by which He was both its Creator and its perfect exemplar[242]. But nothing can be further from the truth than to imagine that His was all the love which saved us, the Father's all the wrath which condemned us. If the death of Christ was necessary to propitiate the wrath of the Father, it was necessary to propitiate His own wrath also; if it manifested His love, it manifested the Father's love also. The absolute, unbroken, unity of will between the Father and the Son is the secret of the atoning sacrifice. Again, the isolation of the truth of the Atonement from other parts of Christian doctrine has led to a mode of stating it which deprives us of all motive to action, of all responsibility for our own salvation. Just as the misconception noticed above arose from a failure to grasp the whole truth of our Lord's Divinity, so this error springs from ignoring His perfect Humanity. Christ is regarded as having no vital or real relation to us, and His work is therefore wholly external, a mere gift from above. But what has already been said will shew that from the first the Atonement has been taught as the offering of our spiritual Head, in Whom we are redeemed, and whose example we are able to follow as having Him in us. Salvation is thus given to us indeed, but it is given to us because we are in Christ, and we have to work out our share in it because of the responsibility, the call to sacrifice which that union with Him lays upon us. 'Work out your own salvation with fear and trembling, for it is God which worketh in you both to will and to do.' It is all from God and of God; but God has come into our life, and taken us up into Him, and called upon us to follow Him in the way of the cross.