again." In Heb. 4:14-16, believers are encouraged to come boldly unto the throne of grace," because they "have a great high priest who is passed into the heavens, and is touched with the feeling of their infirmities." Again, in Heb. 7: 24, 25, Christians are assured that because Christ has an "unchangeable priesthood, he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them." In Heb. 9:7-12, the writer reminds the reader that the Jewish "high priest went alone once every year into the second tabernacle, not without blood, which he offered for himself and the errors of the people;" and then states that Christ, "a high priest of good things to come, by his own blood entered in once into the holy place, having obtained eternal redemption for us."

Still further proof of the close connection of Christ's intercessory work with his atoning work, is found in that class of texts which represent the gracious influence of the Holy Spirit as being procured by Christ's intercession. These teach that that plenary effusion of the Holy Ghost which is the characteristic of the Christian economy, is owing to the return of the Mediator to the Father, and his session upon the mediatorial throne. Matt. 3:11, "I indeed baptize with water; he shall baptize you with the Holy Ghost." John 7:39, "Jesus spake this of the Spirit, which they that believe on him should receive, for the Holy Ghost was not yet given, because that Jesus was not yet glorified." John 16: 7, "It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart I will send him unto you." In John 14:16–26; 15: 26, Christ assures his disciples that after he has left them and returned to the Father "where he was before," he "will pray the Father, and he will give them another Comforter, that he may abide with them, even the Spirit of truth," and furthermore that he will himself "send the Comforter unto them from the Father."

In accordance with these statements of Christ, we find Peter referring the outpouring of the Holy Spirit on the day of Pentecost to the mediatorial agency and intercession of Christ. Acts. 2:33, "Therefore being by the right hand of God exalted, and having received of the Father the gift of the Holy Ghost, he hath shed forth this which ye now see and hear." And the whole book of Acts contains frequent allusions and references to the person and work of the Holy Spirit, in a manner and to a degree which are not seen in the four Gospels, showing that immediately after the ascension of Christ a more powerful agency and influence of the third trinitarian Person began to be experienced in the church. This descent and gift of gracious operation and influence was directly connected with Christ's presence and intercession in heaven. And this intercession rested for its ground and reason of success, upon that atoning work which he had performed upon earth.

The same connection between Christ's atonement and Christ's intercession is noticed in the Epistles. Christ was "made a curse for us, that we might receive the promise of the Spirit, through faith," Gal. 3: 13, 14. The Holy Spirit is "shed on us abundantly through Jesus Christ our Saviour," Titus 3:5, 6. When Christ "ascended up on high, he received gifts for men," Eph. 4:8. The intercession of Christ relates: (a) To the application of his own atonement to the individual; (b) To the bestowment of the Holy Spirit as enlightening and sanctifying the believer. Compare Smith: Theology, 481-490.

CHAPTER II.

VICARIOUS ATONEMENT.

Anselm Cur deus homo (Bib. Sacra, 1844-5). Aquinas : Summa, III. xlvi.-xlix. Calvin: Institutes, II. xvi.,xvii. Ursinus: Christian Religion, Q. 37-43. Turrettin: Institutio, XIV. viii.-xiv.; De necessitate satisfactionis Christi. Grotius: De satisfactione. Witsius: Apostles' Creed, Diss. XV., XVI., XVIII. Owen: Divine Justice; Vindiciae, XX.-XXV. Bates: Harmony of Attributes in Redemption. Pearson Creed, Art. IV. Howe: Living Temple, II. v.-xi, Outram : On Sacrifice. Magee: On Atonement. Cave: On Sacrifice. Crawford: On Atonement. Smeaton: On Atonement. Kurtz: Mosaic Sacrifices. Lowman: Hebrew Ritual. Blunt: Coincidences of Old and New Testament (pp. 14-22). Baur: Versöhnungslehre (pp. 142– 282); Critique of Grotius. tr. in Bib. Sacra, 1852, Watson Institutes, II. xx.-xxii. Dorner: Theology, 112–122. Hodge: Theology, II. 464–591. Dabney: Theology, XLII., XLIII. Smith: Theology, 442-461. Wines: Laws of the Hebrews. Shedd: On Atonement (Theol. Essays); History of Doctrine, II. 201-386. Candlish: On Atonement. Wardlaw: Nature and Extent of the Atonement. Symington: On Atonement. Hill: Theology, IV. (Extent of the Atonement). Maurice: The Doctrine of Sacrifice. Bushnell: Vicarious Sacrifice. Campbell: Nature of the Atonement. Park: Collection of Essays on Atonement. Van Oosterzee: Dogmatics, II. 594–597.

THE atonement of Christ is represented in Scripture as vicarious. The satisfaction of justice intended and accomplished by it is for others, not for himself. This is abundantly taught in Scripture. Matt. 20: 28, "The Son of man came to give his life a ransom for (åvτì) many.” Mark 10: 45, "This is my body which is given for (avrì) you." In these two passages the preposition ȧvrì indisputably denotes substitution. Passages like Matt. 2:22, "Archelaus

reigned in the room (avri) of his father Herod; " Matt. 5: 38,"An eye for an eye;" Luke 11: 11, "Will he for a fish give him a serpent," prove this.

In the majority of the passages, however, which speak of Christ's sufferings and death, the preposition vπèp is employed. Luke 22: 19, 20, "This cup is the new covenant in my blood which is shed for (Tèp) you." John 6:51, "The bread that I will give is my flesh which I will give for the life of the world." John 15: 13, "Greater love hath no man than this, that a man lay down his life for his friends." Rom. 5:6-8," Christ died for the ungodly; while we were yet sinners Christ died for us." Rom. 8:32, "He delivered him up for us all." 2 Cor. 5: 14, 15, "If one died for all then all died." 2 Cor. 5:21, "He made him to be sin for us." Gal. 3:13, "Being made a curse for us." Eph. 5:2, 25, “Christ gave himself for us, an offering and a sacrifice to God." 1 Tim. 2: 5, 6, "The man Christ Jesus gave himself a ransom for all." Heb. 2: 9, Christ "tasted death for every man." 1 Pet. 3: 18, Christ "suffered the just for the unjust."

The preposition vπèp, like the English preposition "for," has two significations. It may denote advantage or benefit, or it may mean substitution. The mother dies for her child, and Pythias dies for Damon. The sense of "for" in these two propositions must be determined by the context, and the different circumstances in each instance. Christ (John 15:13) lays down the proposition: "Greater love hath no man than this, that a man lay down his life for (vπèp) his friends." The preposition vπèp, here, may mean either "for the benefit of," or "instead of." In either case, the laying down of life would be the highest proof of affection. The idea of substitution, therefore, cannot be excluded by the mere fact that the preposition vπèp is employed; because it has two meanings. In 2 Cor. 5: 20, 21, vπèρ is indisputably put for ἀντὶ. "Now then we are ambassadors for Christ, as though God did beseech you by us; we pray you

in Christ's stead (vπèρ Xpiσтoû), be ye reconciled to God. For he hath made him who knew no sin to be sin for us (úπèρ ημ☎v).” In Philemon 13, vπèρ is clearly equivalent to ἀντὶ. "Whom I would have retained with me, that in thy stead (vπèp σoû) he might have ministered unto me." In 2 Cor. 5:14, it is said that "the love of Christ constraineth us; because we thus judge that if one died for all (ὑπὲρ πάντων), then all died (πάντες ἀπέθανον).” Here, the notion of substitution is plain. If Christ died in the room and place of the "all," then the "all" are reckoned to have died. The vicarious atonement of Christ is regarded as the personal atonement of the believer. It would be nonsense to say, that "if one died for the benefit of all, then all died."

There is also abundant proof from classical usage that Vπèρ may be used in the sense of ȧvrì. Magee (Atonement, Dissertation XXX.) quotes the following: Xenophon (Anabasis, VII. iv) relates that the Thracian prince Seuthes asked Episthenes if he would be willing to die, instead of the young lad who had been captured in war (ἤ καὶ ἐθελοις ἄν, ὦ Επίσθενες, ὑπὲρ τουτοῦ ἀποθανεῖν;). The samne use of Vπèp is seen in Xenophon's Hellenica, and De Venatione; also in Plato's Symposium, 180 and 207; also in the Alcestis of Euripides, 446, 540, 732, compared with 155, 156, 698, 706, 715-717. In the first three lines, avrì is employed, and in the remainder úπèp, in respect to the same subject; showing that classical usage allows of their being interchanged. Demosthenes (in De Corona) says, ἐρωτησόν τούτους, μαλλὸν dè èуw Tоνd' VπTÈρ σоû Tоnow. Winer (Grammar, Thayer's ἐγω τουθ' ὑπὲρ σοῦ ποιήσω. ed. p. 383) remarks, that "vèp is sometimes nearly equivalent to avri: instead of, loco. See especially Euripides, Alcestis, 700; Thucydides, I. 141; Polybius, III. 67; Philemon, 13." De Wette, on Rom. 5:7, says: "πÈρ kann anstatt heissen. 2 Cor. 5:20." Baur (Paulus der Apostel, p. 168) says: "Wenn auch in vielen Stellen das árоdávei Vπèρ nur ein Sterben zum besten Anderer ist, so kann doch