lost, might be reconstructed), where he expresses his humble consciousness that the mystical resurrection which is his aim, glory, and salvation, he does not yet, and cannot, completely attain. [Footnote 83: _Is._, lxiv, 8.] [Footnote 84: _Jer._, xviii, 6.] [Footnote 85: _Ecclesiasticus_, xxxiii, 13.] [Footnote 86: _Rom._, vi, 4.] [Footnote 87: _Rom._, x, 13.] [Footnote 88: I _Tim._, iv, 10.] The grand doctrine, then, which Calvinistic Puritanism has gathered from Paul, turns out to be a secondary notion of his, which he himself, too, has contradicted or corrected. But, at any rate, 'Christ meritoriously obtained eternal redemption for us.' 'If there be anything,' the quarterly organ of Puritanism has lately told us in its hundredth number, 'that human experience has made certain, it is that man can never outgrow his necessity for the great truths and provisions of the Incarnation and the sacrificial Atonement of the Divine Son of God.' God, his justice being satisfied by Christ's bearing according to compact our guilt and dying in our stead, is appeased and set free to exercise towards us his mercy, and to justify and sanctify us in consideration of Christ's righteousness imputed to us, if we give our hearty belief and consent to the satisfaction thus made. This hearty belief being given, 'we rest,' to use the consecrated expression already quoted, 'in the finished work of a Saviour.' This doctrine of imputed righteousness is now, as predestination formerly was, the favourite thesis of popular Protestant theology. And, like the doctrine of predestination, it professes to be specially derived from St. Paul. But whoever has followed attentively the main line of St. Paul's theology, as we have tried to show it, will see at once that in St. Paul's essential ideas this popular notion of a substitution, and appeasement, and imputation of alien merit, has no place. Paul knows nothing of a sacrificial atonement; what Paul knows of is a reconciling sacrifice. The true substitution, for Paul, is not the substitution of Jesus Christ in men's stead as victim on the cross to God's offended justice; it is the substitution by which the believer, in his own person, repeats Jesus Christ's dying to sin. Paul says, in real truth, to our Puritans with their magical and mechanical salvation, just what he said to the men of circumcision: 'If I preach resting in the finished work of a Saviour, _why am I yet persecuted? why do I die daily? then is the stumbling-block of the cross annulled._'[89] That hard, that well-nigh impossible doctrine, that our whole course must be a crucifixion and a resurrection, even as Christ's whole course was a crucifixion and a resurrection, becomes superfluous. Yet this is my central doctrine.' [Footnote 89: _Gal._, v, 2.]