mediation and intercession, by the Holy Spirit Whom He sends to dwell in us, works on all the penalties of sin, and makes them the sacrifice which we offer in Him. This is the 'law of the Spirit of life.' 'If Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you.' Our personal share then in the Atonement is not mere passivity. It consists, first, in the acceptance of God's forgiveness in Christ, our self-identification with Christ's atoning attitude, and then in working out, by the power of the life bestowed upon us, all the consequences of forgiveness, the transformation of punishment into sacrifice, the imitation of Christ in His perfect obedience to the law of righteousness, the gradual sanctification of body, soul and spirit by the grace which enables us to 'suffer with Him.' III. The doctrine of Atonement, more than any of the great truths of Christianity, has been misconceived and misrepresented, and has therefore not only been rejected itself, but has sometimes been the cause of the rejection of the whole Christian system. The truth of the vicarious sacrifice has been isolated till it has almost become untrue, and, mysterious as it undoubtedly is, it has been so stated as to be not only mysterious, but contrary to reason and even to conscience. One most terrible misconception it is hardly necessary to do more than mention. The truth of the wrath of God against sin and of the love of Christ by which that wrath was removed, has been perverted into a belief in a divergence of will between God the Father and God the Son, as if it was the Father's will that sinners should perish, the Son's will that they should be saved; as if the Atonement consisted in the propitiation of the wrathful God by the substituted punishment of the innocent for the guilty. It will be seen that while this statement seems to represent the Catholic doctrine, in reality it introduces a most vital difference. There can be no divergence of will between the Persons of the Blessed Trinity; and, in regard to this special dealing with man, we have the clearest testimony of Revelation that the whole Godhead shared in the work. Here, as always, God the Father is revealed as the source and origin of all good. 'God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.' 'God was in Christ reconciling the world to Himself.' The beginning and the end of the Atonement is the love of God: the death of Christ was not the cause, but the revelation of that love[241]. That it was the second Person of the Trinity who was actually the means of our redemption may be ascribed to that original relation of the Logos to the human race,