able result. Even the efforts of men in these modern times to place force or law upon the throne of the universe is only wasted strength. The Almighty

"Who gives its lustre to an insect's wing,

And wheels His throne upon the rolling worlds,"

is not going to abdicate because of the tumult which a few books or lectures create. He did not lay aside the lordship of the heavens and the earth because the "wise and prudent" chose to refuse the message of mercy which He sent them. There is no panic in the skies because men propose peculiar tests of His power over, or interest in, the affairs of men. "These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes."

But this aspect of the Divine lordship shows as well what an unsafe thing it is to be led away by mere sentimentalism when thinking of the Divine relation to men. Beyond doubt the Divine sensibility is an encouraging, indeed an inspiring, thing to think about; but it would be a fatal mistake to suppose that it is too refined to smite, too refined to visit with punishment; too refined, finally, to hide from

the eyes of men the things they have so long despised. The Divine nature is harmonious, and its harmony demands an everlasting opposition to whatever is false and unbecoming in man. It is no compliment to any parent to say he cannot punish. We may be quite sure of this, that the Lord of heaven and earth is not likely to suffer dictation at the hands of any class of men however "wise and prudent" they may deem themselves.

Now, for this harmonious view of the Father's character and relations we have to go to Jesus; for He alone knows the Father; He alone can make Him known to men. It is quite possible for speculation to make rather free with the metaphysics of the Son's relation to the Father; but all temptation in that direction must, at least in the meantime, be resisted. It is possible also for curiosity to concern itself unprofitably with the metaphysics of the Son's relations to men. But Christ's words have not been spoken in the interests of speculation or curiosity, if there be such interests; but He has spoken for that which is to us the most momentous practical matter-namely, that we, receiving His message, may know that we have a loving, forgiving Father, who is also Lord of heaven

and earth. To receive this message, and thus to know the Father, is to have life eternal. Thus does Jesus share with us the knowledge which He has of the heavenly Father.

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CHAPTER VIII.

THE SON SENT BY THE FATHER.

THE coming of Jesus Christ into the world is the central fact in the world's history, and is, therefore, of paramount interest to all men. What did He come to do? What did He come to do that could not be done by others? And why especially should it be said that the Father sent Him?

Every theory of atonement takes for granted the necessity for some remedial measures by which the world may be saved. Whatever be the word-moulds in which the thought is run, some measure of deliverance is implied. A true doctrine of Fatherhood does not ignore the existence of moral disapprobation and judicial displeasure when the child-man has rebelled, and the spirit of rebellion is cherished. How then shall man be delivered from the retributive consequences of his rebellion? It cannot follow, because God is a Father, that He will on that account look with indulgence or with

indifference on either the sin or the sinner. In any theory of atonement it is necessary to keep a firm grasp of the fact and nature of sin, and of its bearings upon the individual, and upon society as a whole. We have seen how thoroughly all the false theories of man's nature, origin, and relations, fail to break down the idea of his responsibility. Deeply rooted in his very nature are elements that demand some honourable ground of acceptance with the Father. With systems outside the idea of atonement, such as "culture," "morality without religion," and all antichristian theories, we have nothing specially here to do. What chiefly concerns us is the fact, that any theory of atonement which will meet the necessities of thought must supply an objective ground on which the Father and His rebel child can honourably meet and be reconciled. The rebel child needs pardon; can the Father justly and wisely grant it? The polluted child needs purification; does the ground on which he stands for the reception of pardon also supply the moral power that purifies? Sin has degraded him; may he again, even in the Father's presence, lift up his head? We know what complications have characterised the warfare that has gathered