before long we find him jotting down a list of sixteen of Luther's tracts, either because he intended to get and read them, or because they were already his; and on the back of a drawing we find the following outline of the faith such as he then apprehended it, in which we see clearly that Christ has become the voice of conscience--the power in a man by which he recognises and creates good. Seeing that through disobedience of sin we have fallen into everlasting Death, no help could have reached us save through the incarnation of the Son of God, whereby He through His innocent suffering might abundantly pay the Father all our guilt, so that the Justice of God might be satisfied. For He has repented, of and made atonement for the sins of the whole world, and has obtained of the Father Everlasting Life. Therefore Christ Jesus is the Son of God, the highest power, who can do all things, and He is the Eternal life. Into whomsoever Christ comes he lives, and himself lives in Christ. Therefore all things are in Christ good things. There is nothing good in us except it becomes good in Christ. Whosoever, therefore, will altogether justify himself is unjust. _If we will what is good, Christ wills it in us_. No human repentance is enough to equalise deadly sin and be fruitful. In this the old mythological language is retained, but it has received a new interpretation or significance, and this quite without the writer's perceiving what he is doing. Christ is affirmed to have repented of the sins of the whole world. Among the early heresiarchs there were, I believe, some who went so far as to hold that he had committed the sins before he repented of them, and triumphed over their effects by his sufferings and death. In any case, a similar feeling is expressed by our odd mystic Blake in his "Everlasting Gospel": "If He (Jesus) intended to take on sin, His mother should an harlot have bin."