object for reverential admiration and
moral complacency, in all history. Central to all humanity,
surrounded by most various forms of selfishness, contrasted
with every type of human character, discriminating with
78 Christian Mora/ity Vicarious.
unanswerable decision, all the products of society, his
grand and beautiful personality presents a uniform exercise
of vicarious love. It is the same idea, the same spirit
throughout. His death on the cross was the culmination
of all that he endured in our nature, and differed only in
degree from his other sufferings. He knew no sin, and
yet we see him throughout his incarnation on earth, suf-
fering as sinners suffer. Hence, there is no escape from
moral confusion, except in the unity of his sufferings, all
vicarious, all suffered for others. So his whole life was lived
for them. There was absolute completeness in it. Nothing
interrupts this unity of vicarious love. Every healing act
which he performed, every gracious word he uttered, was
identical in moral significance with what he endured. This
was Christ's morality. Christians must fully apprehend this
idea, if ever they are to be built up in Christlike character.
They must enter into his marvellous sympathy with men.
Human selfishness produces a fatal incredulity in respect
to Christ's sympathy. This extraordinary characteristic of
Our Lord must fail to be appreciated so long as self exag-
geration prevails in actual men. Nevertheless, we cannot
truly understand Christ's morality without an appreciation
of his sympathy. The expression “enthusiasm for human
nature,” has been applied to our Lord. But though signifi-
cant of his wonderful devotion to the good of man, this
does not exhaustively describe his identifying himself, with
others, throughout the whole of his life. It is this which
lies at the ground of all his conduct. It is this, which the
wretched felt in his presence, and which drew them to him.
This, too, though they could not for a moment think he was
indifferent to their sins, since our Lord's unfailing discrimi-
Christian Morality Vicarious. 79
nation of moral evil, and abhorrence of it, appear in the
clearest light, and are the essential manifestations of his
sinless purity.
It is, indeed, strange to us, that with such feelings he
could, at the same time, manifest such tenderness towards
even the vile. Equally strange that they, who must have
felt their own sin made more repulsive by contrast with his
purity, were yet so attracted to him, so confident of his re-
ceiving them. But so it was. And this continues to be
not the least wonderful thing in that life. True, we may,
with reverence, find in the analysis of Christ's sympathy,
a remarkable element, the sense of man's worth in being.
This is very apparent in his whole course on earth. Indeed,
it follows from his incarnation. To him who came to save
men, all were sinners, but all were moral beings in God's
image. We do not suppose that any definite idea of this
was in the minds of those whom our Lord thus received,
though it is natural to think they must have been elevated
to some self-respect by the loving benefits of such a being.
But it is enough here, to state strongly that which by itself
is most striking. The men apparently farthest removed
from human fellowship, came to Jesus Christ assured of his
sympathy. And this must have had great power over those
who met it. For we must remember that the kindlier times
in which we live, can give us but faint conceptions of the
absence of sympathy in that age. The separations between
classes of men, were absolute chasms. We do not appre-
ciate what christianity has already done in bringing men
nearer to each other. Yet, even now, the utmost sympathy
that the least selfish show, only exalts by contrasts that of
Christ's. The more we study this, the more its remarkable
8O Christian Morality Vicarious.
character impresses us, and the conviction gains upon us,
that only such sympathy is adequate to the wants of human
society. Now, it is this sympathy of benevolence, which
must characterize christian morality. Only thus can men be
truly Christlike. Anything else is nothing but unchanged
nature at ground. So far, then, as men are changed into the
likeness of Christ, they will love as he loved. Like him,
they will love their fellow-men ; independently of condition
or conduct, and this, when like their Lord, they morally dis-
approve. So this love will persevere against all oppositions.
Hence, it freely accepts the vicarious mode in its ministra-
tions of good to others, as Christ did, and manifests itself
in this way. As constantly seen, there is no originating
this way, not even by Christlike love itself. No choice is
involved in determining such a way to be, but choice is ex-
ercised in determining to use a way already established, a
willing identification of self with others. Here, of course,
nothing approaches the idea of atonement, but here will be
the spirit of him who alone could, and did make atonement.
Necessarily, then, such love, in its natural course, will meet
and endure sufferings peculiarly belonging to others. To
follow out into our actual life, such a morality would be
difficult, and yet, what there is of Christlike morality on
earth, is nothing different in kind from this very vicarious
love. But it is capable of being so much greater in degree,
and there is, so to speak, so much more capacity in the
vicarious mode to be made use of, that we can form very
inadequate conceptions of what would follow the utmost
increase and extent of vicarious love. Try, now, to imagine
Christlike sympathy working out its necessary significance
in the actual world. The legitimate action of such morality
Christian Mora/ity Vicarious. 8 I
must change men's views to an extent beyond our power to
estimate. Men could not accept Christ's type of human
character, and shape theirs accordingly, without an exceed-
ing great transformation of ideas and feelings as regards
certain qualities, in relation to others. Thus, humility and
meekness, exercised in all the intercourse of life as christian
morality demands, could only become habitual when that
most comprehensive and insidious characteristic, self-con-
ceit, together with resentment, so ready to be excited and so
slow to abate, should be regarded with a moral abhorrence
which we never dream of feeling. In a word, the central
force of christian morality, disinterested benevolence, cannot
be heartily received without our giving up many of the
notions of self-indulgence which now we defend. Then, too,
the end of living which christian morality proposes, the
building up of Christ's kingdom in this world, can only be
followed at the expense of the ends which commonly en-
gross us. Of course it is not easy to determine how far
these ends could be pursued, were christian morality para-
mount, but it is certain, that if christians were intent on pro-
moting the object Christ had in view, and which he com-
manded them to keep in view, they could not devote
themselves as they do to these things, nor could they agree
as they do, with the world's estimate of them. Nor, if
christian morality is to rule absolutely in our minds, could
education, in its largest sense, remain what it is. But if
the object of all cultivation is to furnish men more abund-
antly with power to carry out the purposes of a Christlike
spirit, then there must be a very great change in our
training, and many of our ideas must give place to
others, more in harmony with the christian idea. These
82 Christian Morality Vicarious.
considerations of what is involved in the full significance
of christian morality, prepares us to expect the greatest
possible difference in the conception of personal sacri-
fices, which must go with such a morality. We have
seen that since sin has enrooted itself in human nature, and
makes use of the vicarious mode in its manifestations, this
has become, in no slight degree, its entrenchment against
the aggressions of benevolence. For now, when good to
others is contemplated, this vicarious structure presents
itself threateningly to our selfishness, and insists on the
fulfillment of its condition. It demands an identifying of
self with others, which involves, to greater or less extent,
the endurance of what peculiarly belongs to them. Chris-
tian morality surveys the evils of sin, the woes, the antago-
nisms, and various complications of society. It beholds the
dreadful mass of heathenesse, and hears, too, Christ's great
command. But even our Lord bids men count the cost of
being his disciples, and doing his work in such a world.
Human nature itself, from its inmost structure, réechoes and
emphasizes the words of Christ. “You may, indeed, reform
some evils, and accomplish some good for man, at little
sacrifice, but you cannot with partial and holiday benevo-
lence, reach my deeper and greater hurts. If you attempt
the Christlike work in its fullest meaning, if you mean radi-
cal reform in society, if you really intend to obey Christ and
do what his spirit unmistakably enjoins, and set about in
earnest, the great and immediate object before christians,
the conversion of the nations, then must you accept a
vicarious life, far beyond any conception you now have.
You must put yourselves in place of others and act for
them, with a degree of identification that will necessitate
Christian Morality Vicarious. 83
extremist sacrifices.” Thus waits for us the fixed condition
of Christlike beneficence. Again, notice that here is no
self-orignated endurance of penalty, no work of superero.
gation, but a necessary mode of our nature, and there is no
avoiding or changing it. Indeed, the greater the work of
benevolence to be accomplished, the greater will be the
degree in which the vicarious mode must be used. Perhaps
it is well for men that they have very imperfect conceptions
of what they undertake, or they would never undertake any
important enterprise for good. But God always means
more than man, and so it is found that doing good, like
being good, is not in separate actions, complete each in it-
self and independent of others. On the contrary, there is
an essential connection and conditioning. One work leads
to another, or rather cannot be done thoroughly, without
doing another, and yet another, and so onward indifinitely,
till the real work discovers a vastness and a unity, never
thought of in the beginning. Then, with this increasing
greatness of the work, comes out the necessity of greater
sacrifices. Thus God leads men into conceptions and prac-
tice of a wider benevolence. Thus he teaches vicarious
love, of the very highest degree, by the working of human
nature in the manifestation of its wants. It must be evi-
dent, that were a Christlike morality recognized in the full-
est sense, there must follow a very different relation to the
world on the part of christians from what exists now. No
such admission of what are termed the claims of society
could be possible, nor such conventional morals as christians
actually allow. On the contrary, there must come into the
christian consciousness, along with the vicarious love to be
exercised as Christ exercised it, the view of the woºl; which
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84 Christian Morality Vicarious.
Christ had and taught his disciples to have. Indeed, the
world's need of such love supposes the world's moral condi-
tion to be radically bad, and so, largely false to its true idea.
The Being who loved it so that he “gave his life” for it,
who knew the world as none other knew it, has put this be-
yond the power of mistake by those who accept his judgment
of man. For he has testified in the strongest manner, that
the world was fundamentally antagonist to his gospel, and
would oppose to the last the building up of a new human-
ity in his image. Thus he carefully prepared his disciples
for what they had always expected to meet. And they
plainly show that they understood him to mean nothing less.
We have most striking proof of this in the epistle of the
beloved disciple, probably the very latest written, where we
have very prominent, the statement of a profound opposition
between the spirit of the world and the spirit of Christ. They
who would do such a world the greatest good, could only do
this when acting in full apprehension of the world's moral
state, as their Lord regarded it. Then, indeed, a Christlike
morality would have to meet constant occasions of vicarious
benevolence. And, now, unless the world is changed at
ground, and the real spirit of human society is entirely
different, so that our Lord's words no longer apply, the
relation of the world to christianity is the same as ever.
Indeed, it seems to be the opinion of many, that such a
change has taken place, and that Our Lord could not say
now what he said of the world in his day, and if John were
to write now of the moral situation, he could not describe
the world in such antagonism to the kingdom of Christ as
he did in his epistle. Of course, all must see a great
change in the outward aspect of society. We cannot say
Christian Morality Vicarious. 85
how much modern civilization, considered apart from other
influences, has done to affect the world's conduct to
christianity, since it was in ancient civilization the gospel
appeared, and it was then that the world was so opposed
to it, and since, too, this modern civilization may owe far
more of itself to this very christianity, then we can esti-
mate. But it cannot be denied that the gospel itself has
exerted an immense influence on mankind, and changed to
considerable extent, the appearance of society. We see
nothing like the open and violent opposition of ancient
times. On the contrary, there is large public recognition of
christianity. The heavenly leaven is working with undimin-
ished force in humanity. Its quickening energy is seen in
regenerate lives, and perhaps not less apparent is its indirect
action in restraining, elevating and refining men. But
this is very far from proving that Christ's kingdom and the
world have become identical, or that human society, at heart,
is other than antagonistic to the gospel of Christ. The
opposition of positive unbelief, the utter indifference to
christianity, the self-indulgence independent of restraint,
and this on the largest and smallest scale, prove the contrary.
Above all, the aversion of the church at large, to accept
the most unworldly conception of christian faith, the most
spiritual idea of christian life, and the highest standard of
christian morality, should be sufficient to convince any
observer that the relation between the world and a living
christianity, is unchanged. It is then in full view of this,
that they must act, who would follow Christ in his morality,
and they can only do this on the condition we have been
studying, of vicarious endurance. Now it is just this from
which men have shrunk. Hence they have sought to ac-
86 Christian Mora/ity lºcarious.
commodate christianity to their own state. One can see in
all the ages since the coming of Christ, the constant work-
ing of this tendency. History is full of the attempts of
men to adjust christianity to the condition of society they
wished to maintain, and, in particular, to qualify the morality
which Christ demands, so as not to interfere with their
own standard of right. Men will not accept a Christlike
morality as the measure of their conduct, if they can pos-
sibly satisfy their conscience with anything less, called
by the christian name. One of the religious phenomena
in our day, is the almost instinctive effort to secure religious
surroundings, in harmony with changed social tastes and
interests. But whatever we do to evade the fullest sig-
nificance of a Christlike morality, we cannot alter its
nature, nor do away with our obligation to practice it. The
moral state of humanity is the same; its vicarious mode of
development remains the same. The Lord Jesus Christ in
his person and work, so also in his morality, cannot change,
without denying himself, so that they who live in him a new
life, must, like him, live a life of vicarious love. Then any
great advance of christianity must be an advance in Christ-
like morality. Any attainments in higher life, to mean
much, must mean attainments in substantial goodness of
character, which, in relation to fellow beings, will manifest
itself vicariously to the utmost. But if this conclusion be
reached, then it may be said: “To carry out christianity in
this understanding of it, is an impossibility.” That is only
saying christianity is an impossibility. But there is no
other understanding of christianity, if we accept the obliga-
tion to be Christlike, as determining the type and measure
of christian morality. A qualified christianity such as men
Christian Morality Vicarious. 87
might be willing to receive, such in fact as they are always
trying, can never fulfill the authoritative revelation of Christ
and his kingdom, can never answer to what in kind and de-
gree, human nature, by its very structure and mode of de-
velopment, imperatively demands. A christianity which
men would be willing to accept as agreeing with the actual
state of their intellectual judgments and moral habitudes,
would always be changing. Such a christianity could not
command human respect in its repeated changes and varying
apologies, while the exigencies of human society, ever dis-
covering themselves deeper and wider, point to nothing less
than the utmost exercise of vicarious love. The world waits
for the completest application of the spirit of redemption
by regenerate men, to its complicated evils. It is the place
for the manifestation of Christlike benevolence. Only iden-
tification with others, beyond any present conception, can
overcome the fastnesses of human selfishness, or solve the
problems of human sin. We believe this will one day be
apparent, though ages may have to pass, before the failure
of all else shall have taught men that a Christlike morality
alone is suited to earth, -
Thus have we seen that human nature itself, by its very
structure and mode of development, is in no slight sense
“a schoolmaster to lead men to Christ,” and after, to teach
them how to manifest the life which he imparts to them.
Even if we do not accept the whole argument, surely it is
well to try to live the life of vicarious love, for this is the
mind of Christ, and the great need of human society.
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