a full grown man growing up unto Him in all things, which is the head, even Christ' (Eph. iv. 13-15).

It is worth while our remarking here how in each of the two sacraments instituted by Christ there is a distinct reference made to each of these two relations, external and internal, in which He stands towards us.

Thus, with reference to the sacrament of baptism. 'Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins' (Acts ii. 38).

'In one Spirit we were all baptized into one body' (1 Cor. xii. 13).

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So again with the sacrament of the Eucharist. 'This is My blood of the New Testament (covenant), which is shed for many unto remission of (Matt. xxvi. 28). The cup of blessing which we bless, is it not a communion (participation) of the blood of Christ? seeing that we who are many are one bread (loaf); for we are all partakers of the one bread' (I Cor. x. 16, 17). And again, 'We were all made to drink into one Spirit' (1 Cor. xii. 13).

There is one work reserved for Jesus Christ still in His capacity of Son of Man, when at the end of this present condition of things He will

exchange the gentle work of intercession, which He is at present exercising on our behalf, for the sterner office of judge, when in truth there will no longer be any one left on whose behalf to carry on His intercession, since all men will have risen above or sunk beneath the reach of it; and still, under cover of this solemn and awful form, we catch a glimpse of the same human and yet divine being to whom we are indebted for the work of our redemption and our new life in Him.

It is as Son of Man that He has received authority to execute judgment' (John v. 27); 'God hath appointed a day, in which He will judge the world in righteousness by the Man whom He hath ordained; whereof He hath given assurance to all men, in that He hath raised Him from the dead' (Acts xvii. 31). And even when this great work has been discharged, we are not to suppose that the work of Jesus Christ as Son of Man and our Mediator with the Father is altogether to cease; for, as has been well observed1 with reference to that obscure passage, 1 Cor. xv 24-28, 'Though He will give up the kingdom to the Father, and will lay down His office of Mediator so far as the complete cessation of sin and death will relieve Him

1 By Bishop Martensen, Christliche Dogmatik,' p. 456.

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from the necessity of any further exercise of it, yet He will still remain for ever the Bridegroom, the Head of the heavenly kingdom, for ever diffusing every blessing that flows from the Father over all the works of His hands. Indeed it will be then for the first time truly said of Christ that He is present everywhere in creation, when He will fill it all with His own fulness, and all will live in Him.'

CHAPTER V.

SCRIPTURE TERMS EXPRESSIVE OF ATONEMENT.

THE word Atonement has undergone some change in its meaning. In its primary sense, as indicated by the word itself, it signifies the coming together of those who have been alienated from one another. And in this, its original meaning, it is equivalent, or nearly so, to the Greek word kataλλayn, which also has undergone a change of meaning, and from signifying an exchange of any kind it assumed the more specific meaning of a change out of a state of enmity into one of friendship. And in this latter sense it is used, Rom. v. 11, dử où tùv καταλλαγὴν ἐλάβομεν, rendered by our Authorised Version by whom we have received the Atonement.' In the Revised Version, however, the term reconciliation has been rightly substituted in the place of atonement in this passage. For the word atonement has passed out of its original meaning, and in the place of reconciliation it appears to be

now used to signify the means by which the reconciliation has been effected. The word Atonement is frequently met with in the Old Testament in this its newer and stricter meaning. It is found in about forty places in the Pentateuch. And in the original Hebrew the word commonly made use of to express it is, literally cover ' Thus, for example, after the worship of the golden calf, Moses says to the people, 'Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make atonement for your sin' (Exod. xxxii. 30).

With the exception of the one passage, Rom. v. 11, already referred to, the word Atonement is not to be met with in the English Version of the New Testament. But there are several words more or less descriptive of the work of Atonement, which the New Testament writers make use of, and especially the following:

:

Sacrifice (Ovoía), as in Eph. v. 2, together with the kindred words sin or sin-offering (åμapтía, Teρì åμаρτías), 2 Cor. v. 21; curse (karúpa), Gal. iii. 13; blood (aîμa), passim; sprinkling (pavτioμós), Heb. xii. 24, and 1 Pet. i. 2; purification or clean

For the exact meaning of this term see Dorner, 'System of Christian Doctrine,' iii. 405 (English translation).