justice, in the first theory, owed a ransom to the Devil, which Christ paid; in the second, it owed a debt to the divine honor, which Christ paid; in the third, it owed protection to the universe from the danger of evil example. The difficulty to be removed before God can forgive sin, 'lay, according to all of these theories, in the divine justice. Christ died to reconcile justice and mercy, so as to make justice merciful, and mercy just. But, in opposition to this view, the Unitarian argument is so formidable as to seem quite unanswerable. On grounds of reason, the Unitarian maintains that there can be no such conflict among the divine attributes, waiting till an event should occur in human history by which they should be reconciled. That God's justice and mercy should have been in a state of antagonism down to A. M. 4034, when Jesus died, is an incredible supposition. No event taking place in time and space can be the condition sine quâ non of divine perfection. And any struggle or conflict like that supposed implies imperfection. Moreover, the Unitarian truly maintains that the Orthodox theory that men cannot be forgiven on the simple condition of repentance, is wholly unscriptural. The Scriptures plainly teach that forgiveness follows repentance. In the classic passage of the Old Testament (Ezek. 18:20–32), the Jews were taught, unequivocally, that the death which is the wages of sin, is always removed by the simple act of repentance. If the modern doctrine of Orthodoxy be true, that in order to be saved it is necessary not only to repent, but also to believe in the atoning sacrifice, the Jews were fatally misled by this teaching of the prophet. And so in the New Testament, the parable of the prodigal son teaches us plainly that when we repent and return to God, we shall be received, and that without any reference to belief in the atonement. Moreover, the Unitarians are fully justified in saying that the New Testament nowhere asserts that the primary and immediate influence of the death of Jesus is upon the divine attributes. In every instance Christ is said to reconcile us to God, never to reconcile God to us. (See Rom. 5:10, Eph. 2:13, 16. "who were 11; 11:15. 2 Cor. 5:18, 19, 20. afar off, and have been made nigh, by the blood of Christ." It is we, "who, when we were enemies, were reconciled to God by the death of his Son; not God, who was afar off, who has been brought nigh to us; not God, who has been reconciled to us. It is " we, who have received the atonement." Christ has suffered for sins, "to bring us to God," not to bring God to us. All this is plain, positive, and unequivocal. And yet, notwithstanding that the Old and New Testaments declare the forgiveness of sin to the penitent, we nevertheless find a difficulty in believing it. It seems as if God ought not to forgive us our sins on so simple a condition. And it is on this very feeling that the whole Orthodox theory of the atonement rests. The explanation of this is, that man is obliged to understand God by himself. Since man was made in the image of God, he can know God only by understanding the moral and spiritual laws of his own soul. Now, in himself, he finds the constant antagonism of truth and love, justice and mercy, conscience and desire. From this essential original antagonism of truth and love spring all the moral conflicts which make cases of conscience. Whenever we see before us a divided duty, on being analyzed, it resolves itself into this conflict between truth and love. We naturally, and almost necessarily, transfer this same conflict to the mind of God. Whenever we wish to forgive an offender, but feel as if we ought not to do so, we teach ourselves to regard God as feeling the same difficulty. Conscience tells us that we are not fit to be forgiven, that it would be wrong for God to forgive us. Orthodoxy plants itself on this instinct, and elaborates its various theories, which men accept for a time as a sufficient explanation of their difficulty, and then reject when their inconsistencies appear. The deep-lying difficulty is the sense of our want of holiness, and the instinctive feeling of the eternal mutual repulsion of good and evil. Since God is good, and we are evil, how can he forgive us? If forgiveness merely meant the remitting of penalty, it might be done after sufficient expiation. If forgiveness meant laying aside of anger, we can well believe that God cannot retain wrath against his children. But forgiveness means communion, the mutual love of father and child, the being always in the presence of God. And for this, even after we have repented, and are endeavoring to do right, we do not feel ourselves qualified. This is the real difficulty. Christ did not die to pay a debt to God, or to appease his wrath, but "to bring us to God," and to put the Spirit into our heart by which we can say, "Abba, Father!" The atonement is made to the divine justice but not to distributive justice, which rewards and punishes, but to divine justice in its highest form, as holiness. And this consists in making us fit to appear before God, notwithstanding our sinfulness, because we have received a principle of holiness which will ultimately cast out all our sin. When we have faith in Christ, we have Christ formed within us, the hope of glory. God, looking on us, sees us not as we are now, but as we shall be when we are changed into that same image from glory to greater glory. This suggests the theory which may replace the rest, and reconcile all those who believe in Christ as the Saviour and Redeemer of men. Christ saves us by pouring into us his own life, which is love. When Christian love is formed within us, it has killed the roots of sin in the soul, and fitted us to be forgiven, and to enter the presence of God. In conclusion, we may say that Orthodoxy is right in maintaining that Jesus has by his sufferings and death brought forgiveness to mankind-not by propitiating God or appeasing his anger, not by paying our debt or removing a difficulty in the divine mind, but by helping us to see that the love of God is able to lift us out of our sin, and present us spotless in the presence of his glory with exceeding joy. The way in which his death produces this result is the sympathy with human sinfulness and sorrow, which finds in it its highest expression. Those whom men cannot forgive, and who cannot forgive themselves, see that God, speaking through the sufferings of Jesus, is able to forgive them. So the love of God brings them to repentance, and those who were afar off are made nigh by the blood of Christ. 23 CHAPTER XI. CALLING, ELECTION, AND REPROBATION. § 1. Orthodox Doctrine. - The Assembly's Catechism, with its usual frankness, states this doctrine thus: (chap. 3). I. "God, from all eternity, did, by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever cometh to pass, yet so that neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established. II. "Although God knows whatsoever may or can come to pass upon all supposed conditions, yet hath he not decreed anything because he foresaw it as future, or as that which would come to pass upon such conditions. III. "By the decree of God, for the mauifestation of his glory, some men and angels are predestinated unto everlasting life, and others foreordained to everlasting death. IV. "These angels and men, thus predestinated and foreordained, are particularly and unchangeably designed, and their number is so certain and definite, that it cannot be either increased or diminished. V. "Those of mankind that are predestinated unto life, God, before the foundation of the world was laid, according to his eternal and immutable purpose, and the secret counsel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his mere free grace and love, without any foresight of faith or good works, or perseverance in either of them, or any other thing in the creature, as condi |