Ὁ μεσίτης. A mediator is not one who prays. Christ’s manhood is the intermediate thing which stands between the Trinity and man, to link and blend the natures human and Divine. It is the bridge between the place of exile and our native land. The presence of God the Son, standing with his wounds on the right hand of God the Father _is_, and constitutes, mediation. His idea is that mediation is not intercession, but the serving as a channel of intercommunion between God and man. Thus there can be but one mediator, but every one may intercede for another. There can be no doubt that he was right. His views with regard to baptism were peculiar. He seems to have retained a little of his grandfather’s Calvinistic leaven in his soul, much as St. Augustine’s early Manichæism clung to him, and discoloured his later orthodoxy. The Catholic doctrine of the Fall is, that, by the first transgression of Adam, a discord entered into his constitution, so that thenceforth, soul and mind and body, instead of desiring what is good and salutary, are distracted by conflicting wishes, the flesh lusting against the spirit, and the mind approving that which is repugnant to the body. The object of the Incarnation is to restore harmony to the nature of man; and in baptism is infused into man a supernatural element of power for conciliating the three constituents of man. Fallen man is, according to Tridentine doctrine, a beautiful instrument whose strings are in discord; a chime Of sweet bells jangled, out of tune. But he is provided with the Conciliator, with One whose note is so clear and true that he can raise the pitch of all his strings by that, and thus restore the lost music of the world.