compensation to the justice of God for all the sins' of the elect, and says that he underwent 'that same punishment which ... they themselves were bound to undergo.'"[214] To show that these views were still authoritatively taught in the churches, I wrote further: "Stroud makes Christ drink 'the cup of the wrath of God.' Jenkyn says 'He suffered as one disowned and reprobated and forsaken of God.' Dwight considers that he endured God's 'hatred and contempt.' Bishop Jeune tells us that 'after man had done his worst, worse remained for Christ to bear. He had fallen into his father's hands.' Archbishop Thomson preaches that 'the clouds of God's wrath gathered thick over the whole human race: they discharged themselves on Jesus only.' He 'becomes a curse for us and a vessel of wrath.' Liddon echoes the same sentiment: 'The apostles teach that mankind are slaves, and that Christ on the cross is paying their ransom. Christ crucified is voluntarily devoted and accursed'; he even speaks of 'the precise amount of ignominy and pain needed for the redemption,' and says that the 'divine victim' paid more than was absolutely necessary."[215] These are the views against which the learned and deeply religious Dr. McLeod Campbell wrote his well-known work, _On the Atonement_, a volume containing many true and beautiful thoughts; F. D. Maurice and many other Christian men have also striven to lift from Christianity the burden of a doctrine so destructive of all true ideas as to the relations between God and man. None the less, as we look backwards over the effects produced by this doctrine, we find that belief in it, even in its legal--and to us crude exoteric--form, is connected with some of the very highest developments of Christian conduct, and that some of the noblest examples of Christian manhood and womanhood have drawn from it their strength, their inspiration, and their comfort. It would be unjust not to recognise this fact. And whenever we come upon a fact that seems to us startling and incongruous, we do well to pause upon that fact, and to endeavour to understand it. For if this doctrine contained nothing more than is seen in it by its assailants inside and outside the churches, if it were in its true meaning as repellent to the conscience and the intellect as it is found to be by many thoughtful Christians, then it could not possibly have exercised over the minds and hearts of men a compelling fascination, nor could it have been the root of heroic self-surrenders, of touching and pathetic examples of self-sacrifice in the service of man. Something more there must be in it than lies on the surface, some hidden kernel of life which has nourished those who have drawn from it their inspiration. In studying it as one of the Lesser Mysteries we shall find the hidden life which these noble ones have unconsciously absorbed, these souls which were so at one with that life that the form in which it was veiled could not repel them.