does not exclude equivalence.

Since justice aims its penalties not so much at the person as at the sin, it may admit equivalent suffering, when this is endured in the very nature that has sinned.

The sufferings of a dog, and of a man, have different values. Death is the wages of sin; and Christ, in suffering death, suffered our penalty. Eternity of suffering is unessential to the idea of penalty. A finite being cannot exhaust an infinite curse; but an infinite being can exhaust it, in a few brief hours. Shedd, Discourses and Essays, 307— "A golden eagle is worth a thousand copper cents. The penalty paid by Christ is strictly and literally equivalent to that which the sinner would have borne, although it is not identical. The vicarious bearing of it excludes the latter." Andrew Fuller thought Christ would have had to suffer just as much, if only one sinner were to have been saved thereby.

The atonement is a unique fact, only partially illustrated by debt and penalty. Yet the terms 'purchase' and 'ransom' are Scriptural, and mean simply that the justice of God punishes sin as it deserves; and that, having determined what is deserved, God cannot change. See Owen, quoted in Campbell on Atonement, 58, 59. Christ's sacrifice, since it is absolutely infinite, can have nothing added to it. If Christ's sacrifice satisfles the Judge of all, it may well satisfy us.

(h) That if Christ's passive obedience made satisfaction to the divine justice, then his active obedience was superfluous.-We answer that the active obedience and the passive obedience are inseparable. The latter is essential to the former; and both are needed to secure for the sinner, on the one hand, pardon, and, on the other hand, that which goes beyond pardon, namely, restoration to the divine favor. The objection holds only against a superficial and external view of the atonement.

For more full exposition of this point, see our treatment of Justification; and also, Owen, in Works, 5: 175-204. Both the active and the passive obedience of Christ are insisted on by the apostle Paul. Opposition to the Pauline theology is opposition to the gospel of Christ. Charles Cuthbert Hall, Universal Elements of the Christian Religion, 140-"The effects of this are already appearing in the impoverished religious values of the sermons produced by the younger generation of preachers, and the deplorable decline of spiritual life and knowledge in many churches. Results open to observation show that the movement to simplify the Christian essence by discarding the theology of St. Paul easily carries the teaching of the Christian pulpit to a position where, for those who submit to that teaching, the characteristic experiences of the Christian life became practically impossible. The Christian sense of sin; Christian penitence at the foot of the Cross; Christian faith in an atoning Savior; Christian peace with God through the mediation of Jesus Christ - these and other experiences, which were the very life of apostles and apostolic souls, fade from the view of the ministry, have no meaning for the younger generation."

(i) That the doctrine is immoral in its practical tendencies, since Christ's obedience takes the place of ours, and renders ours unnecessary. — We answer that the objection ignores not only the method by which the benefits of the atonement are appropriated, namely, repentance and faith, but also the regenerating and sanctifying power bestowed upon all who believe. Faith in the atonement does not induce license, but "works by love" (Gal. 5: 6) and "cleanses the heart" (Acts 15 :9).

Water is of little use to a thirsty man, if he will not drink. The faith which accepts Christ ratifies all that Christ has done, and takes Christ as a new principle of life. Paul bids Philemon receive Onesimus as himself,- not the old Onesimus, but a new Onesimus into whom the spirit of Paul has entered (Philemon 17). So God receives us as new creatures in Christ. Though we cannot earn salvation, we must take it; and this taking it involves a surrender of heart and life which ensures union with Christ and moral progress.

What shall be done to the convicted murderer who tears up the pardon which his wife's prayers and tears have secured from the Governor? Nothing remains but to

execute the sentence of the law. Hon. George F. Danforth, Justice of the New York State Court of Appeals, in a private letter says: "Although it may be stated in a general way that a pardon reaches both the punishment prescribed for the offence and the guilt of the offender, so that in the eye of the law he is as innocent as if he had never committed the offence, the pardon making him as it were a new man with a new credit and capacity, yet a delivery of the pardon is essential to its validity, and delivery is not complete without acceptance. It cannot be forced upon him. In that respect it is like a deed. The delivery may be in person to the offender or to his agent, and its acceptance may be proved by circumstances like any other fact."

(j) That if the atonement requires faith as its complement, then it does not in itself furnish a complete satisfaction to God's justice.We answer that faith is not the ground of our acceptance with God, as the atonement is, and so is not a work at all; faith is only the medium of appropriation. We are saved not by faith, or on account of faith, but only through faith. It is not faith, but the atonement which faith accepts, that satisfies the justice of God.

Illustrate by the amnesty granted to a city, upon conditions to be accepted by each inhabitant. The acceptance is not the ground upon which the amnesty is granted; it is the medium through which the benefits of the amnesty are enjoyed. With regard to the difficulties connected with the atonement, we may say, in conclusion, with Bishop Butler: "If the Scripture has, as surely it has, left this matter of the satisfaction of Christ mysterious, left somewhat in it unrevealed, all conjectures about it must be, if not evidently absurd, yet at least uncertain. Nor has any one reason to complain for want of further information, unless he can show his claim to it." While we cannot say with President Stearns: "Christ's work removed the hindrances in the eternal justice of the universe to the pardon of the sinner, but how we cannot tell" - cannot say this, because we believe the main outlines of the plan of salvation to be revealed in Scripture - yet we grant that many questions remain unsolved. But, as bread nourishes even those who know nothing of its chemical constituents, or of the method of its digestion and assimilation, so the atonement of Christ saves those who accept it, even though they do not know how it saves them. Balfour, Foundations of Belief, 264–267 —"Heat was once thought to be a form of matter; now it is regarded as a mode of motion. We can get the good of it, whichever theory we adopt, or even if we have no theory. So we may get the good of reconciliation with God, even though we differ as to our theory of the Atonement."—"One of the Roman Emperors commanded his fleet to bring from Alexandria sand for the arena, although his people at Rome were visited with famine. But a certain shipmaster declared that, whatever the emperor commanded, his ship should bring wheat. So, whatever sand others may bring to starving human souls, let us bring to them the wheat of the gospel - the substitutionary atonement of Jesus Christ." For answers to objections, see Philippi, Glaubenslehre, IV, 2:156-180; Crawford, Atonement, 384-468; Hodge, Syst. Theol., 2:526–543; Baird, Elohim Revealed, 623 sq.; Wm. Thomson, The Atoning Work of Christ; Hopkins, Works, 1: 321.

E. The Extent of the Atonement.

The Scriptures represent the atonement as having been made for all men, and as sufficient for the salvation of all. Not the atonement therefore is limited, but the application of the atonement through the work of the Holy Spirit.

Upon this principle of a universal atonement, but a special application of it to the elect, we must interpret such passages as Eph. 1: 4, 7; 2 Tim. 1: 9, 10; John 17: 9, 20, 24-asserting a special efficacy of the atonement in the case of the elect; and also such passages as 2 Pet. 2: 1; 1 John 2:2; Tim. 2:6; 4: 10; Tit. 2: 11-asserting that the death of Christ is for all.

Passages asserting special efficacy of the atonement, in the case of the elect, are the following: Eph. 1: 4-"chose us in him before the foundation of the world, that we should be holy and without

blemish before him in love"; 7-"in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace;" 2 Tim. 1: 9, 10-God "who saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before times eternal, but hath now been manifested by the appearing of our Savior Christ Jesus, who abolished death, and brought life and immortality to light through the gospel "; John 17: 9 "I pray for them: I pray not for the world, but for those whom thou hast given me "; 20-"Neither for these only do I pray, but for them also that believe on me through their word "; 24-"Father, that which thou hast given me, I desire that where I am, they also may be with that they may behold my glory, which thou hast given me."

me;

Passages asserting that the death of Christ is for all are the following: 2 Pet 2:1"false teachers, who shall privily bring in destructive heresies, denying even the Master that bought them "; 1 John 2:2 and he is the propitiation for our sins; and not for ours only, but also for the whole world"; 1 Tim. 2: 6— Christ Jesus "who gave himself a ransom for all "; 4: 10-"the living God, who is the Savior of all men, specially of them that believe"; Tit. 2: 11-"For the grace of God hath appeared, bringing salvation to all men." Rom. 3:22 (A. V.)—" unto all and upon all them that believe"-has sometimes been interpreted as meaning "unto all men, and upon all believers" (eis = destination; éí-extent). But the Rev. Vers. omits the words "and upon all," and Meyer, who retains the words, remarks that τοὺς πιστεύοντας belongs to πάντας in both instances.

Unconscious participation in the atonement of Christ, by virtue of our common humanity in him, makes us the heirs of much temporal blessing. Conscious participation in the atonement of Christ, by virtue of our faith in him and his work for us, gives us justification and eternal life. Matthew Henry said that the Atonement is "sufficient for all; effectual for many." J. M. Whiton, in The Outlook, Sept. 25, 1897—"It was Samuel Hopkins of Rhode Island (1721-1803) who first declared that Christ had made atonement for all men, not for the elect part alone, as Calvinists affirmed." We should say "as some Calvinists affirmed"; for, as we shall see, John Calvin himself declared that "Christ suffered for the sins of the whole world." Alfred Tennyson once asked an old Methodist woman what was the news. "Why, Mr. Tennyson, there's only one piece of news that I know,- that Christ died for all men." And he said to her: "That is old news, and good news, and new news."

If it be asked in what sense Christ is the Savior of all men, we reply: (a) That the atonement of Christ secures for all men a delay in the execution of the sentence against sin, and a space for repentance, together with a continuance of the common blessings of life which have been forfeited by transgression.

If strict justice had been executed, the race would have been cut off at the first sin. That man lives after sinning, is due wholly to the Cross. There is a pretermission, or "passing over of the sins done aforetime, in the forbearance of God" (Rom. 3: 25), the justification of which is found only in the sacrifice of Calvary. This "passing over," however, is limited in its duration: see Acts 17: 30, 31 — " The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent: inasmuch as he hath appointed a day in which he will judge the world in righteousness by the man whom he hath ordained."

One may get the benefit of the law of gravitation without understanding much about its nature, and patriarchs and heathen have doubtless been saved through Christ's atonement, although they have never heard his name, but have only cast themselves as helpless sinners upon the mercy of God. That mercy of God was Christ, though they did not know it. Our modern pious Jews will experience a strange surprise when they find that not only forgiveness of sin but every other blessing of life has come to them through the crucified Jesus. Matt. 8: 11-"many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven."

Dr. G. W. Northrup held that the work of Christ is universal in three respects: 1. It reconciled God to the whole race, apart from personal transgression; 2. It secured the bestowment upon all of common grace, and the means of common grace; 3. It rendered certain the bestowment of eternal life upon all who would so use common grace and the means of common grace as to make it morally possible for God as a wise and holy Governor to grant his special and renewing grace.

(b) That the atonement of Christ has made objective provision for the salvation of all, by removing from the divine mind every obstacle to the pardon and restoration of sinners, except their wilful opposition to God and refusal to turn to him.

Van Oosterzee, Dogmatics, 604—“On God's side, all is now taken away which could make a separation,- unless any should themselves choose to remain separated from him." The gospel message is not: God will forgive if you return; but rather: God has shown mercy; only believe, and it is your portion in Christ.

Ashmore, The New Trial of the Sinner, in Christian Review, 26: 245-264-"The atonement has come to all men and upon all men. Its coëxtensiveness with the effects of Adam's sin is seen in that all creatures, such as infants and insane persons, incapable of refusing it, are saved without their consent, just as they were involved in the sin of Adam without their consent. The reason why others are not saved is because when the atonement comes to them and upon them, instead of consenting to be included in it, they reject it. If they are born under the curse, so likewise they are born under the atonement which is intended to remove that curse; they remain under its shelter till they are old enough to repudiate it; they shut out its influences as a man closes his window-blind to shut out the beams of the sun; they ward them off by direct opposition, as a man builds dykes around his field to keep out the streams which would otherwise flow in and fertilize the soil."

(c) That the atonement of Christ has procured for all men the powerful incentives to repentance presented in the Cross, and the combined agency of the Christian church and of the Holy Spirit, by which these incentives are brought to bear upon them.

Just as much sun and rain would be needed, if only one farmer on earth were to be benefited. Christ would not need to suffer more, if all were to be saved. His sufferings, as we have seen, were not the payment of a pecuniary debt. Having endured the penalty of the sinner, justice permits the sinner's discharge, but does not require it, except as the fulfilment of a promise to his substitute, and then only upon the appointed condition of repentance and faith. The atonement is unlimited, -the whole human race might be saved through it; the application of the atonement is limited,-only those who repent and believe are actually saved by it.

Robert G. Farley: "The prospective mother prepares a complete and beautiful outfit for her expected child. But the child is still-born. Yet the outfit was prepared just the same as if it had lived. And Christ's work is completed as much for one man as for another, as much for the unbeliever as for the believer."

Christ is specially the Savior of those who believe, in that he exerts a special power of his Spirit to procure their acceptance of his salvation. This is not, however, a part of his work of atonement; it is the application of the atonement, and as such is hereafter to be considered.

Among those who hold to a limited atonement is Owen. Campbell quotes him as saying: "Christ did not die for all the sins of all men; for if this were so, why are not all freed from the punishment of all their sins? You will say, Because of their unbelief, they will not believe.' But this unbelief is a sin, and Christ was punished for it. Why then does this, more than other sins, hinder them from partaking of the fruits of his death?"

So also Turretin, loc. 4, quæs. 10 and 17; Symington, Atonement, 184-234; Candlish on the Atonement; Cunnningham, Hist. Theol., 2: 323-370; Shedd, Dogm. Theol., 2: 464489. For the view presented in the text, see Andrew Fuller, Works, 2 : 373, 374; 689-698; 706-709; Wardlaw, Syst. Theol., 2: 485-549; Jenkyn, Extent of the Atonement; E. P. Griffin, Extent of the Atonement; Woods, Works, 2:490-521; Richards, Lectures on Theology, 302-327.

2. Christ's Intercessory Work.

The Priesthood of Christ does not cease with his work of atonement, but continues forever. In the presence of God he fulfils the second office of the priest, namely that of intercession.

Heb. 7 : 23–25—“priests many in number, because that by death they are hindered from continuing: but he, because he abideth forever, hath his priesthood unchangeable. Wherefore also he is able to save to the uttermost them that draw near unto God through him, seeing he ever liveth to make intercession for them." C. H. M. on Ex. 17: 12 —“The

hands of our great Intercessor never hang down, as Moses' did, nor does he need any one to hold them up. The same rod of God's power which was used by Moses to smite the rock (Atonement) was in Moses' hand on the hill (Intercession)."

Denney's Studies in Theology, 166"If we see nothing unnatural in the fact that Christ prayed for Peter on earth, we need not make any difficulty about his praying for us in heaven. The relation is the same; the only difference is that Christ is now exalted, and prays, not with strong crying and tears, but in the sovereignty and prevailing power of one who has achieved eternal redemption for his people."

A. Nature of Christ's Intercession. This is not to be conceived of either as an external and vocal petitioning, nor as a mere figure of speech for the natural and continuous influence of his sacrifice; but rather as a special activity of Christ in securing, upon the ground of that sacrifice, whatever of blessing comes to men, whether that blessing be temporal or spiritual.

1 John 2:1-"if any man sin, we have an Advocate with the Father, Jesus Christ the righteous"; Rom. 8:34 — “It is Jesus Christ that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us"- here Meyer seems to favor the meaning of external and vocal petitioning, as of the glorified God-man: Heb. 7:25-"ever liveth to make intercession for them." On the ground of this effectual intercession he can pronounce the true sacerdotal benediction; and all the benedictions of his ministers and apostles are but fruits and emblems of this (see the Aaronic benediction in Num. 6:24-26, and the apostolic benedictions in 1 Cer. 1:3 and 2 Cor. 13:14).

B. Objects of Christ's Intercession. We may distinguish (a) that general intercession which secures to all men certain temporal benefits of his atoning work, and (b) that special intercession which secures the divine acceptance of the persons of believers and the divine bestowment of all gifts needful for their salvation.

(a) General intercession for all men: Is. 53: 12-"he bare the sin of many, and made intercession for the transgressors"; Luke 23: 34-"And Jesus said, Father, forgive them; for they know not what they do" — a beginning of his priestly intercession, even while he was being nailed to the cross.

(b) Special intercession for his saints: Mat. 18:19, 20-"if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them "; Luke 22: 31, 32- "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat: but I made supplication for thee, that thy faith fail not"; John 14:16 "I will pray the Father, and he shall give you another Comforter "; 17: 9-"I pray for them; I pray not for the world, but for those whom thou hast given me"; Acts 2:33-"Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this, which ye see and hear "; Eph. 1:6-"the glory of his grace, which he freely bestowed on us in the Beloved "; 2: 18-"through him we both have our access in one Spirit unto the Father"; 3: 12-"in whom we have boldness and access in confidence through our faith in him '; Heb. 2:17, 18- -"Wherefore it behooved him in all things to be made like unto his brethren, that he might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted"; 4:15, 16-"For we have not a high priest that cannot be touched with the feeling of our infirmities; but one that hath been in all points tempted like as we are, yet without sin. Let us therefore draw near with boldness unto the throne of grace, that we may receive mercy, and may find grace to help us in time of need "; 1 Pet. 2:5-"a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ"; Rev. 5:6-"And I saw in the midst of the throne.... a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth"; 7: 16, 17-"They shall hunger no more, neither thirst any more; neither shall the sun strike upon them, nor any heat: for the Lamb that is in the midst of the throne shall be their shepherd, and shall guide them unto fountains of waters of life: and God shall wipe away every tear from their eyes."

C. Relation of Christ's Intercession to that of the Holy Spirit. - The Holy Spirit is an advocate within us, teaching us how to pray as we ought; Christ is an advocate in heaven, securing from the Father the answer of our prayers. Thus the work of Christ and of the Holy Spirit are complements to each other, and parts of one whole.

John 14:26 "But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you"; Rom. 8:26-"And in like manner the Spirit