teen, were probably added from older sources by compilers of the missals.

There is one hymn, before alluded to, of purely English origin, which in other points, besides that of the meter, bears a strong resemblance to this prayer of the "Dies iræ," and, although not equal to it in grandeur and power, is yet a lyric gem of priceless value. Toplady, when he composed the "Rock of Ages," must have been acquainted with its mediæval prototype and derived inspiration from it, as may be inferred from the close of his last stanza. But, for all that, each is an independent creation. The authors look from different standpoints and represent different theologies, which, however, are complemental and not antagonistic. The Protestant divine makes his appeal to the Saviour on the cross and lays special stress on the present all-cleansing virtue of His atoning blood, whilst the pious monk directs his prayer to the same Saviour on the throne of judgment, risen, exalted, glorified, meting out their final doom to the righteous and to the wicked.

The quiet influence which, emanating from the "Dies iræ” has so deeply moved the minds and hearts of scholars and educated men in Great Britain and America, both in our age and those bygone, can never be fully estimated, but there is little risk in ascribing to it the magnificent sermon of Jeremy Taylor on the Day of Judgment," a masterpiece in prose, well worthy of a place beside the great hymn itself.

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Having now given free expression to my views in regard to the "Dies iræ" and its translation into English, I venture to add below the reprint of a version of it already published in the Guardian of October, 1882, and in Dr. Schaff's "Literature and Poetry," 1890, because new light, gained from further study, has rendered certain amendments and alterations desirable. Of course, no claim of superiority or equality to any hitherto produced is assumed on its behalf.

III.

A BRIEF REVIEW OF THE HISTORY OF THE DOCTRINE OF THE ATONEMENT.

BY REV. T. S. LAND.

That Jesus Christ came into the world not only to effect a redemption of man from sin, but also to accomplish a reconciliation between man and God, is a thought very prominent in the New Testament, and held by the church, in one sense or another, in every period of her history. From the very beginning, moreover, has there been the feeling, to a greater or less extent, that the chief element in the atoning work of Christ was to be found in His sufferings and death. But when the question is further asked: How can the sufferings and death of Christ effect a recon ciliation between man and God? how can they take away the guilt of the sinner so as to restore man to right relationship to God? then we get different answers. In the ancient church, where Greek thought prevailed, where sin was regarded mainly as ignorance of God and of man's true relation to Him, we would naturally expect to find different views on the atonement from those which prevailed in the medieval church, where God was regarded as a mighty Overlord, who has an absolute claim on the obedience of His subjects, and whose injured honor requires an awful reparation.

In the short space allotted to us for this paper on the "History of the Doctrine of the Atonement," we can do but little more than touch upon the bare outlines of the subject, as we follow the development of the thought of the church through the ages. Many of the minor modifications of the different opposing views must be passed over in silence or only accorded a mere mention. In general, it may be said that the subject claimed but little attention at the hands of the writers of the early Greek Church.

During this period the church was concerned mainly about questions of theology and Christology, and the atonement is only referred to incidentally. If we examine the great Catholic creeds, we find that they are silent upon the subject. It is true that the Apostle's Creed confesses its faith in the forgiveness of sins, but it is not in connection with any doctrine of the atonement, but in connection with the church. In the Nicene Creed the remission of sins is joined with the sacrament of baptism. But from the time of Augustine on, in the soteriology of the Latin and mediæval church, the atonement rises to greater prominence, until, in the "Cur Deus Homo" of Anselm, we have a statement of the doctrine that has powerfully influenced the whole subsequent thinking of the church upon the subject. It is in the Protestant church, however, that the atonement reaches its greatest prominence. The reformers, Zwingli, Luther and Calvin, attach great importance to it; and many and great controversies have, since the sixteenth century, been waged, and are now waging over it. The earliest writers of the Greek Church seem to see the atonement in the incarnation. From the darkness in which man

lies and from his ignorance about God spring all the evils from which he is seeking deliverance. Christ is the enlightener who drives away the darkness. He discloses to man the true nature of God and man's true relation to God. To know the truth is to be set free, and in this way the world is reconciled to God and God to the world. This, at least, seems to be the thought of Justin Martyr. He says that "Christ, becoming man according to the will of God, taught us these things for the conversion and restoration of the human race." Still the death of Christ is regarded as a sacritice and a ransom, and from the end of the second century, more and more does the idea find expression that it is a ransom paid to the devil. But, notwithstanding the growing stress that is laid upon the death of Christ as the important factor in the atonement, there is yet no idea of a satisfaction, in the sense in which that term was used later. Tertullian uses the word “ satisfaction," but he is not speaking of a vicarious satisfaction, rendered by Christ to divine justice, but of a satisfaction