LIBRARY 
 
 OF THE 
 
 UNIVERSITY OF CALIFORNIA. 
 
 01 FT OK 
 
 Y. M, C. A. OF U. C. 
 
 Accession Class 
 
 GEORGE : WELLS ARMES 
 
 MEMORIAL LIBRARY * * * 
 ST1LE5 HALL. .BERKELEY 
 
THE 
 
 WORK OF CHRIST; 
 
 OE, 
 
 THE ATONEMENT 
 
 CONSIDERED IN ITS INFLUENCE UPON THE 
 INTELLIGENT UNIVERSE. 
 
 ENOCH M. MAKYIN, D. D., 
 
 ONE OF THE BISHOPS O/Vffil M. E. CHURCH, SOUTH. 
 
 
 ST. LOUIS: 
 
 P. M. PINCELA-RDf PRINTER, STEREOTYPER & BINDER. 
 1868. 
 
Entered according to Act of Congress, in the year 1867, by 
 
 P. M. PINCKARD, 
 
 In the Clerk's office of the District Court of the United States 
 for the Eastern District of Missouri. 
 
PREFACE. 
 
 The philosophy of Prefaces is very simple. An 
 author is profoundly interested in his own book. The 
 thought that is in it may be very meagre and very 
 vapid, but it is not so to him. Every book, I suppose, 
 is the result of one of two processes. Either the thought 
 struggles in the man for deliverance, or the man strug- 
 gles after some thought that he may make a book. In 
 the first case he is interested in his readers through the 
 thought ; in the other there is a garrulous interest 
 the enjoyment of being heard. In both the book has 
 a history which no one knows but himself -something 
 that the reader ought by all means to be made aware 
 of. Of course the reader is going to be as much inter- 
 ested in the book as he is himself. Any suspicion to 
 the contrary would disparage the reader, and the gen- 
 erous author will be guilty of no such rudeness as that. 
 Is it not in human nature to desire some account of all 
 those things which interest us ? 
 
 At any rate, it is in human nature to give some ex- 
 planation of one's own work. The very intelligent 
 and interested reader must pause a moment upon open- 
 ing the book. The author feels confidential with him 
 just at this interesting moment. The man is going to 
 
 101781 
 
PREFACE. 
 
 read this book he is evidently a man that deserves a 
 little consideration. He must be told some things that 
 will help him in the reading, or that will help the 
 book in his estimation ; or, at any rate, he must hear 
 something that will prepossess him with the author of 
 the book. 
 
 I have your ear now fairly, my reader, and could 
 entertain myself greatly by a long prefatory chat with 
 you. Not that there is anything very special about 
 this book. There is about as little of history, I imag- 
 ine, connected with it as with any book that ever 
 came into existence. The most remarkable fact in the 
 case is, the absence of any "pains of parturition." 
 
 The thought that is in it has given me profounder 
 satisfaction than any other of a speculative character 
 that I have ever conceived. I began to write about it 
 ; ust from the mere pleasure I had in employing my 
 mind upon it. As I proceeded, I must plead guilty to 
 a growing desire that it might be published. 
 
 But much as- 1 could say, and well disposed as I am 
 to communicate just now, I will not abuse your confi- 
 dence. Yet there is one other statement that I would 
 make. The writing of this little book has been a means 
 of grace to me. What the thought may be to others I 
 know not ; in me it has been a living power. I con- 
 template Christ and His work, and worship God with 
 a deeper joy. 
 
CHAPTER I. 
 
 SECTION I . 
 
 Why Should there be Suffering ? 
 
 The existence of evil has been the grand 
 puzzle of the world. The strongest and sub- 
 tlest minds have labored at it in vain. Philos- 
 ophy is painfully conscious of its own failure 
 here. The most dreadful suffering is under- 
 gone by man in all places over the earth. 
 Why should this be ? Is there a God looking 
 down upon it all ? If so, is he impotent or 
 malignant that he should allow it'? What 
 horrible doubts these are? Who shall lay 
 them ? 
 
 There seems to be an almost universal dis- 
 position to account for the existence of suf- 
 fering by the fact of sin. There is a per- 
 
6 THE GREAT MYSTERY. 
 
 ception of the relation of cause and effect 
 between these two things. The point of con- 
 nection may not be very patent, albeit men 
 feel, perhaps, more fully than they see that 
 there is such a connection. In this, doubtless, 
 we shall find the germ of most precious truth 
 as we proceed. Yet will it not answer all 
 questions at once, for there is a question back 
 of this which must first be met, 
 
 SECTION II . 
 
 Why Should there be Sin f 
 Could not God make a world without sin 
 one that should not be liable to sin ? If he 
 could, then why was it not so done ? Or if 
 he could not, then why make any world at all ? 
 Would it not be better that there should be no 
 world than a wicked one that must suffer so ? 
 These questions have been in the human heart, 
 and often upon human lips, in all the past 
 ages. Men will ask them. They can not 
 be overlooked. 
 
 I shall deal briefly with these problems, so 
 
THE GREAT MYSTERY. 7 
 
 far as any direct effort to solve them is con- 
 cerned. In fact, the investigation presented 
 in Chapter IE is intended merely to prepare 
 the way for what I shall offer at last as afford- 
 ing the best and only satisfactory solution. 
 
 SECTION III . 
 
 Cui Bono ? 
 
 After all that has been written, there are 
 perplexities remaining to such minds as will 
 occupy themselves more with unattainable ob- 
 jects than with obvious vital truths. These, 
 perhaps, nothing will satisfy. There is a class 
 of minds, however, that will, by such investi- 
 gation, be led to broader and happier views, 
 if not to a more settled conviction of truth. 
 
 And the Christian teacher can not wholly 
 ignore speculation upon these topics. They 
 have been so obtrusively thrust upon the world 
 for skeptical purposes that it is incumbeni 
 upon the believer in the Christian faith to show 
 that the truth, even in these inquiries, ision 
 the side of our holy religion. It is a maxim 
 
8 THE GREAT MYSTERY. 
 
 at once and universally recognized as true, 
 that no truth of any one class can clash with 
 any truth of another class. The Christian, 
 therefore, can not stand back and say to any 
 other man, " your truth contradicts my creed, 
 but still I hold it." He must, on the con- 
 trary, first examine whether it be truth that is 
 paraded against his faith ; and if it be un- 
 questionable truth, then he must see whether 
 the alleged conflict between it and his creed 
 exists. 
 
 My observation is, that most, if not all, 
 the arguments adduced from the condition of 
 the world against the Christian religion bear 
 as hard against any notion of divine govern- 
 ment as against the Christian theory. They 
 are not arguments, specifically, against Chris- 
 tian revelation by any means, but against the 
 justice and beneficence of the Creator ; and 
 the defense of our faith loses an important 
 advantage when it unwittingly attacks them, 
 as if they had some special pertinence when 
 directed against itself. 
 
THE GREAT MYSTERY. 9 
 
 It has long been my conviction, that the 
 unhappy moral and physical condition of our 
 world is more satisfactorily accounted for by . 
 the theory of 1he fall and the redemption 
 than by any other hypothesis whatever. My 
 reason is satisfied with it as solving all the 
 harrassing difficulties which beset the subject. 
 In the light of this theory I can see that God 
 is just and beneficent, though there is sin and 
 misery among men. 3 see that I have nothing 
 to be afraid^ of' but myself. It narrows my 
 apprehensions, so far as my destiny is con- 
 cerned, down to this point. I see that this 
 dreadful condition of things is not from God, 
 and that the malign source of it is not to be 
 sought outside of myself and the other suf- 
 ferers. More than that, I see that the Infi- 
 nite Resources are taxed for a remedy ; that 
 the remedy is provided that it is adequate. 
 All this, and much more, I see by the light of 
 the Atonement. 
 
 All this is true when you consider the ehris- 
 
10 THE GREAT MYSTERY. 
 
 tian creed in the lowest and narrowest view of 
 it. But may there not be a broader signifi- 
 cance than that which is generally perceived 
 in the great Atonement a meaning which 
 shall flood the universe with light ? 
 
 I trust I shall be guilty of no adventurous 
 speculation, that will lightly disregard the 
 checks of revealed truth. I distrust myself 
 too profoundly for that. But when rational 
 conjecture is in harmony with the Bible it need 
 not be overtimid, nor the imagination itself 
 restrain its wing if it but keep within the em- 
 pyrean of revelation. But I trust the matter 
 of the following pages will show a fiimer 
 basis than mere conjecture ; and it is submit- 
 tedun the hope, chiefly, that young and ardent 
 minds, perplexed and disturbed by questions 
 of life and destiny, may find* in it a clue to 
 some, at least, of the objects of their inquiry. 
 
CHAPTER II. 
 
 SECTION I. 
 
 Could not God have made a World not liable 
 to Sinf 
 
 I have already promised brevity in the 
 direct investigation of the questions con- 
 nected with the existence of Evil, but a com- 
 prehensive presentation of the matter is neces- 
 sary to introduce the more important topic 
 which it is my object to submit. 
 
 We must speak reverently and with humil- 
 ity when we talk about what God could or 
 could not do. Men sometimes draw infer- 
 ences from the Divine Omnipotence which are 
 by no means sequences of the fact. Mr. 
 Bledsoe, in the " Theodicy," has put this 
 matter in a very clear light. Some things 
 are not objects of power. There has been by 
 far too much flippant talking upon this matter, 
 
12 MAN FREE, FALLEN, REDEEMED. 
 
 and too little profound, earnest Chinking. It 
 is reaching a conclusion with too much facil- 
 ity to say that God could have made man so 
 as to be beyond the reach of sin. It is very 
 convenient, no doubt, to say such things, but 
 he who says them may, perhaps, not know 
 whereof he affirms. Let us tread this ground 
 warily. We may speak unadvisedly with our 
 lips, even when we intend thereby to glorify 
 the power of God. Our shallow speech, 
 though well intentioned, may be found to be 
 derogatory of that power itself. We must be 
 cautious, lest in an attempt to honor God we 
 may be found to dishonor Him. 
 
 SECTION II. 
 
 Limit of Power. 
 
 We are accustomed to say that God's power 
 has no limit, and to infer that, therefore, He 
 could have made man impeccable. Is it so ? 
 Is it within the sphere of power to violate 
 essential truth? Can Omnipotence counter- 
 work geometry ? Can God lie ? No ! 
 
MAN FREE, FALLEN, REDEEMED. 13 
 
 Within its sphere Omnipotence can work 
 inimitably ; outside of that it can do nothing. 
 
 The fact of the omnipotence of the Creator is 
 
 
 
 not a sufficient warrant for all sorts of gro- 
 tesque conjectures as to what He might have 
 done. If we must reason upon such matters, 
 let us get our premises from the whole nature 
 of God, so far as we may be able to compre- 
 hend it, and from the character of work we 
 are contemplating. Whether this or that may 
 be done by the Almighty, depends first upon 
 the congruity of the act with His own nature, 
 and secondly, upon all the facts involved in 
 the supposed act. The supposed object of 
 creative power may be such as involves essen- 
 tial impossibilities, and these impossibilities 
 may be either of a physical or moral charac- 
 ter. For moral dereliction is as impossible 
 to God as physical absurdity is. The ques- 
 tions involved in this species of speculation, 
 then, are so numerous and complex and subtle 
 that it is no wonder if men of hasty and im- 
 
14 MAN FREE, FALLEN, REDEEMED. 
 
 patient temper should make conclusions before 
 they have seen half the premises, or even if 
 sober thinkers should produce intellectual abor- 
 tions. Let ua be humble and diffident, and 
 pray God that we may not do the same. 
 
 SECTION III . 
 
 The Creator. 
 
 Let me say reverently what my argument 
 requires to be said of the Creator : " Such 
 knowledge is too high for me !" Yet surely 
 we have some positive knowledge of Him. 
 May we use it wisely ! 
 
 Infinite, essential Being ! Source of all 
 subordinate existence ! In Him is all perfec- 
 tion realized. The Infinite Power, the Infin- 
 ite Wisdom, the Infinite Love I He can do 
 no wrong. 
 
 Men talk about the Divine freedom. Do 
 they understand themselves ? Doubtless God 
 is free. Yet He can do no wrong. In His 
 work He can not transcend the boundary of 
 right and truth. The idea of a God that 
 
MAN PREE, FALLEN, REDEEMED. 15 
 
 might do wrong is monstrous. He is free, 
 but He is not capricious. His freedom is in 
 the perfect poise of His attributes the infal- 
 lible adjustment of the true, the right and the 
 good. There is no such freedom as puts char- 
 acter at hazard. 
 
 Doubtless He is amenable to no law above 
 Himself , for the law has its highest expression 
 in Himself. His is,. therefore, no freedom of 
 wayward impulses, but of a holy nature whose 
 very essence is rightness. We have, there- 
 fore, no dread of a heedless, headlong power 
 that may sometimes choose to undo all He once 
 chose to do. " He doeth all things weH." 
 
 What He wills and does is, therefore, " ever 
 right, ever the best." He made our world, 
 and then inspecting His own work with infin- 
 ite satisfaction, said : "It is very good." 
 And yet man was -liable to sin, and did sin. 
 We can scarcely suppose, in an abstract view 
 of the case, that it was best that man should 
 be liable to sin. Should we not rather say 
 
16 MAN FREE, FALLEN, REDEEMED. 
 
 that if he could have been created without 
 this liability, it would have been better? 
 I choose rather to suggest than dogmatize 
 here. We may say that, in view of all the 
 facts involved, God saw it was best to do as 
 He did. Doubtless. But that does not untie 
 the knot. Sin is not best it is not good in 
 any degree. It is evil, and only evil continu- 
 ally, in its nature and results. God may have 
 power and prerogative to bring good out of 
 its consequences ; but in itself is no good 
 thing, and out of it, by its own force, can 
 come no good thing. If man could have been 
 created free from the possibility of sinning, 
 may we not venture to say, in the light of 
 God's character, it would certainly have been 
 so done ? 
 
 SECTION IV. 
 
 What is Sin f 
 
 " Sin is the transgression of the law." 
 Let it be remembered that sin is an act. 
 Men seem sometimes to lose sight of this, and 
 
MAN FREE, FALLEN, REDEEMED. 17 
 
 to speak of sin as something that Exists. It 
 is not a substance , but an act; not a thing 
 existing, but a thing done. It is an act 
 against God's law, and so, consequently, 
 against himself. 
 
 It is not only an act, but a voluntary 
 act. Brightness and wrongness, morally, be- 
 long only to this class of acts. For right 
 and wrong, morally, imply personal charac- 
 ter, and to this volition is necessary. In other 
 words, the act must proceed from the agent, 
 and originate with him, to be his act ; and 
 if it be not his, it can not affect his charac- 
 ter. Moral right and wrong imply something 
 more than conformity or non- conformity to a 
 a rule- -that is, that the conformity or non- 
 conformity be caused by the subject of it, 
 and not produced by any other agency. 
 There is mechanical Tightness in a column 
 cunningly adapted to its uses of support and 
 ornament, and so it has a certain character, 
 
 and in its way is good. But it was made so, 
 B 
 
18 MAN FREE, FALLEN; REDEEMED. 
 
 and had no hand in its own carvings and ad- 
 justments, and consequently has no moral 
 character. It obeys no law of its own choice 
 and motion, and though it answers its ends 
 well, we can not think of it as we do of a man 
 who/ree/y conforms himself to the law that 
 is given him. If the column should fall and 
 precipitate the edifice it supports upon a thou- 
 sand heads, no one would think of blaming it, 
 for it has no choice, but falls perforce, under 
 the power of external agencies. No man 
 curses the timber, how fatal soever the conse- 
 quences of the fall. Not so when a man falls. 
 His fall is from himself his own thought, and 
 choice, and act. 
 
 Or if in any case a man's action is invol- 
 untary, he is free from blame. This fact 
 commands universal belief. It is an axiom 
 that there can be no sin where there is no 
 volition. 
 
 I do not say that there is no sinfulness 
 except in mere action. Upon the sinful act 
 
MAN FREE, FALLEN, REDEEMED. 19 
 
 there supervenes a retro-action, which induces 
 a sinful state. This is depravity. The 
 understanding, affections, appetites, desires, 
 all become corrupted. 
 
 Sin, then, is voluntary wrong action, 
 which also results in a sinful state of the 
 mind and heart, which is depravity. 
 
 Let it not be overlooked that the inquiry 
 now is, could God have made man free from 
 the liability to sin ? We are, therefore, con- 
 templating sin in the individual. At this 
 point we must not be betrayed into perplexi- 
 ties arising out of complications which belong 
 to another part of the subject. All investiga- 
 tion, to be satisfactory, must exclude, peremp- 
 torily, such matter as may not be pertinent. 
 It is not always easy to do this. Facts having 
 a natural connection with the topic under dis- 
 cussion solicit attention, but having no bear- 
 ing upon the particular aspect of the topic 
 which forms the vital question in the argu- 
 ment, they tend only to betray ns into conjV 
 
20 MAN FREE; FALLEN, REDEEMED. 
 
 sion of ideas, which darkens the investigation. 
 So here the very word depravity suggests the 
 fallen condition of our race, and the whole 
 matter of inherited evil. But perspicuity re- 
 quires its adjournment to another point in the 
 discussion. We shall better understand our- 
 selves if we confine our attention at this point 
 to the individual, and if you please, the first 
 sinner. Inherited depravity shall have due 
 attention in its own proper place. 
 
 Sin in the individual is an act it is his 
 act. It is his, because it originates with and 
 proceeds from himself. He conceives it, wills 
 it, does it. It proceeds from his person, and 
 can be traced to no other source. Otherwise 
 it would not be his sin. 
 
 SECTION v. 
 Personal B eing . 
 
 To appreciate adequately the truth set forth 
 in the preceding section, a man must realize 
 his own separate being. I am. I. That 
 one letter is to me the most important word 
 
MAN FREE, FALLEN, REDEEMED. 21 
 
 that was ever uttered. It means every thing 
 for me. Blot it out, and that which it signi- 
 fies with it, and to me there is nothing left 
 no God, no Universe, nor light, nor darkness, 
 nor sound nothing. 
 
 What is this that is uttered when a man 
 pronounces that wordI ? Depend upon it, it 
 is no phantom- -no shadowy, unreal thing. It 
 is a vital substance. It is a Life, which, 
 though related in some way to all other life, 
 yet stands out from all other- -separate, alone. 
 At no point does it merge into another thing. 
 Self. The word has a meaningwhat a mean- 
 ing ! In it there are perception, desire, 
 thought, feeling. Pregnant words, every one 
 of them. Jin acting se// the action volun- 
 tary ! The self is fully realized in this last 
 statement. Self-impelled. It has objects to 
 pursue, hopes to cherish, fears to combat. It 
 has its own loves, and hatreds, and struggles. 
 It has a destiny ! 
 
 Its separateness from all other things is 
 
22 MAN FREE, FALLEN, REDEEMED. 
 
 "well defined at every point. Through what- 
 ever changes the self may pass, there is ever- 
 more the conscious I, never lost and never 
 confounded with other things. All other 
 things are marked off from it in an objective 
 relation. It stands out, over against all other 
 things, in friendly or unfriendly relations to- 
 ward them, to play its own part and accom- 
 plish its own purpose. 
 
 The man is not to be lost, in the personal 
 significance of his nature, by being considered 
 as simply a portion of the universe. Such, 
 indeed, he is, yet in no sense that modifies the 
 separateness and completeness of individual 
 being. He is a person by himself, howsoever 
 related to other persons and things. Nor is 
 he an infinitessimal part of God, taking shape 
 in time and space. He is just himself. He 
 is just what the common man means when he 
 says I. And not even the metaphysician, 
 bewildering and blinding himself in the haze 
 and whirl of Pantheistic sophistries, can lose 
 
MAN FREE, FALLEN, REDEEMED. 23 
 
 the consciousness of the self that he is. Not 
 all the confusion of what he sees, and half 
 sees, and scarcely sees at all, and imagines 
 that he sees, not all the din and babel of the 
 articulate and inarticulate voices that he hears; 
 not all his own anxiety to lose and hide him- 
 self in some outer or some higher being can 
 hush the I that is forever pronouncing itself 
 in him and by him. 
 
 The very cognizance that he takes of other 
 things testifies his own separate being. They 
 are not of him. They are outside, to him. 
 They range themselves around him, some 
 more remote, some nearer, some impinging 
 upon his very substance ; but the line between 
 him and them is never obliterated, never in- 
 distinct. They impress in many ways the 
 consciousness of the self, but are never con- 
 founded with it. 
 
 Amid all the magnitudes, and forces, and 
 sublimities, and portents of the universe 
 amid all the contests, and vexations, and sym- 
 
24 MAN FREE, FALLEN, REDEEMED. 
 
 pathies of local relationship under the un- 
 approachable heavens and on the mysterious 
 earth, in the sight of men, angels arid God, 
 there he stands, by himself and for himself, 
 to do, to enjoy, to suffer what he may or 
 must. It is a grand spectacle, even in the 
 eyes of God. 
 
 SECTION VI. 
 
 Volition. 
 
 This separateness of individual being real- 
 izes its highest value in the fact of volition. 
 Vital and intelligent energies, such as man is 
 endowed with, are self -guided. I respectfully 
 submit that freedom means this, or it means 
 nothing. A man's decisions and actions are 
 from himself and of himself. 
 
 I am not unaware of the metaphysical per- 
 plexities that have been raised upon this sub- 
 ject, nor is it my purpose at all to produce an 
 exhaustive treatise upon the issues involved. 
 I shall aim only to get at the heart of the 
 
MAN FREE, FALLEN, REDEEMED. 25 
 
 matter, and leave it to the good sense of the 
 reader. 
 
 The controversy in reference to the will is 
 an old one, and has been managed with great 
 dexterity on both sides. It is a rare thing 
 now for any one to deny the fact of man's 
 freedom. There are some, however, whose 
 definitions and explanations are such as to 
 teach only the absence of external constraint 
 in our volitions, while there is something in 
 the very nature of each man that determines 
 inevitably the character of his volitions. The 
 man is free, they tell us, when his choice is 
 from himself, and we are warned off from any 
 higher ground of inquiry, as if it were un- 
 lawful. Now, the fatalist might admit all 
 that with perfect safety to his own theory, if 
 you will allow that each separate self is so 
 constituted that a certain character of voli- 
 tions will be inevitably or necessarily produced 
 by it. For a man is not free if he is neces- 
 sitated in his volitions, and it matters not a 
 
26 MAN FREE, FALLEN, REDEEMED. 
 
 particle whether the necessity arises out of 
 his own constitution or out of external con- 
 straint. In either case the cause is placed 
 beyond himself. 
 
 The freedom of man is not to be put in 
 comparison with the freedom of the Creator. 
 The choice between good and evil is not before 
 God. The law is not over God, but in Him. 
 It is the expression of His own nature. There 
 is no such thing as obedience or disobedience 
 with Him. He is the fountain of purity. It 
 were irreverent to think of God as free to do 
 evil. 
 
 Not so with the creature. He is under 
 law, and the vital question of freedom with 
 him is in respect to his conduct toward God. 
 He may do wrong. The wrong volition is 
 from himself ; but is he so constituted as to 
 necessitate volitions of this class ? Might 
 the same self that chose to do wrong choose 
 to do right ? Is the choice not only from 
 himself, but of himself, in such a manner 
 
MAN FREE, FALLEN, REDEEMED. 27 
 
 that the character of it is determined by him, 
 and is not the result of a chain of causes 
 going before ? If not, there is no freedom. 
 The fountain that pours a stream out of itself, 
 though the stream is from itself, is not free 
 in the act, because it must do what it does. 
 The stream is from the fountain, but it is also 
 from something beyond the fountain. It is 
 of its nature that this result is produced. 
 There is no volition, no choice, for I use 
 these words synonymously. The word volition 
 expresses both the origin of mental activities 
 and the capacity of the mind to determine 
 the course and character of its own move- 
 ments. It expresses freedom both from ex- 
 ternal constraint and innate necessity 
 
 Was there any thing in the primary nature 
 of the first man to guide his fatal choice in 
 the transgression ? The wrong decision was 
 from himself ; was it also of himself as his 
 free act to which he was determined by no 
 fatal bent of his nature ? Or was his nature 
 
28 MAN FREE; FALLEN, REDEEMED. 
 
 such that he must decide and act as he did ? 
 If so, he was depraved before the fall. If 
 so, God made him depraved. No. He was 
 not depraved. He was simply free ! He 
 chose to do wrong, and it would be an ab- 
 surdity to say he chose to do so because he 
 must have so chosen, The two words are 
 not correlative. He could do wrong, and 
 did. There was no fatal proclivity to evil 
 beforehand. If so, it must have been im- 
 pressed on him by his Maker. But evil is 
 contrary to God's nature ; it is enmity to 
 God. God can not counter-work Himself, 
 therefore He could not impress evil upon man. 
 
 Sin originated with the creature. God 
 had no hand in it. He never did and never 
 can have any thing to do with it but to repress 
 and punish it. It is infinitely abhorrent to 
 Him. It is rebellion against His government. 
 But more of this hereafter. 
 
 Man was not made, then, with a nature 
 that necessitated his sin, nor were influences 
 
MAN FREE, FALLEN, REDEEMED., 29 
 
 brought to bear that necessitated it. He was 
 free. To be sure he was tempted. But the 
 first sinning creature was not tempted at 
 least not from without. Nor can temptation 
 necessitate compliance. The tempter can only 
 solicit ; he can not compel. He can present 
 motives to sin, but God presents greater mo- 
 tives against it. 
 
 Even in our present depraved condition we 
 are free, for the agencies of grace so far 
 countervail our depraved inclinations as to 
 make repentance possible, so that he who 
 lives in sin does so from choice, not necessity. 
 
 Great infirmity of will, no doubt, super- 
 venes upon the habitual indulgence of vicious 
 propensities. The subjects of such indul- 
 gence often desire earnestly to recover them- 
 selves from its dominion, and fail to do so. 
 From this fact some have questioned the 
 doctrine of freedom, and supposed that man's 
 course is constrained by his impulses. But 
 it is to be observed, first, that in such cases 
 
30 .MAN FREE, FALLEN, REDEEMED. 
 
 there is an abnormal condition both of mind 
 and body, so that they may not be fairly cited 
 in the argument ; and, secondly, even in such 
 cases the man is conscious of a latent power 
 of will which he could assert, and forego the 
 indulgence. And, indeed, this is sometimes, 
 and not unfrequently, done. And this con- 
 sciousness, always felt, and occasionally 
 exemplified in practice, is a most -conclusive 
 proof of man's freedom in his volitions. If 
 in such cases of degeneracy, where, by a long 
 course of evil practice the lower propensities 
 are developed to their greatest activity and 
 power, and the will rendered infirm by dis 
 use, it has still the force to overcome, against 
 such odds, its supremacy must be confessed. 
 Certainly, great power must be allowed to 
 impulses in their effect on human action, and 
 mere impulse is utterly blind to any question 
 of right or wrong. But every man knows that 
 he can resist any impulse, however strong. 
 Or if there are extreme cases of sudden 
 
MAN FREE, FALLEN, REDEEMED. 31 
 
 arousement, allowing no time for thought be- 
 tween the impulse and the act, and the will is 
 overborne by the impetuosity of passion, such 
 cases present a speoies of momentary insanity, 
 in which a man can not be held responsible ; 
 unless, indeed, he is responsible for allowing 
 himself to be in such a moral condition as 
 will admit of so unhappy a phenomenon. 
 Between reason on the one hand, and impulse 
 on the other ; between God and law on the 
 one hand, and appetite and passion on the 
 other, the will sits arbiter, and is supreme. 
 I have by no means forgotten the fallen 
 condition of man, nor the declarations of the 
 apostle in the seventh chapter of Romans, 
 " When I would do good, evil is present with 
 me ;" " the good that I would I do not, and 
 the evil that I would not that do I." But, 
 certainly, no one will claim that man's fallen 
 condition is his normal one, while even in this 
 condition there is so much power of will, as I 
 have already shown, as to prove its supremacy. 
 
32 MAN FREE, FALLEN, REDEEMED. 
 
 And as I have before said, the grace of God 
 has so far restored the moral equilibrium as 
 to give us the full power of choice in the 
 reception or rejection of the gospel. And 
 upon that hinges the whole matter of our 
 accountability. 
 
 Men sometimes give unfair tests of the 
 question. I have been asked if it is possi- 
 ble for a man to will to inflict wanton cruelty 
 upon his child. It is a very rare thing, to be 
 sure, that the force of the will is carried to 
 such an unbridled extent. Men do not often 
 outrage at once reason, affection and in- 
 terest, by an erratic and wayward assertion of 
 their liberty. Volition very quietly and uni- 
 formly goes right where interest, feeling and 
 duty are all on the same side. It is only 
 where there is some conflict that there is any 
 occasion for choice. And yet, monstrous and 
 unaccountable cases do occur sometimes, 
 proving the latent power of will in an appall- 
 ing manner. And does not every man feel 
 
MAN FREE, FALLEN, REDEEMED. 33 
 
 that he has such power ? He knows that he 
 will not exert it, but does he not also know 
 that he could ? 
 
 The presence of motives is the condition 
 of the action of will. Men decide in view 
 of motives. And our responsibility lies in 
 the freedom of our choice between good and 
 bad motives. Otherwise volition would be a 
 blind, erratic power, >nd could not be, as it 
 is, the basis of responsibility. If all the 
 motives are on one side, in any given in- 
 stance, therefoie, volition, with great uni- 
 formity, takes the course they indicate. But 
 where there are conflicting motives, some 
 urging to one course and some to the 1 op- 
 posite, the man's freedom becomes apparent 
 in deciding between them. Nor is there any 
 power in the greatest of several motives to 
 carry the will invariably against the others. 
 The decision may be, and sometimes is, on 
 the side of the weaker motives. 
 
 Man is not always free in his actions, for 
 
 c 
 
34 MAN FREE, FALLEN, REDEEMED. 
 
 he is often restrained by external agencies. 
 But the will, where* there is any occasion of 
 choice, is always free, except in abnormal 
 mental states. And hence it is that we esti- 
 mate a man's character more by what we 
 believe to be in him than by his external life. 
 Whatever his course of conduct under exter 
 nal restraints, if we believe him to be a man 
 of vicious purposes, we set him down for a 
 bad man. His character is determined by his 
 volitions. 
 
 Let it be understood that by the term Will 
 I mean a man's power to select among all 
 the various lines of conduct open to him any 
 one for himself, free from any predetermining 
 cause in himself or out of himself, to neces- 
 sitate his choice of the one he does select or 
 his rejection of another. The mind is in no 
 sense constructed upon mechanical principles. 
 You can not, as in mechanics, supply so much 
 power in a given direction and be certain of 
 the result. It is true that good influences 
 
MAN FREE, FALLEN, REDEEMED. 35 
 
 steadily brought to bear, especially in early 
 life, generally produce good results upon 
 character. The will, as I have before said, 
 is not a mere wayward power. It acts in 
 view of motives, and while motives are not 
 of the nature of mechanical forces, yet the 
 reason, judging of the value of the different 
 motives, makes intelligent choice possible. 
 Hence a certain degee of uniformity is 
 usual in individual action and character. If 
 it were not so, no government would be possi- 
 ble. There is some uniformity of results, 
 both from right and wrong influences. But 
 this uniformity is not mechanical precision. 
 Far from it. The will may become wayward, 
 and often does so, 
 
 But where the mind is in a normal condi- 
 tion, the understanding clear, the affections 
 and appetites duly adjusted, and all the mo- 
 tives bear in one direction with great 
 force, the will rarely, if ever, sets itself 
 
36 MAN FREE, FALLEN, REDEEMED. 
 
 against them. We shall have use for this fact 
 after a while. 
 
 I have said, in section four, that " moral 
 right and wrong imply something more than 
 conformity or non- conformity to a rule that 
 the conformity or non -conformity be caused 
 by the subject of it, and not prodaced by ex- 
 ternal agency." Now if a man's decision to 
 do an act violating the law is the certain and 
 necessary result of some malign tendency of 
 liis nature, that tendency is the cause of tlie 
 act. That tendency itself must have been 
 produced by some anterior cause, and in no 
 just sense, if such be the fact, can it be 
 traced to the man as the actual and responsi- 
 ble cause. But men are free, without any 
 necessitating tendency toward any given class 
 of volitions. In this freedom is to be found 
 the cause of a man's actions. They belong 
 to him, not as light belongs to the sun, or heat 
 to fire, or leaves to the tree, but in a much 
 higher sense. They originate with him. 
 
MAN FREE, FALLEN, REDEEMED. 37 
 
 The leaf upon the oak of to-day may be 
 traced back to the first oak, and so to God, as 
 the final cause, for at no point does any free, 
 agent intervene between it and the Creator. 
 
 But between God and man's act comes the 
 man himself /ree. His personal existence 
 was caused by God, but that existence, being 
 free, is itself causative. His acts are his 
 own. They originate with himself. So of 
 all intelligent beings. And wherever personal 
 freedom is there is causation. And where a 
 creature is endowed with this high quality, he 
 is accountable to the Creator for the character 
 of his acts. 
 
 God created intelligent beings who could 
 sm, but established no chain of causes to pro- 
 duce sin. Therefore, it is false to say that 
 God caused sin. It will not do to say that 
 as God caused the sun and the sun light, so 
 He caused man and man sin. The cases are 
 not at all analogous ; for the sun is not free, 
 and therefore, not an originating cause, but 
 
38 MAN FREE, FALLEN, REDEEMED. 
 
 merely a link in a chain of causes. Man, on 1 
 the contrary, being free, is an originating 
 cause. His actions are his own, for the reason 
 that they can not be referred to any thing be- 
 yond him as giving direction to them. They 
 originate in his freedom. 
 
 SECTION VII. 
 
 Origin of Sin. 
 
 We have now discovered the origin of 
 sin. Much has been said and much written, 
 to the infinite perplexity of good men, on this 
 subject. I have little to add. In the volition 
 of intelligent free agents sin originated. 
 Many questions may be put as to the circum- 
 stances under which the first sin was com- 
 mitted, but the most complete knowledge of 
 all the facts could not affect the matter. It 
 will but serve to confuse our minds to ask 
 what caused the first sinner to sin. There 
 may have been something that occasioned 
 it, but he alone caused it, and the infamous 
 
MAN FREE, FALLEN, REDEEMED. 39 
 
 distinction of originating sin must be his 
 forever. 
 
 Any particular seed will produce, by a vital 
 necessity, a particular species of plant, so 
 that the seed does not originally cause the 
 peculiar nature of the plant, but that cause 
 must be found in something that went before 
 and endowed the seed with the special func- 
 tions that should produce just that plant. 
 Not so with the free mind. It was endowed 
 with no function to necessitate the production 
 of evil purposes and actions. It produces 
 them of its own suggestion. It originates 
 the movemen-t. 
 
 We must not forget what has already been 
 stated, that sin is an act, and a mental quality 
 resulting from an act. It is not a thing 
 made, but an act done. " Sin is the trans- 
 gression of the law." The law is God's, the 
 transgression is man's. 
 
 The more we look any where else for the 
 " origin of sin" the more perplexity will we 
 find. 
 
40 MAN FREE, FALLEN, REDEEMED. 
 
 SECTION VIII. 
 
 Liability to Sin a Necessary Incident to the 
 , Human Constitution. 
 
 Man must have been made essentially dif- 
 ferent so that he would have been some- 
 thing else and not man really to preclude 
 the possibility of sin. He must have been 
 constituted an involuntary being. 
 
 In that case there could have been no 
 moral government. Physical necessity must 
 have been the only law. There could have 
 been no sin certainly no more could there 
 have been virtue. Under such a constitution 
 there could be no disobedience nor could 
 there be obedience in the proper sense of the 
 term. There could be only forces and their 
 results. 
 
 Is such a condition compatible with the 
 existence of spiritual essences ? Is not 
 spontaneity of action essential to spiritual 
 being ? It does seem so to me. 
 
 This is true of the Divine Essence. But 
 
MAN FREE, FALLEN, REDEEMED. 41 
 
 in Him this spontaneity is in no danger of 
 coming into conflict with the law, because He 
 is the source of the law. His volition is the 
 law. In subordinate beings, on the contrary, 
 spontaneity has for a necessary incident the 
 possibility of conflict with the supreme will, 
 which is the law. For the law is not sub- 
 jective in them, i.s in God, but objective to 
 them. Therefore it is possible, and must be 
 so, inasmuch as they are free, for them to 
 assume at will any attitude toward it. They 
 may obey or not. There is nothing in them 
 to necessitate the one more than the other of 
 these results. 
 
 In the unf alien man, no doubt, the tone of 
 the affections and appetites was favorable to 
 obedience, and had he been true to himself he 
 would have been faithful to his Creator. 
 But the desire for knowledge not in itself 
 wrong was made the ground of temptation. 
 Knowledge seemed to lie in the direction of 
 disobedience. Here were contending motives, 
 
42 MAN FREE, FALLEN, REDEEMED. 
 
 and so a demand for the exercise of choice. 
 On neither side did the motives amount to 
 compulsion. The man was free. He could 
 conform to the healthy tone of his own af- 
 fections, or he could do violence to this normal 
 state of the heart, by enthroning over it the 
 desire of knowledge. This he did. 
 
 It is to creatures endowed with this self- 
 impelling capacity that moral government is 
 adapted. Physical laws are not adjusted to 
 them. Force, and the inevitable effect of 
 force, are the essence of this class of laws. 
 They are never disobeyed. Their supremacy 
 is in the single fact of force. Moral law, on 
 the other hand, addresses a free person, 
 through motives, and may be resisted. Its 
 supremacy is secured by a final resort to 
 penalties. These penalties are of the nature 
 of physical laws, for their administration 
 proceeds by mere force. But when a soul 
 comes under this mechanical dispensation 
 violence is done to its very nature, and the 
 
43 
 
 dreadful compulsory state to which it is re- 
 duced is called death. 
 
 The mind perceives, intuitively, that moral 
 law belongs to a sphere infinitely higher than 
 physical law. The one is a government of 
 persons, the other of things. In moral gov- 
 ernment there are justice, authority, protec- 
 tion, reward, addressing an intelligent being 
 capable of responding to these high facts. In 
 physical government there is just simply power 
 on one side and passivity on the other. The 
 reciprocation in the one case is between Di- 
 vine authority and intelligent volition in 
 the other between power and its object. 
 
 Where there is moral law, then, there must 
 be intelligent, free subjects. In other words, 
 there must be persons. Man must be what he 
 is. He must be FREE. The corollary of this 
 is, he must be capable of sinning. This is 
 as inevitable as mathematical truth, and it is 
 pure folly to say that God could ordain it 
 otherwise. It is affirming that of power which 
 
44 MAN FREE, FALLEN, REDEEMED. 
 
 is not in its nature. The very existence of 
 moral government, then, and of creatures capa- 
 ble of this sort of government, involves the 
 possibility of sin. 
 
 To avoid the possibility of sin, the Creator 
 must be ruled down to the production of such 
 creatures as are legitimately governed by mere 
 force. There must be none created of that 
 high order that can recognize and freely re- 
 spond to revelations of justice, trath, love, 
 mercy and authority. The universe must be 
 stripped of all its divinest and most precious 
 meaning. 
 
 If any should say that the moral attributes 
 of God might be so displayed as to address 
 the soul with such power as would enforce 
 obedience that such motives might be sup- 
 plied as would be an effectual guard against 
 temptations to sin, I reply 
 
 1. Any enforcement of obedience brings 
 us back to the reign of physical lawmere 
 force. It makes the soul act in a mere me- 
 
MAN FREE, FALLEN, REDEEMED. 45 
 
 chanical way. But we have seen that spon- 
 taneity is an inherent quality of spiritual es- 
 sences. This is an averment of our deepest 
 consciousness. We have also seen that an 
 act can have no moral character except it be 
 voluntary. No matter what the method of 
 enforcement be, whether by the agency of ir- 
 resistible motives or otherwise, the very fact 
 of enforcement destroys the voluntariness of 
 an act, and, as a consequence, leaves in it no 
 moral quality whatever. 
 
 2. Yet it is true that where the motives in 
 any case are fully understood, and all on one 
 eide, the mind does almost always choose 
 conformably with the motive. 
 
 3. God's moral attributes can be revealed 
 to man only in words or works. In both 
 methods God did reveal himself to the first 
 man in such a manner as to supply motives of 
 the right sort, and I can not doubt that the 
 manifestation God made of His attributes was 
 as full as it was possible to make it in the 
 
46 MAN FREE, FALLEN, REDEEMED. 
 
 works of creation and Providence, and also in 
 a revelation by the means of language. The 
 occasion of a more touching expression of His 
 character did not then exist. 
 
 4. Man's sin furnished that occasion. 
 The atonement is just that highest expression 
 of God which furnishes motives the mos.t 
 effectual that can be presented to intelligent 
 creatures. I shall enquire hereafter what may 
 be hoped for from these motives. 
 
 5. The very elements of his spiritual nature 
 supplied the occasion of temptation. It could 
 not have been otherwise. The opportunity to 
 gain knowledge before one so constituted was 
 a strong enticement. The motive was a pow- 
 erful one, and to have been secure from that 
 motive he must have been created something 
 less than man. Now, here is the condition of 
 choice motives on each side. From the very 
 fact of his freedom, it is in his power to choose 
 either. 
 
MAN FREE, FALLEN, REDEEMED. 47 
 
 The creation of spiritual beings, then, ren- 
 dered the possibility of sin inevitable. 
 
 And may we not say, that if the work of 
 creation had stopped short of this great act-- 
 the production of spiritual essences-- there 
 would have been no end reached that we can 
 conceive of as being worthy of the creative 
 intelligence ? The material universe, with all 
 its beauty and grandeur, has no significance 
 until you contemplate it as the theatre of in- 
 telligent life. The mind can not rest upon 
 anything short of this, as the object which 
 God proposed to himself in His great work. 
 
 SECTION IX. 
 
 How Supremacy is Maintained in Moral 
 Government. 
 
 Does not the liberty of the subject, in moral 
 government, put the authority of the ruler in 
 peril ? It does not ; for sovereignty main- 
 tains itself in the last resort by Power. The 
 offender, proving himself unworthy of a gov- 
 ernment of motives, is degraded to the level 
 
48 MAN FREE, FALLEN, REDEEMED 
 
 of physical control, and the supreme authority 
 secures itself by the infliction of penalties. 
 Authority may be resisted in the first instance, 
 but it falls back upon Power for the effectual 
 assertion and vindication of itself. " The 
 soul that sinneth, it shall die." It shall be 
 placed under a regime that disregards its 
 freeness, violates its spontaneity, and domi- 
 nates it by mere force. Thus is violence done 
 to its highest and most essential nature, and 
 BO it suffers death. 
 
 This is the bound set to the freedom of the 
 creature- -the barrier which secures the throne 
 of God against the rebellion of His subjects, 
 the safeguard of the universe against An- 
 archy. 
 
 That is a very unworthy view of the Divine 
 Sovereignty which represents it as being un- 
 able to maintain itself otherwise than by eter- 
 nal decrees, putting the course of events and 
 actions in grooves from the beginning. God 
 is not so nicely and ticklishly poised upon 
 
MAN FREE, FALLEN, REDEEMED. 49 
 
 His throne that He must dread to be jostled 
 by the hostile act of free creatures. He has 
 resources of power and wisdom to provide 
 against every emergency. It is His preroga- 
 tive to interfere with the freedom of His 
 creatures at any point where He may see it 
 necessary. He will not sufler the peace of the 
 universe to be broken with impunity. Those 
 who despise His authority will find that they 
 are " rushing upon the thick bosses of His 
 buckler." 
 
 Civil governments proceed upon the same 
 method. The State does not compel obedi- 
 ence, but checks crime with a strong hand. 
 It utters its will, sets the motives of good citi- 
 zenship before the subject ; but beyond this it 
 does not proceed until the criminal act is com- 
 mitted. Till then the citizen is free free to 
 commit that act. Then comes coercion. The 
 aid of force is called in in the interest of the 
 law. 
 
 So is man free under the Divine Govern- 
 
50 MAN FREE, FALLEN, REDEEMED. 
 
 ment free even to commit sin--to disregard 
 the supremacy of God. But if he will not duly 
 reverence that supremacy as a free agent, he 
 must bow under its last assertion in the depri- 
 vation of his liberty. 
 
 It is a dreadful alternative for a being of 
 the essence of whose nature is the attribute of 
 freedom. It touches and blights his very life. 
 It violates his nature. But it is the only expe- 
 dient by which the Sovereign can maintain 
 himself and secure the interests of moral gov- 
 ernment. 
 
 SECTION x. 
 Inherited Depravity . 
 
 This whole matter is greatly complicated by 
 the fact of inherited evil. Not only pain, and 
 sorrow, and misfortune come to us irresistibly, 
 but there is also a deplorable tendency to moral 
 evil inherent in the spiritual constitution. It 
 is, in fact, more than a mere tendency to evil. 
 Evil itself is inwrought into our very being as 
 we come into the world. 
 
MAN FREE, FALLEN, REDEEMED. 51 
 
 It is extremely difficult to state precisely 
 ( what this inherent depravity- -this " original 
 sin"--consists of. In general terms, it is 
 alienation from God. The whole mind, and 
 heart go after earthly things. God is not 
 loved. The creature is set above the Creator. 
 
 This is the natural condition of man since 
 the fall, and if he were left in this condition, 
 we may admit that he would not be free in 
 regard to matters of religion. The will would 
 be impotent. For there seems to be a sort of 
 spiritual paralysis a want of power even to 
 perceive or desire that which is holy. Spirit- 
 ual motives take slight effect upon the mind. 
 
 Man is in an abnormal, morbid condition, 
 spiritually. A malignant disorder of the soul 
 has possession of him. He is full of " wounds, 
 bruises and putrifying sores." 
 
 Every descendant of the first man is in this 
 condition. It is the fruit of the first sin. In 
 committing that act of disobedience, Adam was 
 the representative of his race. A sinful act, 
 
52 MAN FREE, FALLEN, REDEEMED. 
 
 as I have before said, induces a sinful state. 
 And so intimate, is this stateso thoroughly 
 does it inhere in our nature that it is trans- 
 mitted from father to son. It comes to us 
 through the representative relation of our first 
 father to his posterity. 
 
 But we have asserted the separate personal- 
 ity and responsibility of each individual. How 
 does this consist with the hypothesis that one 
 man representatively involves the whole race 
 in such (Jreadf ul evil ? Is not my personality 
 sunk in my relation to this representative 
 man? 
 
 It might be legitimate here to appeal to that 
 ultimate arbiter consciousness. I am con- 
 scious of my separate, individual relation to 
 law. 
 
 Yet, also, am I strangely and most inti- 
 mately related to other persons, and in a way 
 that affects deeply both character and well- 
 being. In the matter of property, of educa- 
 tion, and to a very large extent of character 
 
MAN FREE, FALLEN, REDEEMED. 53 
 
 also, the child is greatly dependent upon the 
 parent or guardian. The condition of a whole 
 nation is determined by the character of its 
 rulers and representative men. If they foster 
 industry, commerce, education and virtue, the 
 people will be prosperous and happy ; and in- 
 dividual development will correspond to the 
 influences brought to bear. A man born and 
 reared among savages must, per force, be a 
 
 In short, the mental, moral and physical 
 condition of a man are largely influenced by 
 his relations with other men. 
 
 The hypothesis of a representative relation- 
 ship between men is, then, in keeping with 
 our observation o*f facts. The principle, out 
 of which the fact grows, may lie somewhat 
 deeper than we are well prepared to fathom. 
 Still that it is a fact no one can deny. And 
 in the light of this fact it seems eminently 
 reasonable that the first man the parent of 
 the race should stand in a vitally represen- 
 
54 MAN FREE, FALLEN, REDEEMED. 
 
 tative relation to the rest. " By one man sin 
 entered into the world, and death by sin." 
 
 But what becomes of personal responsibil- 
 ity in view of this fact ? In answer to tUs I 
 remark 
 
 1. With respect to the condition resulting 
 from OITT relations generally, there remains 
 large room for individual liberty. The savage 
 must, from his surroundings, be a savage of 
 necessity. But it is within the scope of his 
 own liberty to be a very good savage, or a 
 very bad, or an average one. He can not but 
 take on the general type of the life in the 
 midst of which he is developed, but there is 
 large variety of individual life under the type. 
 With respect to the law that comes to him he 
 is free. 
 
 So with all men. Within the limit of cir- 
 cumstantial restraint there is always more or 
 less scope for free choice and action. So far 
 as sheer circumstances mould a man, he is not 
 
MAN FREE, FALLEN, REDEEMED. 55 
 
 accountable ; so far as there is spontaneity, he 
 is accountable. 
 
 2. With respect to our depraved condition, 
 as it results from our connection with the first 
 transgressor, and the spiritual impotency for 
 good therefrom resulting, I have several things 
 to say. 
 
 First. Our Creator has provided a second 
 Adam, whose representative relation to us 
 places us on a footing as advantageous as if 
 we had never been involved in the fall. 
 
 Secondly. The gracious influences of the 
 cross so far countervail our depraved propen- 
 sities as to make repentance and salvation 
 possible to every man. 
 
 Thirdly. I can not suppose that the human 
 family would have been permitted to multiply 
 under the fatal influences of the fall but for the 
 counteracting agencies of the redemption. 
 
 Thus even fallen man is graciously endowed 
 with the capacity to act for himself in respect 
 to the claims of the Divine Government, and 
 
56 MAN FREE, FALLEN, REDEEMED. 
 
 those claims, through the Gospel, have been 
 adjusted to his condition. Hence, all are 
 without excuse, and u every one of us must 
 give account of himself to God." And herein 
 is the force of our Savior's upbraiding accusa- 
 tion : " Ye will not come to me that ye might 
 have life." 
 
 The result of all which is, that though the 
 matter is complicated in the details of it by 
 the fallen condition of man, in the end the 
 result is just the same, so far as his freedom 
 is concerned. The disabilities of the fall are 
 so far counteracted as that man acts freely in 
 accepting or rejecting salvation. 
 
 SECTION XI. 
 
 Th e Ato nement . 
 
 Our investigation has brought us quite up 
 to the stupendous fact of the ^Atonement, 
 which is, I verily believe, the key of all the 
 mysteries which cluster about the existence of 
 evil. We have seen that by virtue of it free- 
 
MAN FREE, FALLEN, REDEEMED. 57 
 
 dom remains to man in his depraved condi- 
 tion. Beyond this it discloses a glorious fact 
 in a new and most affecting manner. That 
 fact is- GOD'S LOVE TO His CREATURES. 
 
 "God so loved the world that He gave His 
 only begotten Son." Behold the gift! It 
 at once declares the fact, and gives the meas- 
 ure of the love of God. " He gave His only 
 begotten Son"- -gave Him to us, and for us ! 
 In this the Christian revelation outdoes, im- 
 measurably, all the suggestions of^ natural 
 religion. The mind that receives the grand 
 fact of Redemption can never deeply question 
 the beneficence of the Creator. He can not 
 regard the Deity as a Malign Power. There 
 may be much in the divine administration that 
 has a sinister seeming, and that he can not 
 fully understand. But this resplendent exhi- 
 bition of love overcomes all such perplexities. 
 In its light he can rejoice, and shout "God is 
 love" in the face of every contradiction. 
 
 But the Redemption is not completed. Man 
 
58 MAN FREE, FALLEN, REDEEMED. 
 
 is not saved by a mere act of beneficent power. 
 Being free, he must himself respond to the 
 saving agencies. The Atonement is complete ; 
 but the ministries of grace set on foot by its 
 means are in the midst of their work, and 
 human activities must co-operate with the 
 Divine in order to the great result. The good 
 and evil are in their death-struggle. The facts 
 arising under this state of things are very com- 
 plex. No wonder if there should be much that 
 neither you nor I can comprehend. In this 
 there is nothing to discredit faith- -there is 
 only scope for its exercise. If you discard 
 the Atonement you still have the same un- 
 happy facts to account for ; and, in that case, 
 you have nothing to help you in the solution. 
 But to the Christian the Atonement is a great 
 sun rising upon this darkness. God did create 
 man liable to evil--He could do no otherwise 
 if He created such a being as man. Man did 
 actually fall into evil- -but in that sad state 
 God pursues him with infinite loving pity. 
 
MAN FREE, FALLEN, REDEEMED. 59 
 
 His Son becomes incarnate for our redemp- 
 tion. 
 
 I do not claim that, up to this point, we 
 have any help from the atonement in the solu- 
 tion of the dark questions of our existence, 
 beyond these two facts. 
 
 1. That it clears the Divine administration 
 of all blame in connection with the depraved 
 condition of man. It furnishes an ample rem- 
 edy against the evils of the fall. 
 
 2. It is a glorious disclosure of the fact that 
 God is love. 
 
 And consequent upon these two facts is this 
 proposition: That the Christian theory of 
 the fall and the redemption, furnishes* 
 beyond all comparison the most satisfac- 
 tory solution of the existence of evil that 
 has ever been submitted to the mind of 
 men. 
 
 But I am anticipating. The meaning of 
 the Atonement will be more amply considered 
 in another chapter. 
 
60 MAN FREE, FALLEN, REDEEMED. 
 
 
 
 SECTION XII. 
 
 Js it well that Man was Made ? 
 
 Man was created with those sublime endow- 
 ments which necessarily involved the possibil- 
 ity of sinand the catastrophe followed ! The 
 fearful possibility has become a fact. 
 
 And now, in the midst of his sin and sorrow, 
 man will call in question the work of his 
 Maker- -he will ask, " Is it best that I was 
 created, and that my race is in existence ?" 
 
 To a mind already embittered and angry 
 against God and his work, and disposed to 
 cavil, it may be impossible to make an answer 
 that will be acceptable. Those there are who, 
 in their wretchedness, and shame, and guilt, 
 feel that to them, at least, life is no boon. 
 They have been beaten back and baffled in all 
 their proudest aspirations, and blinded by self- 
 ish vanity and lust, so that life is only a mis- 
 erable disappointment. There are some of 
 whom our Savior said, " it had been better for 
 
MAN FREE, FALLEN, REDEEMED. 61 
 
 them if they had not been born." They have 
 attempted to accomplish life's end by thwart- 
 ing God's methods. To them in their discom- 
 fiture in the agony of defeat and overthrow- 
 in their perverse determination to fight it out 
 against God--it may never become apparent 
 that "He doeth all things well." 
 
 But to such as may have gone with us in 
 the investigation up to this point, and are in- 
 genuously disposed to accredit God's plans, 
 the following conclusions will be apparent : 
 
 1. Life becomes a curse to no man but by 
 his own. fault. 
 
 2. God hasmade an infinite outlay of mer- 
 cies to forestall our self-destruction. He has 
 given his Son to redeem us. 
 
 3. Life, in intelligent intercourse with the 
 Creator, and realizing the destiny to which He 
 invites us, is a glorious thing. It is worth 
 while to exist, even amid the. hazards of temp- 
 tation, with these grand opportunities. 
 
 4. Theemiseries of those who trifle with life's 
 
62 MAN FREE, FALLEN, REDEEMED. 
 
 sacred hopes- are no good ground of fault- 
 finding with- the creative work, so fraught with 
 potential good for all, and actual good for 
 many life on so high a level as to recognize 
 and rejoice in the Infinite Lifelife sunning 
 itself in the Infinite Light. 
 
 5. After all, the mere fact that the world 
 has been created, is sufficient proof that it was 
 right and wise. There can be no satisfying 
 view of God short of this, that every attribute 
 of essential being has its ultimate expression 
 in Him. In Him, then, is the ultimate wisdom 
 and the ultimate love. The end of all right- 
 thinking in this direction is, that God's work 
 is right, and that we need no better evidence 
 of the fact that it is right than the mere fact 
 that it is His work. It is our wisdom. to ac- 
 cept our own existence wi<"h gratitude, and to 
 strive after the high ends proposed to us by 
 the Creator. 
 
 6. But God can not be displeased when we 
 reverently inquire into His methods. He is 
 
MAN FREE, FALLEN, REDEEMED. 63 
 
 glorified in our understanding, so far as we 
 grasp His plans and appreciate Himself. 
 
 SECTION XIII. 
 
 Speculation within due Limits, right. 
 
 The speculations upon which I propose to 
 enter in the next chapter are designed to ascer- 
 tain, if possible, something with respect to 
 God's purposes and dispositions as they appear 
 in the Atonement. I trust I shall not be over 
 bold. The Bible contains the only positive 
 formula of truth in religious matters. All 
 speculation must check itself at the point 
 where it threatens to come into collision with 
 that Book. If a man's reason conducts him 
 to the clearest conviction of the inspired char- 
 acter of the Bible, it must be the standard of 
 Divine truth for him ever after. This is my 
 case. The claims of the Holy Scriptures have 
 been fully admitted in my prof oundest thought, 
 and have become, therefore, the basis of Faith. 
 
64 MAN FREE, FALLEN, REDEEMED. 
 
 What I have ventured to propose in the follow- 
 ing pages keeps this fact in full view. 
 
 But I can not allow that my theory is mere 
 speculation. There seems to me to be some 
 positive intimation of it in the Scriptures. I 
 claim not only that it does not clash with any 
 truth of Revelation, but that, if not positively 
 set forth, it is at least strongly suggested in 
 the Word of God. 
 
 The principal thought in my theory is not 
 original with me, though I have never seen any 
 discussion, nor even an elaborate statement of 
 it. I simply offer my reflections, confident that 
 whatever of good sense and truth may be in 
 them will be accepted and valued by candid 
 men. 
 
CHAPTER III. 
 
 &tmmmt Its flfcfwt Sfw 
 of its 
 
 SECTION I. 
 
 The Atonement primarily Designed for Man. 
 
 We have seen that God, in the last resort, 
 maintains His authority by force. But in the 
 case of Man, He has provided also another 
 method one which contemplates the pardon 
 of sin. The Son of God became incarnate 
 that He might be the Reconciler. Our sin 
 was laid on Him. He suffered our penalty. 
 Upon this basis pardon is offered to all men. 
 And it is only upon the final rejection of 
 Christ that any man is made to suffer the con- 
 sequences of his own sin. The Atonement is 
 a supreme effort of love to bring lost men back 
 
66 THE ATONEMENT : ITS OBJECT ] 
 
 to their true relations with God. But there is 
 no coercion in it. Men may refuse this 
 method, and then nothing remains but their 
 subjugation. If they will not be reconciled, 
 they must be subjugated. 
 
 The Atonement is set over against the fall. 
 It stands upon the representative "principle. 
 The first man sins. If he shall suffer the full 
 consequences of this act, he can have no pos- 
 terity. The effect will begin and end in him- 
 self. But God introduces the Atonement. 
 The penalty is suspended. Children are born. 
 The human race is multiplied. 
 
 We can not doubt that this multiplication 
 of men, under a fallen condition, stands in 
 immediate connection with the Atonement. 
 God would not have suffered a single man to 
 take existence under such disabilities if He 
 had not provided the remedy. The first rep- 
 resentative personage involves us the second 
 extricates. 
 
 I doubt not that man is the only being ac- 
 
THE EXTENT OP ITS RESULTS. 67 
 
 tually redeemed by the death of Christ. In 
 our nature He became subject to the law 
 for us He died. It is man alone that is thus 
 saved from sin. 
 
 But may there not be an indirect result of 
 the atonement wider than this ? 
 
 SECTION II. 
 
 Conservative Effect of the Atonement. 
 
 May we not safely say that it is as impor- 
 tant to prevent sin as to rescue the sinner 
 after the fact of his guilt ? And may it not 
 be one office of the Atonement to forestall re- 
 bellion in those regions where it has never 
 occurred ? Perhaps upon examining the his- 
 tory and character of this great Act in the 
 f * 
 
 government of God, we may discover that it 
 
 is as perfectly adapted to this object as to the 
 more direct one of saving those already in- 
 volved in guilt. Nothing strikes or gratifies 
 the intelligent Christian more than this fact : 
 that the Plan of Salvation is exactly contrived 
 
68 THE ATONEMENT : ITS OBJECT J 
 
 to meet all the emergencies and guard all the 
 interests connected with man's redemption. 
 He discovers that the act of pardon betrays 
 no weakness that it is not the result of a 
 mere amiable attention to the miseries of the 
 sinner while other vital interests are forgotten. 
 It is not a mere loose administration of clem- 
 ency, that may overlook the safeguards of exe- 
 cutive authority and allow crime to " run riot" 
 in the universe. The heavy hand is not re- 
 moved. Sin is not treated as a trivial thing. 
 The death penalty is not, in a single instance, 
 set aside. So deeply is this true that even the 
 Son of God himself, when he undertook to save 
 man from his sins, could accomplish it only by 
 dying in his place. No one who understands 
 'this great fact can ever doubt the fidelity of 
 God to those immutable principles which must 
 be inviolate in order to a perfect, or even safe, 
 administration of government. If our faith in 
 the ultimate Justice and the ultimate Truth, 
 as they have their expression in the ultimate 
 
THE EX'TENT OF ITS RESULTS. 69 
 
 Existence, could once be shaken, then there 
 could remain for us no ground of faith what- 
 ever. Or if in the ultimate Existence, which 
 is God, there could be shown to be short- 
 coming, and it could be demonstrated that 
 Truth and Justice are not ultimate (that is, 
 absolute) in Him, then the last guarantee of 
 good government would be swept away, and 
 the last hope of intelligent creatures for safety 
 by means of an administration, which should 
 be an immutable protection against evil, must 
 perish. 
 
 Against this the Atonement gives assur- 
 ance. Even the Son of God, when he as- 
 sumes our sin, must " taste death." Not 
 even He could stand in the sinner's place 
 without touching the sinner's doom. Not 
 HIS case even could be made exempt. Then 
 
 Justice in God is ultimate, and the universe 
 
 
 
 is safe. Right and wrong can never be con- 
 founded in the Divine Administration. " God 
 can be just and the justifier of him that be- 
 
70 THE ATONEMENT: ITS OBJECT; 
 lieveth" in Jesus. "Justice itself can jus- 
 tify the unjust" through the intercession of 
 the immaculate Sufferer. Sin may be par- 
 doned in them for whom the substitute died. 
 
 Now, if we should discover in the death of 
 Christ an equal adaptation to the prevention 
 of sin amongst those who have never fallen, 
 will it not enhance, in our eyes, the glory of 
 the Divine Administration? "God so loved 
 the world that He gave His only begotten Son, 
 that whosoever believeth in Him should not 
 perish, but have everlasting life." What if 
 it should appear that that same supreme ex- 
 pression of love that has our world for its first 
 object, is too full and ample to be confined 
 within this limit and overflows upon the uni- 
 verse ? What if it turns out that this agency 
 of redemption for us is a conservative agency 
 for all those intelligent creatures who have 
 never sinned, and that the universe is to be 
 held in its allegiance to God by this means ? 
 
 It is certainly, at least, not impossible that 
 
THE EXTENT OF ITS RESULTS. 71 
 
 the life and death of the " Man of Soirows" 
 have all this meaning. The supposition is 
 not absurd. It may be true. The waves of 
 infinite love, agitated by the death-pain of 
 Jesus, may wash all the shores of eternity 
 and of being. The mind throbs and glows 
 with joy in contemplating it as a mere possi- 
 bility. 
 
 SECTION III. 
 
 Community of Intelligent Natures. N 
 
 There seems to be a community of all in- 
 telligent natures, which favors the supposi- 
 tion, that any event of vital interest to one 
 class must have some meaning for all. It can 
 scarcely be doubted that there is this commu- 
 nity of nature. All are constituted upon one 
 model. There may be many modifications, 
 but in the essential elements of their nature 
 all intelligent creatures are certainly alike. 
 The intellectual, afiectional and volitional at- 
 tributes are, I doubt not, essentially the same 
 
72 THE ATONEMENT : ITS OBJECT; 
 
 in all. The intercourse of angels with men, 
 as set forth in the Scriptures, indicates this. 
 Whatever accidental differences there may be 
 between them and men, the basis of conscious 
 life is the same. Understanding, reason, 
 memory, love, gratitude, adoration, joy, sym- 
 pathy, repugnance, volition, enter into angelic 
 
 life. 
 
 " Men are allied 
 To angels on the better side." 
 
 And those superior beings recognize the rela- 
 tionship. They interest themselves in us in the 
 most hearty manner. The scripture account 
 of their ministry on the earth clearly indicates 
 this. 
 
 They are subjects of the same government. 
 Incidental differences of administration, adap- 
 ted to the different circumstances of the case, 
 do not interfere with the essential unity of the 
 Divine Government. There can be no reason- 
 able doubt that the decalogue is essentially 
 the constitution of the moral government of 
 the whole universe. To love God supremely 
 
THE EXTENT OF ITS RESULTS. 73 
 
 and his fellow as himself, is the standard of 
 right for every intelligent creature. The mani- 
 festation of this in obedience to God and in 
 affectionate services rendered to fellow crea- 
 tures constitutes right living in heaven as well 
 as on earth. Some variation of specific law 
 necessarily arises out of the variety of condi- 
 tion and circumstances in the cage of different 
 classes of beings. But the essential princi- 
 ples of the law are the same for all, Because 
 the nature of all is essentially the same. 
 
 It is not, therefore, at all unreasonable that 
 any great event in the government of God 
 should have some bearing upon the interests 
 of its subjects in every part of it. And the 
 incarnation of the Son God infleshing him- 
 self lowering himself to the human and rais- 
 ing the human to himself, must certainly be 
 regarded as an event of the very first rank in 
 the history of His government. The more so 
 as this event is the central fact of a great de- 
 parture from' the ordinary course of govern- 
 
74 THE ATONEMENT : ITS OBJECT ; 
 
 ment. The Divine administration of the af- 
 fairs of our world is exceptional and anomal- 
 ous. Sin is not met by the prompt enforce- 
 ment of the penalty. Crime has apparent 
 impunity. Good and evil trench upon each 
 other, and are mingled in the most grotesque 
 and revolting manner. Wrong is often tri- 
 umphant and regnant. It seems certain that 
 God has alwKys heretofore maintained the 
 same well-defined separation of the good and 
 evil in fact as distinguishes them in principle. 
 This anomalous state of affairs is a neces- 
 sary incident of the redeeming agencies 
 appointed for the salvation of man. But so 
 grave an irregularity so vital a departure 
 from the ordinary course of law, must stand 
 in connection with some grand purpose of the 
 Creator. And it can certainly be no matter 
 of surprise if we discover that this purpose 
 contemplates a result beyond the destiny of 
 one world. Indeed, we should rather expect 
 to find it a central fact, reaching in its 
 
THE EXTENT OF ITS RESULTS. 75 
 
 effect the utmost limit of being in space and 
 duration. 
 
 SECTION IV. 
 
 Angelic Interest in the Work of Christ. 
 
 " The angels desire to look into these 
 things." This can scarcely be the mere in- 
 terest of curiosity, and it may involve some- 
 thing more than sympathy. It might be the 
 interest of holy natures in this strangest and 
 most touching manifestation of God, and it 
 might also include a direct personal interest 
 of their own in the whole matter. It is clearly 
 implied that there is in the advent and suffer- 
 ings of Christ somewhat more than they com- 
 prehend. There are depths they have-not 
 fathomed. Long before they witnessed the 
 Birth in Bethlehem and shouted over it, " glory 
 to God in the highest," they had been em- 
 ployed as messengers to men to prepare them 
 for the great event. But it seems that not 
 only the prophets, but the angels even, 
 
76 THE ATONEMENT : ITS OBJECT J 
 
 " knew not" the high import of the prophecy. 
 They knew God was preparing some great work, 
 and quivered with speechless joy upon each 
 new development in connection with it, until 
 in the manger they saw the wonder of the uni- 
 verse and raised the shout, whose echoes are 
 still mingling with " the music of the spheres." 
 They hung upon his steps and watched Him 
 until they laid their loving wings about Him 
 in the Agony , and hovered in the air, astoun- 
 ded spectators of the Cross. They certainly 
 knew what was the immediate purpose of all 
 this the redemption of man ; but connected 
 with it there wers and this they knew 
 things they had never seen. There were dis- 
 coveries yet to be made. Was there some 
 perception of the fact that their own destiny 
 stood in some way connected with the Cross ? 
 One of them " rolled the stone away" from 
 the sepulchre, and pointed the women to the 
 empty tomb. " Behold the place where they 
 laid Him." The heavenly host received Him 
 
THE EXTENT OF ITS RESULTS. 77 
 
 when he ascended up, and welcomed Him as 
 a conqueror. " Lift up your heads ye gates, 
 and be ye lifted up, ye everlasting doors, that 
 the King of Glory may come in." And> so 
 " the Lord, the Lord mighty in battle," was 
 received from the bloody field just won, and 
 crowned and throned with the adoration of 
 celestial Princedoms. 
 
 , In the visions of Patmos how incessantly 
 angels come and go and work amid the agen- 
 cies of redemption. And in the last day it is 
 a mighty angel, who, with one foot upon the 
 earth and one upon the sea, lifts his right 
 hand to heaven and swears by Him that liveth 
 forever and ever that time shall be no longer. 
 The final blast of the trump of God shall be 
 sounded by an angel. " All the angels of 
 God" shall accompany Christ when He comes 
 to wind up the affairs of His government on 
 earth, and in the midst of the Judgment scene 
 " the angels shall come forth and sever the 
 wicked from among the just." 
 
78 THE ATONEMENT: ITS OBJECT; 
 
 From this intimate connection of angels 
 with the history of the Atonement from first 
 to last I raise a presumption and claim for 
 it only the value of a presumption that they 
 are in some way personally involved in its 
 results. 
 
 SECTION V. 
 
 History of Sin. 
 
 Fully in keeping with the theory of the 
 community of nature and interest among all 
 intelligent creatures, set forth in a preceding 
 section, is the fact that sin was introduced 
 into our world by the agency of a being of 
 another class- -the devil. Not only do good 
 angels interest themselves in man's case, but 
 malignant angels, also, do the same, with a 
 very different feeling, ho doubt ; but still the 
 fact of interest manifested by them, though 
 it be an evil interest, betrays a species of 
 community. There must evidently be a com 
 mon understanding of facts between them, 
 
THE EXTENT OP ITS RESULTS. 79 
 
 and a common appreciation of motives, or the 
 one could not have tempted the other. The 
 tempter could otherwise have had no access 
 to mind or heart. 
 
 But the history of sin has a still more direct 
 bearing upon the matter in hand. 
 
 It may be that we have not this dreadful 
 history in full. What we do know is that, 
 first, angels sinned, and secondly, through 
 their agency man was induced to sin. 
 
 At this point sin became aggressive. 
 God had made a new world, and .a new race 
 of intelligent beings to inhabit it. A malig- 
 nant creature, prepared by previous defection 
 from God for such work, set himself to the 
 task of alienating this new creature from the 
 Creator, and succeeded. Sin became enter- 
 prising and infectious. Is creative benefi- 
 cence to be forestalled thus ? Is the Infinite 
 Love to be defeated ? 
 
 Just at this juncture, when sin becomes 
 aggressive^ God sets up a standard against 
 
80 THE ATONEMENT : ITS OBJECT J 
 
 it. Just at this point, where the tide of evil 
 begins to overflow, God raises a breakwater 
 for the protection of the universe. Just where 
 the legions of the enemy organize and begin 
 the havoc of invasion, the Captain of Salva- 
 tion meets them. 
 
 Is there no significance in this history? 
 That the Atonement should come in just here, 
 does that mean nothing ? 
 
 I can scarcely doubt that the earth is the 
 battle field of the Universethe Marathon of 
 Jehovah's Empire. The supreme conflict cul- 
 minated upon Calvary. 
 
 Dignity is not in magnitudes, but in events. 
 The earth ranks low in the planetary system 
 in point of size, but it is the place of first con- 
 sequence in the history of God's government. 
 It is the centre of universal observation and 
 interest. Here transpired the great event that 
 stands first in dignity and value, and in the 
 extent of its consequences. Here the Cham- 
 pion of the invaded and threatened Universe 
 
THE EXTENT OF ITS RESULTS. 81 
 
 girded himself and met the adversary. Here 
 He toiled, and fought, and suffered, and died, 
 and conquered for earth, and heaven, and all 
 worlds. Through eternity, perhaps, visitors 
 from remotest worlds may flock to this point, 
 never satisfied till they see the place where the 
 Deliverer suffered. 
 
 SECTION VI. 
 
 How the Cross affects those Glasses of Intelli- 
 gent Beings who have never Sinned. 
 
 We have seen in Chapter II that the moral 
 government is not one of force, but of mo- 
 tives. Nor can we, for a moment, receive 
 that theory which regards motives as a spe- 
 cies of force, producing effects with mechan- 
 ical certainty, so that f when several motives 
 are present the strongest inevitably dominates 
 the mind. The presence of motives is the con- 
 dition of voluntary action and choice, but the 
 mind in- choosing 1 acts freely. Otherwise 
 mental activity would be a mere mechanical 
 operation. 
 
82 THE ATONEMENT: ITS OBJECT; 
 
 But we have seen also that while this free- 
 dom is an essential quality of intelligent 
 natures, and while they are not controlled by 
 motives, but act freely with reference to them, 
 yet volition is not necessarily capricious. 
 The mind, in its normal condition, does not 
 act blindly and madly as a general thing. 
 The understanding contemplates various mo- 
 tives, and reason judges between them ordina- 
 rily before the final act of choice is reached. 
 And though there is the extreme power of set- 
 ting the understanding and reason aside and 
 acting in defiance of them, yet it is not com- 
 monly done. When a motive of transcendent 
 importance is presented, the action of the will 
 is usually coincident with the facts of the case 
 at least where the mind is duly informed and 
 impressed. Otherwise there could be no order 
 in society. If volition were not at all under 
 the check of reason and motives, nothing 
 could be calculated upon with reference to its 
 decisions. In that case there could be no 
 
THE EXTENT OF ITS RESULTS. 83 
 
 moral government. But the mind has in it a 
 deep consciousness of the fact, that to act 
 upon bad or unworthy motives is a crime 
 against itself--a violation of the laws of its 
 own nature. This is felt even in our depraved 
 condition ; how much more fully must it be 
 realized by those creatures who are in a heal- 
 thy spiritual state. For this reason there may 
 be some estimate made of the effect of motives. 
 We can calculate, with some approximation to 
 truth, upon the result. Hence a government 
 of motives that is, moral government be- 
 comes a possibility. 
 
 Can it be doubted that the history of re- 
 demption furnishes motives of the very high- 
 est class to all intelligent creatures every- 
 where- -motives to love and obey God ? These 
 motives are such as could not have been brought 
 out in any other way. They are found in the 
 fact of God's gift to a lost world and in the 
 sufferings of Christ--the sacrifice of himself, 
 which he made for the salvation of sinners. 
 
84 THE ATONEMENT : ITS OBJECT ; 
 
 Disclosures of the Divine nature are here made 
 that could not otherwise have been made. The 
 blood-writing of the Cross tells us things of 
 God that could not have been proclaimed in 
 another way. 
 
 And these disclosures contain influences of 
 the most potential character, binding the 
 creature in allegiance to the Creator. This is 
 not mere conjecture. It seems to me to be a 
 direct consequence of all we know in reference 
 to intelligent natures and the history of the 
 cross. Though we may not regard it with all 
 the faith due to a clearly revealed dogma of 
 religion, I must receive it at least as I do the 
 most evident conclusions of philosophical in- 
 vestigation. And, perhaps, we may yet see 
 reason to respect it as in some degree justified 
 by intimations contained in the word of God. 
 
 
THE EXTENT OF ITS RESULTS. 85 
 
 SECTION VII . 
 
 Specific Motives against Sin Furnished by 
 the Cross. 
 
 The most effective motives are those which 
 are addressed to the two attributes of the 
 mind love and fear. These motives are 
 supplied in their utmost power by the Atone- 
 ment. 
 
 Love is called into play by the manifesta- 
 tion of love. " We love Him because He first 
 loved us." God's tender solicitude for His 
 creatures finds its highest expression in the 
 plan of salvation. The Infinite Love concen- 
 trates in the Cross. Rather than see His 
 creatures perish His Son may die. How 
 lovingly He comes down to man in the Incar- 
 nation. He comes voluntarily to our condi- 
 tion. He identifies Himself with our sorrow. 
 He mingles with us in our sicknesses and 
 weeps by the side of our graves. He suffers 
 our infirmities. " He is tempted in all points 
 
86 THE ATONEMENT : ITS OBJECT ; 
 
 like as we are," and so is " touched with the 
 feeling of our infirmities." He is domiciled 
 amongst us. He allows Himself to become 
 the beneficiary of human hospitalities. He 
 enters into all the tenderness of filial, frater- 
 nal and social relations. See Him at His 
 home in Nazareth, and as a guest of Martha 
 ana Lazarus at Bethany. He is even born of 
 a woman, investing Himself with our nature. 
 He is " our Elder Brother." 
 
 And all this tender history of condescension 
 and love consummates itself in the death He 
 suffered on our account. He takes our shame 
 upon Himself. He takes our guilt and death. 
 
 " O ! Lamb of God, was ever pain, 
 "Was ever love like thine ! " 
 
 We have seen that there is a close commu- 
 nity of intelligent beings of all classes. So 
 this expression of love to man is in proof of 
 His love to all His creatures. Man's miseries 
 call it out, but Calvary is a love-token given 
 to the whole Universe. 
 
THE EXTENT OP ITS RESULTS. 87 
 
 c< God is love." After Calvary has been 
 seen in the midst of the eternities this great 
 fact can never more be doubted. L6ve ! The 
 fullness of the word is given in the outcry of 
 the dying Christ. God made flesh, put to 
 shame, put to death, suffering the unutterable, 
 deathly soul-sorrow, is the supreme utterance 
 of it. And this utterance is not made to man 
 on]y, but to all intelligent beings. It makes 
 itself articulate to the very outposts of the 
 universe. It pours itself into every under- 
 standing, and touches and magnetizes every 
 heart. 
 
 The cross also speaks to our fears. It is 
 God's final statement of the impossibility of 
 winking at sin. The declaration, " The soul 
 that sinneth it shall die," acquires its highest 
 import from this fact. It is a clear proof 
 that sin can never be pardoned as a mere act 
 of executive clemency. It shows that justice 
 is a supreme consideration in the government 
 of God a consideration so vital that when 
 
88 THE ATONEMENT : ITS OBJECT ; 
 
 the Son places Himself in the sinner's stead, 
 even He must suffer. 
 
 We may well believe that the Atonement is 
 a fact never to be repeated. It belongs to 
 earth and time. Only to man, and that in his 
 probationary period, does it offer pardon. 
 These things understood, all who live beyond 
 the limits of time and earth will know that 
 inevitable ruin waits upon sin. There canie 
 no hope for the transgressor. There is no hesi- 
 tation in the executive power. There are no 
 exempt cases. 
 
 In the light of this fact every one who 
 approaches the point of disobedience must 
 shudder at the consequences. There can be 
 no mistake. The lie of the tempter, " ye shall 
 not surely die, 55 is contradicted beforehand 
 contradicted with an emphasis that can leave- 
 no doubt. The instinct of self-preservation 
 will be aroused and act with full vigor. Dan- 
 ger is perceived. Inevitable horrors start up 
 at the mere thought of disobedience. Death 
 
THE EXTENT OF ITS RESULTS. 89 
 
 ambushes the soul. Intelligent self regard is 
 on the alert. 
 
 The motive of fear, then, is brought into 
 full play, and its value in guarding the crea- 
 ture against a fatal inattention to the author- 
 ity of the Creator is sufficiently patent. 
 
 Its effect, moreover, will be augmented by 
 the knowledge of the fact that the punishment 
 of sin is not the result of a vindictive temper 
 in God, but of administrative justice. The 
 Tightness of the infliction will be realized. 
 Justice is one of the expressions of love, for 
 what is the Divine Justice but Love governing 
 the universe for the best ends. The two are 
 really at one. If the punishmeist of sin were 
 the result of mere passion in God it might 
 arouse a species of reckless, resentful opposi- 
 tion in the creature. But when it is seen to 
 be the authority by which a loving Ruler 
 guards the well-being of his subjects there 
 can be no such effect. 
 
 No doubt God is in earnest in His justice. 
 
90 THE ATONEMENT : ITS OBJECT \ 
 
 Love is never more in earnest than when it 
 meets the enemies which threaten those it has 
 in guardianship. The aspect of a mother is 
 terrible to those who would destroy her off- 
 spring. Nothing is more terrible than love 
 when it is called out in the face of enemies in 
 the attitude of defense. Now it is this, in 
 part, at least, which constitutes the adminis- 
 trative justice of God. He sets Himself for 
 the defense of His creatures ; and if any of 
 them become enemies, and by violating that 
 law which is ordained for the peace of the 
 universe, introduce disorganization and ruin, 
 they must learn that to them, putting them 
 selves in this malignant attitude, and making 
 themselves the instruments of evil to His other 
 creatures, " our God is a consuming fire." 
 They must meet the love which flames into 
 wrath toward the adversaries who would de- 
 stroy the objects of its care. In proportion 
 to the intenseness of the love will be the fury 
 with which it will repel the invader and de- 
 
THE EXTENT OP ITS RESULTS. 91 
 
 stroyer. So we read of " the fierceness and 
 wrath of Almighty God." It will be seen 
 that justice is rooted in love, and so its threat- 
 ened exercise will excite no resentment before- 
 hand to lead to reckless rebellion. On the 
 contrary, the effect must be most wholesome. 
 The motive of self-preservation is addressed 
 in such a way as to be seconded by every 
 noble and generous impulse. 
 
 In addition to this, the very same fact 
 which contains this revelation of justice this 
 most appalling exhibition of divine severity- 
 contains also the revelation of love. He who 
 looks on the cross sees both at once. Both 
 motives are appealed to in full measure and by 
 the same voice. Godhead is felt in full force. 
 
 Thus, Jesus Christ is the " Word of G<*1" 
 the utterance of GW--especially in those 
 two facts, by which His government may be 
 most effectually established over intelligent 
 free beings. 
 
 " Part of His name divinely stands 
 On all His creatures writ ; 
 
92 THE ATONEMENT: ITS OBJECT; 
 
 They show the labor of His hands, 
 
 Or impress of His feet. 
 But when we view His strange design 
 
 To save rebellious worms, 
 "Where vengeance and compassion join 
 
 In their divinest forms, 
 Our thoughts are lost in reverent awe, 
 
 We love and we adore ; 
 The first archangel never saw 
 
 So much of God before. 
 Here the whole Deity is known, 
 
 !Nor dares a creature guess 
 "Which of the glories brightest shone, 
 
 The justice or the grace." 
 
 SECTION VIII . 
 
 The Judgment Day. 
 
 There is nothing more definitely stated in 
 the Bible than that God " hath appointed a 
 day" for the final judgment of men. And 
 this day is to be after the general resurrec- 
 tion. After " death" delivers up his captives, 
 the dead, "small and great," shall "stand be- 
 fore God" to be "judged according to the 
 deeds done in the body." 
 
 I have not had any question of a specula- 
 tive character more frequently put to me than 
 
THE EXTENT OF ITS RESULTS. 98 
 
 this one : " Why are not men judged as soon 
 as they die ?" Probation is then at an end. 
 The facts in the case have all transpired. 
 Why any delay ? 
 
 Many are disposed to doubt if the Scrip- 
 tures on this point are to be taken literally. 
 An unworthy and sophistical species of exe- 
 gesis is resorted to a species of exegesis that 
 would, if followed out generally, unsettle the 
 meaning of all Scripture. 
 
 Those who hold to the plain statement of 
 the New Testament have given very sound 
 reasons for the fact that all men are to be 
 judged after the end of the world. The mere 
 fact that it is clearly revealed is sufficient for 
 the faith of true Christians. Yet, if it can be 
 shown that great, good ends are to be attained, 
 the understanding will be gratified. In addi- 
 tion to considerations already familiar with 
 those who have given any special attention to 
 this subject, I offer the following : 
 
 The, Judgment Day will be the occasion 
 
94 TOE ATONEMENT: ITS OBJECT; 
 of bringing out the facts connected with 
 the Atonement in a manner that will com- 
 mand the attention and impress the mind 
 of the universe. 
 
 We know that " all the angels" are to be 
 present. So much is stated in the Book. 
 The Bible does not inform us to what extent 
 the universe is populated. But so far as it 
 gives us any knowledge of the existence of in- 
 telligent beings, it informs us that they will 
 be called together at the Judgment of our 
 world. 
 
 We may be sure that some great end is to 
 be accomplished in this universal gathering of 
 the creatures of God to witness the doom of 
 one world. And if the Atonement has the 
 wide significance that I have supposed, we can 
 be at no loss in determining what that end is. 
 It is human character and destiny that are im- 
 mediately touched and affected by the Atone- 
 ment. And the processes of judgment will 
 bring out all the facts bearing upon human 
 
THE EXTENT OP ITS RESULTS. 95 
 
 character and destiny under the Mediatorial 
 administration. Everything that is obscure 
 and misunderstood in this administration will 
 be set in its true light. Every fact made 
 public at that momentous time will increase 
 the knowledge of God among His creatures. 
 " God is love." How divinely will this ap- 
 pear wherever the Cross is seen to touch the 
 destiny of men. God is just. How terribly 
 evident will this be in the history of every saved 
 soul whose penalty Christ bore, and in the case 
 of every lost man who would not accept the 
 cross ! 
 
 Those only who read the scriptures with 
 earnest attention get any adequate impression 
 of the solemnity and magnitude of the last 
 Judgment. Every circumstance of physical 
 grandeur, as well as moral sublimity, will give 
 dignity to the scene. The conflagration of a 
 world will light the firmament. " The voice 
 of the archangel and the trump of God" will 
 " shake, not the earth only, but also heaven," 
 
6 THE ATONEMENT: ITS OBJECT; 
 by its irresistible concussion. What changes 
 will take place beyond those on the earth, we 
 know not. What limit is to be placed upon 
 the declaration that the " heavens shall be 
 rolled together like a scroll," and that " there 
 shall be new heavens" as well as a new earth, 
 . we can not tell. But evidently the convulsions 
 and changes in nature are to be such as will 
 indicate the presence of a most stupendous 
 event- -an event which has some bearing be- 
 yond the destiny of a single world. 
 
 The term " day" does not limit the time 
 which may be occupied in the final investiga- 
 tion of the earth's affairs. It is the equiva- 
 lent of " period," The actual length of 
 the judgment period will doubtless be great. 
 " Every one of us shall give account of him- 
 self to God," and so minute will be the exam- 
 ination in every case that " every secret 
 thing," every thought, as well as every word 
 and act of each person of our species, will be 
 brought to light and considered. Of course 
 
THE EXTENT OF ITS RESULTS. 97 
 
 we are not so well acquainted with the condi- 
 tions of being in another world as to under- 
 stand what time will be required for this. 
 
 No doubt it will appear from every separate 
 case that the Infinite Love and the Infinite Jus- 
 tice hold the helm pf affairs. And upon the 
 adjudication of the last case, the full measure 
 of testimony will be before all creatures, and 
 the universal shout will burst with spontaneous 
 rapture from every tongue 1 of the unf alien and 
 of the redeemed, " true and righteous are thy 
 judgments, thou King of Saints." Who can 
 imagine the effect upon every spectator? 
 Who can tell the force of that grand appeal 
 to the best and strongest motives which actu- 
 ate moral agents ? This expression, this 
 embodied history of saving love and control- 
 ling justice, can never be lost. Made public in 
 a manner so imposingso overwhelmingit 
 must tend, in an incalculable degree, to estab- 
 lish the authority of God amongst His crea- 
 tures. It is almost inconceivable that any wit 
 
y THE ATONEMENT; ITS OBJECT; 
 ness of the events of the last day should ever 
 be deceived, as our first mother was, and thus 
 overcome by temptation. The Cross, all that 
 is expressed by the Cross, will be impressed 
 upon the consciousness of all. The character 
 of God, made apparent in this supreme utter- 
 ance, must dominate created mind with an 
 attraction and power little less than irresistible. 
 
 SECTION IX. 
 
 Will there be no more Sin ? 
 
 1. We have seen that intelligent beings are, 
 in their very constitution, free. Spontaneity 
 of volition is an essential quality of their 
 nature. They can not, therefore, be governed 
 by foice without doing them violence. 
 
 2. We have also seen that not even motives 
 can operate with mechanical precision* in con- 
 trolling moral agents. On the contrary, they 
 act freely with respect to motives. 
 
 3. We have seen, further, that freedom is 
 not necessarily capricious ; but that ordinarily 
 
THE EXTENT OF ITS RESULTS. 99 
 
 men act, in the common affairs of life, with 
 intelligent reference to the motives involved in 
 the case, so that it is in our power to calcu- 
 late, with some reasonable degree of assur- 
 ance, upon the effect of motives, and to fore- 
 see the course of conduct men will pursue in 
 given conditions. 
 
 4. In view of these facts, we very justly 
 conclude that when the History of Redemp- 
 tion is completed, and the result brought out 
 in the magnificence of the Last Day, such an 
 appeal will be made therein to the motives of 
 unfallen intelligences as will tell with the 
 happiest effect upon their conduct under the 
 Divine Government. Now and then volition 
 may assert itself capriciously, and a spirit 
 give itself up recklessly to ruin against the 
 full attraction of Godhead. But we may 
 well believe that such cases will be rare. For 
 aught we know, God may foresee that none 
 will ever arise. 
 
 Obedience will be free. The capacity to 
 
100 THE ATONEMENT: ITS OBJECT; 
 disobey will be realized. No coercion will 
 be felt. Yet the motives to obedience will so 
 overwhelmingly outweigh those on the other 
 side, that to follow the latter would be mere 
 caprice. It would be an extreme and violent 
 assertion of personal power. We can scarcely 
 doubt that obedience to God will be uniform, 
 and that exceptional cases will rarely, if ever, 
 occur. 
 
 SECTION x. 
 
 The /Supreme Appeal to. Motives Possible only 
 Through the Cross. 
 
 History is invaluable. The result of na- 
 tional history is seen in the national and indivi- 
 dual life. Family tradition produces wonder- 
 ful results upon personal character. The hold 
 of a military leader upon his men is never 
 great until his achievements justify their con- 
 fidence and admiration. The authority of the 
 parent over his family is never established 
 until it has a history of firmness and love and 
 power. 
 
THE EXTENT OP ITS RESULTS. 101 
 
 It is thus that the Past is always expressing 
 itself, and, in some measure, reproducing it- 
 self in the present, 
 
 It is God's prerogative to educe good out 
 of evil, and so the sin of man has been the 
 occasion of the history which brings God into 
 the clearest light with His creatures. The 
 events which arise out of this condition of ours 
 will be continually exhibiting God, and this 
 great Past is the means by which He will 
 fashion and exalt the eternal Future. And 
 we can not imagine another conjuncture of 
 affairs in which God could have uttered' Him- 
 self so fully and potentially as He has done 
 in the Atonement. At least it is impossible 
 for me to think of any other state of facts 
 which, in this respect, could parallel those 
 connected with this great transaction. 
 
 We all see, in common life, how good and 
 evil impinge upon each other, and especially 
 how occasions of good grow out of evil. The 
 crimes and miseries of men are constantly 
 
102 THE ATONEMENT: ITS OBJECT; 
 calling out the sublimest examples of benefi- 
 cent interposition on the part of the Christian 
 philanthropist. Yet evil does not produce good. 
 It has no such function. It can produce 
 nothing but evil. It only furnishes the oppor- 
 tunity to the good that comes from other 
 sources. Evil is of evil, and good is of God. 
 But God, in His infinite power, seizes upon 
 the combinations that arise out of evil, and 
 by them works his own gracious ends. This 
 is in no sense derogatory of the Divine sover- 
 eignty. On the contrary, it is a most glo- 
 rious expression of it. He is Sovereign even 
 over that which defies his law, and can work 
 His own end by its means. 
 
 So God makes man's sin the occasion of 
 universal good, by treating it in such a way 
 as to make the noblest, the most touching 
 and divine history a History which is full of 
 Himself, and by means of which He will be 
 evermore uttering Himself to the understand- 
 ing and heart of all His creatures in infinite 
 
THE EXTENT OP ITS RESULTS. 103 
 
 authority and love. Thus rebellion against 
 His government is made the very means of 
 setting that government upon the most stable 
 foundation. 
 
 SECTION XI. 
 
 Man's Opportunities. 
 
 *To all this it will be objected that those 
 individuals of the human race who are L st 
 are, by this theory, sacrificed. It is 'unjust 
 that they should be made the victims of a 
 policy that looks to the benefit of others, no 
 matter how great the benefit, <.r Low numer- 
 ous the beneficiaries. 
 
 This sinister view of the case is wholly 
 false. For 
 
 1. Man's case is dealt with strictly upon 
 its own merits. The lost man has ample op- 
 portunity of salvation. No excuse is left to 
 any. Where sin abounds grace does much 
 more abound. In every case where a man is 
 lost, it is but right that he should suffer the 
 penalty of his misdeeds. The state of the 
 
104 THE ATONEMENT: ITS OBJECT; 
 
 lost is but the culmination of a wicked life, 
 which is inevitable upon the final rejection of 
 redeeming mercies. 
 
 2. Every man has a glorious destiny within 
 his grasp. And this is the fruit of God's 
 great love to him. 
 
 3. What God has done for man is done 
 for his benefit. Man's case is not a mere 
 stepping-stone to some other end. The cross 
 would lose its significance, and, consequently, 
 its power, if it only made a convenience of 
 man. The Incarnate Son is the infinite yearn- 
 ing of God toward man. If it were not this, 
 it could have no such meaning in the eyes of 
 other beings as I have supposed. 
 
 4. Man is distinguished above all other 
 creatures in that the Son took his nature, and 
 in that he stands in immediate connection 
 with the Atonement. If he is in the post of 
 greatest danger, he is also at the door of the 
 highest opportunity. With my view of the 
 case, I would rather be a man than belong to 
 
THE EXTENT OF ITS RESULTS. 105 
 
 any other class. I would willingly take all 
 the risks in the heat of the conflict, since it 
 brings me so near the " Captain of our sal- 
 vation." Especially since all the risks must 
 arise from my individual fault ; for salvation 
 is absolutely secure to those who will receive 
 it. 
 
 The lost man, then, has no place for fault- 
 finding, except against himself. 
 
 5. It can make the matter no worse for 
 man if God should make use of the mercies 
 primarily designed for him in extending His 
 loving sway over others. And if these re- 
 sults were in the scope of the' Divine vision 
 from eternity, this does not at all alter the 
 case. Man's personal kinship with the God- 
 man the Elder Brother involves possibili- 
 ties for him that set the Divine administration 
 in reference to him in the most glorious light. 
 He may stand, if he will, in the inner circle 
 of the Divine affections. Redeemed man is 
 in the place of John at the supper, leaning 
 
106 THE ATONEMENT : ITS OBJECT ; 
 
 upon the very breast of the Son of God. He 
 feels the throbbing of Jehovah's heart. He 
 stands in the very midst of the history of love, 
 and is " part and parcel " of it. And if this 
 position involves him in a stern and dreadful 
 contest, the victor's crown is a fully compen- 
 sating reward. If he trifles with his oppor- 
 tunities, and is " spendthrift of immortal 
 wares," he has none to accuse but himself. 
 
 It is not improbable that among the oppor- 
 tunities of man is that of becoming an active 
 participant of the influences which are to con- 
 serve the interests of the universe. The people 
 of God are " workers together with Christ," 
 at least in the more restricted sphere of saving 
 men. Why not, then, in the broader one 
 opening in the great future? Who can tell 
 what the coming eternity may have in store 
 for us? Men are to " judge angels." This 
 may contain a hint of higher destinies than 
 we have ever dared to contemplate. . What 
 part may not the redeemed man, so closely 
 
THE EXTENT OF ITS RESULTS. 107 
 
 allied to Christ, yet play in the affairs of 
 God's Empire ? 
 
 But it may be objected again that the great 
 majority of men have no conception of any 
 such high motivesthat their character is be- 
 ing formed under very gross influences. 
 
 I can only reply that responsibility is grad- 
 uated by a man's privileges and opportunities. 
 We may not now be able to unravel the tan- 
 gled web of human affairs so as to discover 
 the justice and propriety of God's dealing 
 with each separate man. We can expect to 
 do no more than ascertain the general drift, 
 and settle the principles upon which God acts. 
 We know that He never requires usury where 
 He has not first bestowed the principal, and 
 " the increase He expects is in exact proportion 
 to the talents at first given. 
 
 Indeed, it were sheer perverseness in us to 
 doubt that the " Judge of all the earth will 
 do right" because there are complexities in 
 our fallen condition that we can not compre- 
 
108 THE ATONEMENT; ITS OBJECT; 
 hend. When so many great facts show the 
 absolute Tightness of the Divine character, we 
 may well afford to distrust our own capacity 
 to understand the intricacies involved in the 
 mal- adjustments of a fallen world; and to 
 confide in God, well assured that every fact 
 will ultimately appear as a witness for His 
 glory. He who gave His Son to die for us 
 will not be wanting in the minor details of a 
 merciful administration. At any rate, the 
 general fact remains, that in assuming our 
 nature the Son exalted and glorified humanity, 
 and receives it into intimacy with Himself; 
 and we may well accept this as a compensa- 
 tion for all our disabilities. Further than 
 this we may rest assured that, to those who 
 will accept it, this great fact opens eternity 
 in the most advantageous relations. 
 
THE EXTENT OP ITS RESULTS. 109 
 
 SECTION XII. 
 
 Scripture Intimations. 
 
 The Bible was intended to enlighten man 
 upon those matters which appertain to his own 
 condition, duty and destiny. Whatever it con- 
 tains beyond this is incidental. We are not, 
 therefore, to expect any positive information 
 in respect to the effect which the Atonement 
 may produce upon the general affairs of the 
 universe. If we get anything upon this point 
 it must be in an occasional and incidental 
 way. 
 
 I propose 'to offer several scriptures which 
 seem to me to point to the theory set forth in 
 this chapter. Indeed, there are some of these 
 passages in which I can see no meaning at 
 all if these speculations be not true. 
 
 1. The Son is the Creator. The Word 
 was with God was God and by Him all 
 things were made, and without Hi 71 was not 
 anything made that was made. John L 1, 3. 
 
110 THE ATONEMENT : ITS OBJECT ; 
 
 What striking formality of statement ! He 
 created all thingsnot this earth only, but all 
 things. The emphasis and repetition of the 
 statement are significant. That the " all 
 things " is not limited to the earth and what 
 it contains is evident from Col. i. 16, 17. 
 "For by Him (Christ) were all things crea- 
 ted that are in heaven and that are in earth, 
 visible and invisible, whether they be thrones, 
 or dominions, or principalities, or powers : all 
 things were created by Him arid for Him : 
 and He is before all things, and by Him all 
 things consist." Let It be noted--!, that the 
 Creator is Christ; 2, that He created all 
 things, in heaven as well as on earth, invisi- 
 ble as well as visible ; and, 3, that all things 
 were made/br Him, indicating direct inter- 
 est and proprietorship on His part in all 
 these things. Wherever space is occupied 
 with finite being it is the work of the SON. 
 
 Perhaps the fact that the second Person of 
 the Trinity was immediately engaged in the 
 
THE EXTENT OF ITS RESULTS. Ill 
 
 work of Redemption may stand directly in 
 connection with the fact that He was the im- 
 mediate Agent in the work of creation. May 
 we not safely infer that, in virtue of His cre- 
 ative agency, He stands in some special rela- 
 tion to subordinate existences, and may not 
 this account for the fact that of the Persons 
 of the Trinity it was He who became incar- 
 nate and assumed the office of Redeemer ? 
 
 And, as in the first instance as Creator, He 
 stands in this close relation to the whole Uni- 
 verse, is it not reasonable to suppose that, as 
 Redeemer, He should also contemplate the 
 advantage of the whole ? This inference, by 
 itself, may not have much value as an argu- 
 ment, but, taken in connection with what I 
 have already presented, and with what is to 
 follow, it is not wholly unimportant. 
 
 2. In further confirmation J offer the fact 
 of the universality of the Dominion of 
 Christ. "All power is given unto me in 
 heaven and in earth."Mat. xxviii, 18. God 
 
112 THE ATONEMENT: ITS OBJECT; 
 the Father, when He raised Christ from the 
 dead, " set Him at His own right hand in the 
 heavenly places, far above all principality, and 
 power, and might, and dominion, and every 
 name that is named, not only in this world, 
 but also in that which is to come : and hath put 
 all things under His feet, and gave Him to be 
 the head over all things to the Church, which 
 is His body, the fullness of Him that filleth 
 all in all." Eph. i. 20, 23. In reference to 
 these passages I remark 1. That it is not 
 only the Son, but the Son in His Mediato- 
 rial character-^ Messiah that has all 
 power, and is Head over all things. 2. That 
 in His Mediatorial office His dominion is 
 universal not confined to the earth. 3. That 
 while this unlimited sway is given to Him for 
 the Church, it implies a close relationship 
 between the Church and all other subjects of 
 His authority. 4. It justifies the supposition 
 that all the other subjects of His dominion 
 have an interest in Him as their Messiah. For 
 
THE EXTENT OF ITS RESULTS. 113 
 
 though His Kingdom contemplates as its first 
 object the Church, we can scarcely understand 
 why it should be extended over all creatures 
 if the only advantage from it were confined 
 to man. 
 
 3. u God, who is rich in mercy, for His 
 great love wherewith He loved us, even when 
 we we were dead in sins, hath quickened us 
 together with Christ (by grace ye are saved), 
 and hath raised us up together, and made us 
 sit together in heavenly places in Christ Jesus; 
 that in the ages to come He might show the 
 exceeding riches of His grace in His kindness 
 toward us through Christ Jesus." Eph. ii. 4,7. 
 " Unto me who am less than the least of all 
 saints is this grace given, that I should preach 
 among the Gentiles the unsearchable riches of 
 Christ, and to make all men see what is the 
 fellowship of the mystery, which, from the 
 beginning of the world, hath been hid in God, 
 who created all things by Jesus Christ; to 
 the intent that now unto the principalities 
 
114 THE ATONEMENT: ITS OBJECT, 
 and powers in heavenly places might be known 
 by the Church, the manifold wisdom of Gfod." 
 Eph. iii. 8, 10. 
 
 (1) These are remarkable passages. I 
 have never seen the word riches in any posi- 
 tion where it meant so much as it does here. 
 "The riches of His gracethe riches of 
 Christ." Parallel to this is the phrase " The- 
 manifold wisdom of God." Thought hesi- 
 tates in the presence of these expressions. 
 They intimate a truth that spurns the bounda- 
 ries of definition. I can think of but one 
 single word that is fit foi service in this con- 
 nection unutterable ! 
 
 (2) These richesthis manifold wisdom-- 
 are contained in the Church. The Son of 
 God humbling himself in the incarnation, 
 suffering among men, giving himself up~to 
 death fur men, rendering mercy triumphant, 
 and in the same act vindicating justice, thus 
 establishing the Church and saving and glori- 
 fying men- -these factsthis work of God 
 
THE EXTENT OF ITS RESULTS. 115 
 
 this divine history is the treasury of these 
 riches, the repository and exponent of this 
 wisdom. 
 
 (3) The Church is the witness of all this 
 to " the ages to come," and to the " princi- 
 palities and powers in heavenly places." It 
 is God's last and highest utterance of Himself. 
 Grace and justice in the manifold wisdom of 
 their Administration in the Atonement are 
 discovered to be ultimate and infinite in the 
 Godhead. In all the coming ages, and in all 
 the heavenly places, to the highest orders of 
 creatures, and, we may well believe, to all 
 intelligent beings, the Church is to make God 
 manifest in the inexpressible facts of its his- 
 tory. No words could express Him. It re- 
 quired facts. It required a history. It re- 
 quired an incarnate God carrying on the re- 
 deeming work by the Holy Spirit in a living 
 Church. And the judgment of the last Day 
 is to bring them out in full disclosure before 
 all eyes. Thus Jesus Christ, as I have before 
 
116 
 
 hinted, is "the Word of God "--the utter- 
 ance of God. 
 
 And the tones in which God pronounces 
 Himself in the ears of His creatures must call 
 responses from every cord of intelligent con- 
 sciousness. His government, appealing to all 
 by its infinite justice, goodness, grace and 
 wisdom, made articulate by Christ in the 
 Church, will receive the joyful allegiance of 
 all, to the- utmost boundaries of the creation ; 
 and the foundations of the universe will be 
 jarred by the shout, " Alleluia, for the Lord 
 God Omnipotent reigneth." When the cap- 
 stone of the Temple of Redemption is laid, it 
 will be brought forth with shoutings--" grace, 
 grace unto it." A jubilant Universe will bind 
 itself in eternal fealty to God. Everywhere 
 it will be felt that the highest glory of the 
 creature is in the glory of the Creator. 
 
 4. I will submit two other passages to the 
 intelligent consideration of those who may 
 read this book. If they teach anything they 
 
THE EXTENT OP ITS RESULTS. 117 
 
 teach great things. The first is Eph. i. 10. 
 " That in the dispensation of the fulness of 
 times he might gather together in one all 
 things iu Christ, both which are in heaven 
 and which are on earth; even in God." 
 The other is Col. i. 20. "And having made 
 peace through the blood of His Cross, by Him 
 to reconcile all things unto himself ; by Him, 
 I say, whether they be things in earth or 
 things in heaven." In both these places Mac- 
 knight gives in his translation instead of 
 heaven, the heavens. No one, I presume, 
 doubts that this is the correct translation. 
 The statement embraces all worlds. All 
 things, in all worlds, are brought together-- 
 are " reconciled to God "--by Christ. Pause 
 for a moment and consider the import of' this 
 wonderful declaration. Whatever else may 
 be in it, at least this is, that Christ is exert- 
 ing a controlling influence throughout the en- 
 tire universe. Clearly the Apostle intends us 
 
118 THE ATONEMENT: ITS OBJECT; 
 
 to receive the words, "all things," without 
 any limitation of space. 
 
 It may be objected that the term " recon- 
 ciled " implies that those who are referred to 
 are such only as had been alienated from God 
 that any hypothesis of the manner in which 
 unf alien beings are affected by the Atonement 
 does not meet the case. In other words, all 
 who are "reconciled" by Christ must have 
 been previously in an unreconciled condition, 
 
 I submit the following as meeting the exi- 
 gencies of interpretation in the case : 
 
 Sin became aggressive when the devil suc- 
 ceeded in alienating man from God. A process 
 of disorganization, disintegration and aliena- 
 tion from God was then initiated. A disturb- 
 ing, alienating influence was felt. A ten- 
 dency adverse to God and His government 
 must have supervened upon the final success 
 of this Satanic diplomacy. 
 
 The interposition of Christ put an effectual 
 check upon this course of things. The alien- 
 
THE EXTENT OF ITS RESULTS. 119 
 
 influence was neutralized, the tendency 
 in that direction overcome. The universe was 
 recovered from this sinister condition. Per- 
 fect reconciliation throughout the heavens is 
 the* result. The government of God is better 
 established over the reason and heart of His 
 creatures than it could otherwise have been. 
 Alienation is forestalled, and reconciliation 
 anticipates the fatal result. 
 
 This exigesis seems to me to be not unna- 
 tural, and to meet all the facts better than 
 anj other. The reconciliation is predicated 
 of " all things in the heavens " as well as on 
 earth, and if it refers only to such as were 
 once alienated, then all things, even the an- 
 gels, must have been at some time aliens from 
 God. But we know this is not so, for many 
 of them have "kept their first estate." I 
 can scarcely see how the truth of the exposi- 
 tion I have given can be doubted. 
 
 The government of God binds the Universe 
 together in love and peace. The great and 
 
120 THE ATONEMENT; ITS OBJECT; 
 central commandment is Love, This is the 
 harmonizing principle. It holds all things to- 
 gether. Sin disintegrates. It is the self as- 
 serting itself against all things, and so is a 
 disorganizing agency. Every distinct person- 
 ality asserts itself against every other. Here 
 is disruption. Christ comes to restore love. 
 He arrests the disturbing tendency by intensi- 
 fying the divine attraction. He is the mag- 
 net, charged to the last degree with love and 
 sorrow, and all unfallen natures respond to 
 the supreme attraction. He "gathers together 
 all things, both in the heavens and in the 
 earth." 
 
 In other words, the Atonement is a conser- 
 vative power in the universe. It comtemplates 
 not only the salvation of man, but the preser- 
 vation of all worlds from sin. 
 
 I submit that the two passages last cited 
 can mean nothing less than this. 
 
THE EXTENT OF ITS RESULTS. 121 
 
 SECTION XIII. 
 
 The Word. 
 
 God becomes known to his creatures through 
 two media- -His own Declarations and Acts. 
 " The pure in heart shall see God." The 
 precise force of the word u see" in this place 
 we do not pretend to know. I have some- 
 times thought that we shall hereafter have 
 direct perception of the divine Essence. The 
 very substance of the Uncreated may become 
 apparent to the holy. But even in that case the 
 moral nature of God can be known only by 
 what He says and what He performs. Indeed, 
 His " power and Godhead," I suppose, can 
 not be otherwise known. 
 
 Now, this expression of the Godhead is 
 the office of the Son, and for this reason , I 
 doubt not, it is that " His name is called, The 
 Word of God." Rev. xix. 13. 
 
 I imagine there are many who regard the 
 Incarnation as the only Manifestation of God 
 
122 THE ATONEMENT: ITS OBJECT; 
 in Christ. This is a great mistake. I have 
 shown, in Section XII, that creation and gov- 
 ernment are both the work of Christ. And I 
 believe it will appear that Godhead becomes 
 active and productive only through the Son. 
 This is clearly, if I am not prodigiously mis- 
 led, the doctrine of the Scripture upon this 
 subject. Note carefully the terms in which 
 the work of creation is set forth. " God cre- 
 ated all things by Jesus Christ." Eph. iii. 9. 
 "By whom (the Son) also He (God) made 
 the worlds." Heb. i. 2. u But to us there is 
 but one God, the Father, OF whom are all 
 things, and we in Him ; and one Lord Jesus 
 Christ BY whom are all things, and we by 
 Him." 1 Cor. viii. 6. Consider the force of 
 the prepositions, of God, by Christ. I pre- 
 tend no explanation of the relation between 
 the Persons of the Trinity. I deal simply 
 with the plain statements of the Bible. The 
 work of God is done by Christ. 
 
 This is true not only in creation. "By 
 
THE EXTENT OF ITS RESULTS. 123 
 
 Him (Christ) all things consist." Col. i. 17. 
 Thus the work of Providence is His. We 
 have already seen that the government- -Uni- 
 versal government- " is upon his shoulder." 
 Redemption is His work ; but no more pecu- 
 liarly than creation, for in the one case GOD 
 creates BY Christ, and in the other " GOD is 
 IN Christ reconciling the world unto himself." 
 Final judgment, as we have before seen, is 
 in the hands of the Son. 
 
 God is Manifest in all these works -not 
 in redemption only. * c The heavens declare 
 the glory of God." " The invisible things of 
 Him from the creation of the world are clearly 
 seen, being understood by the things that are 
 made, even His eternal power and Godhead." 
 Rom. i. 20. Everything He does is, in some 
 measure, an expression of His nature and 
 character. But He does everything by 
 Christ- creates, upholds, governs, redeems, 
 judges, through the Son, who is, therefore, 
 the Word, the expression of the Father. 
 
124 THE ATONEMENT : ITS OBJECT ; 
 
 It is also by the Son that He " has spoken 
 to us." And if the Jehovah of the Old Tes- 
 tament is the Christ of the New, as I doubt 
 not He is, it would seem that God has always 
 communicated with man only through the Son. 
 
 I have said that God becomes known to 
 His creatures only by His declarations and 
 acts. And indeed we have no other method 
 of knowing even men. We can never tell 
 what manner of man our neighbor is till we 
 have heard his speech and observed his con- 
 duct. It is what comes out of him that dis- 
 covers what is in him. The force that we see 
 him put forth proves the fact of his power, 
 and the extent of it. 
 
 The forth-going of God is through the Son. 
 Godhead utters Himself no otherwise, so far 
 as we know, but by Christ ; and the facts al- 
 ready given from the Scriptures seem to es- 
 tablish that there is no exception. Christ Jesus 
 is the utterance- -"outerance"-- of God. He is 
 the WORD OF GOD. And this is not at all 
 
THE EXTENT OF ITS RESULTS. 125 
 
 confined to the Incarnation and redemption, 
 but holds with respect to all the manifesta- 
 tions of God in this and all worlds, to us and 
 all creatures. 
 
 But to us men, and I hold also that to all 
 His creatures, God is more imminent in the 
 Incarnation than in any other fact. He comes 
 down nearer to us and takes us up closer to 
 Him. His voice becomes more fully articu- 
 late. A broader disclosure of Himself is 
 made. He exposes Himself to a deeper in- 
 sight. All this appears in preceding Sections 
 of this Chapter. 
 
 Now, can it be that The Word in this its 
 last and most precious meaning is an utter- 
 ance to man alone ; to out class only of His 
 intelligent creatures ? No ! No ! No ! It is 
 fully articulate to the remotest places of His 
 Empire. Can you question this ? 
 
 Its meaning and melody are to charm all 
 ears, and enrapture all hearts, in all " the 
 worlds" He has made, in all " the ages to 
 
126 THE ATONEMENT : ITS OBJECT ; 
 
 come." It is the key-note of all spiritual 
 harmonies in the heavens as in the earth. 
 Worship culminates in the Song of the Lamb. 
 Through the Incarnation GLORY IN THE HIGH- 
 EST is given to God. 
 
 All the harpers that praise God in eternity 
 will gather inspiration in their worship from 
 the crossthe last, divinest import of The 
 Word. 
 
 SECTION XIV. 
 
 The Consummation. 
 
 Christ " shall reign until He hath put all 
 things under Him, 5 ' and then, when all ene- 
 mies are "put under His feet," u when all 
 things shall be subdued unto Him," " He 
 shall deliver up the Kingdom to God, even the 
 Father," and "The Son Himself shall be 
 subject to Him that put all things under Him, 
 that God may be all in all." 
 
 We have already seen that the Mediatorial 
 government is exceptional and anomalous, It 
 is a departure from the ordinary process of 
 
THE EXTENT OF ITS RESULTS. 127 
 
 the Divine Administration. It is a special 
 Administration looking to special ends. 
 
 When these ends are secured and the special 
 purpose consummated, this administration of 
 affairs will cease. Messiah's Kingdom will 
 be given up to the Father, government revert 
 to its primary condition, and God be all in all. 
 
 Perhaps even then the government will be ad- 
 ministered through the Son, as Godhead seems 
 ever hitherto to work through Him. But the 
 Mediatorial character of it will be at an end; 
 The special and exceptional character of it, 
 ordained for purposes of pardon and redemp- 
 tion, will cease. But the results of this great 
 epoch in the Empire of God will not cease. 
 The history of the Reign of Christ- -of Christ 
 as God-man--will remain, and the moral effect 
 of it be in full force. The conflict, and the 
 Chief wh entered upon it in behalf of the 
 Universe, will never jpass out of mind. " He 
 ever liveth" amid the fruits of his victories, 
 
128 THE ATONEMENT: ITS OBJECT; 
 to " see the travail of His soul and be sat- 
 isfied. " 
 
 The -period of the Redemption will be the 
 central point of the universal History, and all 
 events will be seen in its light. It will abide 
 forever in the records of the ages as God's 
 brightest manifestation of Himself. 
 
 It will evermore be the great Heroic Period. 
 It will give tone to the literature of eternity. 
 Thought will be forever evolving fresh phases 
 of truth from its events. Poetry will be ever- 
 more resorting to it for inspiration and for 
 themes ; and adoration will kindle itself into 
 
 fervor by perpetual recurrence to its facts. 
 
 < 
 
 SECTION XV. 
 
 New Creations. 
 
 We know not whether the work of creation 
 is at an end. It would be arrogant in us to 
 assume to decide such a question. Space is 
 broad enough and eternity is long enough for 
 God's work. Who can say that the Divine 
 fecundity has exhausted itself ? 
 
THE EXTENT OP ITS RESULTS. 129 
 
 If new worlds are hereafter to be made ; if, 
 after the last judgment, new races of intelli- 
 gent beings are to be created, there must be, 
 we may suppose, some method of bringing 
 them under the power of that influence which 
 proceeds from the cross. 
 
 May this not be a field of employment for 
 redeemed man ? Who so fit as they to become 
 instructors of new worlds in the history of the 
 Atonement. . Themselves the immediate ben- 
 eficiaries of the cross, and spectators of its 
 disclosures, they may be God's best witnesses. 
 Fully imbued with the spirit of the Atone- 
 ment, and in immediate sympathy with the 
 Divine Sufferer, they may be His most trusted 
 Missionaries. The immediate kindred of the 
 Savior, they must be, as one would think, 
 His best representatives. 
 
 Here are opportunities of achievment wor- 
 thy of immortal ambition. 
 
 Here may be, in part at least, the answer 
 of the question, " What are to be the employ-: 
 ments of the Redeemed ?" I 
 
CHAPTER IV. 
 
 The sum of what I have written may be 
 stated as follows : 
 
 1. Freedom is an essential attribute of 
 spiritual being. It is of the essence of spirit 
 to be self-active. It acts of its own motion. 
 
 2. Freedom necessarily involves the possi- 
 bility of sin in created beings, because the 
 law is not subjective in them as it is in God, 
 but objective to them. It is over them and 
 not in them as an essential element of their 
 nature. The law is the will of another-God- 
 and^must/ therefore, by necessity, stand in 
 the relation of an object to them. They must 
 act freely with respect to it, as to all objective 
 things. 
 
 3. The liability to sin could have been 
 avoided in no other way than not to have 
 
RECAPITULATION. 131 
 
 produced intelligent life. Creation must 
 have paused upon*a lower level. -. In that case 
 God's work could have had. no high import or 
 dignity. 
 
 4. The government of free beings is one of 
 motives and not of force. Nor can motives 
 act as force to produce results with mechani- 
 cal precision. 
 
 5. Yet the mind does not commonly act 
 from mere caprice. It acts with respect to 
 motives, and where motives are very com- 
 manding its action is almost always co-inci- 
 dent with them- -so much so that we calculate 
 with reasonable certainty upon the course that 
 will be taken in given conditions. This is 
 true of man, even in his fallen condition, in 
 many respects. It is probably more uniformly 
 the case with those who are in a normal spir- 
 itual condition. 
 
 6. Sin originated with the creature. It is 
 an act done and not a thing existing. It 
 is an act of free creatures. It is an act 
 
132 RECAPITULATION. 
 
 against the law and against the Author of the 
 law. The law is God's, tile violation is the 
 creature's. Sin originated with the first sin- 
 ner. God created beings capable of sponta- 
 neous action. They sinned. 
 
 7. Angels first sinned. Afterward they 
 instigated man to sin. Man, sinning' under 
 external temptation, and the sinning indivi- 
 dual standing at the head of a race, was re- 
 deemed. The Atonement was provided. The 
 Atonement is a revelation of God in a new 
 light. It is the ultimate expression of His 
 love and justice, and appeals in the most com- 
 manding and touching manner to the motives 
 of self-preservation and love in the creature. 
 
 8. By these potential motives brought fully 
 into play, if the spread of sin is not wholly 
 prevented, we may believe it will be very 
 nearly, so. Indeed, I se'e not but that free 
 beings may be restrained, by this means, en- 
 tirely from the violation of God's law. They 
 can sin; otherwise they would not be free. 
 
EEOAPITULATION. 138 
 
 But, with these high motives to obedience, 
 when they are in full and universal operation, 
 may we not rest in assured confidence that 
 none ever will. 
 
 9. Until there had beeen a history of sin 
 there could have been -no atonementno such 
 touching history of Love. No such awful 
 history of Justice appealing to God's crea- 
 tures. Sin was not appointed, nor was it al- 
 lowed for this purpose. But it was God's 
 prerogative, after it did occur, to make it 
 the occasion of this resplendent manifestation 
 of Himself for the grand purposes which we 
 have named. And, doubtless, there was fore- 
 knowledge of all this before the work of cre- 
 ation was begun. 
 
 10. All violators of the law are without ex- 
 cuse. Man certainly has no right to complain 
 in view of the opportunities the Atonement 
 opens to him, and the infinite expenditure of 
 love made upon him. Of the history of the 
 sinning angels we know but little, but that 
 
134 RECAPITULATION. 
 
 they are wholly chargeable with their own sins 
 we- can not question. And it may be that in 
 their case the Creator has provided some com- 
 pensation for the fact that they met their trial 
 without the advantage of the motives supplied 
 by the Atonement. We may be sure that He 
 has done all for His creatures of all classes 
 that the nature of the case would admit. 
 
 11. The Judgment I) ay will afford a grand 
 occasion for publishing the facts connected 
 with the Atonement, and so bringing them to 
 bear effectively throughout the universe as 
 motives to obedience. 
 
 12. The Scriptures clearly ascribe the peace 
 of the Universe to Christ and His work. See 
 the Section on this point. 
 
 13. Creative beneficence is not disparaged 
 by the self-destruction of those who perish. 
 That beneficence could be realized in no order 
 of beings below the spiritual. Evil was not 
 inherent in things, but the possibility of its 
 introduction was necessarily incident to the 
 
RECAPITULATION. 135 
 
 creation of beings of this class. The product 
 of creative Love is a universe populous with 
 free, obedient, intelligent, glorious beings. 
 The evil which darkens upon the fair order, 
 here and there, in spite of all the safe-guards 
 provided by the Creator, is no blot upon His 
 love. 
 
 14. The eternal death of the wicked is an 
 awful fact. The Bible teaches it. It teaches 
 nothing with greater distinctness or emphasis. 
 Men may not trifle with the law of God. In 
 alienating themselves from Him they pervert 
 their own nature and cut themselves off from 
 the Source of blessedness. But God did not 
 leave space a blank from the foreknowledge 
 that some of His creatures would use their 
 freedom perversely. Such a fact was no just 
 cause that countless multitudes should not ex- 
 ist and be blessed. 
 
 15. The happy course of events and devel- 
 opment in the spiritual domain, momentarily 
 jostled and threatened by the introduction of 
 
136 ftECAPITULATION. 
 
 sin, is restored by the Deliverer under better 
 auspices. and with the surest guarantees. 
 
 16. New creations may be evermore ex- 
 tending the glorious triumphs of Infinite Love 
 and widening the domain of finite Blessedness. 
 
 17. The mystery of evil is better solved by 
 Christianity than by any other system. 
 
 (1.) It does not make light of evil. It 
 does not' make sin a trifle. It invests the gov- 
 ernment of God with infinite sacredness. It 
 represents guilt-as an awful and bitter thing. 
 All this meets with a solemn response in our 
 own consciousness. 
 
 (2.) It invests human life with a high and 
 solemn significance. We feel that this is true. 
 
 (3.) It teaches that every individual is re- 
 sponsible for his own destiny. We see that 
 this ought to be so. 
 
 (4.) It teaches that the evils which are in- 
 herent in our present condition have been 
 brought upon us by our representative- -the 
 first father of the race- and that they are met 
 
RECAPITULATION. 137 
 
 and compensated by the advantages secured 
 by a second representative Christ. They are 
 not the work of some horrible fate. 
 
 (5.) It reveals God in Christ in an infin- 
 itely glorious light. It discovers in Him the 
 infinite Love, and in virtue of this, also, the 
 infinite Justice ; in which his creatures have 
 an equal interest. 
 
 (6.) This revelation of God in Christ is 
 made primarily for manbut ultimately, also, 
 for all worlds. 
 
 This satisfies me. My heart and reason 
 are satisfied. My faith and hope are satisfied. 
 The Bible is true, and " God r is Love." 
 

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