being of the Adamic race; yet He is the exhaustless foun tain of regenerate human life which, though new, though of the Holy Spirit, is, contrasted with the nature of subhuman kingdoms on the one side and on the other with' the being of God, essentially the same as the life which Jesus lived when on earth.

According to the same law of reasoning we judge respecting the members of Christ. When a person by the birth of water and the Spirit' becomes a new creature, a member of the race of the Second Man, he does not cease to be as truly human as before he was born from above. His new birth does not contravene nor endanger personal identity, but conserves it. As to the nature of his personal being he is the same; and this sameness of being includes all the normal qualities of body and soul. The original purpose of the 'first' is accomplished by the 'second' race. Says Martensen:

"The whole human race was created and foreordained to Christ as the first-born of every creature fitted to be gathered together under Christ as under the head, and is therefore only rightly acknowledged and loved in Him."1

3. In another respect the race of the Second Man differs widely from the race of the first man. The difference is negative and positive.

The race of the first man is of the earth, earthy.' It is fallen and sinful, guilty before God and enslaved to a foreign dominion. The race of the Second Man is emancipated from the bondage of this foreign dominion, stands by faith in right relation to God and therefore of Him is approved. The law of sin being broken, the predisposition to righteousness and holiness begins to assert itself.

1 Christian Ethics, I., p. 309.

In one respect identical with the 'old man,' the 'new man' is the old radically changed and active in the process of salvation.'

The chief difference, however, of the new race from the old race is positive. The first man' was formed in the image of God. Human personality is godlike. It is this divine imageship of personality that above all other endowments differentiated man, in the beginning, from the noblest species of the animal kingdom. "Man is great chiefly because he was created for union with God." Though his moral and metaphysical fall is profound, yet the image of God is the vital principle which through the ages distinguishes all the nations of his posterity.

Asserting, developing and perfecting the original divine imageship, the new race is formed, not in the image of God, but in the image of the God-man, Jesus Christ, who is the final realization of the image of God in which the first man was formed. The Head of the new race is distinguished from the head of the old race by a cardinal difference. Whilst the first man was capacitated and designed for a fellowship of love with God higher than and different from the fellowship in which he stood by the creative word, but in consequence of disobedience failed to attain to that transcendent dignity, the Second Man, on the contrary, was what the first man was not, and became what the first man did not become; in the form of reality He became on earth and in heaven the true Man. "He is," says Rothe, "the universal Man, and yet, in an incomparable sense, the God-man." 3 Living in hypostatical union with God He consummates in

1 Eph. iv. 22; Col. iii. 9, 10.

3 Still Hours, p. 208.

2 Lux Mundi, p. 395.

Himself the life of divine imageship, and realizes in its ultimate character the reciprocal fellowship of love be tween man and God. Of Him with unqualified emphasis it may be said: Persona consummat naturam. The second race is the new creation, because by the Holy Spirit the race is formed after the image of the Second Man.

By a spiritual birth the natural man becomes a member of this new creation, and shares the new life which proceeding by the Spirit from Christ glorified animates the entire spiritual organism.

§ 289.

The spiritual constitution in which the Church consists is not a human life only, and the qualities of her life are not exclusively human qualities. Being the body of Jesus Christ, the Church, like her Head, is divine-human, invested with divine-human authority, possessing divine-human powers, and active for divinehuman ends.

1. Of this twofold character we have a faint adumbration in the constitution of the first man. A physico-ethical creation, he was made such in the image of his Maker. In the mystery of his original being there was a divine. factor. Whilst we do not fail to distinguish widely between God and man, the personal Creator and the personal creature, we are nevertheless obliged to recognize in man as man kinship with God,' in consequence of which the human spirit cannot, as Augustine says, be at rest until it rests in complete fellowship with God. There is a positive basis in humanity for the theanthropic constitution of

"Man is capable of ever deeper spiritual affinity to God. Such must be the ideal end of a being of whom it is revealed that he was made in God's image."-Lux Mundi, p. 395.

Jesus and for the divine-human organism which is His body.

Of the twofold life of the Church we have also a dim prophecy in the universal sentiment of mankind, a sentiment which evidences in all ages, however degraded the nation or tribe may be, that God is in touch with the soul. Feeling, as Ovid says, the Divine stirring within, kindling the ardor of desire after the unknown One, men are ever disposed to connect themselves with the transcendent world, or even to identify the Divine and the human. No sentiment becomes a principle so profound, so controlling and absorbing as the religious sentiment, the sense of an indissoluble connection with a superhuman presence.

2. What the two factors in the constitution of the first Adam foreshadow, what the mythologies of the pagan masses and the philosophies of pagan thinkers unconsciously and undesignedly predict, that the mystery of the new race begotten by the Spirit in the image of the 'Second Man' is in reality, a race really human, actualizing the truth of humanity more perfectly than the race of the first man,' yet a human race living a divine life.

In Jesus Christ we recognize the hypostatic union, the Divine and the human being vitally one in His personality. Such union of divine nature and human nature we may predicate only of the Mediator; yet agreeably to the teaching of the New Testament the quickening virtue of this mystery extends and imparts unique character to the second race. His mystical body is a creation in which these two factors are active dynamically as the members of a spiritual organism, in one respect natural and human, with all the essential properties of mankind, in another

'unto a full-grown man, unto the measure of the stature of the fulness of Christ' by the law of the spirit of life in Christ Jesus. Each is a mystery. Each addresses intuitive perception. Each is a fulness of life, richer in possibilities than reason can grasp or interpret. Neither is accessible to complete analysis by the understanding. But the richest and mightiest of all, the organism that has possibilities and powers grander and more glorious than any natural organism, or any organization formed on the plane of human history, is the kingdom of heaven, present and visible in the Church of Jesus Christ. More real than the mustard tree, more mysterious than the human body or the Adamic race, the Church not only confronts natural perception but addresses faith as a constitution, existing, living, firmly maintaining herself against her foes, and advancing from conquest to conquest, from age to age, by her own intrinsic vitality. The mode of her organization is constructed, like the size and shape of the body of an individual man, from within by the law of her life; and by the force of the same immanent law she is constantly reconstructing and readjusting the form of her activity to her own inner growth and to the changing needs of her environment.

2. The constitution of the Church is spiritual, not natural. The human race of the first Adam is not a spiritual, but a natural constitution, a physico-ethical organism. The Adamic race exists, lives, perpetuates itself, multi

"The first man Adam became a living soul. The last Adam became a life-giving spirit. Howbeit that is not first which is spiritual, but that which is natural; then that which is spiritual. The first man is of the earth, earthy: the second man is of heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly."-1 Cor. xv. 45-49.