. i ATONEMENT 
 
 11 
 
 
 I 
 
 CHRISTIAN TRINITY 
 
•L.3i 
 
 PRESENTED KY 
 

'I'll K W'TI U »i: AM i HIS WIFE 
 
THE AT-ONEMENT 
 
 BY THE 
 
 CHRISTIAN TRINITY 
 
 OR 
 
 THE LEGAL AND SPIRITUAL SALVATION 
 OF MAN FROM SIN MAKES MANI- 
 FEST THE DUAL PHILOSO- 
 PHY OF THE GOSPEL. 
 
 BY 
 
 SAMUEL SPAHR LAWS, D. D. 
 
 1. First President of Westminster College, the Synodical 
 College of the State of Missouri, for seven years, and 
 Prof, of Psychology, Logic, the Evidences of Christ- 
 ianity and the Political Sciences. 
 
 2. The President of the University of the State of Mis- 
 souri, for 12 years, and Professor of Psychology, Logic 
 The Evidences of Christianity, Philosophy and 
 Political Sciences. 
 
 3. Professor of Apologetics or Comparative Religion, in 
 the Theological Seminary of the Southern Presbyter- 
 ian Church, at Columbia. S. C, for five years. 
 
 PUBLISHED BY THE AUTHOR. 
 1919 
 

 
 1 
 
 
 x^H 
 
Jkbtratrfc 
 
 ta 
 
 ®l\* itorarki*, 
 
 BY A MINISTER OF 
 
 THE SOUTHERN PRESBYTERIAN CHURCH. 
 
 In whose service my life has been chiefly spent. And it is for the resumption 
 and perpetuation of this life work that the will of the Author con- 
 templates the founding of several scholarships whose benefic- 
 iaries shall be organized for mutual benefit as minis- 
 ters, at Montreat. N. C. and devoted to the 
 resumption and perpetuation of his 
 life work in the ministry 
 
CONTENTS 
 
 CHAPTER I Page 
 
 Edenic State — Missing Link to be Found — 
 First View of Man — Moral Agency — The 
 Moral Law — Covenant of Works 13 
 
 CHAPTER II 
 
 Lapse or Fall — Archangel Tempter— Origin 
 of Sin — Natural and Moral Ability of 
 Man — Nature and Definition of Sin 15 
 
 CHAPTER III 
 
 The Promise — Two Obstacles — Precept and 
 Penalty of Law — Weakness of Violated 
 Law — Resourcefulness' of Love— Legal 
 Problem — The Serpent — Protevangelium 
 — The Promise as Climax and Fountain.. 17 
 
 CHAPTER IV 
 
 The Incarnation — Epiphanies of Jehovah — 
 Virgin Birth — View of Scientists — 
 Christ, like Adam, Under the Broken 
 Law — Differences of Broken from Un- 
 broken Law 21 
 
 (7) 
 
CONTENTS. 
 
 CHAPTER V Page 
 
 Vicarious Substitute — Mary's Confession and 
 the Circumcision of Christ — Professor 
 Driver 25 
 
 CHAPTER VI. 
 
 Egoistic Redemption — Sermon on the Mount 
 — View Worthy of Consideration — Im- 
 portant Test — Precept Completely Met 
 —"I Am" 27 
 
 CHAPTER VII 
 
 The Penalty — "Surely Die" — Sin a Capital 
 Crime in God's Moral Government — Defi- 
 nition of Sin — Apostle's Creed — Cruci- 
 fixion — Justin — Martyr — Tertullian — Ti- 
 ber! ls — Worship of Emperor — Christian- 
 ity a i ' Religio Illicita 9 ' — Poly carp — 
 
 Forecasts of the Crucifixion 32 
 
 CHAPTER VIII 
 
 Caesarea Philippi — Mount of Transfiguration 
 — Egypt — Exodus — Wilderness — Fidelity 
 — Epiphanies of Jehovah — Visit of Moses 
 and Elijah — The Angel in the Garden — 
 Saviour's Prayer Denied — Ventriloquism 
 — Crucifixion 38 
 
Contents. 9 
 
 CHAPTER IX Page 
 
 Unique Messiah — High Priest — Why He Came 
 to the Human Race — Faith — Functions 
 of a Priest — Sacrifice — Intercession — 
 Explanation of Justifying Righteousness 
 — Imputation — Its Denial a Sin vs. the 
 Holy Ghost — Egoistic Sacrifice — Imputed 
 and not Personal Sin — Dual Significance 
 of His Sacrifice — Priority of Signifi- 
 cance and Efficiency 53 
 
 CHAPTER X 
 
 Christ 's Justification — Adoption — Sanctifica- 
 
 tion — Holy Spirit's Work — The Internal 
 Obstacle, Its Importance — The At-one- 
 ment Work of the Second and Third 
 Persons — Equally Substantial and Im- 
 portant 62 
 
 CHAPTER XI 
 
 Original Announcement — Method Inductive 
 — Two Obstacles — The Scriptural Substi- 
 tutional Doctrine — Edenic State and 
 Historic Sketch of Our Fallen Race — 
 Edwards — Stalker 67 
 
J () Contents. 
 
 CHAPTER XII p a g e 
 
 Tin; Triune Service in this Atonement— the 
 ( J heat Commission— The Paraclete— 
 "Fiijoque"— Pentecost— Christ's Return. .87 
 
 Miscellanea 
 
 98 
 
 Part II. 
 
 The Trinity 
 
 113 
 
 Part I 
 
 The Atonement, Legal and Spiritual 
 
 (1) Legal— Objective. 
 
 ( 2 ) Spiritual— Subjective. 
 Miscellanea. 
 
 Part II. 
 
 The Trinity. 
 
 (1) Scripturally Stated by the Savior Himself in the Great 
 Commission. Matth. 28th-18-20 (Am. Rev.). 
 
 (2) Ecclesiastical Statements— Apostles' Creed. 
 
 (3) Creed by Christ— John. 16th-8-ll. 
 
 Appendix Omitted. M'mse. Preserved, 200 pages. 
 
PREFACE 
 
 This book on the Atonement of Christian- 
 ity is discriminative and discursive. It is sugges- 
 tive and episodical. It is avowedly and in fact, 
 scriptural. Its discovery of the "Missing Link" 
 must be conceded; and this has brought out other 
 things of interest. There are various conciliations 
 and that of Christianity is now to be considered as 
 preeminent. 
 
 The Christian Atonement is Heaven's dictated 
 Treaty of Peace with the human race. This en- 
 deavor to faithfully group the facts and instruc- 
 tions of the Bible truthfully around this rectified 
 doctrine of the Atonement as truthfully and prop- 
 erly understood, may be entitled to some fair con- 
 sideration, as somewhat helpful to the Bible study 
 of others. 
 
 We shall see in the Christian Atonement a dis- 
 tinction between redemption by Christ and com- 
 pleted salvation by the Holy Spirit. In the exodus 
 from Egypt redemption and salvation coincided, 
 but, in the comprehensive gospel scheme, salvation 
 is consequent on redemption. Christ, the second 
 person of the Deity, effects our redemption; but 
 the Holy Spirit, the third person of the Trinity, in 
 fact, effects man's personal and individual salva- 
 tion from sin. 
 
 (ii) 
 
12 PKBFAGB. 
 
 The two-fold deliverances, from the broken law 
 and the evil heart as comprehended in or constitu- 
 tive of the Atonement, are herein intended to be 
 scripturally stated and defended. 
 
 It is believed by the writer that there is a 
 Scriptural link missing from the chain of orthodox 
 Christian theology. 
 
 Whether it may not be found in the proper 
 understanding of the Atonement, it is the purpose 
 of this book to inquire; and so fully and so 
 clearly to point it out in the light of our sacred 
 
 Scripture, that the wayfarer shall recognize it. 
 
 THIS ATOX VA\ EXT ORIGINATING WITH THE 
 FATHER, IS EFFECTED BY THE JOINT 
 WORK OF THE LOGOS AND OF THE 
 PARACLETE, 
 
 The name Paraclete, from napd&Xyros means literally the 
 calling of some-one along-side for needed help. The Scriptures 
 make plain that the Holy Spirit has been in all the ages the 
 Paraclete of the people of God. This is especially true of the 
 followers of Christ and of Christ, Himself, "who through the 
 Eternal Spirit offered himself without blemish unto God." Heb. 
 0:14. 
 
 Paraclete is therefore the all-comprehensive proper name of 
 the Third Person of the Trinity. "Comforting" is only incidental. 
 
The Atonement of Christianity 
 
 PART I. 
 
 CHAPTER I. 
 
 Edenic State — Missing Link to be Found — First 
 View of Man — Moral Agency — The Moral 
 Law— Covenant of Works. 
 
 The first view we have of man on this earth, 
 as given in the sketch of his life in Eden, is not 
 only novel and beautiful, but, whether fact or fiction, 
 it is wonderful for its simplicity and for valid 
 philosophic profundity, and comprehensiveness. 
 
 This graphic sketch represents man as a sub- 
 ject of iGod's moral government of the universe 
 already established, long prior to man's creation. 
 Hence, as qualifying him for citizenship in this 
 government, he was endowed w T ith the three es- 
 sential constituents of moral agency — intelligence, 
 conscience and freedom. Being thus constituted, 
 inasmuch as all righteous and just government is 
 founded on law, man was rationally and nor- 
 mally a subject to and under the moral law of this 
 pre-existing government, with the ability and dis- 
 position to obey it, as the necessary condition of 
 his well being. This state has been aptly desig- 
 
 (13) 
 
-^ THE ATONEMENT. 
 
 nated a covenant of works, for all practically de- 
 pended on man's conduct. A covenant does not 
 aecessarily imply the .quality „f the parties, except 
 as t.> the competence of each to perform his part of 
 the engagement or stipulation to avoid some evil or 
 attain some good. .Man's ability to keep this Jaw 
 ia implied m warning against disobedience. 
 Gea 2:17. (.Appendix Al). 
 
 It seems to be a reasonable implication in all 
 Ins, that alter a certain probation, man would have 
 been confirmed infallibly in this state of obedience, 
 holiness and happiness. But this is not promised 
 nor is it a necessary vonsequence or condition of a 
 perfect moral and legal state and covenant of work 
 Ihis legal state is the primitive state of natural re- 
 ligion. As a matter of fact man was left free and 
 competent to obey or to disobey, under this cove- 
 nant : Obey and live, disobey and die. Gen 2 -17 
 
CHAPTER II. 
 
 The Lapse or Fall — Archangel Tempter — Origin 
 of Moral Evil of Sin — Natural and Moral 
 Ability of Man — Nature and Definition of 
 Sin. 
 
 The result, however, was that man lapsed or 
 fell from this Edenic state of innocence and volun- 
 tary obedience, the state of natural or primitive 
 Edenic religion, into a state of wilful disobedience 
 and misery. 
 
 But this sin was not, and could not have been, 
 a spontaneous output of man's innocent nature, and 
 we learn that it was; brought about by the over- 
 mastering influence of an archangel already fallen 
 and disobedient. (Appendix A2, 3.) 
 
 Sin did not originate with man, nor in this 
 world, but with a higher order of intelligence and 
 in another part of the universe. 
 
 Its origination, therefore, is a problem that 
 transcends the history of our race, which is only 
 accountable for its reception or extension into our 
 cosmic order. But this is no mitigation of respon- 
 sibility. 
 
 In this fallen state man does not lack any of the 
 constitutional endowments of mind of the unfallen 
 Adam, nor the natural ability to know, love and 
 serve Grod; but like fallen Adam, he lacks the dis- 
 
 (15) 
 
L6 r 1 1 1 : ATONEMENT. 
 
 position, or moral ability to do so. He still pos- 
 tlio same natural endowments as did Adam 
 before his fall, excepting, their enfeeblement 
 and the disposition to nse these endowments 
 aright. He has lost this disposition as did Adam 
 in his disobedience, to use those powers aright in 
 the knowing and loving service of God. Today, 
 Adam is in the enjoyment of Jehovah's presence, or 
 epiphany in human form, as a daily companion and 
 teacher of the glories of the surrounding universe; 
 tomorrow, after the act of disobedience, Adam 
 shrinks away from that presence and hides himself 
 to avoid meeting Him. The change that has come 
 over his internal state is manifested thus outward- 
 ly in concrete simplicity, as consisting of the loss of 
 the disposition, desire or wish to use his heaven- 
 born gifts in the company and joyously dutiful 
 service of his Creator, Friend and Teacher, Jeho- 
 vah. 
 
 And this simple narrative gives us a more 
 truthful and really philosophic definition of the 
 nature of sin than was ever set forth in the ab- 
 stract and elaborate speculations of the schoolmen. 
 The subsequent natural and moral history of our 
 fallen race is an illustration and a confirmation of 
 this view — this sound scriptural view — that sin is 
 not a defect of the evolution of man's nature, but 
 the loss of ;i moral quality and energy of primary 
 importance which he possessed in his original state 
 of innocence and for the full restoration of which 
 the Atonement makes full provision for the pardon 
 of sin, the recovery of perfect holiness; — in a word, 
 the beneficiaries of the Atonement of Christianity 
 are destined to attain the blessed experience of eter- 
 nal life. 
 
CHAPTER III. 
 
 The Promise — Two Obstacles — Precept and Pen- 
 alty of Law — Weakness of Violated Law — 
 Resourcefulness of Love — Legal Problem — 
 The Serpent — Prote,vangelium — The Prom- 
 ise as Climax and Fountain. 
 
 It is now to be observed that, in this fallen 
 state, or state of sin, there are two obstacles, and 
 only two, in the way of man's gaining heaven since 
 the loss of Eden; one is the broken moral law by 
 the lapse or fall, just noticed; and the other is 
 this alienation from God and aversion to God of 
 man's internal state of his heart and mind. In the 
 state of innocence or natural Religion in Eden and 
 under the original so-called covenant of ivorks, or 
 state of innocence, or natural Religion in Eden and 
 obedience, man was only obliged to comply with 
 the precept of the law; but, in his state of dis- 
 obedience, he also came under its curse, or the 
 penal claims of the law; without any relaxation of 
 the claims of the precept; for every law, human or 
 divine, has two constituents — its precept and its 
 penalty. The penalty is the sanction of the pre- 
 cept, and in the absence of penalty and of a com- 
 petent authority to enforce it, the precept is merely 
 a rule of advice, within the discretion or good 
 pleasure of the supposed subject thereof, and not 
 law at all. 
 
 As the law of God is the formulation or ex- 
 pression of his justice, sin is properly defined as 
 
 (17) 
 
18 THE ATONEMENT. 
 
 the transgression thereof or want of conformity 
 therewith, whether as a state or an act, and it is, 
 therefore, an offense against Divine justice and 
 righteousness. 
 
 The law that condemns being a necessary ex- 
 pression of the nature of God, is obviously incom- 
 petent to reverse itself and accord deliverance 
 or pardon from its own penalty unsatisfied. (Ro- 
 mans 8:1-3.) Hence, this deliverance being beyond 
 the legal competence of God, unless the law was satis- 
 lied, the problem of the deliverance of man placed 
 under the most serious requisition the resources of 
 the triune God. It is a great and growing surprise 
 that there is no explicit revelation of salvation of 
 the fallen angels or other moral agents. Heb. 2 :16., 
 Am. Rev. Ver. This brought to light, as never be- 
 fore, the resourcefulness of the Divine nature — in 
 that love, a co-eternally distinct but co-operative 
 attribute with justice, was now seen to be competent 
 to provide perfectly for meeting this exigency aris- 
 ing from the incompetence of the broken law r , as 
 Paul expresses it in the letter to the Romans, 8:1-3: 
 "For what the law could not do, in that it was weak 
 through the flesh, God, sending his own Son in the 
 likeness of sinful flesh, and for sin, condemned sin 
 in the flesh." I. e., invoked on Himself the penalty 
 of the broken Law^. Rom. 3:17. This is an explicit 
 statement of the scriptural mode, devised of Je- 
 hovah, whereby God may "be just (in pardoning 
 sin), and the justifier of him that hath faith in 
 Jesus." (Rom. :>:26.) This profound solution of 
 the legal problem of man's fall, by the harmonious 
 co-operation of the Divine attributes of justice and 
 love, is the keynote to the triumphant utterance of 
 the Saviour, in his interview with Nicodemus, 
 (John 3:16.) "God so loved the w r orld that he gave 
 
THE ATONEMENT. 19 
 
 his only begotten Son that whosoever believeth on 
 him, should not perish but have eternal life." Here 
 we see that the Saviour brings to light also the re- 
 moval of the spiritual obstacle, as well as the legal 
 obstacle between fallen man and Heaven. 
 
 That which especially concerns us at this stage 
 of our inquiry is the enunciation of this mystery. 
 set forth in the great promise on record, Gen. 
 3:15 — "that the seed of the woman should bruise 
 the serpent's head." The unfolding of this 
 mystery extends from Eden to the general or 
 final judgment. This serpent, which is "the old 
 serpent" of Scripture, we are distinctly informed 
 (Rev. 12:9, 20:2) was the metamorphosed archangel 
 Satan himself, fallen and sinful, plausibly using ven- 
 triloquism for deception, and this promise, which 
 is the most important promise in the Old Testa- 
 ment Scriptures, stands in the original Hebrew, 
 firmer than Gibraltar, as a file on which the carping 
 critics have broken their teeth. See Edersheim. 
 
 This promise is properly termed: The prote- 
 vangelium, or the primitive gospel. 
 
 All that precedes this promise (Gen. 3:15) in 
 the earlier scripture leads up to it and is for its 
 sake, and all that follows to the close of the Apoca- 
 lypse flows from it, as a stream from its fountain- 
 head. The account of the general creation is not 
 given for its own sake, but as preparing the way 
 for the creation of man ; and the account of the crea- 
 tion of man is not given for its own sake, as a part 
 of his race history, but with reference to the fall; 
 and the account of the fall is not given simply as a 
 matter of valuable information; but as laying the 
 foundation for this great promise of salvation, — 
 that the seed of the woman should destroy the 
 
20 THE ATONEMENT. 
 
 works Of the Devil. Heb. 2:14. Gen. 3:15; Rom. 
 8:3; Heb. 7:25; John 17:4; John 3:8. "To this 
 end was the Son of God manifested that he might 
 destroy the works of the Devil." "I glorified thee 
 on the earth, having accomplished the work which 
 thou hast given me to do." 
 
 And then, when we turn around and look for- 
 ward to its fulfillment, it is found to be the one 
 all comprehensive promise of the Messiah repro- 
 duced in a countless variety of forms and utterances 
 that pervade the histories, psalms and prophecies, 
 summoned up thus in 2 Cor. 1:20: "How many 
 soever the promises of God, they are all yea and 
 Amen in Jesus Christ— In him is the yea; where- 
 fore also through him is the Amen unto the glory 
 of God through us." 
 
 But the Xew Testament culmination of this 
 promise, whose career constitutes the Christology 
 of the Old Testament economy, is found most con- 
 cisely embodied in Gal. 4:4: "When the fullness of 
 time came, God sent forth his son, born of a woman, 
 born under the law, that he might redeem them 
 that were under the law, that we might receive the 
 adoption of sons." There is, I believe, no other 
 i assage in the New Testament, which (to use the 
 expressive phrase of Shakespeare) so perfectly 
 binds the new dispensation to the old, "with bands 
 of steel/' as Gal. 4:4. 
 
CHAPTER IV. 
 
 The Incarnation — Epiphanies of Jehovah — Virgin 
 Birth — View or Scientists — Christ, Like 
 Fallen Adam, under the Broken Law — Dif- 
 ference of Broken from Unbroken Law. 
 
 We have before us in this simple and explicit 
 language of Gal&tians the fact of the incarnation, 
 its nature, state and purpose. In the fullness of 
 time, i. e., in God's own time, He sent forth His 
 Son, the second person of the Trinity. This classic 
 passage has its equivalent in John's Gospel, Chap. 
 1:14. 
 
 "The Word (Logos) became flesh and dwelt 
 among us and we beheld his glory, glory as of the 
 only-begotten of the Father, full of grace and 
 truth." That is to say, the same Jehovah, who in 
 ethereal epiphanies appeared in human form in 
 Eden, also in like manner subsequently often ap- 
 peared unto the people of God, in ancient days ; but 
 as already pointed out, especially to Adam, as 
 probably a daily teacher and companion in Eden, 
 for fifty or a hundred years before Eve was pro- 
 vided as his companion and helpmeet, is the same 
 personality as the one here born of woman as her 
 promised seed. When this appointed time came for 
 
 (21) 
 
22 THE ATONEMENT. 
 
 the anticipated incarnation, or birth, that should 
 transcend those ethereal epiphanies, in the human 
 nature of flesh and blood, a true human body 
 and a reasonable human soul were assumed. This 
 was accomplished (Matt. 1 :18-25) supernaturally 
 by the conception in the womb of the Virgin Mary, 
 by the power of the Holy Spirit, and by His being 
 born of her without personal sin, but burdened with 
 the imputed sin of our race, as the prophet says, 
 [saiah, 53:6: "Jehovah hath laid on him the in- 
 iquity of us all." (Appendix C.) 
 
 So far from there being any allusion to a human 
 paternity or implication of it, in being born of 
 woman, this explanation as given (Matt. 1:18-25) is 
 plainly exclusive of it. Thus two natures, one hu- 
 man, the other divine, are associated by this Divine 
 paternity, under the one or single personality of 
 the superior nature, as in our own dual constitution, 
 our personality chiefly pertains to the soul, the supe- 
 rior part. It should be noted that it is the single 
 Divine personality of the Logos thus inclusive of 
 both natures of whom the events and experiences of 
 the entire earthly life of the Virgin-born Son of 
 God are predicated. (1) Some of these predica- 
 tions are literally of him only as man. (2) Some of 
 him as God. (3) Others as God-man. 
 
 The problem of incarnation is thus reduced to 
 its ultimate and simplest terms, in the Virgin birth 
 of the promised seed "born of woman/- or, as the 
 old version has it, less correctly, "made of a wo- 
 man." Such anthropologists as Huxley and Ro- 
 
THE ATONEMENT. 23 
 
 manes, distinctly affirm that Virgin birth is compati- 
 ble with valid and complete humanity." 
 
 This incarnated personality, it is explicitly af- 
 firmed in our Galatian text, "was bom under the 
 law" (genomenon hupo noraon). However, the 
 legal correspondence of the Virgin-born Son of God 
 with the Edenic lapsed state of Adam under the 
 dual claims of the broken law, is obvious. Christ 
 was born, lived and died under the same broken 
 law, as a. putative sinner, although He was the 
 promised Messiah of Gen. 3 :15. When his birth took 
 place, the law was a broken law, and to be under a 
 broken law is to be subject to its dual claims, both 
 preceptive and penal, that is, to be a sinner in some 
 true sense, if it is the Moral Law of God. 
 
 As has already been pointed out, a broken law 
 has, upon all persons that are under and subject 
 to it, the two-fold claim of its precept and of its 
 penalty ; only a sinner in some true and real sense, 
 could thus be subject to the broken law of God. As 
 to the promised seed, Gen. 3 :15, the prophet Isaiah, 
 53:6, distinctly says " Jehovah hath laid on him 
 the iniquity of us all. " And under the stupendous 
 burden of this imputed sin of our fallen race, the 
 Son of God came into our world. Every child born 
 of a human mother was born under or subject to the 
 moral law, as constituted moral agents. 
 
 *Prof Huxley wrote Dr. Gore, a churchman, and the biog- 
 rapher of Prof. Darwin that "The mysteries of the church are 
 child's play compared with the mystery of nature," referring 
 to the Virgin Birth and resurrection; and Prof. G. J. Romanes, 
 the scientist and friend of Charles Darwin, remarks: "Even 
 if a virgin has ever conceived and borne a son, and even if 
 such a fact in the human species has been unique, it would not 
 
24 THE ATONEMENT. 
 
 betoken any breach of physiological continuity." Quoted from Dr. 
 Orr's Virgin Birth, p. 222. And as discrediting the appeals to my- 
 thology, Dr. Orr justly affirms: "It is the fact that no one of 
 these tales had to do with a virgin birth in the sense in which 
 alone, we are here concerned with it." Idem. p. 168. My broch- 
 ure on the Virgin Birth read before the Presbyterian Minister's 
 Association of Washington, D. C, and published in the Phila- 
 delphia Presbyterian, October, 1916, and also in pamphlet. 
 
 Prof. Huxley was not a Christian. In "Nature," London, 
 Eng., about forty years ago, he avowed his belief that Chris- 
 tianity is certainly doomed to ultimate failure. He repudiated 
 the supernatural. He speaks in this matter simply as an an- 
 thropologist; and yet the supernatural does no violence to na- 
 ture. With some it is a part of nature. 
 
CHAPTER V. 
 
 Vicarious Substitute — Mary's Confession and the 
 Circumcision of Christ — Prof. Driver. 
 
 A putative or a vicarious sinner is under as 
 real and as valid obligations as the principal for 
 whom he stands. He is on a footing like to that of 
 a substitute in war, and his voluntarily assumed ac- 
 cepted position is legal and not sentimental, not for 
 moral influence nor to set an example, but to dis- 
 charge an existing and urgent liability. 
 
 On this vital point, of a likeness of the relation 
 of the second Adam and the first Adam to the 
 broken law, the offering of the birds by Mary, when 
 properly considered, serves as a searchlight. In 
 Lev. 12:6-8 we find the ceremonial law with which 
 compliance is recorded in Luke 2:22-24. 
 
 That Mary presented birds instead of a lamb, 
 as the ceremonial law mercifully provided is famil- 
 iarly and correctly referred to as scriptural evi- 
 dence and confession of her poverty — a very real- 
 istic and touching circumstance. 
 
 But the most important and pathetic signifi- 
 cance of this solemn transaction seems almost to 
 escape attention. When she offered the first bird, 
 it was a burnt offering and signified consuming 
 personal devotion to the worship and service of the 
 
 (25) 
 
26 Tin; ATONEMENT. 
 
 God of the altar: but the second bird was a "sin 
 offering," and when presented in sacrifice by her, 
 it was an open and honest confession of sin for her- 
 self and for her babe. 
 
 Moreover, this babe, on the eighth day, was cir- 
 cumcised and "everyone circumcised is a debtor to 
 do the whole law." Gal. 5:3. Hence, Christ as 
 a circumcised debtor to the whole broken law, was 
 a sinner in some true sense; and of course puta- 
 tively and representatively he owed it full satis- 
 faction. It was on his thirty-third clay that his 
 mother confessed their sin in offering the blood of 
 the second bird. We may say that the babe took 
 the position of the mother, just as Hagar's child 
 took the servile status of its mother ; if the mother 
 was a bondwoman, the child was born in bondage; 
 and so, if the mother was a sinner, the babe was also 
 a sinner. This is the very meaning of original sin. 
 The Saviour was by birth an original sinner, puta- 
 tively or by imputation But not personally. 
 
 Prof. Driver, well known as "a higher critic," 
 commenting on the text and contents of Isaiah 53:6, 
 in regard to the promised Messiah, says (I quote 
 his exact language and the underscoring' is his) : "It 
 will be observed that the idea of vicarious suffering 
 is here distinctly enunciated;" (he continues), "the 
 subject of the prophecy suffers not with the guilty 
 (involved witli them in common catastrophe), but 
 for them." I may add that this professor points 
 out that these associated chapters of Isaiah, no less 
 than twelve times designate the Messiah as a vi- 
 carious sufferei'. I quote Professor Driver for what 
 his testimony is worth, for it is entitled in this ense 
 )<> (he inosi serious consideration. 
 
CHAPTER VI. 
 
 Self-Redemption — Sermon on the Mount— Vi i w 
 Worthy of Consideration — Important Testi- 
 mony — Precept Completely Met — ' ' I Am. ' ' 
 
 If imputed righteousness renders the guilty 
 putatively but not personally righteous, as in jus- 
 tification, then the imputed sin renders the right- 
 eous subject putatively though not morally a sinner. 
 This is exactl} r the condition in which Jesus Christ 
 was born. Instead of being born "without sin," 
 as the Catechism (Q. 22) erroneously states, no 
 child was ever born of a human mother or lay in her 
 bosom under such a load of (imputed) sin ; and hence 
 it becomes obvious that the saving of himself from 
 this load of sin, set down to his personal account 
 and voluntarily assumed, was necessary as the pre- 
 liminary condition of preparation for his saving 
 others. Physician, heal thyself! Self deliverance 
 must precede altruistic deliverance. 
 
 But how can this personal self deliverance be 
 accomplished? Surely not by the exercise of Al- 
 mighty power arbitrarily and irrationally brushing 
 aside the claims of God's justice and broken law. 
 This would have been simply an irrational and 
 suicidal display of unbecoming violence and incon- 
 sistent arbitrariness, unlike the ways of God to man. 
 
 (27) 
 
28 
 
 THE ATONEMENT. 
 
 Manifestly, this deliverance could be accomplished 
 wisely and justly, only by satisfying the just claims 
 of the broken law. It becomes us, then, to ascertain 
 whether this was done by Jesus in redeeming him- 
 self from under the broken law, 
 
 (1) First of all, then, was the claim of the pre- 
 cepl of the law fully satisfied by him? It is my de- 
 liberate opinion, that the leading- criterion by which 
 we may safely and satisfactorily judge of his com- 
 pliance with the precept unbroken, is the evidential 
 summary of the pertinent recorded incidents of our 
 sketch of His life, but especially the so-called sermon 
 on the Mount. The explanation of the law in this 
 so-called sermon, was given by the Saviour in the 
 midst of his ministry, as indicating not simply a 
 matter of expository, didactic or exegetical instruc- 
 tion, touching the profound and searching spiritual 
 import of the claims of the precept of the moral law, 
 as beyond the perfect observance or possible compli- 
 ance of fallen humanity; but rather and in particu- 
 lar as indicating and proclaiming the spiritual and 
 truthfully perfect sense in which he himself under- 
 took to keep it, and in fact and beyond question did 
 thus keep its precepts perfectly. See explicit state- 
 ment of the B. V., Mat. 5:17. 
 
 This I conceive to be the true import of that 
 Scripture. It bears study and reflection. Such an 
 undertaking would have been, as we well know, 
 rash and hopeless for any fallen personal sinner! 
 All that was required of Adam by the covenant of 
 works in his state of innocence, was compliance 
 with the precept alone of the unbroken law. The 
 command not to eat of the forbidden tree was a 
 concession of ability and a test of obedience, and 
 
THE ATONEMENT. 29 
 
 our innocent first parents, by their confession, failed 
 of compliance, (Gen. 2-17. 3:12-13; James 2:10; Gal 
 
 3:10;) how much more likely the failure of any of 
 their fallen and enfeebled descendants to satisfy the 
 claims of the broken law. Eve, it is true, was mis- 
 led by deception, but Adam was not deceived (1 
 Tim. 2:13-14), and only omniscience is a perfectly 
 sure discerning guarantee against the wiles of sin 
 and Satan. The second Adam, under the broken 
 law, had to comply with its precept and also with its 
 penalty. "For as in Adam all die, so also in Christ 
 shall all be made alive, but each in his own order." 
 (I Cor. 15:22.) i. e. only in Christ. 
 
 It was the avowal of this Divine incarnate per- 
 son: "I seek not my own will but the will of him 
 who sent me." John 5:30. Again: "I delight to do 
 thy will, my God!" In reference to the pre- 
 cept of the law, the Saviour also remarks: "Yea, 
 thy law is written within my heart." Ps. 40:8. 
 "The law of his God is in his heart." Ps. 37:31. 
 
 In his character and life he knew no sin, he 
 was "holy, harmless and undefiled, separate from 
 sinners." Heb. VII :26. There are thirteen of his 
 prayers recorded in the gospels, each of them in 
 few words except John, chap. 17 ; and in no one of 
 them does he, in a single instance, confess sin, or 
 imply it as part of his experience. He silences his 
 enemies with the challenge: "Which of you con- 
 vince th me of sin?" John 8:46. And he positively 
 and broadly affirms: "He that sent me hath not 
 left me alone, for I do always the things pleasing to 
 him." John 9 :46-49. 
 
 In several instances he plainly claims to be the 
 incarnated, sinless Jehovah. John 8:28. "Jesus 
 
30 
 
 THE ATONEMENT. 
 
 therefore said: "When ye have lifted up the Son 
 
 of man, then shall ye know that I am he, and that 
 I do nothing of myself, but as the Father taught 
 me, 1 speak these things." John 8:58. Jesus 
 Bid unto them: "Verily, verily, I say unto you, 
 before Abraham was horn, I am." John 13:19. 
 "From henceforth, I tell you before it comes to 
 pass, that, when it conies to pass, ye may believe 
 that I am he." 
 
 In these passages, the "I am" (Gr. ego eimi) 
 is a reassertion by the Saviour to be Jehovah of the 
 Old Testament claim in Ex. 3:14. "And God said 
 unto Moses, "I AM THA.T I AM," and He said: 
 • ' Thus shalt thou say unto the children of Israel, I 
 AM hath sent me unto you." The "I AM" in 
 these passages of the Old and New Testaments is 
 identically the same personality in the original 
 Hebrew and Greek languages. The name Jehovah 
 is from the Hebrew "Havah," "to be," and occurs 
 the first time in Gen. 2:4, and is repeated 6823 times 
 in the Hebrew Bible, and, as is always proper with 
 I 'rope]- Names, in translating any book, Jehovah is 
 transferred and not translated and occurs the same 
 number of times in the Revised Version. This 
 proper name of the God worshipped by Christians 
 is not adequately represented by our word "Lord," 
 which designates simply a superior over subordi- 
 nates. It is from the verb "to be," and designates 
 the incommunicable self-existence and eternity of 
 His Bein It is the common designation of the 
 covenant relation of our God to His people, and is 
 never in a single instance, used or predicated of any 
 other being. 
 
Tin: A rONBMEE r. 31 
 
 The literal meaning of "Elohim," (El), prop- 
 erly rendered "God," is "power/' and is closely 
 
 related to the Allah of fatalistic Mohammedanism; 
 
 but it occurs less than half as of I en as Jehovah, 
 and with less restrietion. It sometimes designates 
 angels or other powerful spirits. 
 
 Without pursuing this matter in detail, which 
 would be an impossibility in this connection, let a 
 general confirmatory citation suffice, as follows 
 (Luke 2:11): "For there is born to you this day 
 in the city of David, a Saviour, who is Christ the 
 Lord." This message of the angel to the shepherds 
 has a most unique and pertinent significance, for 
 "Christ the Lord," literally signifies "the anointed 
 Jehovah. " (Appendix D.)* 
 
 *It strictly brings to light the broad New Testament fact, 
 that should (as I think) have appeared in the New Version, that 
 the Lord Jesus Christ is the incarnated Jehovah. In that case 
 the confession of Thomas would stand: "My Jehovah and my 
 God." John 20:28. It is believed that this line of instruc- 
 tion validly brings to light, in an unanswerable form, the 
 Deity of our Saviour, the incarnated Son of God, in whom dwelt 
 all the fulness of the Godhead bodily. (Col. 1:19.) This is suf- 
 ficient to intimate his claim. 
 
CHAPTER VII. 
 
 The Penalty — "Subely Die" — Six a Capital Crime 
 ix God's Government — Definition of Sin — 
 Apo61 i-i:'s ( Irbed — Crucifixion — Justin Martyr 
 — Ter'i ti.lian — Tiberius — Worship of Emperor 
 — Christianity a Religio Illicita — Polycarp — 
 Forecasts of the Crucifixion. 
 
 (2) Accepting as reasonably satisfactory the 
 evidence that the incarnate Son of God satisfied 
 the Divine precept, the only remaining inquiry pos- 
 sible, in order to his rescue from under the broken 
 law, is whether he also satisfied its penalty, or penal 
 claims. We have already seen that the penal ele- 
 ment is as essential an element and constituent of 
 a law as its precept. The penalty of the moral 
 law of the Edenic covenant of works, violated by 
 man was "death." Here is its language: "In the 
 day that thou eatest thereof, thou shalt surely die" 
 (I lob.)— dying thou shalt die. (jGeii. 2:1.7). This 
 announcement, it will be noticed, is idiomatically 
 emphasized — "thou shalt surely die." Thus, sin is 
 clearly declared a capital offense in the government 
 and society of God. And as such it is the analogue 
 of the deepest dyed crime of human government. 
 The Scripture saith: "The wages of sin is death;" 
 Rom. 6:23; also "The soul that sinneth, it shall 
 
 (32) 
 
Tin: a r<-\ i. KENT. 
 
 die." The eating of the forbidden tree was an acl 
 disobedience or Bin; and the penalty of this dis- 
 obedience was foreannounced as death. Gen, 2:17. 
 Tl nol annihilated by bodily death, nor 
 
 does the soul cease to be by Spiritual death, but its 
 i ritual activities are paralyzed. The soul of man 
 in its natural estate is seemingly as Insensible to the 
 appalling spiritual conflict raging on this earth as a 
 Mind and deaf man on the battlefield to the raging 
 conflict. The deadening influence of sin beggars 
 description and creates Hell. 
 
 It behooves us to ascertain the meaning of 
 death in this penalty. It is certain that it does not 
 mean annihilation, for man survived the act. In- 
 deed there is no instance in the Bible in which death 
 means annihilation. It certainly does mean bodily 
 separation from the soul and much more. This we 
 have already seen illustrated by Adam's conduct in 
 hiding himself in the garden of Eden, from the pres- 
 ence of Jehovah, after his disobedience; and, in 
 subsequent Scripture, it is a familiar representation 
 of man, in his natural condition that he is in a state 
 of alienation or death in some true sense, and that 
 use is the spiritual sense as in the following ex- 
 amples (Ephesians 2:1): "And you did he make 
 alive when ye were dead through your trespasses 
 and sin;" and again, verse 5: "Even when we 
 were dead through our trespasses, made us alive to- 
 gether with Christ, (by grace have ye been saved)." 
 
 Without needless citations, the following pas- 
 sage from Eomans 5:13 will suffice: "Therefore, as 
 through one man sin entered into the world and 
 
34 THE ATONEMENT. 
 
 death through sin: and BO death passed upon all 
 men, for that all sinned. " 
 
 The concept of spiritual death is not easy of at- 
 tainment. To take a ease of actual physical death, 
 
 analogies are most helpful. Take a case from 
 the held of battle. When the living soldier is 
 stricken down, his bodily sensibilities take no far- 
 ther account of the moving masses, of the word of 
 command, of the explosions, of the rattle of small 
 arms and the booming cannon; the shouts and 
 clamor of victory or the groans and shrieks of the 
 dying. There is no more recognition of any conflict 
 or living experience of it. This is consequent on 
 the dissolution of soul and body. 
 
 In like manner, there is a spiritual warfare 
 as deadly, raging on this earth and the sensibilities 
 of the natural man are in no way affected by it. His 
 indifference to spiritual matters is the experience of 
 a soul dead and not alive to such things. The prim- 
 ary purpose and effort of the publication of the 
 gospel of Chris! ; s to awaken man from a state of 
 spiritual death <md indifference to a live interest 
 in things pertaining to God and his own eternal 
 interests. 
 
 The following accordant definition of sin is 
 taught in the schools of Germany: "Alles, was uns 
 von Gtoti trennt, ist Siinde." — " Whatever separates 
 as from (iod is sin." This is excessive in extension; 
 while finiteness separates and distinguishes us from 
 God, it is not inherently sinful. The Westminster 
 Catechism definition is better, viz.: "Sin is any 
 want of conformity unto, or transgression of, the 
 law of God." The law of God is a truthful tram 
 
Tin: a i oxi: mint. 3g 
 
 script or expression, not only of I lis will, hut of the 
 justice and the rectitude of His changeless nature. 
 
 It constitutes the very atmosphere of our moral 
 environment and the practical and proximate 
 foundation of moral order. The slightest perturba- 
 tion thereof is a discordant note in the music of 
 the spiritual sphere of the universe. The story of 
 Eden gives us the hest view of the nature of sin. 
 
 The so-called Apostles' Creed has been, through- 
 out Christendom, universally accepted for more 
 than twelve hundred years without question, as 
 embracing the six redemptive acts of Jesus Christ, 
 which are thus enumerated. (1) Born of Mary, the 
 virgin; (2) Crucified under Pontius Pilate;" (3) 
 On the third day risen from the dead ; (4) Ascen- 
 sion into the heavens; (5) Seated on the right 
 hand of the Father; (6) Thence he shall come 
 to judge the living and the dead. 
 
 The incarnation or supernatural virgin-birth 
 is the first and is virtually comprehensive of all 
 the others. The second: "He was crucified under 
 Pontius Pilate." The crucifixion is a transeendent- 
 ly verified historical event and is abundantly proved, 
 relative to which the following floating and perhaps 
 veritable tradition is submitted: Scholars are of 
 opinion that Pilate did communicate with the Emper- 
 or Tiberius concerning our Lord. It was part of his 
 duty as pro-consul, to report such occurrences. Be- 
 sides, we have two statements to that effect of un. 
 doubted weight. One is from Justin Martyr (about 
 150-153 A. D.), in his apology or defense of Chris- 
 tianity addressed to Antoninus Pius (138-161 A. D.), 
 which speaks of Pilate's official report. (Appendix 
 E.) 
 
36 THK ATONEMENT. 
 
 The other is from Tertullian, about 200 A. D. 
 Tertullian was a lawyer, when converted from 
 heathenism and idolatry, and is the earliest church- 
 writer preserved in Latin. lie says: "Tiberius 
 
 (14 B. C. to 37 A. D.) under whom the name of 
 Christian spread abroad throughout the world, when 
 this doctrine was announced to him from Palestine, 
 where it first began, communicated with the Senate; 
 but the Senate as they had not proposed the meas- 
 ure, refused it (i. e., refused to proclaim Christ a 
 Cod)." 
 
 The complimentary pretext for this was, that 
 it would he discourteous to proclaim Christ a God, 
 before they had thus proclaimed the Emperor him- 
 self. All the gods were tolerated by Rome, in their 
 own countries, hut to be worshipped in the city 
 of Rome, they had to be approved by the Senate. 
 But Christ was no candidate for, nor recipient of, 
 worldly honors. Even the amiable and much 
 praised Antoninus, (161-180, A. D.) the statesman 
 and stoic philosopher, was a bitter persecutor of 
 Christianity was decreed a religio illicita — an un- 
 tolerated. 
 
 This actual or supposed proposal to deify Christ 
 would have been an act tolerating Christianity, by 
 enrolling Christ among the gods who might be wor- 
 shipped in the city of Rome. 
 
 However, propagandism, an essential of Chris- 
 tianity, was not allowed by Roman Law and hence, 
 Christianity. No propagandism of any religion was 
 lawful religion. And as such it was legally perse- 
 cuted by imperial sanction, in order to its suppres- 
 sion. This situation was aggravated by the mono- 
 
1 BE ATONEMENT. 37 
 
 theism of Christians, and their refusal to worship 
 the Emperor, whereas, the religion D f the Roman 
 people was, without a known exception, polytheistic 
 
 and incompatible with Christianity. The case of 
 Polycarp (martyred c. 155 A D.), the Bishop of 
 Smyrna, is a case in point. He refused to drop a 
 pinch of incense on the altar fire before the image 
 of Caesar, as an act worshipping the Emperor, say- 
 ing in response to the demand of the official, "eighty 
 and six years have I worshipped my master, Jesus 
 Christ, and I cannot desert him now. ' ' 
 
 155-69-89 A. D., so that Polycarp carries us 
 very near to the time of the Saviour. 
 
 He was then rudely cast out of the conveyance 
 of the official in which he was being conveyed to the 
 place of execution, bound on the funeral pyre of 
 greenwood and burnt as a Christian martyr. * 
 
 Polycarp protested to his persecutors that they 
 did not need to bind him. The location of the fire 
 is still pointed out to travellers. 
 
CHAPTER VIII. 
 
 ( ' aksarea philippi mount of transfiguration 
 
 Egypt — Exodus — Wilderness — Fidelity — 
 Epiphanies of Jehovah — Visit of Moses and 
 Elijah — The Angel in the Garden— Saviour's 
 Prayer Denied — Ventriloquism — Crucifixion 
 
 Indeed, it is sufficiently evident that the Savi- 
 our's death by violence, and even on the cross, was 
 to himself no surprise — yet the cross was quite as 
 disgraceful then, as the gallows now. To be cruci- 
 fied was then as degrading as hanging now. — In my 
 New Testament study, I have noticed perhaps a 
 dozen references in his brief public career to, or 
 forecasts of, the character and circumstances of his 
 death and resurrection. I will briefly note two in- 
 stances: (1) At Caesarea-Philippi (Matt. 16:21; 
 Mark 8:31; Luke 9:22), referring to this forecast, 
 -aid : "The Son of man must suffer many things 
 and be rejected of the elders and chief priests and 
 scribes, and be killed and the third day be raised 
 up." This is a perfectly explicit anticipation of the 
 horrors of his crucifixion and prediction of his resur- 
 rection. (2) The Mount of Transfiguration. In 
 thai remote and isolated localitv, Moses and Elijah 
 
 (38) 
 
THE ATONEMENT. 39 
 
 met him who 1400 and 800 years previously had 
 been respectively commissioned of Him as the lead- 
 ers of his people in the most trying exigencies of 
 their public life. The presence of Moses was a suf- 
 ficient reason for his approaching departure, being 
 viewed and spoken of as an "exodus," like the exo- 
 dus of Israel from the bondage of Egypt. 
 
 Hence, their conversation evidently and chiefly 
 turned upon his near and anticipated crucifixion, 
 (Luke 9:31) and identified him with the people of 
 Israel in their redemptive deliverance or "exodus" 
 (Gr.) from Egypt. Evidently it was implied that 
 his sojourn on earth was viewed as an Egyptian 
 bondage. Hence, in Phil. 2:7, he is, a "Doulos" — 
 a bond-slave or servant of the broken law. Though, 
 naturally, and not hy any usurpation, or act of 
 violence, on an equality with the other persons of 
 the Godhead, he had voluntarily emptied or hum- 
 bled himself, and became like man as a bondman or 
 a bond-slave or servant of the broken law. Pharaoh 
 had no color of right to the Israelites as slaves, for 
 they had been gratefully received as guests at first. 
 But the bondage of sinful mlan to Moral Law is abso- 
 lutely just. Though, naturally, and not 'by any usur- 
 pation, or act of ambitious violence, on an "equal- 
 ity" with the other persons of the Godhead, he had 
 voluntarily emptied or humbled himself, and be- 
 come like man as a bondsman or bond-slave under 
 the broken law, as a putative sinner; and, in re- 
 deeming himself he became obedient even unto death, 
 "yea, the death of the cross." So horrid that He 
 wept and experienced a bloody sweat: three times 
 he prays for deliverance but is firmly refused. Then, 
 
40 THE ATONEMENT. 
 
 with ready submission, Be acquiesced, "Not my 
 will bu1 thine be done." The historic vindication of 
 Gen, 2:17 and the refutation of the slanderous blas- 
 phemy of Satan, Gen. 3:4, allow of no possible es- 
 cape. This vindication of the truth of Jehovah and 
 falsity of Satan demand the death on the Cross as 
 a historic event. And, as forecasting his compe- 
 tence to effect his own redemption, he was reminded 
 that he had gloriously redeemed the people of God 
 from their cruel, satanic, Egyptian bondage, through 
 the agency of Moses ; and hence, these distinguished 
 heavenly visitors. Thus, in his present dire pros- 
 pect of the cross, these heavenly messengers en- 
 couraged him from his Jehovistic reminiscence, by 
 the Egyptian experience in the past, — the most 
 stupendous and glorious event, excepting only the 
 creation — to anticipate a still more glorious and 
 spiritual deliverance now of himself and of his 
 people, from the cruel bondage of Satan by fully 
 meeting, not only the preceptive, but also the penal 
 claims of inexorable justice against the sinner. This 
 3-fold Gethsemane prayer marks the climax of His 
 earthly temptation. Heb. 5:7-10. This temptation 
 was tlie great crisis, but the presence of glorified 
 saints and angels, the voice of the Father, and the 
 support of the ever present Paraclete, the "Eternal 
 Spirit," sustained the incarnate Son of God, as a 
 putative sinner because the iniquity or sin of us 
 all had been laid on or imputed to Him, so that He 
 freely acquiesces in the penalty of sin, when thou- 
 sands of angels stood ready to rescue Him at a 
 word, and thus extinguished or satisfied the penalty, 
 in vindication of the truthfulness of the Word of 
 
THE ATONEMENT. 41 
 
 God to our first parents, that if they sinned, they 
 should surely die, and forever stamped under foot 
 the blasphemous and malignant lie of Satan, in de- 
 nial of this Word of God, that death would be the 
 penalty of sinning-. The blood of Christ is distinctly 
 recognized as of more value in vindication of this 
 Word of God than the blood of all the animal sacri- 
 fices in all the intervening centuries. Heb. 9:12. 
 His blood and not that of animals, adequately sym- 
 bolized the death pronounced on sin. Gen. 2-17. 
 
 Surely it should not escape attention that the 
 redemption now in contemplation by the crucifixion, 
 and well under way, was supremely important and 
 vastly greater and more difficult than that from 
 Egypt. It involved His self redemption or rescue 
 of the incarnated son of God himself, from a de- 
 graded and humiliating state of bondage, voluntarily 
 assumed and heroically undertaken, as simply a 
 necessary condition and preparation for this al- 
 truistic rescue of countless immortal souls from sin 
 and endless misery. What an unparalleled spec- 
 tacle of unselfish devotion to the good of inferiors ! 
 In the Egyptian deliverance there were at most it 
 is estimated, only about three million bond-slaves 
 immediatelv delivered; and no such alternative as 
 that the Jehovistic rescuer himself, as one of the 
 bondmen, should rescue himself in order to rescue 
 others from the galling bondage and thereby open 
 wide the door for the ultimate escape of his fellow 
 bondmen. This identification of Christ as a putative 
 sinner, with the bondmen of Jehovah's broken law, 
 is not only unique, but the unspeakable wonder of 
 the Universe. 
 
42 THE ATONEMENT. 
 
 The Israelites in Egypt were not domestic 
 
 slaves, owned by private masters and living in 
 the families of the country; but they were govern- 
 ment bondmen of Pharaoh, who had forgotten the 
 original hospitality accorded to Joseph and his kin- 
 folk, in grateful recognition of his services in avert- 
 ing the utter ruin of the country by famine. The 
 Pharaoh had ungratefully and selfishly converted 
 the honored guests into slaves. The Pharaoh there- 
 fore had no color of right as a royal master. The 
 deliverance was from a cruel tyrant without any 
 show of right or justice or claim to remuneration 
 for service. The deliverance was, therefore, a sim- 
 ple and justifiable exercise of power without re- 
 muneration, rescuing the wronged and oppressed 
 from an ungrateful tyrant. The claim of the Moral 
 Law on man and on every moral agent in the uni- 
 verse is based on inexorable justice. 
 
 The exhibition of almightiness in the punish- 
 ment of the wrong and of vindicating the right, in 
 the ten plagues and other miracles, such as passing 
 through the sea dry-shod, bringing forth a stream 
 of needed water from the flinty rock and supplying 
 in the wilderness the bread from heaven for forty 
 years, was a reminder of Jehovah's superiority, not 
 only to nature and all heathen gods, but also to the 
 nations of the earth, that caused their hearts to melt 
 within them as depicted by Rahab to the spies in 
 Jericho (Joshua 2:9-12) ; and also in several glori- 
 ous psalms, such as the 77th, 104th and 1.05th. This 
 deliverance of Israel from Egypt was such a dis- 
 play of the overruling presence of Jehovah in na- 
 
THE ATONEMENT. 43 
 
 ture and among the nations as had never been known 
 and has never been repeated. 
 
 But underneath all this amazing exhibition of 
 power and retributive justice, was the moral motive 
 of God's fidelity in maintaining the word (Ex. 6 :4-8) 
 of his covenant with Abraham, that his descendants 
 should possess as a home, the land of Canaan, 
 11 flowing with milk and honey." It was the same 
 Jehovah who led Moses by the pillar of cloud by 
 day and of fire by night, with whom Moses and 
 Elijah now talked on the Mount. Asaph sings: 
 "Thou leddest thy people like a flock" (Ps, 77:20) 
 1 ' by the hand of Moses and Aaron. ' ' 
 
 That the epiphanous cloud by day and of fire by 
 night was a manifestation of Jehovah's personal 
 presence, the descriptive language of Scripture 
 makes perfectly evident. It habitually speaks of 
 the cloud as a personal presence. (Ex. 24:15-17.). 
 "And God remembered his covenant with Abraham, 
 with Isaac and wdth Jacob. ' ' 
 
 Such was the tragical and awful crisis prior to 
 the crucifixion — "Exodus," — that it occasioned this 
 interview with Moses and Elijah. So much greater 
 was it than the Egyptian crisis that the Son of 
 God incarnate indicated he needed this word of en- 
 couragement from these exalted heavenly messen- 
 gers, evidently sent by the Father, for the Son had 
 well known these faithful ones publicly in his pre- 
 existent state and now recognized them. The visit 
 of these glorified patriarchs was undoubtedly more 
 sympathetic, befitting and strengthening than would 
 have been a visit of angels. (Appendix F.) In the 
 beginning of his public ministry and on the eve of 
 
44 I ill. ATONEMENT. 
 
 the great temptation a like recognition was given. 
 (Luke 3:22.) "And the Holy Spirii ended in 
 
 a bodily form, as a dove, niton him, and a voice 
 came oul of heaven: Thou arl my beloved Son, in 
 thee I am well pleased." H e , as Jehovah, knew 
 them of old and had had previous experience of 
 their devotion and service. Perhaps, in like 
 manner, not the least encouragement on this oc- 
 casion of the Saviour on the Mount, was the Fa- 
 ther's open and audible avowal of his paternity 
 and of Christ's sonship ; Lnke 9:35 "This is my 
 Son, my chosen, hear ye him." 
 
 hater on, in the (Garden, an angelic support was 
 considerately extended, which would not have heen 
 given had it not also heen needed to dry his tears 
 and to avert the possibility of an overwhelming dis- 
 tress. But, now in the end of his earthly ministry, 
 we have added to all these adverse experiences the 
 penal horrors of the cross, in satisfaction of the ex- 
 plicit penal claim of the law; and an angel messen- 
 ger was sent to strengthen him at the time when his 
 prayers were denied. The terrors of the violent 
 public death, in comparison with which the ten 
 plagues and miracles of the Egyptian deliverance 
 and "exodus" were trifles, loomed up before him 
 throughout his self-possessed and quietly ordered 
 and calmly disposed ministry. He experienced and 
 at times manifested the most delicate sensibilities of 
 normal humanity, as is plainly indicated to us in the 
 language of He 1 ). 5:7: "Who, in the days of his 
 flesh, having offered up prayers and supplications 
 with strong crying and tears unto him that was able 
 
THE atom: mi: xt. 45 
 
 to save him Prom death/' i. e., the only possible de- 
 liverer. 
 
 The prayer of Christ in Gethsemane distinctly 
 submitted to the Father the possibility of averting 
 
 the horrors of the penal death on the cross which 
 was urgently repeated three times; and on its re- 
 fusal, Christ made the submissive and filial re- 
 sponse: "Not my will but thine be done!" In- 
 deed, we are explicitly informed that the Saviour 
 viewed the visitation of the penalty of the law as 
 so terrible, that with strong cries and tears he ap- 
 pealed for an escape from it, if possible, which was 
 inflexibly denied. It was in this extremity that the 
 angel was sent to him in the Garden. " Death,' ? 
 in some true sense now T to be realized was the ex- 
 plicitly adjudged penalty verbally denied by Satan 
 (Gen. 3:4.) "And the serpent said unto the woman, 
 ye shall not surely die." This blasphemously and 
 explicitly charged God with falsehood and decep- 
 tion. 
 
 Although he deemed it no disloyal usurpation 
 to assume and claim "equality" with the other per- 
 sons of the Trinity (Phil., 2:5-6), "yet gently bear- 
 ing with the sinful, the ignorant, and the erring" 
 (Heb- 3:10; 4:2) "he emptied himself and stooped 
 from this supreme state of existence and became in 
 human nature an equal sharer of the curse and 
 the consequent sinless experiences of fallen human- 
 ity, even himself being a vicarious sin-bearer and 
 bondservant of the broken law, becoming obedient 
 thereunto death, yea, the death of the cross." 
 Doubtless his covenant stipulation of penal satis- 
 faction for sin included his humiliation to our fallen 
 
46 THE ATONEMENT. 
 
 state and all hia adverse providential experiences, as 
 
 though a personal sinner, from his virgin-birth to 
 his ascension, must be reckoned with as penal. 
 
 It adds nothing to speak of these experiences 
 as a passive satisfaction, for they were voluntarily 
 endured. 
 
 What a tragico-dramatic vista between the 
 decree of assassination by Herod, in his early in- 
 fancy and wicked Pilate's self-condemning delivery 
 of him, in his innocent young manhood, to the 
 Roman soldiers to be mocked, bnffetted, spit upon, 
 scourged and crucified between two thieves! Pilate 
 thus confessed a violation of his conscience by 
 yielding to an official threat of the mob, to prefer 
 the charge of treason before the Emperor if he 
 (Pilate) refused to crucify him; after having seven 
 times pronounced him innocent to this mob. By 
 his own seven-fold confession and declaration 
 Pilate was a coward and truckling murderer in 
 crucifying Jesus. Pilate seven times pronounced 
 him innocent and nine times urged his deliverance 
 or release on that account; not to speak of the 
 mockery, taunts and jeers and cruel sufferings of 
 the crucifixion. The gruesome story of these penal 
 afflictions is a sad recital too familiar and painful 
 to need more repetition here. 
 
 He thus finally won the acceptance and approval 
 by tlie Father of his perfect compliance with the in- 
 exorable precept and penalty of the broken law. 
 
 Assuredly his death was not the death of a 
 martyr! From Stephen onward no martyr ever 
 had occasion to cry aloud in the midst of his tor- 
 tures: "My God, my God; why hast thou forsaken 
 
THE ATOXKMEXT. 47 
 
 me? Eloi, eloi, lama sabachthanif ' "God never 
 forsook the martyred." But the experiences of 
 the martyr has been the realization of the bless- 
 edness of the Aaronic benediction (Num. 6:24). 
 "Jehovah bless and keep thee, Jehovah make his 
 face to shine upon thee, and be gracious unto thee. 
 Jehovah lift up his countenance upon thee and 
 give thee peace." 
 
 In the arena, on the cross, or on the blazing 
 pyre, no such cry was ever heard. The triumphant 
 and exultant death shout of martyrs so impressed 
 the heathen, that many were prompted to seek it 
 by suicidal impulse. 
 
 This tragical and most real bloody death was 
 in literal fulfillment of the divine decree suspended 
 over the first sin: "In the day thou eatest thereof, 
 thou shalt surely die:" This explicit and verbal 
 fulfillment was all important, for it was these very 
 words of God that Satan, the fallen archangel and 
 Serpent impiously belied when he said unto the 
 woman: "Ye shall not surely die." 
 
 What the Church and the individual needs, is 
 the plain fulfillment of this Scripture as understood 
 and explained by the simple-minded reader — not the 
 speculations of theological and metaphysical exploi- 
 tation. One of the supreme features of the Bible is 
 its self -explanation. "The entrance of Thy Word 
 giveth light." Psalm 119:130. 
 
 By means of his marvelous imitation and power 
 of transformation, or probably still more deceptive- 
 ly working by ventriloquism, the Serpent, known 
 hitherto by Eve as a dumb animal brute, both spoke 
 her language and reasoned with the intelligence of 
 
48 Tin: ATONEMENT. 
 
 an angel. Satan confidently addressed Eve, giving 
 her an amazing sensible proof of the effect of the 
 eating of tin* tree, in his claiming by eating it 
 this intelligence. And when Eve, supposed by his 
 eating it, that this beautiful fruit was good for 
 food, and was to lie desired to make one wise, she 
 took' of the fruit thereof and did eat, and she gave 
 also unto her husband and he did eat. 
 "Forth reaching to the fruit, she plucked, she eat. 
 Earth felt the wound, and Nature from her seat, 
 Sighing through all her works, gave signs of woe, 
 That all was lost. "— Milton, Book IV. 
 
 It was with reference to this impious and 
 blasphemous contradiction of God's words, and the 
 plausible, subtle and malicious deception of Eve 
 that the Saviour uttered, as recorded in John 8:44- 
 45, the severest denunciation ever pronounced: 
 "Ye are of your father the Devil and the lusts of 
 your father ye will do. He was a murderer from 
 the beginning and abode not in the truth, because 
 there is no truth in him. When he speaketh a lie, 
 lie speaketh his own, — for he is a liar and the 
 father of it. And because I tell you the truth, ye 
 believe me not." This utterance of the Saviour 
 shows the criminality of sin. 
 
 In the whole procedure of satisfaction of the 
 broken law to "redeem them that were under the 
 Law, by the .Jehovah Christ, that we might receive 
 the adoption of sons," there is no severer and 
 more merited denunciation found than this. No 
 event of his life is so emphatically conspicuous as 
 this death of Christ by crucifixion. But it must be 
 especially noticed, that the Saviour himself as a 
 
THE ATONEMENT. 49 
 
 putative Binner, as previously shown, was one of 
 those under the broken law, "at the lime of the 
 
 crucifixion," to be thus redeemed. Gal. -1:4. Re- 
 specting' the redemption of others than himself, the 
 Apostle Peter addressed the dispersed followers of 
 Christ as knowing of this redemption thus: "Know- 
 ing that ye were redeemed, not with corruptible 
 things, with silver or gold, but with precious blood 
 as of a lamb without blemish and without spot, even 
 the blood of Christ who was foreknown indeed be- 
 fore the foundation of the world but manifested at 
 the end of time for your sake." (Peter 2:18-21.) 
 
 By synecdoche, one of the most familiar figures 
 of human languages, and of frequent use in our 
 sacred Scriptures, by which figure a part is taken 
 for the whole; "The blood of Christ" is taken as 
 symbolizing the entire work of redemption and 
 salvation, with special stress on the penal side of 
 the law. It is a shocking, a horrifying figurative ex- 
 pression fully entitled to careful explanation to 
 every individual and congregation, but no more hor- 
 rifying than Sin to God. For example : ' i His grace 
 wherein He hath made us accepted in His Beloved 
 in whom we have redemption through his blood" 
 (Eph. 1:6-7) ; and again (John 1:7) : "The blood 
 of Jesus his Son cleanses us fromi all sin." Thus 
 we see that blood stands for both justification and 
 sanctification ; i. e., for the legal work of Christ 
 and the regenerating and sanctifying work of the 
 Holy Spirit, as collateral with the legal satisfaction 
 of the second person. 
 
 I am surprised and pleased to find in a recent 
 number of the Jewish Evangelist, October, 1,913, — 
 
50 THE ATONEMENT, 
 
 published in Brooklyn, X. Y., which I've taken for 
 
 years — the following group of references touching 
 
 this matter: 
 
 We Bee what God says about the blood: 
 Lev. 17:11, "The blood maketh an atonement 
 for the soul.' 
 
 "Heb. 9:14? 'The blood of Christ purge 
 your conscience.' 
 
 "John 1:7: 'The blood of Jesus Christ , . . 
 cleanseth of all sin.' 
 
 "Matt. 26:28: 'My blood . . . shed for 
 remission of sins.' 
 
 "1 Peter 1:19: 'Redeemed with the precious 
 blood of Christ. 5 
 
 "Eph. 1:1: 'Redemption through his blood.' 
 
 "Eom. 3:25: 'A propitiation through faith 
 in his blood.' 
 
 "Rev. 1:5-6: 'Washed us from our sins in 
 his own blood.' 
 
 "Col. 1:20: "Made peace through the blood 
 of his cross.' 
 "Rom. 5:9: 'Justified by his blood." 
 
 It is of special importance to take distinct 
 note of the circumstance, that all the passages that 
 speak of the blood are indicative of penal satisfac- 
 tion of the broken law of God, and of the literal 
 penalty of death, as the penalty of eating of the 
 forbidden tree. The language, Gen. 2:17, has not 
 only a literal but a transcendant spiritual signifi- 
 cance and in its full import shows that our Redeem- 
 er, in a literal, true, scriptural sense, has perfectly 
 
THE ATONEMENT. Si 
 
 satisfied the penal as he did the preceptive claims of 
 the broken lav:, as a putative sinner. "And Je- 
 hovah hath laid on him the iniquity of us all." (Isa. 
 53:6.) 
 
 I now feel fully warranted in affirming that 
 sufficient scriptural evidence has been submitted in 
 proof that our virgin-born Redeemer has perfectly 
 satisfied according to scripture both the preceptive 
 and the penal claims of the broken law of God, to 
 sweep away all scepticism and satisfy every earnest 
 inquirer that Jesus Christ satisfied all the claims of 
 the broken law. 
 
 Now consider: Did he do that for his own 
 sake or for the sake of others? For his own sake, 
 doubtless, as a putative and representative sinner 
 in behalf of others. The Bible teaching is that: 
 "God the Father hath made him to be sin (i. e., a 
 putative sinner), for us, who knew no sin, that we 
 might be made the righteousness of God in him." 
 2 Cor. 5:21. This satisfaction of the 'broken law 
 of God constituted the righteousness of Christ 
 that effected his self redemption from under the 
 broken law and altruistic redemption of all others 
 to whom it may be credited or imputed. By defini- 
 tion, legal righteousness is that which satisfies the 
 claims of laiv, broken or unbroken, human or divine. 
 
 In anticipation of this wonderful service of the 
 incarnate Son of God, the prophet used the follow- 
 ing language about six hundred years before the 
 advent: "This is his name whereby he shall be 
 called, Jehovah, our righteousness." (Jeremiah 
 23:6.) "Therefore, as through one man sin en- 
 tered into the world and death by sin * 
 
52 THE ATONEMENT. 
 
 for as through the one man's disobedience the 
 many were made sinners, even so through the 
 dience of the one shall the many be made right- 
 eous.'' Romans 5:12, 10. "By being clothed with 
 the righteousness of Christ, not having a righteous- 
 ness of mine own, which is by the law, but that which 
 is by faith in Christ; the righteousness which is 
 from God by faith." Phil. 3:9, Rom., Chap. 10. 
 
 I think there is sufficient reason for noticing the distinction 
 between the bloody and the un-bloody procedures of the Atone- 
 ment, as illustrated by the two goats. The first goat was a 
 bloody offering and holds up to view the legal satisfaction of 
 the Logos on the Cross, which was the fulfillment of the origi- 
 nal warning, Gen. 2-17: "in the day thou eatest thereof, thou 
 shalt surely die," the blood here, symbolizing death. The other 
 goat represents the bloodless procedure of the Holy Spirit, in 
 cleansing the soul from the impurities of sin. The plain 
 recognition of this distinction thus illustrated, may relieve some 
 minds touching this most tragic feature of the Gospel. 
 
CHAPTER IX. 
 
 Unique Messiah— High Priest— Why He Came to 
 the Human Race— Faith— Functions oe a 
 Priest— Sacrifice — Intercession — Explanation 
 
 op Justifying Righteousness — Imputation 
 
 Egoistic Sacrifice— Imputed and not Personal 
 Sin— Dual Significance of His Sacrifice- 
 Priority of Significance and Efficiency. 
 
 Tlie account just briefly rendered of the service 
 of (Jehovah) Jesus Christ in satisfying the dual 
 claims of the 'broken law of God, under which He 
 was born and lived and died is a most unique 
 transaction. It has no parallel in the history or 
 the literature of the world. 
 
 We have seen the distinct scriptural evidences 
 that he came as the promised Messiah of Israel; 
 (Gen. 3:15) originally promised as the seed of the 
 woman to bruise the Serpent's head. 
 
 There remains, still, an important and co-ordi- 
 nate feature of this legal aspect of the Atonement 
 to be unfolded. 
 
 In due time, he appeared as the incarnate Son 
 of God, having taken to himself, "a true body and 
 a reasonable soul." He laid hold, not upon the 
 angelic nature but upon the seed of Abraham. 
 Heb. 2:16. And inasmuch as the children were 
 
 (53) 
 
04 l HE ATONEMENT. 
 
 partakers of "flesh and blood," he himself likewise 
 took part of the same. As Hebrews 2:14 informs 
 as: "Since then the children are sharers in flesh 
 and blood, he himself in like manner partook of 
 the same; that through death he might bring to 
 nought him that had the power of death, that is, 
 the Devil/ 1 In V, 9, we learn that in some true 
 sense, in his satisfaction of the law, completely cen- 
 tralized in his crucifixion, he tasted death for every 
 man or moral agent, now sinners, or who may be- 
 come sinnei 
 
 The Oriental notion that evil is an eternal rival 
 of Jehovah, must be cast aside as a delusion. The 
 idea that the Universe is ultimately to be cleansed 
 of all impurity and sin is hospitable to the normal 
 mind. Oh, Thou Eternal Holy One! 
 
 Again (Hebrews 2:16-17): "For verily not 
 to angels doth he give help, but he giveth help to 
 the seed of Abraham. Wherefore it behooved him 
 in all things to be made like unto his brethren, that 
 he might become a merciful and faithful high priest 
 in things pertaining to God, to make expiation and 
 propitiation for the sins of the people."* 
 
 Were there a parallel to be found in the uni- 
 verse, like unto this helpful feature of the atone- 
 ment here presented, we would naturally expect to 
 
 ♦The translation of V. 16 in the R. V. is more explicit and 
 rlcted in the exclusion of angels then the A. V. The critical 
 Greek word ( epilambanetai), does not mean to assume the na- 
 ture of anything as in the A. V., but to extend or put forth a 
 helping hand. Revisers have somewhat altered this literal mean- 
 Ing by excluding this aid from Angels. But, as it is an open pre 
 diction that word "man" has been added, yet might it not be pri- 
 marily to man and possibly secondarily to all other sinful moral 
 agent > tinder the one only moral Law of the Universe. 
 
THE ATONEMENT. 53 
 
 find it in the case of the fallen angels; but this 
 language is entirely exclusive of any such proceed- 
 ing in their behalf of which we are not only ignorant, 
 but incapable of even satisfactorily conjecturing. The 
 reason seems to be plain enough. There was no 
 marriage among the angels (Mark 12:25) and no 
 racial communion among them as among men. Their 
 whole community was distinguished by individual- 
 ism; whereas, among men, the representative and 
 covenant principles prevail. (1 Corinthians 15:22.) 
 ' 'For as in Adam all die, so also in Christ, shall all 
 be made alive, but each in his own order. As all 
 that died, died in Adam, so all that are made alive, 
 are made alive in Christ, by the helping hand." (Ap- 
 pendix ; G.) 
 
 The Scriptures allow of no exception, in the 
 human race, from death in Adam; as all died in 
 some true sense through him according to saving 
 Mercy in the Counsels of Eternity, G-en. 2 :17, but it 
 does not appear that all without exception are to 
 be made alive in Christ, because the contingency 
 of saving human faith is reckoned with; the mean- 
 ing being, that all who attain eternal life attain 
 it through Christ alone, in the appointed and 
 proper exercise of individual faith. (Romans 3:23.) 
 ' l For all have sinned and come short of the glory of 
 God." Of course, this predication is made of the 
 human race. 
 
 The complex service of the Messiah has been 
 aptly credited to him, in the diverse characters of 
 prophet, priest and king. The subject of the 
 Atonement that now concerns us, as is made per- 
 fectly plain, legally and permanently pertains to 
 
56 THE ATONEMENT, 
 
 him as priest, and not simply as natural ruler, so 
 that in order to appreciate this work it is neces- 
 sary to have a go< d understanding of the functions 
 of a priest 
 
 A priesl i> a religious character who, in mat- 
 ters of worship, acts a- a middleman between the 
 offended deity worshipped and the offending wor- 
 ship I crs. The recognition and service of a priest 
 implies alienation and enmity between the .God and 
 His worshippers. The priest is supposed to be 
 on friendly relations with both parties between 
 whom he mediates. There are two things which 
 constitute and distinguish the official service of a 
 priest; first, the offering of sacrifice, propitiatory 
 to the o (Tended God and expiatory of the offending 
 people; and second, intercession with the deity 
 in their behalf, by the mediating priest. Both 
 these functions of a priesthood were observed by 
 the Lord Jesus Christ. His sacrifice was himself 
 on the cross, and as mediator he ever liveth to 
 make intercession for his people. (Heb. 9:14.) As 
 to the priestly sacrifice: "How much more (than 
 that of animals) shall the blood of Christ, who 
 through the eternal spirit offered himself without 
 blemish unto God." (Tim. 2:5.) "For there is one 
 God, one mediator also between God and men, him- 
 if man, Christ Jesus." (Heb. 7:25.) "Where- 
 fore also he is able to save to the uttermost them 
 tliad draw near unto God through him, seeing he 
 ever liveth to make intercession for them." 
 
THE LT0NEMB3 V. 57 
 
 We have seen, in what precedes, evidence of 
 the dual satisfaction that Christ rendered to the 
 precept and the penalty of the broken law of (God 
 
 2. It is now to be distinctly noted that this 
 compliance of the Saviour with the dual claims of 
 the broken law of God, constitutes that righteous- 
 ness which delivered himself from under the broken 
 law. Eighteousness, as thus used in the ScrijJtures 
 and in the affairs of life, signifies that which satis- 
 fies law, broken or unbroken, human or divine. This 
 is a righteousness objective in its character, and 
 entirely distinct and differing from his personal 
 holiness or sinless excellence. It is something 
 which he did not bring with him from heaven, but 
 wrought out during his humiliation here on earth. 
 It is as distinct from his moral character as the 
 fortune of a millionaire from its owner. It effected 
 his deliverance from the humiliating bondage of a 
 putative sinner and it is the same infinite and ex- 
 haustless righteousness imputed to others, whomso- 
 ever, that also effects their salvation. It was by 
 imputation, above, that our sins were set down to 
 Christ's account and it is likewise by imputation 
 that this righteousness of his is set down altruisti- 
 cally to the account of individual sinners; and ac- 
 ceptance procures their pardon and salvation, 
 through the Holy Spirit. This imputation is in all 
 cases an act of God to incompetents but which to 
 competents accepted by faith is wrought by the Holy 
 Spirit. 
 
58 THE ATONEMENT. 
 
 It is this righteousness that delivered Christ 
 himself from under the law, and that delivers every 
 sinner to whose account it is credited or imputed if 
 accepted. It is the precise object of saving faith, 
 to gain pardon from the same broken law. This 
 must be understood as definite and exclusive and 
 all comprehensive. 
 
 It is the distinctiveness of this righteousness 
 that renders its imputation practicable. It is 
 imputed to or set down to the account of Christ as 
 his persona] possession of which he receives the 
 benefit, as we have seen, and to all others it is im- 
 puted as a gracious gift. Imputation is the hinge 
 of salvation ; and its repudiation is a sin, perhaps 
 the sin against the Holy Ghost. (Appendix G.) 
 
 It is important to notice, as preliminary to 
 Christ's altruistic redemption of others besides 
 himself, that we notice distinctly that the primary 
 effect and purpose of Christ's sacrifice were in his 
 own behalf, and then as a consequence in behalf of 
 others, but all as mediator. 
 
 Now, as particularly emphasizing the fact that 
 Christ's sacrifice was primarily in his own behalf, 
 as a putative sinner, we wish to array briefly the 
 explicit testimony of the Scriptures in support of 
 this important view or doctrine, of the Bible. 
 
 We would recall to mind the proceedings of 
 the Bigh Priest on the day of Atonement in an- 
 cient Israel, as a pronounced type or forecast of 
 Christ's proceeding as High Priest. It was only 
 in the character of High Priest that our Saviour 
 a< ted and the proceedings of the High Priesl of 
 Israel on the great day of Atonement, the tenth 
 
THE atox i:\ient. 59 
 
 day of tlu k seventh month, about our September, were 
 doubtless typical of the Saviour's priestly service, as 
 he is distinctly characterized as our High Priest. 
 (Hel). 6:20.) (Appendix H.) 
 
 ]t must be borne in mind in reading the ac- 
 count of the solemn proceedings on the great day 
 of Atonement, the most important day in the 
 Jewish year, that its ceremonies were entirely con- 
 ducted by the High Priest, and in Lev. 16:11 we 
 read: "And Aaron the High Priest, shall present 
 a bullock of the sin-offering w r hich is for himself, 
 and shall make atonement for himself, and for his 
 house, and shall kill the bullock of the sin-offering 
 which is for himself." And as completing this 
 service for himself he proceeded with the incense 
 and the blood of this offering for himself into the 
 Holy of Holies, and, with his finger, sprinkled the 
 blood on the mercy seat whilst the burning incense 
 filled the Holy of Holies with a cloud and the 
 blood was sprinkled by the High Priest's finger 
 seven times on the mercy seat. (Appendix I.) 
 After all this has been done, verse 15 says: "Then 
 shall he kill the goat of the sin-offering that is 
 for the people and bring his blood within the veil. ' * 
 The first goat symbolizes the bloody service of the 
 Atonement of Christ; Azazel the second goat, the 
 bloodless work of the Holy Spirit. The offering 
 for the people, let us distinctly notice, is there- 
 fore made after the offering for the High 
 Priest himself, and, in their behalf, he enters a 
 second time into the Holy of Holies with incense 
 and atoning blood. The same is true also of Christ 
 and is thus affirmed respecting him. This pro- 
 ceeding of the Jewish High Priest w r as repeated 
 
( i' f THE ATONEMENT. 
 
 front year to year, and the reason of his offering 
 sacrifice for himself, before he offered it for the 
 people, was the fact of his being personally a 
 sinner and needed this preparation for their serv- 
 \<>\v if we turn over to Hebrews 5:1-3 we 
 read as follows, respecting Christ: "For every 
 Sigh Priest, being taken from among men, is 
 
 ointed for men, in things pertaining to God, 
 that he may offer both gifts and sacrifices for sins; 
 who can bear gently with the ignorant and erring, 
 for that he himself also is compassed with infirm- 
 ity, and by reason thereof is bound, as for the 
 
 pie, so also for himself, to offer for sins." The 
 only sin on his own part, by which it was possible 
 for Christ to make an offering for himself was of 
 course the imputed sin as mentioned by the prophet 
 [saiah 53:6: " Jehovah hath laid on him the in- 
 finity of us all." He was, therefore, as High 
 Priest, pntatively a sinner, a sin bearer. 
 
 It seems to be as plain as language can make 
 it that we have in Lev. a type in the proceeding 
 of the Sigh Priest of which we have the anti-type, 
 or response, by Christ in Hebrews. In both eases 
 the sacrifice for the High Priest is offered prior 
 to the sacrifice for the people. The one sacrifice 
 of Chrisl necessarily had this dual significance. 
 Again (Hebrews 7:26-27), let us notice: "For 
 such a Eigh Priest became us, holy, guileless, un- 
 defiled and separated from sinners, and made high- 
 er than the heavens ; who needeth not dailv, like 
 those Bigh Priests, to offer up sacrifices, first for 
 
 own sms, and then for the sins of the people; 
 
 for THIS BE DID ONCE POB MJL, WHEN in: OFFERED VV 
 
THE ATONEMENT. 6] 
 
 himself." The emphasis, here, lies on "once for 
 all; 99 and his one sacrifice, therefore, had a dis- 
 tinctly dual function pertaining* first to himseli and 
 then to others — "the people." The point of 
 variation is not as to the offering of the sacri- 
 fice for himself, but the repetition of it. Christ's 
 offering was "once for all," by him (Heb. 
 5:2-8), "who can bear gently with the ignorant and 
 erring, for a that he himself also is compassed with 
 infirmity, and by reason thereof, is bound, as for 
 the people, so also for himself to offer for sins." 
 So, then, we see that Christ's offering was in some 
 true sense primarily for himself as a sinner. It 
 was egoistic. I see no escape from this startling 
 and profound conclusion, but I do see plainly its 
 vital importance to a complete and valid scriptural 
 view of the Atonement. Plainly, therefore, there was 
 a priority in Christ's sacrifice for putative sin in his 
 own behalf, as distinguished from and preparatory 
 for its service to the people, in its altruistic value 
 and effect. The instant that the satisfaction of the 
 law was completed, he being personally holy and 
 without sin in his personal character, and needing 
 no change thereof, and no occasion nor possibility of 
 the imputation of another's righteousness to him, 
 and no repetition of his sacrifice, having made it 
 "once for all," he was therefore, ipso facto re- 
 leased from his representative mediatorial bondage 
 to the broken but now fully satisfied law. The conclu- 
 sion that his justification was immediate is trans- 
 parent. 
 
CHAPTER X. 
 
 [S i 's .1 \->n t i« atiox — Adoption — Sanctification 
 — Holy Spirit's Work— The Internal Ob- 
 stacli:, [ts Importance — The At-onb-ment 
 AVork of the Second and Third Persons — 
 Equally Substantial and Important. 
 
 In regard to Christ's immediate deliverance 
 from the law or justification, it should be recalled 
 that justification is an immediate judicial act, 
 relative to one's legal status, and not a process, 
 which is strictly true of Christ himself; whereas, 
 in man's case it is not on personal grounds bat 
 on imputed grounds. .Man's sanctification is ordi- 
 narily a gradual and necessary transformation 
 of personal and internal character into con- 
 formity to the law, from whose spiritual claims 
 he is not exempted by justification, but is thereunto 
 fully committed and initiated by the first steps of 
 faith as acting out the new and adopting birth by 
 the Holy Spirit. There was no occasion for any 
 adoption (Gal. 4:5) or sanctification in the case 
 of Christ, who was already a perfect Son. Hence, 
 his immediate deliverance on completing the work 
 of satisfaction; whereas, the altruistic imputation 
 to the personal sinner, having respect to his in- 
 ternal faith, conditions his justification; but the 
 
 (62) 
 
THE ATONT.MEXT. 63 
 
 transformation of character, or sanctification, is a 
 
 process initiated by the New Birth, in the case of 
 all sane and competent adults, ordinarily requiring 
 time and the efficient co-operation with them of 
 the Paraclete for the removal of personal sins, 
 and sinfulness; during which process man is in the 
 attitude of adopted sonship, the act of justification 
 being his initiation into this state as a divinely 
 adopted child of God, a Saint. This process con- 
 sists in transforming the personal character of the 
 adopted into conformity with the imputed righteous- 
 ness. (Appendix J.) 2 Cor. 5:20. "It is not God 
 who now needs to be reconciled to man, but man 
 alone who needs to be reconciled to God." Dunl- 
 in el ow. 
 
 (2) Having now concluded our discussion of 
 the legal phase of the Atonement as made by 
 Christ, it remains for us to consider more distinct- 
 ly the co-operate work of the Holy Spirit, or Para- 
 clete, in transforming man's internal or subjective 
 character into righteous harmony with his justified 
 status. (Appendix K.) 
 
 In what precedes, our attention has been chiefly 
 though not exclusively, occupied with the steps 
 taken by God for the removal of the legal obstacle 
 to man's gaining heaven; but this is distinctively 
 the external obstacle which was efficiently removed 
 by Jesus Christ, as preparatory for the removal of 
 the internal obstacle by the third person of the Trin- 
 ity. This internal subjective obstacle consists of the 
 alienation of the human mind from (God, and its 
 aversion to God. This internal obstacle is just as 
 serious and insuperable by man as the legal obstacle, 
 
64 THE ATONEMENT. 
 
 and is here entitled to additional and explicit con- 
 sideration. Indeed, to a consideration quite equal 
 to that of the legal obstacle chiefly and distinctively 
 removed by the second person, and equally essential 
 as a constituent part of the At-one-ment or Atone- 
 ment. This it must 'be emphatically understood, is 
 the distinctive work of the Holy Spirit in covenant 
 co-operation with the second person in the substan- 
 tial work of the Atonement. The work of the third 
 ) erson is not a mere corollary of the work of the 
 second person; as though the work of the second 
 person substantially or mainly completed the work 
 of the Atonement and this official work of the Spirit 
 were merely incidental, secondary and consequen- 
 tial, instead of being! a substantial part of the origi- 
 nal proposition of salvation. The work of the Son, 
 second person, takes account of the Godward recon- 
 ciliation, or legal condemnation; and the work of 
 the Spirit, the third person, takes an equally nec- 
 essary and substantia] account of the manward rec- 
 onciliation, or sinful state. 
 
 The reconciliation of God the Father, as else- 
 where noted, was completed when the incarnated 
 and resurrected Son ascended to the throne on the 
 right hand of the Father; but the reconciliation of 
 man has moved down through the ages and still 
 awaits its appointed consummation, which shall be 
 marked by the glorious return to earth of our as- 
 cended Lord Jehovah. Isaiah 9:6-7. 
 
 And hence, we recall that the Atonement— at- 
 one-ment— of our Holy Scripture, allots the divine 
 work of removing this internal obstacle to the offi- 
 cial service of the Holy Spirit* — the third persou 
 of the Trinity, the Paraclete. John 3:5-7. 
 
THE ATONEMENT. 65 
 
 His work in removing this internal obstacle is 
 as strictly and necessarily a part of the atoning re- 
 demption and reconciliation of man with God, as 
 the removal of the legal obstacle. I venture to ex- 
 press the opinion, however imperfect it may be, 
 that the Christian Church has never fully and with 
 sufficient particularity honored the Holy Spirit in 
 this matter. An almost excessive and superfluous 
 credit has been given to the second person and a 
 surprisingly scant recognition to the third person, 
 in the discussion of Atonement. In some treatises 
 on the subject of the Atonement, as though it- 
 were incidental, the Holy Spirit is almost ignored, 
 and seldom, if ever, duly recognized. This is a 
 human and not a scriptural lack of recognition. I 
 shall omit names, but positively affirm that this 
 chorus of distinguished delinquents grates on my 
 ears, as attuned to the harmonious voices of Script- 
 ure, as harsh and grating discord. Christ is not 
 honored by giving him credit, even by implication, 
 beyond his due, and the Holy Spirit cannot be 
 otherwise than offended 'by withholding from Him 
 His rightful credit due, in the salvation of the human 
 soul by His divine and covenanted cooperation 
 with the second person of the Trinity, our 
 incarnated Jehovah. In either case, it is a failure to 
 do equal justice to divine truth. Let it be re- 
 peated once for all, that legal rectification is not 
 to be separated from the spiritual rectifications. 
 The foundation of a house is a part of the house 
 itself, but the house cannot exist without the 
 super-structure. In this case, the Holy Spirit, the 
 Paraclete, is pre-eminently the builder, the Father 
 
66 THE ATONEMENT. 
 
 being the Architect, of the super-structure of char- 
 acter, "the building of God, the house not made 
 with hands." The function of the Holy Spirit is 
 the key-note to the practical perfecting of the 
 spiritual government of God, this marvelous sit- 
 uation forcing on our attention the reflection 
 that it is because human government has not and 
 cannot have such an active agent as the Holy Spirit, 
 that it is so imperfect in its administration. Its 
 wisest legislative or judicial proceedings are faulty. 
 This suggests why Imputation is such a ruling 
 feature of the Gospel, and so impracticable in human 
 government. 
 
CHAPTER XI 
 
 Original. Announcement — Method Inductive — 
 Two Obstacles — The Scripturally Substan- 
 tive Doctrine — Edenic State and Historic 
 Sketch of our Fallen Race — Jonathan Ed- 
 wards — Dr. Stalker. 
 
 We thus have before us the primary import 
 and importance of the experiential, spiritual and 
 personal function of the Atonement. 
 
 At the very outset it was announced that the 
 
 */ 
 
 guiding thought and purpose of this discourse 
 contemplated a faithful and as complete a state- 
 ment as possible of the teaching of our sacred Scrip- 
 ture on this subject. Whilst its various discussions 
 by different writers take account, in varied degree, 
 of the Christian Scriptures, in general they seem to 
 fall far short of a full and faithful recognition and 
 use of scriptural instructions, as is illustrated by 
 the notable "Cur Deus Homo," Why God Became 
 Man, 1.098 A. D., which did not claim to strictly fol- 
 low the Scripture, but was an independent and pious 
 speculation. However, it rendered a good service, 
 unexpectedly, by discrediting the claim of Satan to 
 Man's bond-service as rightful. 
 
 It may be confidently affirmed that in all 
 history there is no equally absurd episode as the 
 belief of the leading fathers of the Church, for 800 
 
 (67) 
 
68 THE ATONEMENT. 
 
 years from Origen to Anselm that Satan had in Eden 
 acquired a just claim or right to the bondage of 
 man as a captive which even God could not disre- 
 gard. Hence the redemption of Christ was the par- 
 chase of a bondman's service from Satan in consid- 
 eration for his services to Satan, who had the right- 
 ful power of life and death, (Heb. 2:14,) strangely 
 overlooking the fundamental principle that deception 
 and fraud can not establish nor maintain any right. 
 
 This perverse and false concession to Satan, by 
 leading authorities of the church prevailed and had a 
 career from Origen, 254 A. D., to Anselm, arch- 
 bishop of Canterbury, 1109 A. D., extending over 
 800 years. The "Cur Deus Homo" was originally 
 issued 1098 and it assumed that no right had 
 been acquired By Satan, in the fall but that a great 
 wrong had been committed against God by robbing 
 Him of man's services, and insisting that the first 
 step toward adjustment was the satisfaction of 
 God for this wrong. The word " satisfaction'' 
 was the magic word and the wrong or sin he chose 
 to deal with as a "debt." 
 
 The most elaborate notice and criticism of 
 this work is entitled " Anselm 's Theory of the 
 Atonement, by George Cadwallader Foley, D. D., 
 Professor of Homiletics and Pastoral Care in the 
 Divinity School of the Protestant Episcopal Church 
 in Philadelphia." Published 1908, Longmans, 
 Green & Co. Dr. Foley, p. 119, remarks of Anselm 
 in this work: "He, Anselm, never proves his 
 positions from the scriptures, which explains his 
 omission of so many elements of the doctrine 
 which find place in the New Testament." 
 
THE ATOXEMKNT. 69 
 
 We have learned that there are only two 
 obstacles which interpose between man, in his 
 
 fallen state, and heaven; to-wit, the broken law of 
 God, which we have hitherto considered, and the 
 internal alienation from God, and aversion to God, 
 in the natural state of the human mind. The 
 remedy for this condition must manifestly provide 
 for the complete removal of both these obstacles. 
 To remove only the external obstacle would leave 
 man still in bondage to the internal corruption 
 and power of sin. The human mind itself must be 
 purified, as well as pardoned, as is so aptly 
 symbolized in baptism. To anyone whose mind is 
 occupied w T ith this comprehensive scriptural view 
 of the essentially dual function of the Atonement, 
 it cannot be otherwise than surprising, that to 
 such a considerable extent, it has been limited to 
 pardon. True, pardon is essential, but it is only 
 a part and not the whole of the theoretical nor 
 practical doctrine of the Atonement. It is not 
 sufficient to represent the Atonement as distinctly 
 providing for the efficient and entire removal of 
 the legal obstacle but as providing for the removal 
 of the internal obstacle only incidentally, or conse- 
 quentially, for it is an essential constituent of the 
 Atonement, or At-one-ment, without the realization 
 of which, there is no reconciliation whatever possible 
 to human experience. 
 
 This adverse dual state of condemnation and 
 aversion being assumed to be the agreed-on concep- 
 tion of fallen man, it would seem obviously nec- 
 essary that the doctrine of complete reconciliation 
 must include the complete removal of both these ob- 
 
70 THE ATONEMENT. 
 
 stacles; that is, the external legal obstacle and the 
 internal spiritual obstacle, and the awakening of the 
 love of God, The pro) itiation of God cannot stand 
 apart from the expiation and sanctiiication of man. 
 We learned from our study of the Edenic 
 state of man, that by disobedience of God's law he 
 fell into a state of condemnation and depravity. 
 This was the hopeless condition of man, as man- 
 ifested and made evident by various striking 
 circumstances in the early record; as, for example, 
 his hiding from the presence of Jehovah ; his being 
 excluded from the Garden of Eden, under the dis- 
 pleasure of Jehovah; his being clothed by Jehovah 
 with the skins of sacrificed animals ^Gen. 3:21), 
 evidently appointed of Jehovah, as prophetic of the 
 bloody sacrifice of Calvary, in deliverance from 
 this otherwise hopeless fallen state; the fratricidal 
 murder of Abel by Cain, whose mother by mistake 
 supposed Cain to be Jehovah, "the promised seed," 
 — (Gen. 4:1), "I have gotten a man — Jehovah." 
 Seth was the third recorded son of Adam, born in 
 the image of his father, in that he enjoyed with 
 him the prophetic hope of redemption from this 
 sinful state, through the symbol of the bloody cross 
 of the promised seed: and as the race continued to 
 develop, we have from Jehovah's lips this telling 
 record in Genesis forecasting within a few centuries, 
 the terrible catastrophe of the flood, on account of 
 man's mora] depravity. Gen. (>:3, 5. "And Jehovah 
 said, My Spirit shall not strive with man forever, 
 for that he also is flesh; yet shall his days be a hun- 
 dred and twenty years. And Jehovah saw that the 
 wickedness oY man was great in the earth, and that 
 
THE ATONEMENT, 71 
 
 every imagination of the thoughts of his heart was 
 
 only evil continually. " 
 
 And then, as summarizing the course of Godless 
 events from and before the time of the flood to the 
 time of the introduction of Christianity in Xew 
 Testament days we have Romans 1:21-32 and 2:1. 
 
 The kindred utterances of the New Testament 
 are confirmatory of these terrible delineations of 
 man's state by the Apostle Paul, as one of legal 
 condemnation and moral depravity. This terrible 
 arraignment of Paul has been verified in every par- 
 ticular; and in Herbert Spencer's criticism of 
 Frederick Harrison's "Humanitarianism," taking 
 into account the general moral condition of human- 
 ity, down to the present time, he ridicules the 
 humanitarian doctrine of worshipping the ideal of 
 humanity, by arraignment of our race therein, quite 
 as degenerate as that of Paul. And Prof. Huxley 
 confirms Spencer's gloomy delineation of man's de- 
 moralization by remarking, that he would as soon 
 think of worshipping the ideal of a wilderness of 
 apes as the ideal of humanity. Such is the unlovely 
 picture that historic truthfulness, and not pre- 
 judiced pessimism, gives us of fallen humanity, 
 from the expulsion from Eden down to the present 
 day. One of these distinguished dreamers and 
 humanitarians, Frederick Harrison, still lives, and 
 Spencer and Huxley are leading authorities as 
 Ethnologists within whose purview lies this ethnic 
 race question. 
 
 Now, in view of this demoralized, depraved 
 and helpless situation, is it not unreasonable and 
 unbelievable that God would ever have provided a 
 
72 THE ATONEMENT. 
 
 scheme of at-one-ment — or reconciliation, or Atone- 
 ment and communion, — between God and fallen man 
 thai did not completely provide for the complete re- 
 moval of both these obtrusive obstacles, and the 
 positive establishment of pure and sanctified com- 
 munion between himself and redeemed humanity, as 
 a single and substantially unified redemption proc- 
 ess I 
 
 In this harmonizing enterprise Christ's work is 
 Godward and the equally necessary and divine 
 work of the Holy Spirit is manward. Both these 
 removals necessarily go together and in the con- 
 templation of the Atonement by God, they are 
 constitutive of the removal of the double barrier 
 to man's gaining heaven and attaining a glorious 
 salvation. This duality is constitutive of the 
 oneness of the Atonement in the procedure of God. 
 It should not seem strange, therefore, that anyone 
 who takes this radically comprehensive view of the 
 difficulty between God and man to be rectified, should 
 emphatically dissent from the limitation of the 
 Atonement to a limited and restricted view of it, in 
 the work of Christ alone, leaving out of view the co- 
 operative and equal work of the Holy Spirit, except 
 by implication or inference. Oh, no! It is the 
 joint work of the Logos and the Paraclete. 
 
 The interesting little book of Dr. Stalker on 
 the Atonement, does not even name the Holy Spirit; 
 but in this the author does not in principle stand 
 alone; even a host limits the Atonement to the pre- 
 cise or distorted nature of Christ's work of self- 
 sacrifice on the cross. (Appendix L.) I sympathize 
 with Dr. Stalker's criticism of Campbell and Ritschl, 
 
Tin: vmxKMKXT. 73 
 
 in practically abandoning the Bible doctrine of the 
 
 Atonement and indulging the unwarranted liberty 
 of applying the term to their fabricated view and 
 criticism; and "using terms as equivalent which, 
 in exact theology, have been always treated as dis- 
 tinct." But certainly exact theology has never 
 had Biblical authority for virtually and articulately 
 ignoring the Holy Spirit in technically discoursing 
 on the doctrine of the Atonement. Dr. Stalker 
 himself states, on page 116, that "one of the prin- 
 cipal indications of the existence of separate per- 
 sons in the Trinity is the habit in Scripture of 
 assigning separate functions to these in the work 
 of salvation," yet, it is a surprise that Dr. Stalker 
 in the matter of Atonement, articulately and ex- 
 plicitly assigns no part to the Holy Spirit, and the 
 Spirit is not named in the book. Indeed, one feels 
 constrained to locate without apology, all who en- 
 tertain any view that fails properly to recognize 
 the scriptural atoning function of the work of the 
 Holy Spirit, as a constituent of the Atonement, in 
 a common group of delinquents. In our work, we 
 have seen that redemption must embrace, equally, 
 deliverance from the broken law of God and also 
 deliverance from the alienation and moral degener- 
 acy of the human soul. 
 
 The doctrine of the Atonement is the doctrine 
 of redemption and salvation, and it places under 
 requisition the co-operative service of the three per- 
 sons of the Trinity more efficiently and completely, 
 perhaps, than any other doctrine of the gospel. 
 Christianity, as expressed in the Atonement, is 
 really and conspicuously the supreme legal, moral 
 
74- THE ATONEMENT. 
 
 and spiritual work of the triune God, so far as 
 the fallen race of man is concerned. 
 
 It leaves out of view, save by implication and 
 obscure hints, the exceedingly interesting problem 
 touching i he rescue of other sinful moral agents 
 than man. The B. V. has startled us by its touch 
 of this issue, in Ileb. 2:16. Our view of the one 
 mora] law of the Universe is definite, and our view 
 of the constitution of moral agency and the possi- 
 bility of obeying or of sinful disobedience of this law, 
 is also definite. But there may be, as yet, unre- 
 vealed resources of the Divine Nature, and Purpose, 
 to be disclosed in the Eternal Future, now beyond 
 even rational conjecture, but when made, shall be 
 intelligible to apprehension and faith. Is God's uni- 
 verse ever to be cleansed of sin? Certainly, we can 
 not accept the a priori Eternity of Evil, and shall 
 we supinely acquiesce in its a postori Eternality? 
 The sending of the Son of God in the interest of 
 man was a novelty. There may be others. 
 
 It is desirable at this point to emphasize the 
 spiritual element or the work of the Holy Spirit,* 
 
 *Zechariah 4: G: . "Then he answered and spake unto me, 
 Baying, This is the word of Jehovah unto Zerubbabel, saying, 
 Not by might nor by power, but by my spirit, saith Jehovah of 
 hosts." 
 
 Vinet speaks of the personal agent, expressed by "ruah" in 
 the O. T\, and "pneuma" in the New. as the executor of the 
 Trinity, so that all the active manifestations of the divine 
 presence in nature as well as in the lives of individuals, saints 
 and sinners, are due to his active presence. The supreme em- 
 phasis to all this is given by the conspicuous fact that the re- 
 demptive work of the Son of God was successfully accomplished 
 only through and by virtue of his co-operative efficiency. Our 
 Jehovah "through the Eternal Spirit offered himself without 
 blemish unto God." Heb. 9:14. This central truth being es- 
 tablished, all others fall into easy harmonious subordination, 
 and this range of adjustment certainly includes the Atonement, 
 and no theory qualiflcatlve of this can be allowed. 
 
THE ATONEMENT, i 5 
 
 embraced in the doctrine of the Atonemenl as dis- 
 tinguishing Christianity pre-eminently above all 
 other religions, and placing it in bold contrast with 
 them, including Natural Religion, as powerless 
 
 because of man's alienated state, to improve perma- 
 nently the well being and happiness of man. As 
 
 contributing to this end it is now proposed to in- 
 troduce a salient and pertinent quotation from 
 Prof. Fowler's great work of more than five hun- 
 dred pages, on "The Religious Experience of the 
 Roman People." 
 
 The Roman Empire, when distinctive Christian- 
 ity took its start, was co-extensive with the civilized 
 world. It was the Augustinian age, and the primary 
 proclamation of the gospel was made in Palestine, 
 one of its small and obscure provinces lying along 
 the eastern shore of the Mediterranean or Mid-Earth 
 Sea; and it was through the Roman officials of 
 this Province that it first arrested the attention of 
 the Imperial rulers at Rome, who had only sin- 
 darkened natural religion in the light of creation 
 and providence. 
 
 The condition of religion, therefore, in this 
 empire is a matter of supreme interest to the stu- 
 dent of the Christian religion. The following 
 expression of Prof. Fowler sheds a flood of light 
 on this problem. He uses the following language 
 on pages 466 and 467. His words are : 
 
 "I say this deliberately, after spending so 
 many years on the study of the religion of the 
 Romans, and making myself acquainted, in some 
 measure, with the religions of other peoples. The 
 essential difference, as it appears to me, as a stu- 
 dent of the history of religion, is this: That 
 
76 THE ATONEMENT. 
 
 whereas the connection between religion and moral- 
 it}' has so far been a loose one, — at Rome, indeed, 
 so loose, that many have refused to believe in its 
 existence,— the new religion was itself morality, but 
 morality consecrated and raised to a higher power 
 than it had ever ye1 reached. It becomes active 
 instead of passive; mere good nature is replaced 
 by a doctrine of universal love; pietas, the sense 
 of duty in outward things, becomes an enthusiasm 
 embracing all humanity, consecrated by such an 
 appeal to the conscience as there never had been in 
 the world before — the appeal to the life and death 
 of tlie divine Master. 
 
 ' 'This is what is meant, if I am not mistaken, 
 by the great contrast so often and so vividly 
 drawn by St. Paul between the spirit and the flesh, 
 between the children of light and the children of 
 darkness, between the sleep or the death of the 
 world and the waking to life of Christ, between the 
 blameless and the harmless sons of God and the 
 crooked and perverse generation among whom they 
 shine as lights in the world." Prof. Fowler con- 
 tinues: "I confess that I never realized this con- 
 trast fully or intelligently until I read through the 
 Pauline Epistles from beginning to end with a 
 special historical object in view. It is useful to be 
 familiar with the life and literature of the two 
 preceding centuries, if only to be able the better to 
 realize, in passing to St. Paul, a Roman citizen, 
 a man of education and experience, the great gulf 
 fixed between the old and the new as he himself 
 saw it. 
 
THE ATONEMENT. 77 
 
 "But historical knowledge, knowledge of the 
 Roman society of the day, study of the Roman 
 religious experience, cannot do more than give us 
 a little help; they cannot reveal the secret. His- 
 tory can explain the progress of morality, but it 
 cannot explain its consecration. "With St, Paul 
 the contrast is not merely one of good and bad, but 
 of the spirit and the flesh, of life and death. No 
 mere contemplation of the world around him 
 could have kindled the fervency of spirit with which 
 this contrast is by him conceived and expressed. 
 Absolute devotion to the life and death of the 
 Master, apart even from this work and teaching 
 (of which, indeed, St. Paul says little), this alone 
 can explain it. The love of Christ is the entirely 
 new power that has come into the world." (Ap- 
 pendix M2.) 
 
 In regard to this quotation from a work to 
 which my attention was particularly attracted by 
 the volume of Dr. Harris E. Kirk, of Baltimore, 
 Maryland, containing a course of lectures delivered 
 by him to the students of Union Theological Semi- 
 narv of Richmond, Va., with the title: "The Re- 
 ligion of Power," and of which he made legiti- 
 mate and valuable use in setting forth the classic Ro- 
 man religious back ground of Christianity in its 
 original publication, we wish to make the following 
 remarks : 
 
 Strong as the presentation of Prof. Fowler is 
 in this quotation in support of Christianity as sur- 
 passing all other religions, and small as he con- 
 siders Rome's contribution to the publication of 
 Christianity, I wish to add a few statements which 
 
78 the atom: ME NT. 
 
 serve to show and emphasize unequivocally the 
 positive antagonism of the Roman state religion to 
 Christianity in its original publication. Prof- 
 Fowler gives as valuable aid in realizing the empha- 
 sis the Empire of Home has given to the stupen- 
 dous obstacles which Christianity courageously un- 
 dertook to overcome, "I can do all things in Christ 
 who strengthened me." Phil. 4:13, Having spent 
 more than twenty years of my life in the classic 
 shades of college and university life and work, [ 
 make no apology for the liberty thus taken. 
 
 Remark (1) I remark that Polytheism and idol- 
 atry were pervasive of the entire Roman empire. Of 
 all man's offenses to God, no one is more intense 
 than that of idolatry. To this sin of idolatry the 
 fiercest denunciations are allotted throughout the 
 Christian Scriptures. Yet it may be confidently af- 
 firmed that no intelligent man can read the tenth 
 book of Plato's Laws, written in his old age, without 
 finding and recognizing unanswerable proof that both 
 Socrates and Plato were actual idolaters. They 
 knew not the true God. 
 
 These two greatest philosophers of the an- 
 cient Gentile world were undoubtedly, as judged by 
 any fair criterion of the definition of the true God, 
 actual atheists. They neither knew nor worshipped 
 the true God, Greek society was as completely 
 steeped as the Roman in Godless Atheism. The ex- 
 planation in Book X of Plato's Laws, of the lamenta- 
 bly depraved condition of the youth of that age was 
 their departure from the religion of the state, and 
 the proposed remedy for this apostacy was a re- 
 covery of these youth to this idolatrous worship of 
 
TI1K ATONEMENT. 7 ( ) 
 
 the gods of the state. This was the avowed pur- 
 pose of Marcus Aurelius Antoninus (1(50-180, A. D.) 
 in his bitter persecution to suppress Christianity and 
 to restore the people to the worship of the Roman 
 gods and Emperors. 
 
 Remark (2) : The doctrine of one God, the Cre- 
 ator and Ruler of the Universe, was wholly unknown 
 and unrecognized. Not a man can be adduced out of 
 the circles of Roman or Greek society and literature 
 of any grade whatever, who held the doctrine of 
 one living and true God, taught and kept alive by 
 the Hebrew Scriptures ; not one who knew or wor- 
 shipped the true God. This statement is deliberate- 
 ly based on inquisitive college and university 
 classical service and association of more than twenty 
 years. 
 
 Remark (3) : Positively, the religious doctrine of 
 the Romans was polytheistic Pantheism. It was not 
 from Platonism, but from Stoicism that Paul quoted 
 at Athens; there was a noted Stoic university in 
 Tarsus where Paul was raised, and whose influence 
 he must have felt as a boy. Its chief philosophic 
 influence, properly presented by the author as com- 
 ing from Greece, was from Stoicism, and not from 
 Platonism, nor Peripateticism, nor Epicureanism; 
 and this Stoicism, which the author properly recog- 
 nizes as the chief philosophic influence on the Ro- 
 man people, was atheistic. The soul individually 
 perishes at death. The hope of individual or per- 
 sonal immortality certainly did not animate the 
 religious experiences of the Roman people; where- 
 as, the future life and immortality were brought 
 to light by the gospel. I now affirm with emphasis 
 
80 THE ATONEMENT. 
 
 sustained by abounding and irrefutable authority, 
 that Cleanthes, represented as quoted by Paul at 
 Athens, and praised even by some Christians as a 
 luminous example of faith in one God, was a ruling 
 spirit of Stoicism, and was in reality not only a ma- 
 terialist hut a materialistic Pantheist. Did my space 
 allow I would here quote entire, a literal transla- 
 tion of his noted hymn to Zeus, which is idealized 
 briefly by some in such a way as perversely to trans- 
 form it into a beautiful spiritual recognition of the 
 true God. 
 
 "0 king of kings 
 
 Through ceaseless ages, God, whose pur- 
 pose brings 
 To birth, whatever on land or in the seas 
 Is wrought, or in high heaven's immensity; 
 Save what the sinner works infatuate.' ' 
 
 Cleanthes. 
 
 Let it be understood that the god here recog- 
 nized is Zeus, the Greek supreme god of the hea- 
 then. The allusion of Paul is quite informal and 
 it mighl be almost said to be a catch word reminis- 
 cence. This poem of Cleanthes is said to be the 
 only survival of the poetry of the Stoic philosophy 
 of that day. 
 
 Neither Lucretius, Seneca, Epictetus, nor the 
 Emperor Marcus Aurelius Antoninus furnishes any 
 evidence that particularly qualifies this statement; 
 and as prompted by this Pantheistic faith of the 
 Stoic, Marcus Aurelius, past the middle of the 
 second century, was a bitter persecutor of Chris- 
 tians and allowed himself to stand before the Ro- 
 
THE ATONEMENT. SI 
 
 man people like preceding Emperors, as the su- 
 preme object of idolatrous worship, in the place 
 of the true God, of whom he could not have been 
 ignorant, but whose legitimate claims he repudiated 
 and scorned — a worse atheist than his ignorant 
 predecessors. 
 
 This allusion of Paul to Stoic Philosophy sug- 
 gests the propriety and utility of quoting with ap- 
 proval a concise epitome of philosophy in its re- 
 lation to the New Testament from the one volume 
 Commentary on the Bible edited by J. R. Dum- 
 melow, of Cambridge, England. 
 
 "Athens, though fallen from its former glory 
 at the time of Paul's visit there, was still the ar- 
 tistic and philosophic, and, in many ways, the re- 
 ligious capital of the world. The city was full of 
 temples and altars and the people so devoted to 
 religious ceremonies and mysteries that they merit- 
 ed the title (whether in a good or bad sense) of 
 superstitious. Athens, on account of its illustri- 
 ous history, was held in honor by the Romans. It 
 was allowed to retain its ancient institutions, but 
 the democracy had long lost all real power, and 
 the affairs of the city were administered by the 
 aristocratic court of the Areopagus. The city was 
 famed for its University, the most renowned in 
 the world, at which a large number of students 
 from all parts of the Empire were always in 
 residence. As the original home of philosophy, 
 Athens was the headquarters of all the chief philo- 
 sophic schools. The only two philosophies, however, 
 which at this time exercised an important influence 
 upon politics and social life, were Stoicism and 
 
82 THE ATONEMENT, 
 
 Epicureanism, which, for this reason are singled out 
 by St. Luke for especial mention. So it was 
 Socrates used to sit every day and all day in the 
 market place of Athens, discussing philosophy with 
 all comers." 
 
 "At this time Stoicism was the philosophy 
 of the majority of serious-minded people; Epicur- 
 eanism that of the frivolous and irreligious. 
 
 "The Stoics, so called from the Porch at 
 Athens, in which their founder, Zeno, of Citium, 
 lectured about L } 78 B. C, had many points of con- 
 tact with Judaism. Josephus speaks of the tenets 
 of the Stoics and of the Pharisees as being very 
 similar. The spirit of both was somewhat narrow 
 and austere. Both rejected compromise, believing 
 that a man should suffer persecution and even death 
 rather than depart in the least degree from the 
 path of piety and virtue. Both were devoted to 
 Law, the Pharisees to the Law of Moses, the Stoics 
 to the Law of Nature, which they regarded as an 
 actual code imposed upon man-kind by the Creator. 
 The Stoics were strong fatalists, denying the free- 
 dom of the will; the Pharisees were strong predes- 
 tinarians. The Pharisees were Monotheists; the 
 Stoics approximated to Monotheism. They be- 
 lieved in a Divine Reason, or Logos, pervading and 
 ordering all things, though, being Pantheists, they 
 regarded it as the soul of the world, rather than as 
 a distinct and transcendent personal Being. They 
 also believed in a future life for a man, though not 
 in actual immortality. St. Paul, therefore, decided- 
 ly sympathized with the Stoics as against the Epi- 
 cureans, whose doctrine that the end of life is 
 
THE ATONEMENT. 83 
 
 pleasure, was of course, highly distasteful to him. 
 Josephus says; 'The Epicureans cast Providence 
 out of life, and deny that God takes cave of human 
 affairs, and hold that the Universe is not directed 
 with a view to a continuance of the whole by the 
 blessed and incorruptible Being, but that it is 
 carried along automatically and heedlessly/ 
 
 "Creation was altogether denied by the Epi- 
 cureans, who regarded atoms of matter as eternal; 
 and only imperfectly recognized by the Stoics, 
 who were Pantheists, and did not regard the Divine 
 Person which shaped the world as distinct from it. 
 The doctrine of Creation, as preached by St. Paul, 
 was consequently a strange one at Athens. Of the 
 Resurrection, the Athenians, either in jest or in 
 earnest, seem to have understood Anastasis (the 
 Resurrection ) to be a female deity, the wife of 
 Jesus."* 
 
 I venture to add that students of idolatry 
 would do well to take account of a suggestion of 
 Max Mueller, as a student of the Sanscrit Vedas of 
 India, that contributes to provide our religious vo- 
 cabulary with a new and convenient word, viz, 
 "Henotheism;" the literal import of which is, "One 
 
 *It is a mistake to suppose that the dominant philosophic in- 
 fluence over Christian missionaries and writers of that day was 
 Platonic, for it was as indicated in this citation, the Stoic. 
 
 It is worthy of distinct notation that there was located at 
 Tarsus, Paul's boy-hood home, a Stoic University, so distinguished 
 in its influence that prominent citizens of the city sent 
 their sons by Athens to Tarsus to enjoy its advantages. Paul, 
 as a gifted youth, growing up under its very shadow must have 
 inhaled its Stoic atmosphere, and to a certain extent become 
 distinctively acquainted with its philosophy. Paul's allusions 
 to philosophy, therefore, considering the great gifts of the man, 
 were net random remarks, but seriously digested reflections. 
 
84 3 HE ATONEMENT. 
 
 God," as designating idolaters who single out a fa- 
 vorite individual divinity from the Polytheistic 
 group and attribute to it all imaginable perfections. 
 This literary trick, thus happily designated, has 
 
 misled not a few, to accept (his pseudo-monotheism 
 for the true monotheism. 
 
 Such is the influence of Pantheism on the hu- 
 man mind and moral character, that even a coolie 
 in India saturated with this view, if you undertake 
 to reprove him for the basest conduct, will smile 
 in your face complacently and assure you that you 
 are mistaken; for his actions are the actions of 
 Brahma and cannot he wrong. The lamented Dr. 
 S. II. Kellogg of India gives us this illustration in 
 his work on Comparative Religions. 
 
 Remark (4) : Expiation. The language of the 
 great Latin Historian, Tacitus, is that "The gods in- 
 terfere in human affairs but to punish." The com- 
 mon yet surprising testimony of our missionaries 
 the world over is confirmatory of this very distin- 
 guished Latin historian, whose name and writings 
 are so familiarly known by all classic students of 
 former days. Indeed, the classic historians and 
 poets familiarly instance expiatory sacrifices as pro- 
 pitiating tic angry gods in human favor. But the as- 
 tonishing thing is that there is not in the multitudi- 
 nous lists of thousands of polytheistic divinities, a 
 sin-lr instance of a pure and virtuous male or fe- 
 male, not one. Even among the classic nations, 
 Greece and Rome, not a single name can be found in 
 their volumes of mythology oi l a virtuous character. 
 
 And, still further, it is simply a matter of uni- 
 versal public notoriety, that there was no vice or 
 
Till. ATONEMENT, 85 
 
 crime, private or public, whose indulgence and per- 
 petration and whose sanction would not be 
 religiously approved and facilitated, by the bribery 
 
 of some god or goddess. And those the most highly 
 favored and patronized, such as Venus, were notor- 
 
 iouslv vile. 
 
 * 
 
 This is a deliberately wholesale arraignment 
 and every classical scholar sadly knows it to be true. 
 An unlimited reward might safely be offered as a 
 challenge to adduce a single exception. No wonder 
 that classic students were heathenized. 
 
 Now this vileness was a characteristic of all the 
 religions of the Roman Empire, so that it was a 
 serious topic whether morality was an element of 
 religion as just quoted from Fowler. If possible, 
 the gods were more depraved than their wor- 
 shippers. This foul degradation of persons and 
 moral agents, real and imaginary, in all the 
 ages, has been the supreme practical obstacle 
 to the universal spread of the Holy Gospel. It is 
 a supremely humiliating arraingment of the race 
 of man. We are by nature the children of wrath, the 
 objects of the Divine displeasure, for w r hich the 
 Atonement provided by the Father, executed by the 
 Logos and the Paraclete, (Eph. 11:12) is the per- 
 fectly adequate remedy, offered to and urged upon 
 the acceptance of every son and daughter of Adam 
 and Eve. " Believe on the Lord Jesus Christ, and 
 thou shalt be saved." 
 
 It is sufficiently obvious that the universal pre- 
 occupation of the minds of the Eoman and other 
 peoples for centuries by such views as indicated, 
 must have presented such obstacles to the accept- 
 
S6 Tin: ATONEMENT. 
 
 ance of Christianity as only omnipotence could 
 wrestle with. Its diffusion and final triumph are 
 amazing proofs of its superhuman origin and 
 powers. 
 
CHAPTER XII. 
 
 The Triune Service in the Atonement — The 
 Great Commission — The Paraclete — Filioque 
 — Pentecost — Christ's Return. 
 
 We have seen at the outset of our discourse, how 
 the love of the Father provided for maintaining the 
 honor and dignity of the broken law of God, by the 
 mission to earth of the only begotten Son of God, in 
 his incarnation in human nature ; and we have seen 
 the actual incarnation and service of the Son, in 
 completely satisfying the broken law of /God's moral 
 Government, and thus removing the penal or the 
 external legal obstacle and opening the way for 
 the essentially creative work of the Holy Spirit, 
 an equally indispensable requirement, in the re- 
 moval of the internal obstacle by the transformation 
 of man's moral character (sanctification) from 
 alienation and aversion to a loving sympathy and 
 communion with the triune God, by purification as 
 well as pardon. 
 
 This creative spiritual service was in the plans 
 of the Deity as we explicitly learn from Scripture, 
 distinctly allotted to the Holy Spirit, the third 
 person of the Trinity. "Except one be born anew of 
 the Spirit, he cannot see the kingdom of God," 
 (John 3:3.) And thus we have brought into requi- 
 
 (87) 
 
88 THE ATONEMENT. 
 
 sition and cooperation the active agency in 
 man's salvation of the personal services of the 
 Father, of His only begotten Son, and of the Holy 
 Spirit This three-fold requisition in attaining the 
 at -one-men t between fallen man and his offended 
 God, corresponds to the contemplated triple func- 
 tions of the Great Commission. It must be neither 
 forgotten, nor neglected that the atoning work of 
 the Saviour, however wonderful, in its glorious 
 manifestations of the justice and the love of the 
 Father, would be utterly ineffectual without the 
 cooperative service of the Spirit in enabling the 
 Son to effect it and man to accept it. However richly 
 the table of the redemption banquet may have been 
 spread by the Logos with viands, not a guest would 
 have entered the banqueting chamber, without the 
 converting and constraining influence of the Holy 
 Spirit — the Paraclete — so intimate and interdepend- 
 ent are these provisions of grace. Hence, the perti- 
 nence of the Great Commission. (Matthew 28:18- 
 20.) In talcing final leave of his disciples after his 
 resurrection and 40 days of social intercourse with 
 them (Acts 10:40-41 and when "above five hun- 
 dred " were present, the Saviour gave his followers 
 the following Great Commission : "And Jesus came 
 to them and spake unto them, saying, All authority 
 hath been given unto me in Heaven and on Earth. 
 Go ye therefore and make disciples of all the na- 
 tions, baptizing them into the name of the Father 
 and of the Son and of the Holy Spirit: teaching 
 them to observe all things whatsoever I command- 
 ed you: and lo, I am with you alway, even unto 
 the end of the world." This commission became the 
 
THE ATONEMENT. 89 
 
 nucleus of the so-called Apostles' Creed, which, by 
 
 or before the sixth century of the Christian era was 
 formulated and has come down to us, in these ends 
 of the earth, as the avowed Trinitarian Creed of all 
 the churches of the Christian world. (Appendix MI, 
 M2.) We have previously noticed the six redemp- 
 tive acts of the Saviour which it enumerates. In- 
 carnation, passion, resurrection, ascension, session, 
 return or second coming; and of course, to this 
 list should be added and never forgotten: "I 
 believe in the Holy Ghost ; the Holy Catholic Church 
 (not the Roman); the communion of saints; the 
 forgiveness of sins; the resurrection of the 
 body; and the life everlasting," as distinctly 
 recognizing, in this sacred symbol, the Holy Spirit 
 and His work, as we do the second person and his 
 work. So also in the doctrine of the Atonement, 
 should we do the same. 
 
 I hasten to notice again that, and we have al- 
 ready seen, as there is a dual aspect, prescriptive 
 and penal, in the legal Atonement wrought out by 
 Christ in his egoistic and altruistic redemption, so 
 also there is a duality in the legal and spiritual as- 
 pects of the Atonement in general. 
 
 This analysis greatly simplifies the subject. 
 
 In general, as already noticed, the work of 
 Atonement is apportioned respectively to the sev- 
 eral persons of the Holy Trinity, and in that ap- 
 portionment, the work of renewing or recreating 
 and the reestablishing in holiness of the soul of 
 man is uniformly directly or indirectly accredited 
 to the third person, and not to the second person. 
 Bearing this in mind we have an easy and conclu- 
 
90 THE ATONEMENT. 
 
 sive solution of the Paraclete problem in the follow- 
 in,-- passage from John 16:7-16: "Nevertheless I 
 
 tell you the truth: It is expedient for you that I 
 go away ; for if I go not away, the Comforter — 
 Paraclete — will not come unto you; But if I go, I 
 will send him unto you. And he, when he is come, 
 will convict the world in respect of sin, and of 
 righteousness and of judgment (his general formu- 
 lation of a creed): of sin, because they believe 
 not on me; of righteousness, because I go to the 
 Father, and ye behold me no more; of judgment, 
 because the prince of this world has been judged." 
 Immediately preceding this quotation, the Saviour 
 tenderly discourses with his sorrowing disciples 
 respecting the coming of the Comforter, or Para- 
 clete, as entering upon the completion of the work 
 which he had triumphantly opened up. 
 
 It is proper to remark, in this connection, that 
 the original of the word here translated "Comfor- 
 ter," an incidental service, has in it a world more of 
 precious spiritual meaning. Its etymology tells us 
 that it may well be scripturaJly anglicised, as in this 
 treatise, as it literally designates a friend and help- 
 er called to ou,r side whose exhaustless resources 
 are adequate to all our spiritual wants, and he may 
 well be named in our language, the Paraclete, 
 and in fact Paraclete is already in our English 
 vocabulary as designating a personal agent of 
 great diversity of activity. In him is provided 
 the only agency competent to put fallen man 
 in the personal posses-ion of the rights and 
 liberties and experiences of salvation provided for 
 us by Christ, but placed in our possession, not 
 
THE ATOXTMIXI. 9] 
 
 by Christ himself but by the Holy Spirit. This 
 Paraclete is in fact the peculiar scriptural proper 
 name of the Holy Spirit, the third person of the 
 Trinity, whose presence and service Christ so dis- 
 tinctly promises to his sorrowing disciples. Heb. 9-14. 
 Tn fact the work of Christ, however stupendous, 
 would have been a blank parade without the official 
 mission and varied service of this Paraclete. As just 
 stated, this absolute and ordered mission of 
 the Paraclete makes it the more astounding; that 
 any treatise on the Atonement should fail to show 
 a due appreciation of the Holy Spirit's work — The 
 finisher and completer of Salvation. "Comforting" 
 is only an incident. 
 
 The Atonement most certainty embraces in the 
 language and true import of Scripture, the funda- 
 mental work of man's legal and moral deliverance 
 from sin — from his legal and spiritual sinful status. 
 That is to say, the official work, both of the second 
 and of the third persons of the Godhead in the com- 
 plete removal of the two obstacles :— The Logos 
 and the Paraclete. 
 
 As here stated in this Scripture quoted above, 
 "the Spirit" proceedeth from the Father as well as 
 he is sent by Him ; but the Son is repeatedly spoken 
 of as "sending" the Spirit. (Appendix 0.) 
 
 "Fillioque" still has a live interest. John 
 14-25, John 15-26. (Appendix P.) The with- 
 drawal of Christ, before the work of Salvation 
 was completed, was to remove some unknown 
 but otherwise insuperable obstacle to the send- 
 ing or coming of the Spirit; and that obstacle 
 seems to have been removed by the withdrawal and 
 
92 THE ATONEMENT. 
 
 ascension of Christ, which evidenced that this was 
 the completion of his official preliminary part of the 
 work, the legal redemption. It was only when the 
 banquet was thus prepared by Christ that the way 
 
 was clear for the Spirit's work in His fullness, in 
 bringing g into it. The Holy Spirit 's work was 
 
 gloriously initiated, after the withdrawal, on the 
 day of Pentecost This explanation of the puzzling 
 expendiency of Christ's withdrawal seems to he sim- 
 ple, adequate and satisfactory. Each of the second 
 and third persons had in charge a specific part of 
 the redemptive work, in the execution of which he 
 was principal and the other secondary or co-ordi- 
 nate. The specific work of the Spirit is the conver- 
 sion and sanctification of souls, and when that 
 work is done, the Spirit will probably retire, and 
 Christ will return and resume his task, — the es- 
 tablishment of the converts of the Holy Spirit — 
 "The elect"— into the Empire of Peace, set forth 
 in Isa. 9:6-7. 
 
 This converting and sanctifying' mission of the 
 Holy Spirit so characteristic of this administra- 
 tion, plainly implies a certain measure of control 
 or direction of his movements by the second per- 
 son ; and if so, it must be by an agreed and joint 
 covenant understanding. In a word, there seems 
 to be here, the indication of a covenant relation 
 of the three (3) persons — as certainly as be- 
 tween the Son and the Father, who is so frequently 
 represented as sending the Son, which is under- 
 stood to involve a covenant relation. This cove- 
 nant relation of the second and third persons is 
 most real and sacred and should not be ignored or 
 
THE ATONEMENT. 93 
 
 violated as plainly seems to be done in the perver 
 theories of the Atonement above noticed. 
 
 This expediency procedure may be somewhat 
 analogous to the wonderful seeming delay of Christ's 
 return until the Spirit's w T ork of converting souls 
 is completed, as it will be. It was practicable for 
 Christ's official work to be thus finished on the 
 cross, but the laborious and progressive and 
 patient work of the Spirit was committed to the 
 coming ages, and the seeming delay of Christ's 
 return seems to be reasonably awaiting the finish- 
 ing of the Spirit's converting work. For in Matthew 
 (24:30-31), when Christ comes gloriously with his 
 angels, it is not wdth the view of converting souls — 
 as this would be an assumption of the distinctive 
 work of the Spirit — but of gathering together from 
 all parts of the world, the souls already converted 
 by the Holy Spirit; the Spirit's converting work 
 then having been finished. But the Saviour's 
 coming is not merely to gather together these re- 
 deemed saints, but to establish and sensibly pro- 
 claim his spiritual kingdom of peace, as proclaimed 
 by Isaiah 9 :6-7 on this redeemed earth, including 
 all the followers whom he shall bring with him, 
 together w^ith all on earth gathered by the Para- 
 clete since his ascension, — "the elect" — from the 
 four winds of the w r orld. And out of this entire 
 host enlisted under his blood stained banner he 
 will organize the ultimate empire of peace foretold 
 in Isaiah 9:6-7. This imperial reign of the Prince 
 of Peace is to be the Christian's 'Golden Age. 
 — the final outcome of the Gospel Scheme. 
 
94 THE ATONEMENT. 
 
 It seems natural and proper in dispensing the 
 benefits of his righteousness, so exclusively accom- 
 plished through the agency of the Spirit, that Hie 
 Son should hold, therefore, a directive relationship 
 to the Spirit, as the practical or actual conversion 
 of Hie individual soul is not the work of Christ 
 but distinctively the work of the Spirit; indeed, 
 this is properly considered officially and personally 
 the cooperative work of the Spirit"; so true is this 
 as stated, that when Christ returns it is not to con- 
 vert souls by his personal agency. But the Christ 
 when he returns is to gather together the elect or 
 those already converted from one end of heaven to 
 the other, his "elect," that is those who have already 
 been converted by the Holy Spirit. (Matthew 24:30- 
 31.) "And then shall appear the sign of the Son of 
 man in heaven, and then shall all the tribes of the 
 i .nth mourn, and they shall see (he Son of Man com- 
 ing on the clouds of heaven with power and great 
 glory. And he shall send forth his angels with a 
 great sound of a trumpet, and they shall gather 
 together his elect from the four winds, from one 
 end of heaven to the other." 
 
 And this seems to be the only reasonable in- 
 terpretation of his delay, as we may regard it, that 
 he is awaiting this completion of tlie Spirit's work. 
 just as the Spirit awaited the completion of 
 Christ's work for which Christ promised to send 
 him, before he withdrew from earth. And in due 
 time the Spirit gloriously entered upon his work 
 on the day of Pentecost. (Appendix Q.) 
 
 It is very evident in the Scriptures, that the 
 persons of the Trinity have a good understanding 
 
THE ATOM. MI. XT. 95 
 
 among themselves, as to the particular part each is 
 to take in the successful realization of the wonderful 
 gospel scheme; and it is to be observed that no 
 government officials on earth are more courteously 
 
 deferential to each other than they. The Father 
 takes the initiative, as in the exigency arising out 
 of the occurrence of sin, by eliciting and proclaim- 
 ing the promptings of love in vindication of the 
 divine justice, wherein the law exhibited its weak- 
 ness in not being able of itself to deliver the sinner 
 from its own condemnation, its claims unappeased, 
 but the Father's love soon awakens to a conscious- 
 ness of resources transcending the claims of violat- 
 ed justice. Co-eternally distinct from justice, but 
 ever cooperative therewith, the Father's Love soon 
 opens up the way, notwithstanding this inherent 
 weakness of the law to magnify and make itself, 
 the Law r , most honorable; wherein the impotence 
 to deliver the disobedient held under its precept and 
 condemnation by providing this saving righteousness 
 of the incarnate Son of God, and stipulating with 
 the Spirit, through the triumphant Son, to give 
 life unto and to transform the character of the 
 sinner to whom this savingly merited righteousness 
 of Christ should be graciously given, credited or im- 
 puted, so as finally to lift him to a state of glory, 
 thus wisely reckoning with the state of inno- 
 cence, the state of sin and the state of grace, after 
 the great promise to Eve, Gen. 3 :15 and ultimately 
 crowning the redeemed in a state of glory sur- 
 passing man's original Edenic state, under multi- 
 plied and increased effluence of revelation, with as- 
 
96 THE ATONEMENT. 
 
 >ured guarantee against another lapse into disobe- 
 dience and Bin. 
 
 This was the redemptive disclosure made by 
 (, » interview with Nicodemus. John 3:14- 
 
 15: "For God so loved the world, that he gave his 
 only begotten Son, thai whosoever believeth on him, 
 
 should not perish, but have eternal life, for God 
 sent not his Son into the world to judge the world, 
 1 lit that the world should be saved through him." 
 Our crowning thought is occupied with the glorious 
 family in the Heavens, — there is no solitariness or 
 isolation, hut the Father and the Son, and the Help- 
 er in all work, His children and ministering angels, 
 constituted a supremely happy society of loving per- 
 sons in blissful communion, — AT-ONE-MENT. 
 
 I. John 3:1: "Behold what manner of love the 
 Father hath bestowed upon us, that we should be 
 called the children of God, and such we are. For 
 this cause the world knoweth us not, because it 
 knew him not." 
 
 "Love divine, all love-excelling, 
 
 Joy of Heav'n, to earth come down! 
 Fix in us Thy humble dwelling, 
 
 All Thy faithful mercies crown. 
 
 Jesus, Thou art all compassion, 
 
 Pure unbounded love Thou art; 
 Visit us with Thy salvation, 
 
 Enter every trembling heart. 
 
 Breathe. O breathe Thy loving Spirit, 
 
 Into every troubled breast; 
 Let us all in Thee inherit, 
 
 Let us find the promised rest. 
 
 Take away the love of sinning, 
 
 Alpha and Omega be; 
 End of faith as its beginning, 
 
 Set our hearts at liberty." 
 
THE ATONEMENT. 97 
 
 Perhaps the foregoing discourse may dispose 
 you to welcome the following extravaganza on the 
 hopeless endeavor to give full expression to the un- 
 utterably transcendent love of God in Christ Jesus 
 our Jehovah. 
 
 "Could we with ink the ocean fill, 
 
 Were all the skies of parchment made, 
 Were every blade of grass a quill, 
 
 And every man a scribe by trade — 
 To tell the love of God above 
 
 Would drain the ocean dry, 
 Nor would the scroll contain the whole 
 
 Tho' writ all o'er from sky to sky." 
 
Miscellanea. 
 
 Perhaps the most appropriate place for these 
 miscellanea would be in the omitted appendix, the 
 manuscript of which is preserved, and in other 
 hands, may have in the future the benefit of the 
 observations and criticisms of the printed text 
 which is now committed to the public. 
 
 1. Jehovah, the Proper Name of the Living and 
 True God. 
 
 The name, Jehovah, is singular and never used of any other 
 being in the Universe. 
 
 The word, Eiohim, is also a name of God and is used of an- 
 gels, Ps. 8. But we must bear in mind that the word "god" in 
 English does not mean any being in particular. Eiohim is plural 
 from the root El, but when it relates to the true God often takes 
 singular verb, and simply means power, and as used in Gen. 1:1 
 has particular pertinence to the exercise of creative power in 
 the natural world. It is the word at the bottom of the Moham- 
 medan "Allah." and is in their minds an absolute fatalistic 
 sovereign, without any expression of mercy, whereas the true 
 Jehovah is perfectly compatible with the teachings of Christian- 
 ity and with man's freedom as a moral agent. 
 
 It is entitled to special notice that in the Revised Version 
 as distinguished from the Authorised Version, the word "Je- 
 hovah" occurs in the O. T. 6823 times. The simple explanation 
 is the fact that in translation from one language to another it 
 is the ordinary literary habit to transfer proper names, and not 
 to translate them, which circumstance is worth noticing, because, 
 as a rule, all proper names are significant. This is viewed as a 
 reason for making use of the Revised Version of the Scriptures, 
 for it is noticeable that there is no one thing to which God 
 
 (98) 
 
MISCELLANEA, 99 
 
 attaches more importance than to faithful and literal use of His 
 own proper Name. Jehovah. 
 
 The Name itself is formed from the Hebrew verb, "to h> " 
 HAVAH, and points therefore to the Eternity of God, His Self- 
 Existence and Self-Sufficiency and His Covenant Relations to 
 all those redeemed from sin. 
 
 2. Sabbath and Sunday. 
 
 The word "Sabbath" — meaning a rest day — is used in the 
 Hebrew language in Gen. 11:2-3, as designating the day on which 
 God finished or rested from the work of the natural creation of 
 mind and matter, and in view of that important circumstance, 
 God consecrated or established it, as the religious memorial day 
 of man's primitive religion. 
 
 Religion itself arises from man's relation as a moral agent 
 to his God, and this day was especially set apart in com- 
 memoration of man's religious relation to the living God, as the 
 Creator of the natural Universe. If the god worshipped is the 
 true god, it may be true religion; if false, it will be false re- 
 ligion. 
 
 Religion, therefore, is not an institution of man, but was 
 ordained of God for man, and this time was especially set apart 
 for its observance. And this Seventh day was the religious day 
 of man in his primitive or natural religion. Man, it should be 
 particularly observed, had religion in Eden before the Fall 
 and he fell from that original Religion which was the true re- 
 ligion to him in his state of innocence. Notwithstanding this 
 fall, God exacted of man afterward the observance of this sacred 
 day and fortified its observance by sacrifices and ceremonies and 
 providential dealings, and in the Decalogue, set it forth as the 
 Fourth of the Commandments of that Moral Code until the 
 ''Promised Seed" should come for our Redemption. Indeed, the 
 Scriptures seem to make it wonderfully evident that the Baby- 
 lonish Exile was visited upon God's ancient people for their dis- 
 regard of this sacred Day. It seems to be characteristic 
 of the O. T. Scriptures that this day was to be looked upon as 
 the very heart of the Moral Code of Man's religious obedience, 
 as fallen but as having the promise of a Messiah and Deliverer 
 in the future. Its function was that of conserving the sacredness 
 
100 MISCELLANEA. 
 
 of religion by fallen man until the time of deliverance through 
 a Saviour should arrive, and had that consecration of this day 
 been observed by man, there would have been no polytheism or 
 idolatry in the world. 
 
 But our Sunday is the sacred first day of the week, and 
 it commemorates the Resurrection of Christ, as the day which 
 commemorates the completion of the spiritual creation by 
 Him as the Sabbath, or 7th day, did natural creation. 
 There is no explicit verbal but by action there is a substitution 
 of the Lord's Day for the Sabbath Day, and the Jews as habitu- 
 ated to the Sabbath or 7th Day, did not receive with universal 
 readiness the change, whereas the Gentile converts very readily 
 acquiesced in the Lord's Day which was the first day instead of 
 the seventh day. The Saviour arose on the first day of the 
 week, and within the next 24 hours, appeared 5 times, thus sanc- 
 tifying the 1st day to His followers. In Acts XX, beginning 
 at v. 7. we learn that Paul and a number of other missionaries 
 were quartered at Troas, in the sacred observance of this 1st 
 day as a day on which they would not travel. Then it was that 
 Paul preached, and administered the Lord's Supper, and remained 
 over until the day following to resume his journey. In I Cor., 
 XVI: 2. Paul enjoins as an act of religious service, on all the 
 Churches, that he had established, that they raise a church con- 
 tribution in the interest of the poor members of the church at 
 Jerusalem, of which James, the Lord's maternal brother, was 
 pastor, Matth. 13-55, Mark. 6-3; thus assuming and actually as- 
 serting the 1st day of the week as the religious sacred day of the 
 Christians of those churches. And John in Rev. 1:10, announces 
 to us as the condition of his Apocalyptic Visions, that he was in 
 the spirit on that day— "The Lord's Day." And Heb. 4:8-10, gives 
 the historic warrant for the Sunday rest. 
 
 The contention between some Jewish and the Gentile Chris- 
 tians over the sacred day continued to the time of Constantino, 
 and was so serious a matter in his Empire that he issued a decree, 
 321 A. D., establishing "Sunday" as the sacred day of religion, 
 ostensibly with a view of conciliating his subjects in their 
 religious controversies. As a matter of fact, there is reason to 
 believe that Constantine's real purpose was that of heathenizing 
 the Christian religion. For the 1st of the week was the day on 
 
MISCEL] am'.a. L01 
 
 which idolaters worshipped the Sun, and you will note that 
 Christians have appropriated this day from the worshippers of 
 the Sun, as the Jews have taken Saturday from the worship of 
 Saturn. Constantine, himself, when the decree was issued, was 
 not a Christian but an idolater, a worshipper of the Sun. He 
 was baptised on his death-bed, as professing the Christian re- 
 ligion, in 336, 15 years after issuance of the decree in re- 
 gard to the Sabbath, and the church was in a state of confusion 
 over this decree for more than 100 years. We do not find our- 
 selves hospitable to the ecclesiastical claims of any church 
 that this day is a credit to them as a church, for settling the 
 question of the observance of the sacred day of the Chris- 
 tian Religion. Sunday is the Lord's day. 
 
 Without elaboration, this distinction between Sabbath and 
 Sunday seems plainly historical, therefore, with this funda- 
 mental distinction between Natural Religion and Chris- 
 tianity, or between Judaism which was a bolstering up of Na- 
 tural Religion, and the Revelation of Christ, our Saviour. 
 
 3. The Promised Seed. Gen. 3-15. 
 
 There is a subordinate but exceedingly important point 
 which we may here suggest. It is in connection with the promise 
 that "the seed of woman should bruise the serpent's head." In 
 Gen. IV: 1, we read "I have gotten a man ivith the help of Je- 
 hovah." The four words, "with the help of" are a gratuitous 
 substitution of the translators with nothing in the original cor- 
 responding thereto which attributes to Eve help from Jehovah 
 in giving birth to Cain, whereas the real object of Eve's men- 
 tion was Jehovah, himself, as indicated by the particle "Eth" 
 which is here transformed into a preposition but really is an in- 
 dex finger or particle pointing out the object of the verb which 
 in this case is Jehovah. In other words, by omitting these 
 four words, she supposed that Jehovah was the promised seed. 
 But it is a great mistake to suppose that her mistake needed 
 any such rectification as though her mistake altered God's plans. 
 Strangely enough, it is now desired to call attention, in the 
 light of this suggestion, to Luke 11:11, "For unto you there 
 is born this day in the city of David, a Saviour, which is 
 Christ, the Lord." The word translated "Lord" in the 
 
L02 MISCELLANEA. 
 
 passage giving the language of the angel is "kurios," and it 
 points back to the Septuagint translation of the Hebrew Bible 
 into Greek, about 150-200 years before Christ. The translators 
 found no equivalent word in Greek for "Jehovah." but the Jews 
 for some reason unknown to us, had read a substitute into their 
 Bible for Jehovah, as in the 110th Psalm, and that substitute 
 was akin to "kurios." And the word in the Angel's announce- 
 ment to tha shepherds as taken from the Septuagint, is "kurio • 
 so that the strictly literal rendering of the passage should be, 
 "Who is the annointed Jehovah." "Kurios" in that place does 
 not have the Article, as it ordinarily would, for the name Jehovah 
 NEVER has the Article, and it may be remembered that "Kurios" 
 thus translated "Lord" in this passage, is perhaps used 1,000 
 times in the X. T., and is uniformly translated "Lord" where- 
 "Lord" is a word of meaning entirely distinct from that of 
 "Jehovah" as it designates a person exercising authority over 
 subordinates, whereas Jehovah relates to Eternity of Existence 
 and absolute and supreme authority over the Universe and self- 
 sufficiency, the meaning of the two words thus being radically 
 antithetic. Jehovah, the self-existent Supreme God of the 
 Universe, the ultimate source of our Salvation from sin, and 
 the Covenant God of Israel, the God whom Christians worship. 
 Had the Revisers noted this distinction, we would have had 
 a crowning recognition of the Deity of the Saviour, for His 
 N nne would have been not "Lord Jesus," but "Jehovah Jesus" 
 and the confession of Thomas would not have been in the Re- 
 vised Version, "My Lord and my God" but "My Jehovah, and my 
 God." It is certainly not over-refinement that there is reason for 
 distinction in the use of such names. Indeed, it is believed that 
 a good service, easily achieved, would be rendered by some one 
 gathering together all the passages in the O. T. with the proper 
 name, "Jehovah," and all the passages in the N. T. containing 
 "Kurios" translated "Lord." 
 
 4. The Dictated Treaty. 
 
 Reference is made in the Preface of this book to the so- 
 called Peace Treaty pending between the five associated Powers 
 and Germany, as a part of the proceedings of the Great World 
 War. 
 
MISCELLAM 103 
 
 Reliable authority informs us that the population of Ger- 
 many was about seventy million, say, two-thirds of the popula- 
 tion of the United States at the beginning of this War. This 
 belligerent nation has a marvelous history not now to be con- 
 sidered. 
 
 About the beginning of the summer of 1914, this warlike 
 people entered upon one of the most disastrous wars of human 
 history, which even at the present time of writing, October, 1919, 
 is not yet formally closed by the U. S. For about thirty years 
 they have been disciplining themselves into a state of special 
 preparation for war that attracted the attention of the world 
 and yet its continual politic advocacy of peace was very notice- 
 able. This military discipline and preparation were so pro- 
 nounced that it was customary for travellers to remark that the 
 most thoroughly organized and disciplined army in the world 
 was the Prussian. 
 
 It is the understanding of the world now that the Germans 
 during the whole of this time of nearly thirty years, were con- 
 sciously preparing, on the part of its leaders, for a triumphant 
 invasion, conquest, and subordination of the leading states of 
 the civilized world. 
 
 The German Empire consisted of twenty-five distinct petty 
 kingdoms which, through the molding influence of Bismarck, 
 had become the most powerful individual military state in the 
 world. But this ambitious purpose had been, it is believed, the 
 animating and active principle during these many years of this 
 aspiring empire's over-mastering purpose. After the war had 
 been formally entered upon and prosecuted from the early sum- 
 mer of 1914 to the fall of 1918, with great harshness and almost 
 irresistible success, all at once this powerful army experienced a 
 check which was manifested in the petition for an armistice. 
 The five associated powers — England, France, Italy, Japan, and 
 finally the United States, had so effectually resisted and weak- 
 ened this great army that on November 11, 1918, it petitioned for 
 an armistice which was a great surprise, and it was immediately 
 granted. It was assuredly anticipated that the conflict would 
 certainly continue in full force until the following Spring. 
 Doubtless this reversal was caused by the United States having 
 tardily cast its sword into the scales. 
 
104 mim i.li am:a. 
 
 As a result of this armistice, which immediately suspended 
 the warlike activities in the field, public expectation excitedly 
 and impatiently waited until the 28th of the following June, 1919, 
 seven months, for the treaty; and this so-called Peace Treaty 
 was signed by the Germans on this date at Versailles in France. 
 It was a surprise to some that this Treaty did not result from 
 any consultation or negotiations between the warring parties, 
 but was a dictation, just as the word of a conqueror, to be ac- 
 cepted and signed without reservation or change, which, when 
 fully understood, was an imperious slam on account of their 
 previous wicked conduct of the war. After some reluctance, 
 the Germans, confessing their inability to resume the war (which 
 made it equivalent to a victory and surrender), reluctantly 
 signed the dictated Treaty. It was, therefore, a dictation on the 
 part of the combination of the five victorious powers to be ac- 
 quiesced in without change by the vanquished power; and this 
 is the point to which it is now desired to ask special attention. 
 
 The purpose of this so-called Peace Treaty was designed to 
 set forth the conditions on which the war should close and a 
 state of peace be re-established among the warring nations and 
 peoples. 
 
 It so happened that the preparation of this treatise had 
 been pursued for sometime along the line of the Bible doctrine 
 of the Atonement, or At-onement, of Christianity, as for cen- 
 turies set forth in the Bible, and at once it was apparent that 
 this proposed Treaty of the five associated superior powers imi- 
 tated this Divine Treaty of the Atonement with the human race. 
 For its purpose when distinctly apprehended, is seen plainly to 
 set forth the conditions on which the warring conflict between God 
 and the human race over sin shall be settled, and a state of per- 
 manent peace and harmonious communion be established between 
 God and the human race, Satan being the God and leader of 
 this rebellious army. (2 Cor. IV: 4) It was not expected that 
 God would negotiate with Satan, the leader of this hostile host, 
 probably the greatest being he had created. That proposal by 
 God of a re-established and permanent peace did not result from 
 negotiations with Satan, but was announced after the occur- 
 rence of man's assumption as a follower of Satan of an atti- 
 tude of disobedience and hostility toward his Creator and legiti- 
 mate moral ruler. 
 
MISCELLANEA. 105 
 
 This armistice, for which the Germans petitioned, was signed 
 November 11, 1918. It was continued until the 28th of June, 
 1919, when this Treaty was reluctantly signed by the Germans, 
 but this important dictated Treaty did not result from negotia- 
 tions between the warring powers, it was dictated by the five 
 victorious associated powers; and it .seems somewhat strange 
 that the Treaty thus reluctantly signed by the Germans had not 
 been fully understood and agreed on among the five triumphant 
 powers themselves; and hence a somewhat confusing develop- 
 ment of subsequent events. 
 
 Indeed, at the present writing (October, 1919) the United 
 States Senate is in session and especially considering the ap- 
 proval of this very Treaty though already signed by the Ger- 
 mans; and President Wilson has been canvassing the country in 
 a popular appeal for its approval by us without modification as 
 thus signed, but the present outlook is not clear and makes it 
 questionable as to what the immediate result will be. How- 
 ever, the country at large is resuming business and proceeding 
 on the assumption apparently that the specific result of final 
 peace will be attained, but peace is not yet officially proclaimed. 
 
 It does not seem proper to pass over this subject without 
 some allusion to this raging conflict, and it is not possible, in 
 this connection, to deal with details, but the somewhat unsettled 
 assumption prevails that the war is over, although the final terms 
 of peace have not yet been entirely agreed upon. But it does 
 not seem to the public practicable or probable that the war 
 should be resumed, so that we are in the midst of somewhat un- 
 settled throes of a greatly desired and somewhat anticipated 
 final peace. As yet and as never before, public discontent is mani- 
 fested in disorder and strikes, and the outlook of the most opti- 
 mistic is hazy. 
 
 Yet the anticipation of sanguine peace prophecies (Isaiah, 
 Chapter IX, verses 2-7 inclusive,) seems in certain prospect of 
 final realization and is anxiously and intelligently hoped for. 
 However there seems to be an over-hanging mist of uncertainty 
 as to these specific statements embracing all moral agents in the 
 ultimate future; the interest of humanity occupying the fore- 
 ground, as it does, of immediate interest and perhaps cover some 
 points of the general outlook. Isaiah IX: 2-7. 
 
106 MI6< u.i am 
 
 2. The people that walked in darkness have seen 
 a great light; they that dwelt in the land of the shadow 
 of death, — upon them hath the light shined. 3. Thou 
 hast multiplied the nation, thou hast Increased their 
 joy; they joy before thee according to the joy in har- 
 vest, as men rejoice when they divide the spoil. 4. For 
 the yoke of his burden, and the staff of his shoulder, the 
 rod of his oppressor, thou hast broken as in the day of 
 Midian. 5. For all the armor of the armed man in the 
 tumult, and the garments rolled in blood, shall be for 
 burning, for fuel of fire. 6. For unto us a child is 
 born, unto us a son is given; and the government shall 
 be upon his shoulder; and his name shall be called 
 Wonderful, Counsellor, Mighty God, Everlasting Father, 
 Prince of Peace. 7. Of the increase of his government 
 and of peace there shall be no end, upon the throne of 
 David, and upon his kingdom, to establish it, and to up- 
 hold it with justice and with righteousness from hence- 
 forth even for ever. The zeal of Jehovah of hosts will 
 perform this." 
 
 It is sufficient to note the profoundly important circum- 
 stance that this conflict between man and God originated with 
 his Edenic fall, and, according to Scripture, is to be continued 
 through all the ages down to a final settlement at the great 
 Judgment Day, without this cloud of uncertainty as to a full 
 universal settlement being fully dissipated. "But hope springs 
 eternal in the human breast" and the faith of the human race 
 in a final realization in the goodness of God in thus saving 
 fallen man from the terrible and full consequences of sin and 
 rebellion against God, according to his revealed will, is the 
 supreme encouragement of our race. However, it may be con- 
 fidently remarked that the final overthrow by God of rebellious 
 Satan and his followers is to be a participation and realiza- 
 tion of the experience of our race, although that leaves beyond 
 man's knowledge and comprehension much that is unrevealed 
 touching the ultimate state of God's moral government. We 
 have profound reverence for the language of our Savior Himself 
 — "Not my will, but Thine be done." 
 
MISOEL] axf.\. 107 
 
 Whether the ultimate settlement of peace in the universe 
 of God is to be by, as yet, an unrevealed recovery of all sin- 
 ners to a state of holy obedience, or there is to be an unending 
 continuance of sin and its perpetuity of retribution, transcends 
 at present the reality of revelation and the possibility of rational 
 human conjecture. 
 
 Indeed, as a condition of the attainment of the final Peace, 
 the annihilation of Satan and all sinners, does not, on its face, 
 as some assume, seem to be a probability within the reach of 
 possible conjecture, and there we must rest in silence, and yet 
 not wholly deprived of hopeful and happy conjecture. 
 
 5. The Two Procedures. 
 
 The earnest students of this world's destiny seem to have 
 exhausted their resources when they have pointed out in the 
 light available the two distinct possible courses of its procedure. 
 
 Tlie First is the simply Empirical, which is the one of an- 
 tiquity still usually pursued by the nations. 
 
 Second: The other for distinction may be named the Mod- 
 ern, and is pursued untrammeled and with open minds and util- 
 izes all that is known and approved in the Empirical. But in 
 view of what is exclusively known as Empirical its precarious- 
 ness as shown and manifested in misleading mistakes marking 
 the most careful generalization of past experience, would cause 
 the mind to call aloud for any and all possible additional help 
 available, and in response to this call it is no longer possible in 
 the broad light of our Christian civilization to ignore or exclude 
 God from the movements of the world. It recognizes God as 
 present throughout all time and Providence sustaining and gov- 
 erning all events. Even the dullest heathen expect their fictitious 
 gods to be reckoned with. 
 
 Such a glowing forecast as that quoted from Isaiah comes 
 most suitably within the modern conception of the destined ways 
 of this world, as God governed. In plain words, it is best en- 
 titled to our recognition as the super-empiricism of the Bible. 
 
 This help is available to every one, and is not made up out 
 of our own experiences, but is added to it. It might be illus- 
 trated by an important case in our late war, which is still pend- 
 ing, as Peace has not yet been proclaimed by the President. 
 
108 Mix l.I.l AXKA. 
 
 The Bible is the one book which distinctly and vividly ex- 
 plains the origin of war and makes plain the efficient relations 
 of our God to peace and war. Its exact words are to be found 
 In the Epistle of James 4:1 & 7. "Whence come wars and 
 whence come fightings among you? Come they not hence even 
 of your pleasures and lusts that war in your members?" 
 
 "Be subject therefore unto God, but resist the devil and h e 
 will floe from you". 
 
 God in his nature is opposed to all sin whereas Satan is 
 enthroned in all depraved human lust and passion. God is op- 
 posed to sin in the human heart and life; hence he is opposed 
 to war as prompted by sin, and opposes it accordingly even by 
 righteous war. 
 
 The Bible is full of God's warning on sin and hence also 
 Christians are justly active in such wars; they are then in 
 the path of duty and divine service. This solution of the sub- 
 ject finds a pertinent and important illustration in our great 
 war with Germany. 
 
 Every reflecting citizen must have asked himself the ques- 
 tion, "What was the justifying reason of our going over seas 
 to war with a nation three thousand miles distant?" The answer 
 should be fundamental and satisfactory on principle, and the 
 answer is found by every plain citizen in the unquestionable 
 fact that it originated from the outrages of the submariners 
 that chiefly provoked our taking part in it. 
 
 The short story of the matter is that the submariners were 
 pirates, and as such they were supported fully by the navy and 
 Emperor of Germany, s that these outrages were the acts of 
 rman pirates; and yet in all modern nations piracy had been 
 esteemed and treated as the enemy of mankind, and every na- 
 tion was expected, and under obligations, in the interest of 
 humanity, to exterminate them. The evidence that any man 
 was a pirate was deemed as sufficient warrant for his execution 
 
 n outlawed criminal. 
 
 The Lusitania tragedy brought this submarine piratical 
 business to a crisis. Then it was that President Wilson, still 
 wrestling for peace, patiently and courageously undertook his 
 marvelous diplomatic correspondence with Germany, and as 
 notwithstanding their concessions they still treacherously con- 
 tinued their acts of violence, then it was that he had the full 
 
MISCELLANEA. 109 
 
 sympathy of the public at large in resorting to the only remain- 
 ing alternative, which was war. 
 
 It is not believed that any intelligent citizen will ques- 
 tion for a moment that the piratical submarine outrages of 
 Germany provoked us as a people to join in this war for their 
 punishment and the vindication of our rights. Yet it has become 
 to a certain extent a question, strangely enough, whether this 
 war was undertaken for the punishment of our wrong doers 
 and the vindication of our sacred public rights as a people, or 
 for the overthrow of autocracy in Europe and the establishment 
 of democracy. We certainly had no divine right or justification 
 for warring on the monarchies of Europe, except to the extent 
 that we had been wronged by them, and yet some of our citizens 
 have glided into the fictitious opinion that we had engaged in a 
 crusade against Monarchy, though such a wrong against man- 
 kind as to be calling aloud for their suppression and the es- 
 tablishment of democracy as the one needed blessing. 
 
 According to the instructions of this divine counselor, to 
 whose instructions we have referred, we would have been justi- 
 fied in going to the ends of the earth for the punishment of the 
 wrong-doing pirates, but we had no such warrant against the 
 monarchies of Europe, great or small. Our provocation was 
 only to the extent of our having been wronged, and the German 
 Empire had wronged us as a pirate, and hence we were justified 
 in going over seas to punish the wrong-doer. But when this 
 Empire was overthrown and the Emperor himself fled the coun- 
 try and the piratical wrong-doers were righteously suppressed 
 and the people of Germany, who as a political community, hav- 
 ing been sharply distinguished from this subverted band of 
 pirates, would naturally suppose them to be entitled to recogni- 
 tion on righteous and just terms of peace, unless some unex- 
 pected disturbance interposed. Instead therefore of closing up 
 our affairs with the German people, and trusting as usual to 
 the w r ays of Providence for the logical outcome of our re- 
 tributive conquest, our undertaking the wholesale reconstruction 
 of monarchical Europe was an unexpected diversion and possibly 
 a mistaken adventure that has already been the occasion of 
 much public distress and anxiety. 
 
 It is submitted that our theme of Atonement contemplates 
 the final establishment of universal peace on earth, furnishes an 
 
110 MISCELLANEA. 
 
 abundant warrant tor this free lance of a citizen, and we now 
 e clearly the practicablenesa of such B Divine counsellor. 
 
 The Inquiry forces itself upon us, "Why, instead of closing 
 up our account with Germany, did we enter upon a general re- 
 i miction of the governments of Europe?" We had in the 
 dictation treaty given the greatest possible slam to the German 
 authority a as having conducted the war with so much wrong- 
 doing as to place them beyond the pale of negotiation. 
 
 In view of the whole situation, especially the explanation 
 given in justification of our European war as the punishment of 
 wrong doing and the vindication of our rights, it does not seem 
 very clear what we had to do with the re-construction of Eu- 
 rope except to the extent that we had been wronged by Europe 
 and were warranted in undertaking its reconstruction as a 
 gratuitous blessing, illustrated by the divine at-onement treaty 
 In which God refused negotiation with Satan after his wicked 
 rebellion in Heaven on account of which he was overthrown, and 
 with his followers, cast out of Heaven, which procedure, or 
 dictation, was a retributive punishment and disciplinary humili- 
 ation. Beyond that, the business of Europe would hardly 
 seem to be our business and all adventuring on a world re-con- 
 struction is liable to be considered quixotic, rather than a seri- 
 ous discharge of national duty. 
 
 It may be proper to add before dismissing this topic that 
 had there been use made of it, Biblical counsel would have 
 cleared the mind of the impression that God would ever make 
 war on monarchy because it is evil or sinful. And if God has 
 ever warred on monarchy as such without the guilt of sin, then 
 it does not appear from history, and if God has not done so 
 then Christians are not warranted in doing so, but only their 
 evil conduct, as in the villianous attempt to wrong the nations 
 by robbing them of their most precious right of self-government. 
 No man could study the conditions through which the mon- 
 archy of King David was established over Judah and Israel for 
 over 200 years, or consult the first seven verses of the lotn 
 chapter of Romans in its historic relations and political sig- 
 nificance and authority, and rise from the study under the im- 
 pression that God ever opposed any form of government that 
 men (hose to organize and administer righteously and justly. 
 
MISCELLANEA, 1 1 1 
 
 It is wrong doing, alone, on the part of such governments 
 
 that is outside divine approval, and shows the structure to be 
 on sand and not on rock foundation. IMatth. 24th (25, 26, 27). 
 
 It is worthy of all observation that the first seven verses 
 Of the 13th charter of Paul's Epistle to Romans is the most im- 
 portant political doctrine in human language. Our American 
 Declaration of Independence is an enthusiastic enunciation of 
 its doctrine, but can be fully understood and appreciated only 
 in the light that shines forth from it. This doctrine was cour- 
 ageously written originally as a part of a letter by a Christian 
 minister and missionary, named Paul, to a company of citizens 
 of the Imperial city of Rome in the reign of the historic monster 
 and persecutor, Nero. It has come down to us to be courageous- 
 ly formulated by us as the Theistic foundation of our political 
 Democratic system of government. Thos. Jefferson, w r ho was 
 not a professed Christian, but a publicly proclaimed be- 
 liever in God, was the author of our famous document. His 
 language in regard to his authorship of it is in three words, "1 
 wrote it". 
 
 It may be said without hesitation, solemnly, that any man 
 who disparages the sanction of the authority of God's approval 
 in the administration of the government of the United States, 
 is guilty of rank treason and deserves without shrinking or hesi- 
 tation the summary fate of a traitor. 
 
 6. Letter of Commendation. 
 
 I have only an additional and parting word. In this en- 
 deavor to interpret the Will and Way of God, as revealed for 
 our instruction in the At-onement of our Bible, I have, at times, 
 experienced encouragement from the kind and intelligent word 
 of friends, and I feel a prevailing desire to submit some one of 
 these utterances as a happily conceived and kindly expressed 
 word of appreciation and encouragement, which I feel quite 
 sure beloved and appreciative friends will pleasantly share with 
 me. 
 
 This noble letter is from such a source as to be highly prized 
 by its recipient. It was received by me as a most pleasing sur- 
 prise on the morning of my ninety-fifth birthday, March 23rd, 1919, 
 from a highly esteemed friend, whose relation was close to my 
 
112 
 
 MISt KM am;a. 
 
 public life; as a fellow citizen and curator of the University 
 of Missouri, one of the worthiest and most distinguished public 
 men of the State, whose seventieth birthday was commemorated 
 by a pronounced public banquet. I frankly confess that I 
 hold his letter of appreciation and commendation in the most 
 sacred esteem. 
 
 "March 
 Nineteenth 
 1919 
 Dr. S. S. Laws, 
 1733 Q Street, 
 Washington, D. C. 
 
 My Dear Dr. Laws: — 
 
 As your natal day is approaching I write this to send you my 
 greetings and congratulations. You have spent a long and most 
 useful life. Few men have put into their years in this world 
 as much valuable service for their fellow men and their creator. 
 You are honored by thousands whose lives you have inspired, and 
 your influence for good and the betterment of your kind will 
 expand as the years multiply. May God bless and sustain you 
 and give you at last an abundant entrance into his heavenly 
 kingdom where I hope to meet you, is the prayer of 
 
 Your friend, 
 (Signed) 
 
PART II 
 
 The Trinity 
 
 Why should this be looked on as one of the 
 most mysterious, unintelligible, and least practical 
 doctrines of the Christian religion? This is a 
 mistake. On the contrary, it is one of the most 
 obviously intelligible, and intensely practical. 
 
 This paper, brief as it must be, proposes to 
 make that appear, allowing for the limitation, with 
 reasonable certainty; and that, too, by a strictly 
 scientific method. 
 
 All the laws of nature, which are its doctrines, 
 rest on inductions upon the facts of nature. All 
 the doctrines of the Bible, wrought into the creeds 
 of Christendom, are presumed to be inductions on 
 the facts — the verbal utterances — of the Bible. As 
 Nature is and must be recognized as of ultimate 
 and unquestioned authority in the one case, so the 
 Bible must be in the other. Without this, neither 
 secular science, nor Christian Theology can attain 
 creditable standing. No one acquainted with the 
 half-dozen radically distinct systems of philosophy 
 which have gone to record, would dare assert that 
 the objective validity of the so-called facts of nature 
 has not been and is not now denied as stoutly as 
 the most rampant infidelity, has ever repudiated 
 
 (113) 
 
114 THE TPJNILY. 
 
 the truthfulness and validity of the so-called facts 
 of the Bible. The nihilism of philosophy is, in the 
 domain of nature, the analogue of atheism in the 
 domain of religion. 
 
 But induction, in all cases, leads only to infer- 
 ential and contingent knowledge; and all inferen- 
 tial knowledge is faith knowledge. This is true 
 even of the universality of the law of gravitation, 
 and the law of gravitation, which is so fundamental 
 to the whole system of nature, is no more strictly 
 an induction on the facts of nature than is the 
 doctrine of the Trinity as an inductor on the facts 
 of the Bible, both equally fundamental to the whole 
 system of Christian Theology. Hence, unques- 
 tionably, the laws of nature as really rest on 
 faith, ultimately, as do the doctrines of the 
 Bible. As matter of fact, theologians proceeded in- 
 ductively in dealing with the content of the Bible 
 long before scientists thus dealt with nature. It 
 is not true that induction originated with Lord 
 Bacon; Professor Huxley says that the sciences 
 would be just where they are had Bacon never lived. 
 I confidently venture the affirmation that the 
 Did urn- de omni out nullo of Aristotle rested with 
 him on induction. But it was not then so thor- 
 oughly practiced as now. And for a crowning 
 proof of its application in Biblical work in the 
 past, go to the writings of Augustine, (420 and 
 Calvin 1564, A. D.), and it will be found that as 
 few of their errors have required correction by 
 subsequent investigators as of former by subse- 
 quent scientist Much of the present parade 
 
IF. THI.MI \. [15 
 
 about the new-born scientific study of the Bible is 
 
 babbling pretence, without due warrant. 
 
 The doctrine of the Trinity rests on Biblical 
 induction, and has been accepted by every branch 
 of the Christian Church as a settled doctrine for 
 
 more than twelve hundred years. The agitation 
 and final formulation of this doctrine, based on a 
 minute investigation of all parts of the Bible, chiefly 
 occupied the thought of the Christian Church during 
 the first seven centuries of the Christian era. How- 
 ever, it is no part of the present purpose to enter 
 otherwise than incidentally either into the history 
 or the metaphysics of the trinitarian controversy, 
 but to confine attention to the plain, practical 
 teaching of the Bible on the subject as a matter of 
 fact. 
 
 It is proposed to submit seven distinct Bib- 
 lical propositions, or generalized statements, 
 which summarize the teachings of the Bible on the 
 most salient aspects of this subject, Each of the 
 seven propositions to be submitted rests on a care- 
 ful induction of the verbal facts contained in the 
 Bible, and in the Bible alone, with an endeavor 
 to avoid error by a strict observance of the proper 
 rules of procedure in investigation. The method 
 is scientific, and the result to be submitted, should 
 be and seems to be, peculiarly satisfactory. 
 
 1. The first proposition is this: The Bible 
 teaches that there is but one living and true God. 
 
 Dent. iv. 35, 39-' 'Unto thee (Moses) it was 
 showed, that thou mightest know that Jehovah he 
 is God; there is none else beside him." 
 
1 Ki Till; TRINITY. 
 
 "Know therefore this day, and lay it to thine 
 heart, that Jehovah, he is God in heaven above, 
 and upon the earth beneath; there is none else.' ,# 
 
 Deut, vi. 4 — "Hear, Israel; Jehovah, our 
 God, is our Jehovah." 
 
 2 Sam. vii. 22 — "Wherefore thou art great, 
 Jehovah, God; for there is none like thee, neither 
 is there any God beside thee, according to all we 
 have heard with our ears." 
 
 1 Chron. xvii. 20 — "0 Jehovah, there is none 
 like thee, neither is there any God beside thee." 
 
 Jer. x. 10, 11 — "But Jehovah is the true God; 
 He is the living God and an everlasting King. The 
 gods that have not made the heavens and the earth, 
 these shall perish from the earth, and from 
 under the heavens. " 
 
 Isa. xliv. 6, 8 — "Thus saith Jehovah, the King 
 of Israel, and his Redeemer, Jehovah of hosts: I 
 am the first, and I am the last, and beside me there 
 is no God." 
 
 X. T. 1 Cor. viii. 4— "There is no God but 
 one. ' ' 
 
 *It should not be overlooked by readers of the Bible that 
 Jehovah is not an appellative, but the proper name of the one 
 living and true God, and is never used to designate any other 
 being. "President of the United States" is an appellative, and 
 means no one in particular, but any one who may hold that 
 office, but "Andrew Jackson" is a proper name, and designates 
 a particular being. The 1901 edition of the Revision of the 
 Bible transfers this proper name in the Old Testament, instead 
 of translating it by the appellative "Lord." This is as it should 
 be. And in the New Testament, "Lord," as a rule, is the equiva- 
 lent of Jehovah. The explanation is interesting, but cannot be 
 given here. But I will say that it furnishes an unanswerable 
 argument for the Deity of the Christ, 
 
I hi. TRINITl . 117 
 
 Mark xii. 29— "Jesus answered: The first 
 (commandment) is: Hear, Israel, the Lord our 
 God, the Lord is one/' 
 
 Matt. xvi. 16 — "And Simon Peter answered 
 and said, Thou art the Christ, the Son of the living 
 and true God." 
 
 Jno. xvii. 3 — "And this is life eternal, that 
 they should know thee, the only true God, and him 
 whom thou didst send even Jesus Christ." 
 
 Gal. iii. 20 — "Now a mediator is not a media- 
 tor of one; but God is one." 
 
 1 Tim. ii. 5 — "For there is one God, one media- 
 tor also between God and man, himself man, 
 Christ Jesus." 
 
 Shorter Catechism, Question 5: "Are there 
 more Gods than one?" 
 
 Answer: "There is but one only, the living and 
 true God." 
 
 These selected quotations must serve as samp- 
 ling the content of the Bible. It will be seen that 
 the answer to Question 5 of the Shorter Catechism 
 is a conclusion, attained inductively. The writ- 
 ings which constitute the content of the Christian's 
 Bible are perfectly and rigidly consistent in their 
 monotheism. All the divine paths therein lead 
 from and to this citadel. 
 
 Xature is older than the oldest utterances in 
 this Bible. The relation of these two revelations 
 is a question of profound interest, but cannot now 
 be treated. The Bible republishes in verbal form 
 the whole lesson of nature, and then super-adds 
 a supernatural revelation of the unique and dis- 
 tinctive doctrines of Christianity. The two, prop- 
 
lis 1 HE TRINTTY. 
 
 erly understood, make one continuous and consis- 
 tent whole. 
 
 The relation of the two, in a general way. was 
 so aptly illustrated by a class-room incident, that 
 1 venture to give my readers the benefit of it. 
 There was a Japanese student in my Seminary 
 class in Apologetics; and this question was before 
 the elass. I had submitted the view, that m dif- 
 ferent ways the same God is revealed in nature and 
 in the Bible, but that it was only by the help of the 
 Bible that we are able to read the lesson in nature. 
 BO that those without the Bible do not from 
 nature alone learn of the true God. An induction 
 from a finite world cannot reach an infinite object 
 as its conclusion. As the class seemed to wrestle 
 vith this relation as a proposition difficult to 
 understand, I requested Mr. Tosie Takada— who 
 died last year a missionary in his native land— to 
 remain when the class was dismissed. I then asked 
 him to write for me on the blackboard, the Lord's 
 Prayer in the Japanese language; and to be sure 
 t„ be present at the next lesson. When, on review, 
 the point recurred, I called the attention of the 
 class to the markings on the board, and, excepting 
 Mr. Takada. called for an interpretation thereof. 
 of course, it was dumb show. When this was 
 realized, 1 called on Mr. Takada to take the pointer 
 and assist us in understanding, or seeing, what 
 . but hid from us. He did so, and we all 
 ►predated the helpful illustration it gave us of 
 the doctrine that it is when we look through the 
 of the Bible and not otherwise, that we can 
 read the lesson in nature- and see that, as far 
 
Till' TKINm . 1 19 
 
 as it goeis, it is the same lesson in nature that we 
 have in the Bible respecting God.* 
 
 The inductions on Bible phenomena are much 
 simpler than on natural phenomena. The reason 
 is, that the Book plainly and with great simplicity, 
 but sporadically, tells us what its lesson is, and 
 commits the language to us, to be read and under- 
 stood, and to be verified in every part by all the 
 parts. Hence, even our natural theology proper is 
 not a science of discovery, as in natural science, 
 but of construction. Much less is it true of Chris- 
 tian or Biblical theology. The induction whereby 
 a school boy may now verify the law of gravitation 
 is vastly easier than was the induction of discovery 
 by Xewton and his co-laborers, formulated in the 
 Principia. So now, the Doctrine of Monotheism 
 having been didactically although sporadically or 
 miscellaneously announced, our induction thereon is 
 not for discovery, but for constructive consis- 
 tency and confirmation. Is the given utterance a 
 part of the text? Is it isolated and incongruous, 
 or in harmony with the whole! The doctrine of 
 creation does not admit of an induction of dis- 
 covery, but only of apprehension, construction and 
 confirmation, the fact having been verbally an- 
 nounced in the Bible, Under the title "Atom" in the 
 
 *In an essay, largely elaborated, a study of the various re- 
 ligions of heathenism attests that except where the light of the 
 Bible shines, there is and has been since centuries before the 
 Christian era, no knowledge of the God — the tri-personal God — 
 whom we worship. Man began with God, as taught him in 
 Eden, but the knowledge died out, and it is revived only by 
 supernatural revelation. It is only by teaching this doctrine to 
 the rising generations that it is kept alive in the human mind. 
 
120 THE TRINITY. 
 
 British Encyclopedia (IX Ed.), a master hand 
 shows that nature confirms this doctrine didactically 
 set forth in the Bible, by leading us up to the very 
 footstool of the Creator. 
 
 2. The second proposition is that — This one 
 God bears in the Bible the three names of Father, 
 Son and Holy Spirit. 
 
 This fact is so conspicuous in familiar Scrip- 
 tures that there is no occasion for dwelling upon 
 it. The facts for the exposition and induction are 
 full-handed. For example, Gal. iv. 6 — "God hath 
 sent forth the Spirit* of his son 2 into your hearts, 
 crying Abba, Father." 1 Here, in this short pas- 
 sage, is the comprehensive name God, and the 
 three personal names occur. 1 Cor. viii. 6 — u There 
 is one God, the Father 1 of whom are all things — 
 and one Lord Jesus Christ, 2 by whom are all things 
 and we by him." 2 Cor. xiii. 14— "The grace 
 of the Lord Jesus Christ; and the love of God, 1 
 and the communion of the Holv Spirit 3 be w 7 ith you 
 all." 
 
 Said Joseph Cook in my hearing, in the 
 Chicago Parliament of Religion: "I once saw chis- 
 eled on the marble above the tomb of the great 
 (Mohammedan) Emperor Akbar, in the land of 
 the Ganges, the hundred names of God. Let us 
 lie ware how we lightly assert that those names are 
 one. ... I care not what name you give to 
 God, if you mean by him a spirit omnipresent, 
 eternal, omnipotent, infinite in holiness and every 
 other attribute of perfection." I must be per- 
 mitted to say that, for my part, I do care; for we 
 
THE TRINITY, 121 
 
 might have this entire list of names and be in the 
 dark as to the vital and most important name of 
 Father, Son and Holy Spirit Said President Wash- 
 burn, of Roberts College, Constantinople : "The nine- 
 ty-nine names of God which the good Moslem con- 
 stantly repeats, assign these (moral attributes) to 
 him," (Parliament of Religions, 5G9, Washburn), 
 but it must be added, that in the Creed of Islam 
 there is no communion between Allah and his 
 creatures; no incarnation, no divine brother and 
 no heavenly Father. The name " Father" does not 
 occur in the list of 99 names. "My soul," says 
 the Psalmist, "longeth, yea, even fainteth for the 
 living God, who pitieth us as a father his children." 
 This cannot be said by the Mohammedan. Indeed, 
 it may be truthfully said that the Allah of Islam 
 is not the Jehovah-God whom Christians worship, 
 for the constitution and character of the two are 
 not only different, but in contrast and incom- 
 patible.* The Mohammedan does not believe in 
 the same God that we do nor in God's Son. 
 
 3. The third proposition is that— These three 
 
 * 'There is no God but God," is the keynote of the Theology 
 of Islam. But thereby the Mohammedan not merely denies all 
 polytheism, but also the Trinity of persons in the Godhead. He 
 holds that to affirm the doctrine of the Holy Trinity is to be 
 guilty of the damnable sin of "shirk," i. e., polytheism. Al- 
 mightiness, untempered by holiness or mercy, dominates the 
 character and conduct of Allah, who terrifies us by his supra- 
 lapsarian avowal as creator: "verily I will fill hell altogether 
 with genii and men." (Sura xi. 119). As the God of Islam is 
 not the God of Christianity, hence the legitimacy of missions 
 to the Mohammedans. (Kellog's Hand-Book of Comp. Reli. pp. 
 16-23). 
 
122 THE TRINITY. 
 
 names are not used interchangeably nor indiscrimi- 
 nately, but distinctivehj. 
 
 Those names are used in the Bible with the 
 discrimination and precision of proper names. 
 The Spirit is never called the Son; the Son is 
 never called the Spirit ; and neither the Son nor 
 the Spirit is ever called the Father. This usage 
 is an established usage, and stands on the very 
 face of the Scriptures. It is a case of uniformity 
 without a variation. There is no more confusion 
 here than in a family as to father, mother and the 
 children; each is a term of definite designation. 
 
 4. The fourth proposition is that — These three 
 names are severally objective to each other. The 
 audience and the speaker are objective to each 
 other. This teaching presents a double and most 
 interesting aspect in both language and action. 
 (1) As to language, each of the three not only 
 speaks of self, but also speaks to and of each of 
 the others. And, (2) as to acts, their operations 
 among themselves are so orderly and uniform as 
 to mark an established mode of procedure relative 
 to each other. For example: (1) "If a man love 
 me (the Son 2 ), he will keep my word; and my 
 Father 1 will love him, and we will come unto him 
 and make our abode with him. . . . and the 
 word which ye hear is not mine, but the Father's, 
 who sent me. These things have I 2 spoken unto 
 you while yet abiding with you. But the Com- 
 forter, 3 even the Holy Spirit, whom the Father 1 
 will send in my name, He 3 shall teach you all 
 tilings, and bring to your remembrance all that 
 I 2 said unto yon." (John xiv. 23-26.) In this 
 
I B K 'I KIN ITT. L23 
 
 scripture the three — Father, Son and Spirit—are 
 
 Bel forth in actual and active correlations, dis- 
 tinctly and distinctively. The Father sends the 
 Son and the Spirit, but the Spirit never sends the 
 Son, nor does either of them ever send the Father. 
 (2) Again: "But when the Comforter* (Advocate- 
 Paraclete) is come, whom P will send unto you" 
 ( Filioque) John 14-26, John 15-26 "from the Father, 1 
 even the Spirit" of truth, which (who) pro- 
 ceedth (goeth forth) from the Father, 1 He 
 shall bear witness of me?" (John xv. 26; 
 xvi. 7) In this passage we have a double 
 enumeration ( 3 , 2 , ! and 3 , 1 > 2 ) of the three names. 
 Each of the three names occurs twice in this brief 
 passage. And here, again, we have the Father, 
 Son and the Spirit in their objective and orderly 
 relations to each other, plainly expressed both in 
 language and in operation in this duplex or two- 
 fold statement. 
 
 Surely it is too obvious to admit of question 
 that in this complex sentence these three names 
 are used with relative and distinctly objective dis- 
 crimination. 
 
 This circumstance of settled usage is some- 
 times spoken of as involving divinely economic and 
 subordinate relations, but, whilst in a proper 
 sense that is true, we are not now concerned about 
 technicalities. It is the simple Bible fact of 
 which we wish to speak without refinements. It is 
 plainer without than with them. In this matter, 
 it appears plain that order is heaven's first law. 
 And this subject does not breathe as freely and 
 
124 THK TRINITY, 
 
 naturally, in the attentuated atmosphere of meta- 
 physics as in the normal air of every-day Christian 
 experience. 
 
 5. The fifth proposition or inductive group of 
 Bible teachings is this — The personal pronouns are 
 i used by and of each of these three names. 
 This is done so frequently, explicitly, and un- 
 equivocally as to put it beyond reasonable question- 
 ing that of each of these names, the Father, the 
 Son, and the Holy Spirit, is, in some proper and 
 legitimate Bible sense, the name of a Person. 
 Various Scriptures abundantly warrant this propo- 
 sition: (1) I might repeat here the passages al- 
 ready quoted under the preceding head, but other 
 Scriptures in abundance are at our service; in 
 one chapter just quoted (John xiv.) personal pro- 
 nouns occur over seventy times. (2) "Now / (the 
 Son) go unto Him that sent me." (John xv. 5.) 
 Here we have the first person, "I" and "me" of 
 the Son, and, the third, " Him' ' of the Father. (3) "7 
 am come down from heaven, not to do mine own will 
 but the will of Him that sent me" — similar as 
 to the first and second persons, but somewhat 
 emphasizing the personal qualities. (John vi. 38.) 
 (4) On the Mount of Transfiguration, a cloud of 
 bright effulgence enveloped the six persons present, 
 viz.: Peter, James, and John, Elijah, Moses, and 
 the Christ — "And behold, a voice out of the cloud 
 said: 'This is my beloved Son in whom / am well 
 pleased; hear ye him.' " (Matt. xvii. 5.) We have 
 the same personal pronouns in these two cases, and 
 those used of the Father in one are used of the 
 Son in the other. (5) The baptism of Jesus makes a 
 
THE TIUNl'l v. L25 
 
 valuable and impressive contribution. The voice 
 of the Father 1 audibly and directly addressed the 
 Son 2 , and tin 4 Holy Spirit 1 , in dovelike form, sen- 
 sibly and visibly descended upon him. The three 
 Persons unite in this sensuous manifestation — this 
 once and only this once, but that was enough, as it 
 formally and conspicuously ushered the Incarnate 
 Second Person upon the stage of His public earthly 
 career with the consensus, and on either hand, 
 the support of the other two persons, who never 
 forsook Him till in the article of death, the sur- 
 charged cloud of divine wrath vs. sin over-shad- 
 owed his soul, and hid for a time the light of the 
 Father's face — "Why hast Thou forsaken me?" 
 But it did not extinguish the presence and sus- 
 taining power of the Holy Spirit in that most 
 tragical event in the records of time. "0 my Father, 
 not my will, but thine, be done. I came not to do 
 my own will, but the will of him that sent me." 
 (Ps. xxii. lxix. 16-21; John iii. 34; 1 Tim. iii. 16; 
 Heb. ix. 14.) 
 
 It is believed that, under this 4th head, the 
 personality of the Holy Spirit should be specially 
 emphasized, and the means, of doing so are suf- 
 ficiently abundant. 
 
 (1) "But Peter said, Ananias, why hath Satan 
 filled thy heart to lie to — margin, to deceive — the 
 Holy Ghostf" (Acts v. 3, 9.) Lying is a pecu- 
 liarly personal offence; it can only be done by a 
 person to a person. Yet, Ananias lied to the Holy 
 Ghost, which plainly implies His personality. It as 
 plainly implies this personality as that of Ananias. 
 You cannot lie to a principle, nor to an influence, 
 
126 THE TBINITT. 
 
 nor to an attribute. Lying is one of the most in- 
 famous of all sins — in its intensest degrees and 
 consequences, it is worse than theft or murder, 
 which it so readily compasseth. It was faith in a lie 
 that ruined our race; and faith in the truth as it 
 is in Jesus, the Christ, is the only remedy. 
 
 (2) 1 Cor. xii. 11, 12; "All these (Charismata) 
 worketh the one and the same Spirit, dividing to 
 each severally even as He will." In this passage 
 the voluntary personal action of conscious dis- 
 crimination is predicated of the Spirit. The one 
 will of the Deity is exercised in the personal acts 
 of the Holy Spirit, as has just been seen in the 
 cases of the "Son and Father "— three distinctive 
 individual operations of the one fundamental 
 Power or infinite attribute of freedom. 
 
 (3) Acts xiii. 2-4 — The scene is laid in Antioch, 
 in Syria, a city of more than half a million, where 
 the disciples were first called Christians. "And 
 as they ministered to the Lord, and fasted, the 
 Holy Ghost said, Separate me, Barnabas and Saul, 
 lor the work whereunto I have called them. Then 
 when they had fasted and prayed and laid their 
 hands on them, they sent them away. So they be- 
 ing sent forth by the Holy Ghost/' etc. The per- 
 sonal pronoun is here articulately used in two 
 cases and personal conduct — speaking and ordering 
 a deliberate procedure — is attributed to the bearer 
 of it. This citation is a very simple, unequivocal 
 and conclusive proof of the Personality of the Holy 
 Spirit 
 
 (4) John xvi. 7-15: These nine verses consti- 
 tute — relative to our theme — one of the most re- 
 
I III-. TIMNI'I Y. l-< 
 
 markable passages in the Word of God. The per- 
 sonal pronouns therein are used of Christ and of 
 the Spirit between twenty and thirty times; they 
 are used by Christ of the Spirit with the same free- 
 dom as of Himself, and with greater frequency. 
 Comment is needless. The Savious thus deliberately 
 applied, in this utterance, the personal pronouns 
 more frequently to the Holy Spirit than to Him- 
 self — at least ten times to Himself and thirteen 
 times to the Holy Spirit. In plain Bible sense, the 
 Holy Spirit is as truly and really a Person as the 
 Christ Himself. This seems to be a fair inference. 
 
 (5) The only additional proof of the person- 
 ality of the Spirit that will be given is the sin 
 against the Holy Spirit. Whatever may be the 
 view taken of this sin, there is a principle under- 
 lying it, and that is, that just as crime, in its es- 
 sential nature, is an offense against the State only 
 as a legal personality with moral traits, so sin is an 
 offense against this personal member of the God- 
 head. Crime in the natural government, is the 
 analogue of sin in the moral government of God. 
 Hence, David touched the quick when, in his con- 
 trite confession, he said: "Against thee, thee 
 only— a Personal God — have I sinned. " In a word, 
 this sin against the Holy Spirit, upon which the 
 Saviour lays such emphasis, forcibly assumes that 
 the Holy Spirit is a person and divine. That much 
 is certainly true, whatever the specific offending act 
 or state. 
 
 Without pursuing this matter further, the evi- 
 dence adduced seems adequate to make it appear 
 beyond a reasonable doubt, that the teaching of the 
 
128 THE TRINITY. 
 
 Bible is that the Father, the Son, and the Holy 
 Spirit are three Persons. A Person is a distinctly 
 subsisting, self-conscious moral agent This defini- 
 tion may be validly predicated of each person in 
 the Trinity. We never properly predicate person- 
 ality of any agent destitute of the attributes of 
 moral agency — conscious intelligence, conscious 
 freedom. 
 
 Eere we may again cite the Catechism as sum- 
 marizing inductive proofs. Shorter Catechism 
 Question 6: "How many persons are there in the 
 Godhead? Answer: There are three Persons in the 
 Godhead; the Father, the Son, and the Holy Ghost; 
 and these three are one God." Each of these 
 names of the one Living God, is, in some legiti- 
 mate Bible sense, the name of a distinct person. 
 I will repeat the definition, which is believed to 
 be validly applicable to each of these divine per- 
 sonalities: A person is a distinctly subsisting, 
 self-conscious moral agent. This, of course, im- 
 plies that the self -consciousness of the Godhead 
 has, what involves no great mystery, a threefold 
 function. Every solar ray has the threefold func- 
 tion of light, heat and actinism. 
 
 6. The sixth generalized statement or propo- 
 sition is this: This language of the Bible is not 
 empty sound, mere verbosity, setting forth super- 
 ficial impersonations of imaginary and fictitious 
 distinctions; but, on the contrary: It is evident, 
 even from the citations adduced, that this language 
 points out and reveals to us, that there is and must 
 be a distinction back of this language — back of 
 these words, in the very nature of God, who uses 
 
THE TRINITY. 129 
 
 this language of Himself, which distinction lays the 
 foundation for the tri-personal manifestation and 
 expression of it, in word and act, as we have seen, 
 in the familiar and undisguised phraseology and con- 
 duct of every day life. Nor is it arrayed in the 
 technicality of the schools. It is not illusory, nor 
 deceptive language. The distinction between dif- 
 fering subsistencies is as real as that in the consti- 
 tution of our own minds underlying knowing, feeling 
 and willing — intelligence, sensibility, will. We have 
 no innate ideas, but we do have innate powers of 
 mind and body. This popular constitutional, three- 
 fold distinction, imbedded in the very nature of the 
 human mind, is not adventitious or acquired, but 
 original — innate or connatural — and lies back of 
 the will and quite beyond its control, and back of 
 all language expressive of it, and seems to be sug- 
 gestive of a sort of kinship to the Creator of the 
 soul. In like manner, this distinction of sub- 
 sistence in the tri-personal nature of God is 
 constitutional. He is not tri-personal because 
 He chooses to be so, but is so from the neces- 
 sity of His nature; and the distinction, therefore, 
 lies back of His will and beyond His control. The 
 main point before the Nicene Council was whether 
 the Son existed by the will of the Father, as Arians 
 had asserted, so that in their view, He was in fact 
 a created being, however exalted. The Bible has 
 simply disclosed to us a state of facts which has ex- 
 isted from all eternity. Our God is tri-personal not 
 of choice, but from the constitution of His being, 
 and cannot be otherwise. Nature might illustrate, 
 but was, and is, inadequate to reveal, this constitu- 
 
130 THE TRINITY. 
 
 tion of the Godhead. It has taxed the resources of 
 Greek with one of the richest human vocabularies, 
 
 to set forth the phenomena from which it is an im- 
 mediate inference, noumenally intuited, and cog- 
 nized by faith. 
 
 And if our limited minds are competent, con- 
 sistent with substantial oneness, to unquestionably 
 embody such a radically threefold or more complex 
 distinction of powers as that pointed out, so far as 
 avc know, there may be, with no greater mystery as 
 the eminent Platonic scholar, Archer Butler, has 
 reverently conjectured, a score or more of these per- 
 Bonally subsisting distinctions in the nature of the 
 Infinite and Eternal God. This psychological il- 
 lustration is merely suggestive, as was St. Patrick's 
 shamrock, and not an analogy or a logical parallel 
 that "goes on all fours." What we do know is, 
 -imply that three, and only three, persons have been 
 revealed to us; and, considering the amount of 
 wrestling that this modest installment has occa- 
 sioned us, it would seem presumptions and pre- 
 posterous for us not to be satisfied with what we 
 have. And, even that much we do know only by 
 faith. To long for a revelation to us of any more 
 persons, in this stage of our being, than the three, 
 would transcend the demands of our condition and 
 the teachings of the Bible. The reason for the 
 three, as we may see, is made seemingly apparent 
 in the conception, preparation and realization of 
 of the plan of salvation, but not for any more than 
 
 three. 
 
 The lesson thus gathered from Scripture teach- 
 on the very face of the Bible, 
 
 
THE TRIXITY. j;;] 
 
 plainly that, instead of its being strange, it could 
 not be otherwise than, as it has occurred in fact, 
 that the plain readers of the Bible, in all ages and 
 countries, should have understood from it that 
 there are, in the only living and true God of the 
 Bible, these three Persons, the Father, the Son and 
 the Holy Spirit, three distinctly subsisting and 
 divinely acting personalities. The "us" in the first 
 chapter of Genesis, seems like a pre-intimation of 
 Plurality.* There is no novelty in this suggestion 
 lying on the very face of our Scriptures that seems 
 to respond to the social nature of man, to utterly 
 transcend all the vanities of Polytheism, and to fur- 
 nish the soul an ultimate association in Heaven 
 that shall never grow old and keep charmingly 
 awake the communion of our social natures This 
 is the Bible God and the God of Christians It 
 was not the speculations of Greek philosophy, but 
 the demands of a scriptural Christian consciousness 
 that persistently called, in the early Church, for 
 a eredal statement of this doctrine of one God of 
 Three Persons, Father, Son and Holy Spirit. 
 
 It is in the name of this triune God that we 
 Have all been baptized, and that the missionary 
 work of the Church, in disciplining the nations, 
 was originally instituted and is now conducted; 
 and it is in relation to the three persons and their 
 society that these disciples or converts are organ- 
 ized into His service and enjoyment here and here- 
 after. 
 
 If scriptural teaching shows that the Holy 
 Spirit is a person, as has been so plainly seen and 
 
 *See Wltslus on "The Covenant." 
 
532 TIIF - TKIXITT. 
 
 emphasized above, there is not and cannot be, the 
 shadow of a doubt as to the personality of the 
 Father and the Son. History shows this. 
 
 It is noted, that in years past, the doctrine of 
 the Holv Spirit had seemingly slipped or faded 
 out of the distinct consciousness of the Church; 
 but is it not again awakening? This present Chris- 
 tian era, or administration, is, in the orderly pro- 
 cedure of the triune Godhead in accomplishing 
 man's salvation, properly esteemed, by way of em- 
 inence, the administration of the Holy Spirit, which, 
 in its conspicuous and obtrusive character, was 
 ushered in by himself on the Day of Pentecost, as 
 Christ promised. In removing the two and only ob- 
 stacles in the way of fallen man's return to the di- 
 vine favor, the Godhead, in the person of the Father, 
 conceived the plan of salvation, and in the person 
 of the Son, prepared for it to the extent of remov- 
 ing the external obstacle of the broken law, opening 
 the door for and joining the Father in sending the 
 Spirit ; and, then, the Holy Spirit follows up this 
 preparation and advantage of an open door and 
 completes the work by removing the internal bar- 
 riers, or the evil heart of unbelief. Of him all the 
 guests are effectually called, with a keen relish for 
 the viands of the royal feast, prepared by the Son 
 of the King. Say what we may in our creeds and 
 preaching, the bestowment of the blessing of sal- 
 vation is suspended on the good pleasure of the 
 Holy Spirit. Personal election and glorification are 
 realized only as the fruit of his work. "Jesus an- 
 swered, Verily, verily I say unto thee, Except a man 
 be born anew even of the Holy Spirit he cannot en- 
 
PHB TRINITY. L33 
 
 tor into the Kingdom of God." In this sphere of 
 gracious and divine personal activity, it may be 
 truthfully said again: that order is heaven's first 
 lair. This gift of the new birth, the Spirit bestows 
 as he will. For this new birth, man is absolutely de- 
 pendent on the divine will as operative in the Holy 
 Spirit, the third person. But the rational ground of 
 that determination of the Spirit's action is the 
 secret of election — individual election. 
 
 7. The seventh and only remaining proposition 
 to complete our statement of the Bible teach- 
 ing, which clusters around our theme, is this: 
 That the sacred Scriptures affirm four classes of 
 divine marks or predicates of each one of these 
 three persons: 1. Divine names and titles; 2. 
 Divine attributes; 3. Divine works; 4. Divine wor- 
 ship. So ovenvhelming is the flood of evidence 
 from the Holy Scriptures in support of the details 
 even of this glorious doctrine of the Trinity, that 
 it seems superfluous to dwell upon it any further. 
 Remarks : 
 
 1. Neither of these persons is God without or 
 apart from the others. Hence the doctrine here 
 presented is as wide apart as the poles from tri- 
 theism, or the belief in three co-equal gods. They 
 are persons of one and the same God. When Dr. 
 W. E. Channing, the supremely distinguished Uni- 
 tarian of New England, brought this charge of 
 tritheism against Trinitarians, it must be said that 
 he created his owm difficulty, and did not find it 
 in the Bible, nor in orthodox creeds, such as the 
 Westminster Confession of Faith. But Dr. Channing 
 
L34 'I EE TJMNI J V. 
 
 was bo impressed by the miracles and supernatural 
 
 element in the character of Jesus, that he supposed 
 him to be an incarnate angel, who set for man a 
 shining example of Bacrifice and devotion to duty. 
 Dr. Channing's Saviour, therefore, was neither God 
 nor man, a bewildering state of fact which calls 
 forth a sorrowing exclamation. 
 
 The Father, the Son and the Holy Spirit are 
 one God, and only one; this one true God of the 
 Bible is the Father, and the Son and the Holy 
 Spirit. He is not the infinite, nor the absolute, 
 nor any other abstraction; Hegelian or Neopla- 
 tonic, nor Manzelian zero, but a living Being — a 
 concrete, personal Being — a Being absolute, in 
 that He is absolved from all dependence on aught 
 outside of or other than Himself; an infinite living 
 Being, in that he is subject to no limitations other 
 than those that are internal, and that arise out of 
 his own nature. The speculators who deny personal- 
 ity to God because it implies consciousness, which is 
 possible only under limitations, need to be taught 
 that the God of the Bible is revealed as subject to 
 abounding limitations, but they are all ab intra- 
 internal conditionings. The persons condition or 
 limit each other, and each attribute limits and con- 
 ditions every other attribute. This is a mark of 
 self-sufficient perfection. 
 
 Of course, the persons, as co-equal and co- 
 eternal, constitutionally condition each other in 
 actual operation and manifestation, as seen above; 
 and they cannot be fairly regarded as merely 
 figurative, or metaphorical and fictitious impersona- 
 
I m; TRINITY. L35 
 
 lions of attributes, such as love, wisdom and the 
 like, or of manifestations or operations, whether 
 of creation, providence or grace, but as designating 
 subsisting and predetermining properties of the 
 internal divine nature of the one living and true 
 God. 
 
 It is almost obvious to remark that when the 
 Scriptures speak of the Son of God as the "be- 
 gotten," or "only begotten," (John iii. 16. Gr.) 
 derivation and dependency, as in the human rela- 
 tion, are not implied. The importing of this 
 derivation into the divine nature was the proton 
 pseudon of Arianism. The language descriptive of 
 the human relation is chosen as best serving to 
 suggest to our finite minds the eternal and un- 
 derived filiation of the Son of God to the Father. 
 Filiation and procession are expressive of the 
 transcendent and co-eternal relations of Father, 
 Son and Spirit. 
 
 2. The objection that the word Trinity is not 
 in the Bible, is adequately answered, in that the 
 thing meant is in the Bible, and if the thing 
 designated by the word is in the Bible, there can 
 be no reasonable objection to the word itself, for 
 the content of these propositions, laid down and 
 explained above, which summarize the teachings of 
 the Bible, constitutes the content of the word Trini- 
 ty — a term expressive of the intelligible psychologi- 
 cal concept. 
 
 In view of what is said above, a like answer 
 may be made in regard to the use of the word per- 
 son, to designate the revealed characters of the 
 divine hypostasis. Simple existence does not 
 
136 1 HE TBIN1TT. 
 
 imply nor pre-suppose an efficient cause as does 
 dependence or change or beginning. The self 
 existence is self-sufficient. 
 
 3. The Apostles' Creed. The very essence of 
 this creed is the doctrine of the Trinity. This 
 is made sufficiently manifest by a mere skeleton 
 quotation of it. Credo: (1) "I believe in God the 
 Father; (2) And in Jesus Christ, his only Son; 
 (3) I believe in the Holy Ghost." The legend, 
 perpetuated by the Roman Catholic Church, that 
 the Apostles, before they separated, " composed this 
 creed,"* lacks verification. It was never acted on 
 by any council; it was the gradual outgrowth of 
 the first four or five centuries. It is the most 
 remarkable instance in existence of the spontaneous 
 and free expression or formal crystallization 
 of the Biblically enlightened Christian conscious- 
 ness of the early Church. What was the faith of 
 the early disciples, embodied therein, has been the 
 faith of* the disciples of Christ in all subsequent 
 ages. From the time of the formation of the 
 Westminister Shorter Catechism, near the middle 
 of the seventeenth century, this now venerable sym- 
 bol has been placed alongside the so-called Apostle's 
 Creed. Indeed, it may be observed, that, perhaps, 
 the simplest notion we can have of the structure of 
 this Catechism is that it is little other than the 
 so-called Apostles' Creed, (Questions 4-38), the 
 Ten Commandments, (Questions 39-81), and the 
 Reformation doctrines of grace with the Lord's 
 prayer (Questions 82-107), transformed into ques- 
 tions and answers. What precedes the law does 
 not so literally follow the creed as does some other 
 
ran tbinity. VM 
 
 Catechisms, but it does so substantially. My own 
 experience is, that the best way to teach the Shorter 
 Catechism is, for the pupil to first memorize and 
 recite exactly the Creed, the Ten Commandments 
 and the Lord's Prayer; and then omit Questions 
 43-81, certainly at first. This surprisingly relieves 
 the case of abstractions and without loss. All the 
 children of the Church, therefore, who are taught 
 this Shorter Catechism and the Creed, are drilled 
 in the doctrines of the Trinity. And when we say 
 that this is a fundamental doctrine of Christianity, 
 the meaning is, of course, that if you take away 
 this doctrine, the whole superstructure of Chris- 
 tianity falls — tumbles into chaos. 
 
 4. The Great commission. This was the 
 nucleus and productive germ of the Apostles ' 
 Creed. 
 
 Matthew xxviii. 19— " And Jesus came, and 
 spake unto them, saying: All power is given unto 
 me in heaven and in earth. Go ye therefore and 
 teach all nations, baptizing them in the name of 
 the Father, and of the Son, and of the Holy 
 Ghost.' ' 
 
 Eev. v. — "And Jesus came to them, and spake 
 unto them, saying: All authority hath been given 
 unto me in heaven and on earth. Go ye therefore, 
 and make disciples of all the nations, baptizing 
 them into the name of the Father, and of the Son 
 and of the Holy Ghost." 
 
 The second reading of this Scripture is from 
 
 ♦See "Perry's Catechism for Catechists," endorsed by Cardi- 
 nal McCloskey, of New York, 18&4, page 50. 
 
L38 THE TBINITY. 
 
 the Revised Version, from which all the quotations 
 in this article are taken. 
 
 There are three variations which may be noted 
 in passing ■ 
 
 1. The old has "all power," the new "all au- 
 thority" is given unto me. The original allows 
 either, and each implies the other, for power with- 
 out authority would have been a nullity, and au- 
 thority without power would have been merely 
 nominal. 
 
 2. The old has "teach all nations," and the 
 new "make disciples of all the nations." The new 
 is the better, for it renders explicit what the other 
 implies. 
 
 3. The old has "baptizing them w the name," 
 and the new 7 , "into the name." This is a doubl 
 
 rovement, for what is explicit in each is im- 
 plied in the other, and though both are allowable, 
 yet they give occasion for explanation, the new 
 being somewhat the more liable, perhaps, to be 
 pressed into service of error. The administration 
 of this organizing ordinance "in" the triune name 
 of God means, of course, that it is administered 
 by his authority, and seals by implication the sub- 
 jed of it in a new relation to Him; whereas "into" 
 designates the fact and intimacy of the constituted 
 relation thereby symbolized, and implies the au- 
 thority exercised in administering baptism. When 
 the maiden is married into the name of her chosen 
 husband by the authority of Church or State, 
 the intimacy of the relationship thereby established, 
 does not obliterate her identity or individual per- 
 sonality, however important, legally and morally, 
 
i in: tii! ni n . 139 
 
 may be the re-adjustment of responsibility spring- 
 ing from the new relation. 
 
 It may be sufficient to remark, that the old 
 version and the new version of tin's passage, and 
 in general, are substantially the same. This text, 
 with its context, is familiarly known as The Great 
 ( 'ommission. Having proclaimed His unlimited pos- 
 ssioii of all the power and authority in heaven and 
 on earth, He issues not an exhortation, but a com- 
 mand, to His followers to disciple and baptize all 
 the nations. This great commission not only gives 
 the Church authority, but imposes on her the 
 solemn obligation to execute this command. This 
 missionary campaign, therefore, is for the con- 
 quest of the world, whatever, in the economy of 
 God, that may mean. We are soldiers of the 
 Church militant, and aspire to be crowned victors 
 in the Church triumphant. 
 
 The fact that the discussion of the doctrine of 
 the Trinity fulminates in this Commission, which 
 created the Church of Christ a militant organiza- 
 tion, suggests that every Christian Church is a 
 missionary body. This is eminently so recognized 
 by our Church. Soon after its organization as a 
 distinct denominational body, the Presbyterian 
 Church in the United States courageously and con- 
 scientiously entered on the work of foreign mis- 
 sions. Fitly, its first concern was our "Indians 
 and then China." Perhaps, it is not as articulately 
 and emphatically urged as it deserves to be, that 
 it is pre-eminently the doctrine of the Trinity 
 which authorizes and vitalizes the work of Christian 
 missions, home and foreign. The Great Commis- 
 
1 10 i hi; rBINITT. 
 
 sion was historically the nucleus, out of which the 
 Apostles' Creed grew into the faith and life of the 
 early Church, and it has been heartily cherished 
 in all subsequent ages. Our Book says: "Christ as 
 a King has given to His Church officers, oracles and 
 ordinances. . . . His system of doctrine, gov- 
 ernment, discipline and worship . . . nothing 
 to be added or taken away." (F. G. 10). His 
 Church is an institution, and has a businesslike 
 governmental organization. It is not only the 
 right, but the duty, of missionaries, therefore, to 
 organize their converts into particular churches 
 for the worship of the tri-personal God, in and into 
 whose name they have been baptized as soldiers of 
 the cross for godly living, and the proclamation 
 and disciplinary enforcement of the laws of Christ, 
 by the courts of this Church. The growth of our 
 Church, as of all other Christian Churches, is by 
 the addition of individual converts, at home or 
 abroad, to existing individual churches or the ad- 
 dition of particular churches, newly organized of 
 new converts. Our ministers have no warrant to 
 baptize infants or adults except in actual or con- 
 templated, immediate connection with a particular 
 organized church of our own " faith and order.' ' 
 Christianity is an organized institution, and not a 
 scheme of free will, individualism or anarchy. And 
 in thus organizing a particular church by our home 
 pastors or foreign missionaries, as our Church con- 
 stitution explicitly provides, the officiating minister 
 is bound to make the following prescribed declara- 
 tion as crowning the transaction: "I now pronounce 
 and declare that you are constituted a church ac- 
 
THE TRINITY. 141 
 
 cording to the Word of God and the faith and order 
 of the Presbyterian Church in the United States: 
 In the name of the Father and of the Son and of 
 the Holy Ghost, Amen." (F. G.). 
 
 At the outset it was remarked that this doc- 
 trine of the Trinity is intensely practical in both 
 the individual and the Church life. This pre- 
 scribed formal organization of converts into chur- 
 ches under their covenant vows illustrates and 
 emphasizes this remark. 
 
 Now, in conclusion, (with due deference to 
 those with contrary views), allow me to call at- 
 tention to (what manifestly seems to be surpris- 
 ing and almost incredible) the fact that, whilst 
 our Home Mission work is conducted in accordance 
 with the Word of God and of our Constitution as 
 to the fundamental organic oneness of our Church, 
 it is worthy of inquiry whether it be otherwise 
 with that of our foreign missions. 1 I will attempt, 
 a brief statement of its condition. In the year 
 1895, "a body politic and corporate, by the name 
 of the Executive Committee of Foreign -Missions of 
 the Presbyterian Church in the United States for 
 the purpose of the maintenance of all missionary 
 undertakings by the said Church among nations 
 and countries foreign to the United States," etc., 
 etc., was chartered by the State of Tennessee to 
 which our General Assembly has in fact "intrusted 
 the management of its foreign missionary work." 
 The charter further provides that this corporation 
 is "for the purpose of disseminating the religion 
 
 1. The article on the Trinity was written in 1907 and is 
 now published in connection with the article on The At-onement, 
 because of their internal relationship. 
 
142 Tin; tiuxitt. 
 
 of said church; to establish, maintain and con- 
 duct Churches," &a, &c. "What had been a simple 
 Executive Committee of the General AssemMy was 
 thus transformed into a chartered corporation. 
 
 Certainly this description of its purpose in the 
 charter looks like denominational Church extension 
 by the agency of this chartered substitute, but as- 
 suredly it is not so in practice. To this Corporation 
 all the money given by our Church for foreign mis- 
 sions is turned over for its use, and this amount 
 lasl year was over a quarter million dollars. A 
 noticeable financial feature of its business is that, 
 Incidentally, in addition to the contributions of the 
 Church, it also undertakes the support of indivi- 
 duals by paying them for life, as a corporate body, 
 graduated rates of interest for their mone}^ to be 
 used in this foreign work. Paying interest on 
 money for use in Mission work: — think of it. This 
 has an air of business zeal. There are, however, 
 business reasons for doubting the propriety of this 
 thing and for apprehending the possibility, in the 
 future, of virtually Hippelizing our Church. 
 
 But it must also be noted how this Corporation 
 is doing our Church work for which it was in terms 
 chartered. As to "establishing and conducting 
 Churches" — "for the purpose of disseminating 
 the religion of (our) said Church"— it cannot point 
 to a Presbytery nor to a single organized Church in 
 our connection in all the heathen world — not one. 
 It reports 39 organized Churches but they are not 
 in our connection. They are not our Churches. 
 They are individually independent Congregations. 
 There is not even an individual convert a member 
 
THE THIXITV. 143 
 
 of our (lunch in all this foreign field. Over ten 
 thousand communicants are reported, but not one 
 of them is connected with any Church of our 
 denomination or under our government and disci- 
 pline, even though supported by us. And thous- 
 sands of these baptized and reported communi- 
 cants are not members of any organized Church 
 whatever. This is an anomaly. Over four thou- 
 sand baptized communicants are reported in the 
 African Mission at Luebo, probably five thousand 
 now, but there is no Church organization whatever 
 among them, no elders, no Church Session, no 
 Church Court, not even a session for authority and 
 discipline; and that, after over fifteen years work 
 in that field. 
 
 This is the sad spectacle of ecclesiastical bar- 
 renness presented by the Southern Presbyterian 
 Church in the foreign field, in conducting its share 
 of the campaign under the Great Commission, after 
 nearly fifty years of labor and prayer and the ex- 
 penditure of perhaps five million dollars. In ex- 
 planation of this surprising state of facts, which, in 
 my opinion, should at once be rectified, it must be 
 considered that this Corporation is not acting on, 
 but in contravention of the theory of its charter, 
 that it is its business to disseminate or extend the 
 Southern Presbyterian Church as an organized 
 body into foreign lands. But this idea it repudiates 
 and undertakes only to carry seed-corn to the 
 nations and to scatter it broadcast for spontaneous 
 growth and the propagation of so-called u free : 
 born" Churches without any supervising govern- 
 ment and discipline (or organic control) by the 
 
144- Tin; tktnitt. 
 
 home Church though receiving support therefrom. 
 Moreover, this corporation has been tolerating the 
 baptizing of polygamists and thus introducing and 
 sanctioning licentiousness among its communicants. 
 Only one additional irregularity will be mentioned. 
 This Corporation has had for years in its service 
 under pay (and each individual is an annual ex- 
 pense of about one thousand dollars), a dozen or 
 more Missionaries not in connection with the 
 Southern Presbyterian Church at all, and in no 
 way subject to its disciplinary control. (See G. A. 
 Min. 1906, p. 237). Either our Southern General 
 Assembly with the endorsement of the Synod of 
 Virginia, is in the attitude of having sanctioned 
 these revolutionary irregularities or it is not. 
 
 It was the surprising treatment of the subject 
 of polygamy during the past few years that oc- 
 casioned that scrutiny of the entire mission work 
 of our Church which brought to view the extra- 
 ordinary features of it in part set forth above. 
 
 In concluding these observations on the Great 
 Commission it seemed to be appropriate and im- 
 portant to call attention to the wide and surprising 
 departure from the doctrine of our standards, as 
 above indicated, in the prosecution of our mission 
 work in the foreign field, whereas our Church order 
 is faithfully complied with in our home mission 
 work. This new doctrine, on which this Corporation 
 is acting with the approval of the General As- 
 sembly, was stated editorially in one of our Church 
 papers, in its issue of June 27, 1906, in the following 
 words : 
 
THE TRINITY. L45 
 
 "CHURCHES IN HEATHEN LANDS." 
 
 "It should not be forgotten that the position of our Church 
 from the beginning has been that in foreign lands our mission- 
 aries organize free-born native Churches. There is no Southern 
 Presbyterian Church anywhere outside of the United States. 
 Our missionaries belong to our Church, but their converts do 
 not. Some of these converts may be guilty of polygamy. Yet 
 no one has the right to say that the Southern Church harbors 
 polygamous members inasmuch as their converts are mem- 
 bers, not of our Church, but of their own. The native Church, 
 under the leadership of the missionaries, may wisely be left to 
 deal with polygamy. It is a question which specially concerns 
 them." 
 
 Doubtless many were much surprised by this 
 statement. Facts do not sustain the opening decla- 
 ration as to "the position of our Church from 
 the beginning." On the contrary, instead of re- 
 nouncing our organized character in the foreign 
 field at "the beginning" it was more than twenty 
 years before a suggestion in that direction, occurred, 
 and then irregularly. At the beginning Presbyteries 
 were organized in the foreign field in different 
 countries, 1871 in South America ; in 1874 in China, 
 and in 1886, thirty-five years after the beginning, 
 the Executive Committee reported to the General 
 Assembly that it had stated in correspondence with 
 "sister Churches and their missionaries that the 
 prevailing view in our own Church favored the 
 method of having the Presbyteries on mission 
 ground composed exclusively of native Presbyters, 
 the missionaries holding only advisory relations 
 to the Presbytery." (Alex. Digest, pp. 49, 50, and 
 100). But under the regime of the Executive Com- 
 mittee as a chartered body politic and corporate, 
 
111! j hi; TRINITY. 
 
 those marks of our denominational presence among 
 the foreign nations have disappeared so that we 
 cannot now be known there by friend or foe, by 
 our fruits. Such a thing as a particular Church 
 with its session and superior Church courts com- 
 posed Elders on official parity is, according to my 
 isl information, wholly unknown. And it is posi- 
 tively known that there is tolerated polygamy 
 among the African Communicants and in the 
 Chinese Churches. See Index on Polygamy. 
 
 I frankly confess that until within the recent 
 past, like the great majority of our ministers and 
 Church members, I presume, I was in all con- 
 fiding simplicity under the impression, and, with 
 others, ignorantly believed that our foreign, like 
 our home mission work, was, like that of all other 
 Christian denominations, Protestant and Catholic— 
 a work of consistent Denominational Church Ex- 
 tension. As others, I took this for granted. To 
 illustrate. Just previous to my discovery of this 
 condition of things, not to speak of general habitual 
 contributions to the foreign work by myself and 
 wife, I had specially given, in two checks, to the 
 Luebo African Mission, One Hundred and Fifty 
 Dollars; but had I then known what I have since 
 discovered and learned, as indicated above, I 
 would not have given one cent. I mention this to 
 silence criticism or insinuation. I await the ref- 
 ormation. 
 
 Without any present remarks of my own. I leave my readers 
 to Judge for themselves to what extent the astounding condition 
 of things delineated above has been changed and bettered. 
 
 ' 
 
i m; ti;i nii 147 
 
 I await the reformation of this non-denomina- 
 tional theory on which this corporation is acting. 
 Instead of disseminating the religion of our Church 
 it is withholding it. Instead of giving the heathen 
 the gospel in its best form as we conceive and be- 
 lieve it, this Corporation is discrediting our de- 
 nomination by substituting therefor a miscellaneous 
 and non-denominational evangelism. It is not estab- 
 lishing or adding Churches of our denomination as 
 our Church order provides. It is sound doctrine 
 that legitimates and constrains reformation. This 
 is no time for discrediting the official work of the 
 Holy Spirit in displacing or ignoring among the 
 heathen "The House of God, which is the Church 
 of the living God, the pillar and Ground of the 
 Truth." 
 
 I yield to no man in devout interest in the 
 foreign mission work, but we should not to the 
 discredit of the organized Church which is honored 
 as the mother of every one who has God for his 
 spiritual Father. It is not the present purpose to 
 argue but only to make a statement of an ascer- 
 tained state of fact, which cannot be truthfully 
 gainsaid, and which ought to be, but is not, known 
 by our people. 
 
 The Apostle Paul who as a foreign missionary 
 was directly chosen and sent forth in his mission 
 work from Antioch by the Holy Spirit, promptly 
 organized his converts into Churches (Acts. XIV: 
 23, (Jr.), and then to the day of his death, through 
 peril and hardship, he cared for them by personal 
 instruction in visitations and sojourns, by letters 
 and by special messengers, by enjoining discipline, 
 
I \B i in. Tiu.xn v. 
 
 and by authoritatively establishing uniform order 
 in all the Churches as one. He did not establish 
 different kinds of Churches or Church order. Ig- 
 noring Church organization with its gradation of 
 Presbyterial courts in foreign lands, our mis- 
 sionaries would discredit the home Church and 
 also the official work of the Holy Spirit, and with- 
 hold from the converts what we conceive and be- 
 lieve to be the best type of the Church faith and 
 order for growth and discipline which has come 
 down to us and which we have fondly believed 
 should be extended and transmitted by us in the 
 sacred name of the Tripersonal God, the Father, 
 the Son, and the Holy Spirit. 
 
 [n all the ages those by whom the Incarnate 
 Son of God has been worshipped have never fal- 
 tered over the like personality and Deity of the 
 Holy Spirit, or the doctrine of the Trinity. Those 
 who worship Christ in his true character are 
 Christians and Trinitarians, for the two expressions 
 are then in strictness equivalent, and those who do 
 not worship him are not Christians nor Trini- 
 tarians. It is a test most simple and practical, 
 and far-reaching for it applies alike to the intelli- 
 gent child or to the adult. Take the child's prayer: 
 
 1 ' Now I lay me <lcnvn to sleep, 
 I pray The Lord my soul to keep: 
 If I should die before I wake, 
 I pray The Lord my soul to take." 
 
 Poets have not been able to improve much less 
 io supersede this prayer. But, only think of it: 
 This prayer is addressed to "the Lord/' the 
 Christ. Thousands at the same time and widely 
 
Tin; IKINU 3 . 149 
 
 separated offer it. Omnipresence to hear, omni- 
 science to understand, and omnipotence to answer 
 them are all implied, and these are the attributes of 
 Deity and entitle the Saviour to his worship. Other- 
 wise it would be idolatry. But if it is his due, 
 what must be the consequence to those who with- 
 hold it? The only modification that is recognized 
 as an improvement and bringing it explicitly into 
 greater harmony with the doctrine of the Trinity, 
 would be to introduce the personal pronoun "Thee." 
 as follows; 
 
 "Now I lay me down to sleep, 
 
 I pray Thee, Lord, my soul to keep; 
 
 If I should die before I wake, 
 
 I pray Thee, Lord, my soul to take." 
 
 These things being so, it need hardly be said 
 that the doctrine of the Trinity is fundamental, and 
 taking as it does this practical shape in the wor- 
 ship of the Lord Jesus Christ, no doctrine is more 
 simple, intelligible, and precious to the child or to 
 the wayfarer. The worship of Christ led to the 
 articulate formulation of the doctrine of the Trini- 
 ty during the first seven centuries. (681 G. C.) It 
 abides and will ever abide. 
 
 Brethren : Our people hunger for this doctrine. 
 What a mistake it is for preachers to avoid it 
 under the impression that it is mysterious and 
 unpractical. Certainly no doctrine of the Word of 
 God is more simple and practical, both in the 
 individual and Church life. The question of wor- 
 shipping the Christ carries the whole case. 
 
 "The peace of God, which passeth all under- 
 
L50 CHE TRINITY. 
 
 standing, keep your hearts and minds through 
 us Christ our Lord: and may the blessing of 
 God Almighty, the Father, the Son, and the Holy 
 (J host abide with you, evermore. Amen." 
 
 Samuel Spahr Laws. 
 Washington, D. C, 
 January 10, 1907. 
 
MISCELLANEOUS SEARCHLIGHT SUG- 
 GESTIONS FOR THE WEARY READER. 
 
 I. A. 
 
 Adam— Pp. 16, 29. 
 
 Armistice — P. 104. 
 Athens— P. 81. 
 
 Azazel (scape-goat) — P. 59. 
 
 Atonement — 
 
 The word Atonement was formerly written At-onement and 
 this orthography explains the real meaning in which the word 
 Atonement is used in this book, although it is not felt to be 
 necessary to follow the distinction closely. In a word the des- 
 ignation Atonement, as here considered, contemplates the Gospel 
 reconciliation of the human race to God. 
 
 Adam is the first character of the discourse and is, with 
 Eve, the only representative we have in the Bible of the primi- 
 tive form of religion ordained by God for man, and the seventh 
 day was made the sacred day of this primitive religion. It was 
 from this that Adam and Eve fell in Eden. 
 
 II. B. 
 
 Blood of Christ— Pp. 41, 49, 50. 
 
 Birth — in two notable instances the birth of Cain, Pp. 70, 101, 
 and the birth of the Savior, P. 22. Cain, as representing the 
 fallen condition of man and Christ as the Savior, a perfect con- 
 trast of characters. The notice of the birth of Cain (Gen. 4-1) 
 contains four words, "by the help of," for which there is no 
 authority in the original text and the thought that is attributed 
 to Eve is entirely different from what is authorized. Her lan- 
 guage is "I have given birth to a man(ish) Jehovah. " The par- 
 ticle "eth" in the text is not a preposition but an index finger 
 in its general usage pointing out the object of the verb and this 
 is the 3.3rd instance of its use in the text. In every instance 
 that general usage is observed, but in this verse it is made an 
 unwarranted exception as a preposition. Eve's mistake in no 
 manner affects God's word and the word Jehovah as here given 
 should be viewed in comparison with Luke 2-11. Where the 
 same Jehovah is represented by the angel as the incarnate 
 Savior, the word "kurios" in the Greek, being used in the Septu- 
 agent as equivalent to Adhonai, Hebrew (Ps. 110.) and thus we 
 have the word "Lord" used 1000 times in the New Testament as 
 a translation of "kurios," whereas, according to this suggestion 
 
 (151) 
 
152 THE ATONKMKXT. 
 
 it should be Jehovah Jesus instead of Lord Jesus, so that 
 Thomas' confession in John 20 would be "My Jehovah and my 
 God" and not "My Lord and my God." In every instance the 
 use of the word Jehovah according to this criticism would be 
 an explicit verbal assertion of his Deity. "Ye must be born 
 again." John. 3. 
 
 Bondage— Pp. 68, 69. 
 
 III. C. 
 
 Covenant — Pp. 7, 171. 
 
 Before the fall, God's covenant was with man Himself and 
 is spoken of in the book as the Covenant of Works. Man stood 
 on his personal obedience with God. After the Fall the Covenant 
 is a new Covenant of Grace with Christ. P. 18. The obedience 
 of Christ is a realization accepted as justifying righteousness, 
 whereas the obedience of man even in Eden was a failure and has 
 been a failure ever since. See Gal. 2-16. 
 
 Cain— Pp. 70, 101. 
 
 Channing Dr.— Pp. 133, 134. 
 
 Cntcifision— Pp. 38, 39, 41. 
 
 IV. D. 
 
 Death (P. 33)— Gen. 2-17. 
 
 The death here pronounced is to be supremely viewed as 
 the death of Christ on the cross (P. 39) simply and plainly with- 
 out speculation or alteration. In the case of man, generally it 
 has two senses, the separation of the body from the soul and 
 second the extinguishment of the holy sensibilities of his na- 
 ture, commonly spoken of as spiritual death. The death pro- 
 nounced in sinning was a Hebrew idiom emphasized idomati- 
 cally, "By dying thou shalt die." This death thus pronounced 
 was the penalty of the broken law, and the bearing of it by 
 Christ and his obedience to the minutest requirements of the 
 law, constitute his legal satisfaction, and is commonly, though 
 mistakenly regarded as exclusively the atonement. Throughout 
 the Bible, therefore, blood is used as the symbol of death, a 
 circumstance to be especially noted. 
 
 DummeJow — Pp. 63, 81. 
 
 V. E. 
 
 Eve— P. 19. 
 
 By her own confession she was deceived into disobedience 
 by the plausible behavior of an archangel, commonly designated 
 Satan, but in Rev. 12-9, he has three other names given him: 
 the Devil, the Dragon and the Old Serpent. Let it be noted that 
 the Old Serpent thus named is none other than the archangel 
 
THE ATONEMENT. L53 
 
 Satan who deceived Eve by his blasphemous lying and plausi 
 ble use of ventriloquism that made it appear to her that the Ser- 
 pent was invested with human sense and speech and that these 
 special gifts had resulted from eating the forbidden fruit, so 
 that instead of her dying, as God had told her, the fruit would 
 give her a new life as it were, thus charging God with lying to 
 Eve, whereas it was the Old Serpent himself that was doing the 
 lying. P. 41. It is remarkable that ventriloquism has not been 
 suggested, so far as known, as the special agency used by Satan 
 in his deception of Eve. Adam sinned deliberately without be- 
 ing deceived as stated. P. 29. The fact of Eve, acting apart 
 from her husband and without his knowledge or advice is cer- 
 tainly a subject for serious reflection in the light of the conse- 
 quences in this day of asserted freedom. 
 
 Expiation — P. 84. 
 
 VI. P. 
 
 Faith. 
 
 (1) — Page 55 shows distinctly that the righteousness of 
 Jesus Christ that justifies and saves is not His moral character, 
 but specifically the satisfaction of obedience which he rendered 
 to the precept and penalty of the broken law. This service, or 
 work of satisfaction, had the effect of meritoriously delivering 
 Christ himself from under the curse and penalty of the broken 
 law and this deliverance of himself was his egoistical redemption 
 and salvation whereas his salvation of all others is altruistic, 
 through imputation of his righteousness and the consequent ac- 
 tivity of the Holy Spirit. This number also suggests the name 
 of Prof. Fowler whose work on the religion of Rome has been 
 freely appropriated from and remarked on. P. 75. 
 
 Fillioque—P. 91. 
 
 VII. G. 
 
 Goats (The)— P. 52. 
 
 The procedure of salvation is dual. The part effected by 
 the Logos centers in the bloody cross — the part effected by the 
 Holy Spirit is bloodless and this distinction should be borne in 
 mind especially by sensitive readers. 
 
 God— P. 31. 
 
 This is one of the most indefinite words in human language. 
 It would seem that almost the only language that has a true and 
 definite name for the true God is the Hebrew Jehovah, fragments 
 of which are formed in countless combinations of names. 
 
 Germany— P. 109, 110. 
 
 Golden Age— P. 93. 
 
154 n\E ATONEMENT. 
 
 VIII. H 
 
 Holy of Holies— F. 59. 
 
 This locality was the innermost department of the taber- 
 nacle and also of the temple of the Jewish Church. It was a 
 cube, 10 ft. every way, containing the arc of the covenant with 
 its contents; the stone tables of the law; the pot containing 
 the manna; the rod of Aaron that budded; the golden cover, 
 thereof, was the mercy seat on which the blood of atonement 
 was sprinkled by the officiating priest, together with the over- 
 shadowing Cherubim. The tradition seems to have been that a 
 sensible image in human form hovered over the mercy seat. 
 There is a mistake afloat that this holy place was entered only 
 once in a year — the simple truth it was during one day in a 
 year, and then several times, but only by the high priest. Lev. 
 16 is the classic passage of the Old Testament. 
 
 Hell— P. 33. 
 
 IX. I. 
 
 Imputation— Pp. 26, 57, 58. 
 
 This word, as a matter of fact represents one of the most 
 important transactions in the whole procedure of Gospel sal- 
 vation. This does not imply infusion either of sin or of holi- 
 ness. It does not impart character, but status. For example: 
 A criminal pardoned by the imputation or the credit of the 
 judge's sentence is not changed in character in the slightest but 
 is changed in his relation to the law — the judge's sentence 
 changes his status — but not his character. The imputation of 
 righteousness to the sinner does not of itself effect his personal 
 character, but it does effect his status relative to the divine 
 law. The imputation of the responsibility of sin to Christ did 
 not in the slightest effect his moral character but did pro- 
 foundly affect his relation to the broken law. Imputation, there- 
 fore, is to be sharply distinguished from infusion. One of the 
 most emphatic and explicit discussions of imputation is found 
 in the work of Horace Bushnell "The Vicarious Sacrifice," Vol. 
 II. with this decided qualification that he bears and confuses 
 the case by the false notion of infusion. Eliminate infusion 
 from his discourse and it is admirable. We have from him, 
 "In this most sublimely practical of all truths, imputed righteous- 
 ness Christianity culminates" — also "Thus, instead of having our 
 faith Imputed unto us for righteousness, we ourselves teach our 
 faith to locate all our righteousness putatively in God; saying, 
 'The Lord our righteousness,' 'Christ who is our life.' ". 
 
 The doctrine of imputation is impracticable in human gov- 
 ernment, but perfectly valid in the Divine government of Om- 
 niscience and Omnipotence. 
 
 Independence (Declaration of) — P. 111. 
 
THE ATONEMENT, L55 
 
 X. J. 
 
 Jehovah, the proper name for God and used exclusively of 
 Him. Pp. 30, 31, 98, 102. 
 
 Justification of Jesus Christ — Pp. 61, 62. 
 
 XL K. 
 Kingship of Christ— Pp. 132, 140. 
 
 His confession of his kingship to Pilate but his broad affir- 
 mation that it was not a worldly kingship or he would call his 
 angelic troops to his service. It was his glorious spiritual king- 
 ship that the world has never yet fully appreciated. 
 
 XII. L. 
 
 Law (The)— Pp. 17, 18, 23, 95. 
 Lore— Pp. 18, 95, 97. 
 
 XIII. M. 
 
 Mary and Maternity — P. 22. 
 
 Mary had five sons and two daughters. The names of the 
 sons are given distinctly and the word "daughter" is in the 
 plural, implying at least two daughters. It was no doubt that, 
 the marriage of one of these daughters at Cana of Galilee was at- 
 tended by her maternal brother, the Savior, on his return from 
 the forty days temptation and over which Mary herself presided 
 with such dignified and maternal care. In Matth. 13-55 and 56 and 
 Mark 6-3, we have a description of a village family consisting 
 of five sons, called brothers, and two daughters, whose names 
 are not given. These children are never spoken of as the chil- 
 dren of any other than Mary. As perfectly confirmatory of 
 Mary's maternity of the entire family of seven children, the 
 circumstance of the attendance on the Passover festival gives 
 manifest proof. Jesus was then twelve years of age, which 
 means Joseph and Mary had been wedded thirteen years and the 
 circumstance of seven children being in the family after 13 
 years of wedded life is one of the common experiences of life. 
 Particularly notice the circumstance that Joseph was not only 
 alive but that he was with and in charge of his family at this 
 Festival and that Mary on finding Jesus after a search of three 
 days uses the following tender language: "Son why hast thou 
 thus dealt with us? behold thy father and I sought thee sor- 
 rowing," language plainly implying Joseph as the caretaking 
 head of the family. The whole conjecture of Jerome in regard 
 to Mary as having given birth only to Christ is founded upon 
 the wicked slander that virginity is more virtuous than mater- 
 nity. Without going into further detail the scriptural evidence 
 
156 THE ATONEMENT. 
 
 of Mary's maternity of these seven children is convincing and 
 without reasonable question. Mary was a strong and remark- 
 ably vigorous woman who attended in the crowds of the field 
 preaching of her son and must have been fully fifty years of age 
 when she was present in the midst of the lawless mob that 
 crucified her son. 
 
 Mohammedan. — P. 121* 
 
 Morals (Roman)— Pp. 78, 85. 
 
 Mediation — Pp, 56, 61. 
 
 XIV. N. 
 
 Xoah. 
 
 His position is a peculiar and unique one in Bible history, 
 The first administration touching the interest of the human 
 family was that of the Garden of Eden, over the sole subject 
 of the obedience of Adam and Eve. T'he second administration, 
 but the first of the fall, took place after the lapse and termi- 
 nated with Noah's family, which was a marvelous exhibition 
 of the sinful character of fallen man that tried even the patience 
 of Jehovah as though he had repented the creation of man, 
 affirming that his spirit could not always endure such behavior 
 and that the ungodly course of events should be brought to 
 a termination and hence the marvelous and mysterious event 
 of our world, the flood. The relation of the family and 
 descendants of Noah as recognized by our ablest historians 
 to the general history of the world is thoroughly entitled to 
 serious recognition and this condition was wound up in the 
 covenant, Gen. 9-9, 10, 11, 12. The human race then started 
 upon a new career which it is hard to believe as reviewed by 
 Paul in Romans 2, was any better than the career that termi- 
 nated in Noah. The simple fact is we must in all humility 
 and truthfulness admit that the history of our race does not 
 yield adequate glory to the true God, but rather to the God 
 of this world, II Corinthians, 4-4. 
 
 XV. o. 
 
 XVI. P. 
 
 Paternity of Christ.— -Pp. 22, 44. 
 
 The accounts of the birth of our Savior in Matth. I and Luke 
 I. leave no leeway whatever of a rational conjecture of a human 
 paternity of the incarnate babe. The discourse of Paul at 
 Athens appeals to the literature of Pantheism as furnishing 
 a natural presumption of the divine origin of man and in the 
 book is given a skillful theistic transformation of this allusion 
 of his.-— P. 79. 
 
 Putative Sinner— Pp. 23, 26, 51, 57, 58, 60. 61, 41. 
 
THE ATONEMENT. 157 
 
 Paraclete— Pp, 40, 79. 
 Pharaoh— Pp. 39, 42. 
 Pilate— Pp. 46. 35. 
 Priest— Pp. 56, 58, 60. 
 Protevangelium — P. 19. 
 Plato— P. 78. 
 Paul— P. 83. 
 Polygamy — P. 144. 
 
 Here is a letter from Dr. Egbert W. Smith, executive secre- 
 tary of Foreign Missions, of the Presbyterian Church in the 
 U. S., which says in answer to my inquiry in regard to the 
 relations of the church to polygamy, "I am glad to answer 
 that so far as I know there are not any polygamists in any 
 of our Southern Presbyterian churches in any part of the world." 
 It gives me a pleasure that language is scarcely able to ex- 
 press, to publish this announcement. I had informed Dr. Smith 
 that I expected to make public use of his answer, so that this 
 is not a private communication, but a public declaration which 
 he is in every way competent to make. When this article on 
 the Trinity was written some twelve years ago, there were 
 polygamists in our churches in both Africa and China and a 
 controversy had been entertained respecting it for eight or 
 ten years, but now, thank God, we have the positive evidence 
 that this is a dead issue in our church and the use made of 
 unheard of free born churches has collapsed, although the 
 originators of this worldly and ambitious scheme of financing 
 and enrolling polygamous members of the mission churches 
 have gone free and have escaped the richly deserved chastise- 
 ment of ecclesiastical treason. During the past year, Dr. Smith 
 spent eight months in a visit to our churches in China, and at 
 Montreat. I heard him give an account of this sojourn in 
 their midst, so that he is thoroughly imformed in regard to 
 the condition of our foreign missions. It may be well to state 
 explicitly that polygamy is chiefly a system of cruel slavery, 
 perhaps now the most cruel system of bondage on the face 
 of the earth. In the communications we used to receive from 
 Africa, a sketch was given of a petit chief of the country who 
 had no less than three thousand in his harem and in conversa- 
 tion with a recently furloughed missionary from Africa, whose 
 address I heard in Asheville, N. C, he distinctly informed me 
 that in an effort made recently in Africa to induce the native 
 churches to provide for self support it was ascertained to his 
 surprise, that the only inducement that would lead them to 
 exercise economy was the prospect of buying another wife, 
 which shows the tyrannous influence of this baneful custom. 
 These women that constitute the harem of these petit lords, 
 are nominally wives, but in fact, they are slaves owned, bought 
 
158 TIIF. ATONEMENT. 
 
 aud sold and they exercise the discretion of life and deatli as 
 absolutely as the ancient Romans who would sometimes slaughter 
 some of their slaves as an entertainment at a festival, or to 
 distinguish some occasion in the enjoyment of absolute im- 
 munity. This cruel treatment is a common characteristic of 
 polygamy the world over. With this marked variation, however, 
 that in addition to laborious and profitable servitude, their own- 
 ers enjoy the privilege of using politically the influence of the 
 families with which these women are connected. It is a mis- 
 take, therefore, entertained by the public that polygamy is simply 
 the result of lust, but over and above lust in its vile influences, it 
 is the result of selfish greed and ambition and the gratification of 
 petty savage tyrants, and that the church of Christ should vir- 
 tually become the nursing mother of such a dreadful and calami- 
 tous custom of the heathen world is such a horrible reflection as 
 a means of preventing its possible revival by the indecency of 
 the slightest church favor, this article on the Trinity is a word 
 in season, for it calls attention to the important fact that the 
 last act of our Savior in His sojourn on earth before His 
 ascension, he instituted and ordained the mission work of the 
 church by his explicit command, "Go ye therefore, and make 
 disciples of all the nations, baptizing them into the name of 
 the Father and of the Son and of the Holy Ghost." 
 
 We see, therefore, that in this Great Commission he as- 
 sociated the Father and The Holy Spirit with Himself in the 
 realization of this peace treaty dictated to man, so that the work 
 of the church is explicitly ordained by Him as the work to be 
 accomplished in co-operation with the Trinity. 
 
 The purpose of this article on The Trinity was originally in- 
 tended to set forth the work of the church in the execution 
 of this great commission in the name of The Holy Trinity, so 
 that any man as a minister of the church of Christ and facing 
 the procedure of admitting a polygamist to this spiritual com- 
 munion of this Holy Trinity, would experience an inevitable 
 paralysis of ability to consummate the procedure by befouling 
 it with the filth and lustful iniquity of this degrading institution 
 that Satan himself has foisted upon the human race. 
 
 It may be remarked in passing that whilst the most con- 
 spicuous polygamist in the United States is tolerated in the 
 chief council of the nation on account of the ethnic weakness 
 of our free government, yet the Emperor of ancient Rome found 
 such a difference as effecting the policies of the Empire in the 
 citizens who were the legitimate offsprings of wedded life, actu- 
 ally decreed and awarded prizes for all legitimately born children; 
 hence the value of this reminder of the true nature of the mission 
 w T ork of the church in realizing the At-onement of the Gospel 
 treaty of Peace, by this quiet witnessing of this true nature of 
 the work. 
 
 There may be no impropriety in my stating, perhaps, that 
 whether mv own influence in this controversy has contributed in 
 
THE ATONEMENT. L59 
 
 the least to bring about this happy result, I know not, but I 
 am equally gratified at learning that such is the present situation 
 I wish to remark, finally and once for all that the closing pari 
 of the article on The Trinity is an absolutely truthful sum- 
 mary and defense of the condition of the church and of its mis- 
 sion work at that time. 
 
 To interpret our Mission Work, whether Foreign or Domestic, 
 as conducted on a lower scale than that of the co-operation of 
 the persons of The Trinity is to misread the situation and to 
 manifest a blindness to the teachings of the Word of God, and a 
 lack of conscientious spiritual insight and discernment. 
 
 XVIII. R. 
 
 Rightcous?icss. 
 
 It has already been emphasized that the righteousness of 
 Christ which is the specific object of saving faith is his satis- 
 faction of the claims of the broken law and nothing else, a point 
 to be considered as virtually settled by this allusion, speculations 
 in regard to which have filled whole volumes. Regeneration, or 
 the new birth, is the greatest event in the life of a sinful mortal. 
 
 XIX. s. 
 
 Sanctification — Pp. 62, 64. 
 
 Sin— Pp. 16, 55. 
 
 Sabbath— P. 99. 
 
 Satan— Pp. 19-47, 48, 106. 
 
 As to sin the narrative of the books of the Events of Eden de- 
 fines its nature better than the schoolman and even better than 
 the catechism. Satan has already been spoken of as an archangel. 
 He has organized through his fallen followers a dreadful, hostile 
 army, scheming and laboring continually and yet strange to say 
 it is after this god of the world that the human race is con- 
 tinually striving to please with an insane infatuation. The 
 scriptures give surprising intimations of the multitude of demons 
 subordinate to Satan, the god of this world, which amounts to 
 saying truthfully that there is something wrong with the human 
 race, and makes it believable as stated in the scriptures that 
 Satan and his followers were expelled from heaven, and found 
 a lodgment here on earth. 
 
 Salvation from the power of this invasive force should be 
 the aspiration of all men. Salvation is sharply to be distinguished 
 from Redemption. A number of Americans might be in the 
 bondage of some foreign captivity and the government might 
 make ample provision for the removal of their shackles, but 
 until they had been personally restored to their native country, 
 they would not be saved. Salvation means properly the actual 
 possession of the blessings provided for by redemption, redemp- 
 
160 THE ATONEMENT. 
 
 tion provided for by deliverance from sin and Christ as the great 
 Redeemer. Salvation implies the personal realization of that de- 
 liverance which is the work of the Holy Spirit. On reflection, 
 at times, it seems to be a more stupendous undertaking than the 
 Redemption, more trying to patience and all the Christian graces, 
 for Redemption may be accomplished as a feat, but Salvation 
 takes time and perseverance — even centuries. 
 
 stoicism— P. 80. 
 
 Stalker— P. 73. 
 
 XX. T. 
 
 Tarsus— Pp. 79, 83. 
 Temptation, 
 
 Treaty of Peace— Pp. 11, 104. 
 TertuUian. — P. 36. 
 
 Trinity — There seems to be good reason for saying, as is 
 sometimes done, that the doctrine of At-onement, or reconcilia- 
 tion of sinner to God and God to the sinner, more completely 
 places under recquisition the activities of the several persons of 
 the Trinity than does the realization of any other doctrine or 
 blessing of the Gospel. We have the initiative of the Father and 
 as carefully explained in the book the work of the Logos and 
 the work of the Holy Spirit as radically distinct and both as 
 necessary to the realization of personal salvation. Hence it is 
 by virtue of this intimate relationship the discourse on the 
 Trinity is placed in intimate relationship to the discourse on 
 The At-onement. The Father is placed before us in Scripture 
 as reconciled and awaiting the reconciliation of his creatures. 
 There is no scripture calling for the reconciliation of God, as 
 having not alreadv been accomplished by Christ's propitiation. 
 John. 3:14-16. 
 
 In a word the redemption purchased by Christ is not ab- 
 solute, but conditional to man, "Believe on the Lord Jesus Christ, 
 and thou shalt be saved" and there is no other condition stated 
 or known. The Father is passively reconciled, but actively 
 projects salvation. 
 
 XXI u. 
 
 Unitarian {Channina) — P. 133. Substitutes Natural Religion 
 for Christianity. 
 
 XXII V. 
 
 Ventriloquism of Hatan — Pp. 19, 48. 
 
 Virgin birth of the Savior. Our scientists have assured us 
 that virgin birth would not compromise the perfection of human- 
 ity. Pp. 22, 24. 
 
THE ATONEMENT. L61 
 
 Vicarious Suffering — P. 26. 
 
 XXIII. w. 
 
 War— P. 108. 
 
 The first war of which we have any knowledge was in Heaven 
 P. 110. The worst war we know of personally, still shadows 
 our experience. Pp. 107, 108. The origin of war is given by 
 the Bible, Jas. 4-1. That God Himself engages in war, is ex- 
 plained by the fact that war is sinful and the only way to sup- 
 press the sin is by countervailing war. Hence the Scriptures 
 represent God as making such extensive use of war and hence 
 also Christians are in the path of duty when they war for the 
 suppression or punishment of outrageous wrong-doing. 
 
 XXIV. X. 
 
 XXV. Y. 
 
 XXVI. Z. 
 
 Zeus — poem — a perversion of the truth. P. 80. 
 
SUPPLEMENTARY 
 
 As I was taking leave of this book, I had occa- 
 sion to look into the reserved Appendix. But Lo! 
 the copy I supposed was still under my hand, 
 could not be found. And considering the un- 
 usual changes that have occurred in the past few 
 months and years and have affected no little my 
 personal experience and surroundings, I feel myself 
 shocked by the apprehension that the appendices, 
 of which I had three literal copies of 175 pages 
 each, typewritten, are irrevocably lost. This may not 
 make much difference to the hasty reader, but to 
 the scholarly and critical reader, perhaps one-half 
 the interest and value of the work is gone. To my- 
 self, I can but regard it a serious misfortune. In 
 writing, I usually turned over to this Appendix, ex- 
 planations of important amplifications and criti- 
 cisms and conserved treasures of valued material. 
 In view of this mishap, as the book cannot be de- 
 layed, I shall now T prepare hastily a brief chapter 
 relative to the Book as it now goes forth. I 
 had regarded this Book in its entirety, as the most 
 important product of my industrious life. 
 
 The fundamental and pervasive idea of the 
 work is religious, and there is, at our command, a 
 very simple and valid definition of religion in gem 
 oral. Our religion springs immediately out of our 
 personal relations to our God and every phase of 
 religion has its God, hence there are gods many in 
 the world, but "only one Father in Heaven," as 
 Paul expresses it in 1 Corin. 8th, 5th and 6th verses. 
 
 (162) 
 
SUPPLrEMENTABT. 163 
 
 "For though there be that are called gods, whether 
 in heaven or on earth; as there are gods many and 
 lords many; yet to us there is one God, the Father, 
 of whom are all things and we unto him and one 
 Lord Jesus Christ through whom are all things, 
 and we through him." 
 
 There are as many false gods as there are 
 multitudinous false religions in the world. His- 
 torically, there is no religion without its gods and 
 in some countries the gods have outnumbered the 
 population. There are only two phases or forms of 
 true religion known to man, the primitive religion 
 of angels and man in Eden, and the Christian re- 
 ligion established by Christ for the recovery of 
 man's sinful departure from that primitive relig- 
 ion. 
 
 This fall of man was not a spontaneous prompt- 
 ing or experience of our innocent and sinless first 
 parents, for it would be unintelligible to us that 
 perfectly holy parents should have sinful children 
 born to them. It may be somewhat a matter of 
 curiosity, but it is worth while to inquire how long 
 our first parents dwelt in Eden in a sinless state 
 before the Fall and expulsion, but the birth of 
 Cain, who was manifestly a bad man, seems to- 
 illustrate and be explicable by the significance of 
 subsequent Scripture. Ps. 51-5. "And in sin did my 
 mother conceive me," and in Ephesians 2-3, "and 
 were by nature (pheusi) children of wrath even as 
 the rest," which seems to be the universal rule of 
 human progenity from which we are hardly at liber- 
 ty to regard Cain an exception. This single circum- 
 
164 SUPPLEMENTARY. 
 
 stance determines the opinion that the continuance 
 of our first parents in this primitive and divinely 
 instituted state of religion, from which they fell, 
 was of short duration but, nevertheless, none the 
 Less real and important. And this primitive re- 
 ligion did not lose its claim on the service of man 
 by the Pall, but has now as valid and unqualified a 
 claim to obedience as it had in that brief primitive 
 experience of man. Disobedience never relaxes the 
 claim of the law disobeyed but increases its claims. 
 It is only when the present man departs from the 
 precept of religion and incurs its penalty that his 
 attention is claimed imperiously by the religion of 
 Christ, as a redemptive, remedial religion, for 
 Christianity is not the form of primitive religion of 
 man, which was equally a relation from God as 
 Christianity. Let it be distinctly observed we have 
 only two modes of revealing or making known our- 
 selves to other intelligences and those two modes 
 are action and language, and the same limita- 
 tion holds true of God. He first revealed or 
 manifested his existence and character by the 
 actions of creation and Providence, and subse- 
 quently by language in the Bible. We are ac- 
 customed to designate it a Primitive Religion be- 
 cause it was the interpretation of man's relations 
 to his God from the dim light of Nature. This moon- 
 light of Nature's interpretation was as really 
 genuine and divine as the sunlight of Christianity; 
 SO that an ordinary distinction that is suggested as 
 between natural and revealed religion, is an utter- 
 ly misleading mistake and deserves to be rectified 
 
PPLEMENTAR1 . 165 
 
 by those that have fallen into it; and hence we see 
 the imperious duty of the explanation of Primitive 
 Eeligion as founded on the light of Nature as now 
 should be set forth in the luminous and astounding 
 knowledge we have in these modern days of the 
 natural sciences. 
 
 In truth it may be stated without disparage- 
 ment that Paley's so called "Natural Religion" is 
 but a story book, published in 1802, more than a 
 century ago in which all scientific appeal is dis- 
 claimed, and hence the duty of superceding this 
 imperfect, tho' wonderfully useful interpretation 
 as helpful to the expounder of the superceding 
 Christian religion. Rut to return from this digres- 
 sion, it would seem that immediately on the occur- 
 rence of this fall from the Primitive Religion, the 
 revelation in Gen. 3-15 of a Redeemer was given 
 in regard to which a lamentable mistake has been 
 made in perverting the utterance of Eve in the 
 four unauthorized words pointed out in the rectifi- 
 cation of the text. And this great promise to Eve, 
 which is the so called Protevangelium, is in fact the 
 Gospel in epitome. But it is to be especially noted 
 that the adverse and hostile influence that brought 
 about the fall of our first parents promptly took its 
 initiative at that time in a most amazing manner, 
 for it discloses to us the astonishing information 
 that a previous order of moral agents had been 
 created and flourished indefinitely and had finally 
 fallen into a state of disobedience through the 
 leadership of Satan, perhaps the most marvellously 
 gifted archangel in Heaven. This Satan with his 
 followers, the armv of God, commanded bv Michael, 
 
L66 -rppLEMENTAKY. 
 
 was cast out of Heaven and clown to earth as a 
 dumping ground probably before the human race 
 was created, whose malignant and successful temp- 
 tation was soon undertaken by this same Satan af- 
 ter man's creation and lamentably is to be perpetu- 
 ated until the affairs of the human race are wound 
 up in the final judgment and establishment of the 
 empire of peace bo marvelously forecast by Isaiah. 
 It is this very Satan who is figuratively named as 
 k 'The Old Serpent, " Rev. 12-9, who by his marvelous 
 trickery and lying eloquence so irresistably misled 
 Eve (Gen. 34) as she, herself, confessed. It was this 
 occurrence of sin in Heaven prior to the occurrence 
 of sin on earth that occasioned the organization 
 of the first warring army in the history of our uni- 
 verse, for God Himself initiated warfare, prompt- 
 ed by the horrors of sin, as the means of suppres- 
 sing it, and that has been ever since its legitimate 
 providential function, however little soldiers them- 
 selves may have realized it. Yet the history of 
 the world shows that largely, the changes in 
 God's favoring progress of this race have been 
 brought about by the remedial horrors of war. At- 
 tention has been called to the prompt step taken by 
 God to inform man of a scheme of redemption from 
 sin, but it is to be noted that one of the marvels of 
 scripture is that no reliable intimation whatever is 
 given of a divine provision for the salvation of fal- 
 len angels but only for the human race. 
 
 The term angel is no longer used in Scripture 
 as the name of those who had fallen, but only for 
 the loyal angels, and the w r ord "demon" is the 
 
BUPHLffiMBNTARY. 167 
 
 present Scriptural designation of the fallen an- 
 gels that have become the followers of Satan. 
 There is but one Satan or Devil and the language 
 of the New Testament is strictly observant of this 
 fact. The word Diabolis, the canonical word for 
 Devil or Satan, is used but once in the New Testa- 
 ment in the singular and then as designating any 
 other than the individual Devil and that is in John 
 6-70, "Did not I choose you the twelve and one 
 of you is a devil?" speaking of Judas. The 
 word is used in the plural only three times in the 
 New Testament, twice relating to unscrupulous, 
 gossiping women, and the third time relating to 
 men in the same sense. The word devil is used in 
 the old version for demon, an error which the 
 new version corrects. 
 
 But in regard to the salvation of angels the 
 new version modifies Hebrews 2-16 in a surpris- 
 ing manner in the translation of an equivocal word, 
 so as to explicitly exclude angels from the salvation 
 provided by Christ under the equivocal expression 
 of il lending a helping hand." 
 
 This is perhaps the most surprising change 
 made by the revisers and when prudently accepted 
 and viewed in relation to the institution of war by 
 God to resist and punish sin, opens up to us the 
 horror with which God views sin and the appalling 
 significance of Hebrews 10-31. "It is a fearful 
 thing to fall into the hands of the living God." 
 
 As the differentiation of revelation of man or 
 God depends on the difference of action and lan- 
 guage, it may be well worth while to note that the 
 action precedes language, as in the case of a child ; 
 
L68 SUFPIiBMENTABY. 
 
 and hence the natural revelation preceded the 
 Bible, but both are equally revelative of God. 
 
 The last point which it is proposed to make in 
 this supplementary Chapter is the distinctive co- 
 operation of the persons of the Trinity in the 
 realization of the great scheme of the At-onement 
 of the Gospel. In brief, this entire head of the 
 Chapter relative to the Trinity is reducable to 
 three distinct points articulately and distinctly 
 taught in Scripture. 
 
 1st. The Father assumes the initiative. 
 
 2nd. The Son is allotted the judicial execution 
 of the scheme. 
 
 3rd. The Holy Spirit is alloted by the Father 
 the spiritual realization of the scheme in a state of 
 final glory. The Father's attitude is that of origi- 
 nation and initiative, hence the explanation already 
 given of the resourcefulness of Love triumphing over 
 the weakness of self rectification bv violated law. 
 Hence, also, the peculiar significance of John's 
 initiative in Ch. 3-14-19, "And as Moses lifted up 
 the serpent in the wilderness, even so must the Son 
 of man be lifted up; that whosoever believeth may 
 in him have eternal life. For God so loved the 
 world, that he gave his only begotten Son, that 
 whosoever believeth on him, should not perish but 
 have eternal life." Now, for brevity sake, allow 
 me simply to allude to the explicit and repetitious 
 enunciations that the Son and the Spirit are sent 
 of the Father, which circumstance is emphasized 
 in the case of the Son by the audible recognition of 
 the Father of his paternity at the baptism in 
 Jordan, and also on the Mount of Transfiguration. 
 
SUPFLBMENTABY. 169 
 
 II. In Peter's 2nd discourse delivered on the 
 
 occasion of the healing of the cripple at the beauti- 
 ful gate shortly after the Crucifixion he uses this 
 wonderful language in regard to the Son, in answer 
 to the demand of the crowd and authorities. As to 
 the healing of this man— now 40 years of age and a 
 cripple from birth, he uses the following language : 
 "Be it known unto you all and to all the people 
 of Israel, that in the name of Jesus Christ of 
 Nazareth whom ye crucified, whom God raised from 
 the dead, even in him doth this man stand here 
 before you whole. He is the stone which was set 
 at nought of you builders, which was made the 
 head of the corner. And in none other is there 
 salvation: for neither is there any other name un- 
 der heaven, that is given among men, wherein 
 we must be saved." By this miracle the Son fully 
 attested his Deitv and if we turn over to the 2nd 
 Ch. of Phillippians 6th, the striking significance of 
 this passage is that Christ in His pre-existent state 
 claims an "equality with the Father" and hence he 
 experienced no temptation to lay claim to what did 
 not belong to him, as he already possessed this 
 equality and was absolutely contented therewith. 
 Milton, with great address in his wonderful poem, 
 Paradise Lost, represents Satan in his original 
 state as so exalted in his character as to notice 
 that there was but a step between him and the 
 throne and in enviously meditating on this step 
 of inferiority, his ambitious jealousy prompted him 
 to make the effort to gain that supreme position. 
 Then as concluding, "I made the effort and here I 
 am lost and undone." 
 
170 BUPPLBMBNTABY, 
 
 Milton's "Paradise Lost" is one of the success- 
 ful wonders of literature. His "Paradise Re- 
 gained" is a failure, and some explain it on the 
 Unitarian theory, which is quite unequal to the 
 recovery of man. 
 
 As the Son of God we thus have Christ on his 
 mission from the Father to earth so repetitiously 
 emphasized by him that the Scriptu're gives his true 
 exaltation as Deity and equal with the Father. 
 
 At the Nicene Council the question was pro- 
 pounded whether Christ existed at the will of the 
 Father and the answer was emphatically and 
 promptly given in the negative. The simple truth 
 is the persons of the Deit}^ are the primary and 
 necessary constituents of the one God revealed to 
 us in the Bible, and in their constitutional oneness, 
 beyond the control of will, they co-exist and co- 
 operate as the one living and our true God of the 
 Bible, unknown to Nature, but the fundamental 
 truth of our Canonical Scriptures. However, there 
 is a surprising aspect of this mission of the Son 
 relative to his uncarnation in human nature that 
 may be noticeable in this book whose interpretation 
 of the Scripture sinks the plummet of Divine Truth 
 to a lower level of humiliation than is to be found 
 in the familiar literature of the subject. He trod 
 this lower level on earth as a putative sinner who 
 was born, lived and died under the broken law; 
 as a condemned sinner who w r as redeemed by the 
 righteousness wrought out by him in perfectly 
 satisfying the precept of the law, and truthfully 
 enduring the penalty as pronounced in Gen 2-17, 
 on the eating of the forbidden fruit, and so bias- 
 
SUPPLEMENTARY. 1 7 I 
 
 pheiiiously and deceptively belied by Satan in his 
 temptation of Eve. 
 
 This still lower depth of humiliation, so plainly 
 unfolded in the new reading of the Script hit, 
 brought him that much closer to the condition of 
 fallen humanity and the supreme competence of 
 acting as its Savior. 
 
 The righteousness which redeemed ( !hrist egois- 
 tically from under the curse and condemnation of 
 the Law is with sufficient clearness set forth in 
 the text of the Book, and was wrought out by him 
 here on earth and was not brought by Him from 
 Heaven to earth as a distinctive, redemptive treas- 
 ure, consisting of the complete observance of the 
 precept of the Law and the endurance of its true 
 penalty. This same righteousness that redeemed 
 Christ Himself from under the broken Law and 
 triumphantly rescued Him from its condemnation 
 is here presented as identically the same imputed 
 righteousness that altruistically saves every per- 
 sonal sinner; for the Holy Spirit looks upon the 
 imputed righteousness as the standard to which 
 the personal character is by his efficient spiritual 
 agency to be conformed; wereas in the case of 
 Christ himself the imputed righteousness finds it- 
 self alread}^ conformed to in the character of 
 the Savior without any service on the part of the 
 Spirit. This is the secret process of spiritual adop- 
 tion and the glory of sanctification. Just one word 
 in regard to the triumph of this really extreme 
 humiliation which we find so admirably expressed 
 in Phil. 2-7-11. " Wherefore also Grod highly ex- 
 alted him and gave unto him the name which is 
 
172 BUPPLBMBNTABT. 
 
 above every name, thai in the name of Jesus every 
 
 knee should bow, of tilings in Heaven and things 
 on earth and things under the earth and that every 
 tongue should confess that Jesus Christ is Lord, 
 to the gl»ry of God the Father." 
 
 3rd. We come now to the consideration of the 
 Holy Spirit, as the third person of this combination 
 as agreed on by the Father and the Son. It is 
 manifest, therefore, that the coming of the Holy 
 Spirit in compliance with the agreement of the 
 Father and the Son, implies an harmonious part- 
 nership in the administration of the Gospel scheme 
 and of the universe. But we are taken by surprise 
 at this point of seemingly pronounced development 
 of that administration, of the withdrawment of the 
 Son. The language is very explicit as follows: 
 
 "It is expedient for you, my disciples, that 1 
 go away." and the reason assigned is, given in 
 the same verse, "for if I go not away the Com- 
 forter will not come unto you." This plainly puts 
 the matter as a simple exchange of the presence of 
 the Son for the presence of the Spirit, and leaves 
 us somewhat uncertain as to the reason of this pro- 
 cedure. Why could not the Son and the Spirit 
 both lie here at the same time and harmoniously 
 unite in the more powerfully carrying forward the 
 completion of the enterprise, common to the pur- 
 pose and interest of both I 
 
 This submits to us a somewhat puzzling prob- 
 lem as to the incompatability, or inexpediency of the 
 pics ncc here of both at the same time. Without 
 indulging of inadequate conjectures, it is somewhat 
 confidently submitted that the real expediency of 
 
SUPPLEMENTAL . 173 
 
 the Son's withdrawal was the fact thai He had 
 completed His part of the redemptive work and 
 
 had no occasion to remain. 
 
 We now have the case so fully before as, even 
 
 more fully than it was before the disciples address- 
 ed, that we are able to form for ourselves a some- 
 what independent or impartial judgment to this 
 effect. 
 
 When we consider the part taken by the Son in 
 the deliverance of the sinner we distinctly find that 
 he had undertaken the removal of the judicial 
 obstacle. That is, he had undertaken to remove the 
 obstacle explained as in the way to Heaven by 
 the Broken Law. For there were two obstacles 
 in the way, this legal obstacle and the spiritual 
 obstacle presented by the interval aversion of the 
 human soul towards its divine obligations. Of 
 these two obstacles thus interposing on the path- 
 way to Heaven, the Son officially and distinctively 
 undertook by covenant the removal of the first, or 
 legal obstacle. And the spiritual or internal ob- 
 stacle in man was allotted to the Spirit by the 
 Father to be transformed from its state of 
 alienation into a state of holiness and harmony 
 with God Himself. When, therefore, the Son had 
 satisfied the penal claims of the Law by fully 
 meeting its precept of requirements and bearing! 
 its penalty as shown by his triumphant resurrec- 
 tion from the dead, his return to Heaven to be 
 seated where he now is on the right hand of the 
 Father, his part, as administratively allotted, by 
 the Father, was formally recognized as completed; 
 and hence the proper thing for him to do was to 
 
174 BUPPLiBMRNTABY. 
 
 act in harmony with this state of fact and retire, 
 as giving due recognition to the distinctive pre- 
 culiar part allotted to him by the Father in the 
 scheme of redemption The unique service of the 
 Son, therefore, was Godward in its bearings and 
 propitiative in its effect; whereas the part still re- 
 maining to be cared for and had been allotted 
 to the Spirit was nianward and spiritual and 
 consisted in the transformation of man's character 
 into perfect harmony and communion with the 
 holy God. This, of course, was the simple com- 
 pletion of the At-onement that has been the text 
 of our discourse. This seems to be so simple an 
 explanation of this profound and puzzling issue 
 that it is safe to submit it without further state- 
 ment to the approval of the reader. 
 
 Accepting this view of the situation places 
 us in an advantageous position to interpret the 
 unique part of the work allotted to the Holy Spirit. 
 
 In a word : The Son undertook the removal 
 of the objective barrier in the way to Heaven, as 
 presented in the Broken Law^; and the Spirit under- 
 took the removal of the spiritual or subjective bar- 
 rier as presented by man's sinfully depraved and 
 hopelessly fallen soul. 
 
 A moment's reflection seems to answer the in- 
 quiry that every one is prompted to indulge, which 
 was the more difficult task, that of removing the 
 objective obstacle in The Broken Law, or that of 
 removing the spiritual obstacle in the fallen state 
 of the human spirit? The performance of the 
 former task seems to have been thoroughly executed 
 within a limited time but the execution of the 
 
SUPPLKMKXIARY. 1 75 
 
 latter task in its psychological and ethical detail 
 has been in progress for centuries, and still pre- 
 sents, and will present to the end, the trying spirit- 
 ual problem with which only the Deity of the 
 Spirit seems competent to wrestle. 
 
 No one, therefore, would seem to find the 
 slightest encouragement to estimate the difficulties 
 of the work of the Spirit as less or inferior than 
 that of the Son. Here is an equality of covenan- 
 ted responsibility, and a profound competence in 
 the Deity of the Spirit fitting him for its success- 
 ful accomplishment. And perhaps, from our finite 
 standpoint, the vexations and perpetuity of the pro- 
 found and complex problem, w T hose solution is un- 
 dertaken by the Spirit, seems to surpass that under- 
 taken by the Son, although a formal comparison 
 lies entirely without the range of our ability. 
 
 I recall that a distinguished theologian of 
 the past, in an untranslated treatise, speaks of the 
 Spirit as the executor of the Trinity, which bold 
 suggestion commends itself to most serious con- 
 sideration. From the first until now the Spirit's 
 operations have been, so to express it, in proxi- 
 mate relation to our experiences as the operations 
 of the Deity. When we look at the 2nd verse, 1st 
 Chapter of Gen., "And the earth was waste and 
 void ; and darkness was upon the face of the deep ; 
 and the Spirit of God moved (or brooded) upon the 
 face of the waters," the "ruah, M or Hebrew word 
 for Spirit is the equivalent for "Pneuma" of the 
 New Testament name of the same personality ; and 
 the practical administrative function assigned to 
 him in the very beginning of our earthly affairs is 
 
17(j si PPLKMENTARY. 
 
 allotted to him in the progressive state dealt with 
 in the New Testament. The Holy Spirit has been 
 the administrative functionary throughout the do- 
 main of the animate and inanimate universe in 
 all the aires. We read for example in Romans 8-22 
 & 23, "For we know that the whole creation groan- 
 eth and travaileth in pain together until now. 
 And not only so, but ourselves also, who have the 
 first fruits of the Spirit, even we ourselves groan 
 within ourselves, waiting for our adoption, to 
 wit, the redemption of our body/' No language 
 could more explicitly set forth the activities of 
 the Spirit throughout all creation, from its lowest 
 levels to the heights of the most spiritual activi- 
 ties of the soul, a range of spiritual work quite 
 transcendant of our full comprehension. And this 
 activity we learn explicitly from Heb. 9-14: "How 
 much more shall the blood of Christ, who through 
 the eternal Spirit offered himself without blemish 
 unto God, cleanse your conscience from dead 
 Avorks to serve the living God?" 
 
 It is because of this service of the Holy Spirit 
 as a helper under all conditions, and not a mere 
 Comforter in sorrow^ that the accordant, significant 
 name Paraclete has been used as the proper name 
 of the Spirit. 
 
 This language unequivocally informs us that 
 the Savior Himself was consciously strengthened by 
 the presence of the Spirit in the most critical 
 phases of his unique work. It is to be especially 
 noted that the notion which has found lodgment in 
 the mind of some serious workers, that the Spirit is 
 
SUPPLEMES r.\i;v. 177 
 
 a mere title of a divine influence is an unpardonable 
 perversion of the Scripture. If we turn to the 
 missionary work of the church as set forth in the 
 proceedings of the work at Antioch appointing 
 Paul as a missionary, we learn (hat he was senl 
 forth distinctly by the Holy Spirit as a personal 
 agent. Acts 13-2 says, "The Holy Spirit said, 
 ' Separate me Barnabas and Saul for the work 
 whereunto I have called them/ " showing that 
 the early missionary work of the church was con- 
 ducted under the immediate direction and supervis- 
 ion of the Holy Spirit as the great missionary 
 agency, and from which we learn that this should 
 be the sole reliance also of the modern church ; and 
 the financial exigency of the early disciples which 
 tempted Ananias and Sapphira to lie unto the Holy 
 Ghost sets forth a flash of light on the fundamental 
 truth that it is not possible to lie to a principle, 
 but it is possible and practicable to lie to a person- 
 ality. In various ways the moral agency and per- 
 sonality of The Holy Spirit are thus overwhelming- 
 ly attested, and wherever that truth is attested 
 historically the doctrine of The Trinity is likewise 
 accepted with thorough conviction. No more com- 
 plete perversion of this fundamental truth was 
 ever more plausibly conceived than in ancient 
 Savellianism, which, with an easy going conception 
 and conceit, undertook to predicate the distinctive 
 activities of three personalities of a single per- 
 sonality. 
 
 Of course we must arrest our line of thought 
 at this point, and for the important purpose espe- 
 ciallv of Christ's owm formerlv delivered Creed of 
 
 
1 78 SUPPLEMENTARY. 
 
 the Church found in John 16-8,9,1°. The crown- 
 ing circumstance which it is here desired to mention 
 in connection with the formal administration of 
 the Spirit, is the neglected but notorious fact that 
 the Holy Spirit in the most concise and explicit 
 manner announces for the church a practical Cri 
 in the following language: "And He, when he is 
 come, will convict the world in respect of sin, and 
 of righteousness, and of judgment: of sin, because 
 they believe not on me; of righteousness, because 
 I go to the Father, and ye behold me no more ; of 
 judgment, because the prince of this world hatli 
 been judged." 
 
 The apostles' creed, of which we have spoken, 
 is intellectual and fiducial, or a matter of faith, 
 whereas this creed of Christ is in distinction there- 
 from, practical and individual. 
 
 1. It is shown that the conviction of sin 
 must arise as primary, in the work of salvation 
 from the present practical realization of the claims 
 of natural religion. 
 
 2. The righteousness set forth in going to the 
 Father is fully explained as the justifying right- 
 eousness wrought out by the Savior here on earth 
 and not brought here from Heaven which consisted 
 of his complete satisfaction of the precept and 
 penalty of the broken law assumed by him in his 
 mediation, and which righteousness is the specific 
 object of saving faith, to Christ personally, and 
 altruistically to all personal sinners. 
 
 3. The judgment, of condemnation that over- 
 hangs the fallen world is to find its final fulfillment 
 in its execution upon Satan and his demoniacal fol- 
 
BTJPPLEiM BNTA] 17 ( J 
 
 lowers ; to bo finally wound up at the Battle of A rma 
 geddon, when their overthrow is accomplished, 
 not by human agencies, but by divine interposition 
 and final destination into a dreadful state of perma- 
 nent retribution, as figuratively and truthfully rep- 
 resented by divinely selected symbols, however 
 meaningless literally, yet really significant in fact. 
 This book is eminently and orthodoxically con- 
 servative in contrast with the crazy and revolution- 
 ary radicalism that threatens both the organiza- 
 tion and the services of the Christian church at 
 this time, with a calamity which fifty years will 
 hardly repair. 
 
 To My Booh. 
 
 My dear book, child of my brain and heart, 
 and the most important work of my life, I now take 
 my leave of thee, and prayerfully commit thee to 
 the gracious Providence of God, as a Herald of the 
 At-onement, or Peace Treaty dictated of God to 
 sinful man. 
 
 My memory has vividly brought up again and 
 again from boyhood the religious assemblies of 
 more than half a century ago, a powerful appeal, 
 which was in those days most effective in leading 
 men to accept this Gospel Peace. Allow me to state 
 an interesting incident. "When Bishop Asbury, in 
 the closing years of the 18th century, came to this 
 country and devoted himself to the introduction 
 and establishment of the Methodist Church in this 
 
180 SUPPLEMENTABY, 
 
 Xew World, he acted on quite a novel and original 
 theory. He did not seek to enlist scholars, but 
 godly persons, who could engagingly tell their ex- 
 perience to others, tell effectively the "Story of 
 the Cross. ,! The general result vindicates the 
 wisdom of this procedure, each bringing thus a 
 living Bible, for the Methodist church is now the 
 largest and most powerful body of Protestant 
 Christians in the world. I may mention, in illustra- 
 tion, that the Bishop singled out a boy 19 years of 
 age, son of a farmer of the middle county of 
 Delaware, and licensed him for this itinerant evan- 
 gelistic service of publishing the Bible as a living 
 book of personal experience. This license was 
 plainly written in a bold hand and was attested 
 with a heavy wax seal. This license was in my 
 keeping, and the seal was still preserved until my 
 library was burned, unfortunately, some years 
 since. 
 
 This young man had an extraordinary voice, 
 much fuller, stronger and sweeter, more winsome 
 than the voice of Sankey, who sang so effectively 
 for Moody, And this old revival hymn was a 
 favorite with this young man who was more of an 
 exhorter than a preacher, when exhortation was a 
 formal part of the morning service. So the exhor- 
 tation and the singing of this old revival hymn 
 would go together. And again and again have I 
 heard him sing it especially on camp ground to 
 thousands of enthralled listeners, others weeping 
 with him as he sang. Perhaps a score of times, 
 while engaged on this book, have these scenes re- 
 curred so vividly as to lead me to hum it over in 
 
BTJPFLEMES r\RY. l s l 
 
 response to this prompting. 1 have looked up the 
 old hymn, now seldom heard. I Had that I had 
 
 verbally retained the first verse and will give it 
 with some others in closing this book. 
 
 That singer was my angelic and sainted Father, 
 and I doubt not that he sang multitudes into 
 Heaven, as lie sang it in sacred service more than 
 50 years from 19 to 70 years of age. 
 
 "Come, humble sinner, in whose breast 
 A thousand thoughts revolve — 
 Come, with your guilt and fear oppressed, 
 And make this last resolve: 
 
 I'll go to Jesus, though my sin 
 Hath like a mountain rose; 
 1 know his courts, I'll enter in, 
 Whatever may oppose. 
 
 Perhaps he may admit my plea, 
 Perhaps will hear my prayer; 
 But, if I perish, I will pray, 
 And perish only there. 
 
 I can but perish if I go, 
 I am resolved to try; 
 For if I stay away, I know 
 I must forever die." 
 
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