If we compare this set of ideas with those that have been current in our popular theology, we shall find that the main difference lies in this, that here the stress is laid on the work of Christ _in_ man by His Spirit, while the theology which has been popular among us has laid the stress rather on the 'vicarious' work of Christ outside us and _for_ us, by making a propitiation for our sins. Now in fact this latter doctrine is an unmistakable part of St. Paul's teaching in this epistle and elsewhere. And all the mistakes to which it has led are due to its not having been kept in proper relation to the set of ideas which I have just been endeavouring to expound. 'Christ for us,' the sacrifice of propitiation has been separated from 'Christ in us,' our new life; whereas really the sacrifice was but a necessary removal of an obstacle, preliminary to the new life. It was a necessary preliminary that Christ should put us on a fresh basis, should enable us to break from our past and make a fresh start in the divine acceptance. This He did by making atonement for our sins, offering as a propitiatory sacrifice His life, even to the shedding of His blood, that the Father might be enabled to forgive our sins. This transaction is always {60} represented in the New Testament as being the act of the Father as well as of the Son, for the divine persons are not separable--neither an act by which the Son forces the unwilling hand of the Father, nor an act in which the Father lays an undeserved burden upon an unwilling Son--and the idea of propitiation seems to St. Paul, as indeed it has seemed to men generally, a thoroughly natural idea. Only in one place does he make any suggestion as to why such a preliminary sacrifice of propitiation was necessary. There[8] he seems to find the moral necessity for it in the fact that through long ages God's 'forbearance' had left men to work through their own resources and so to find out their need of Him. 'He suffered all nations to walk in their own ways.' He 'winked at' or 'overlooked times of ignorance.' He 'passed over sins[9].' This was part of His educative process. One result of it, however, was a lowering of the moral ideas entertained of the divine character. Thus God's righteousness, which means holiness and compassion combined, needed to be declared especially at that crisis of the divine dealings when God was coming out towards {61} men, whom He had educated by His seeming absence to feel their need of Him, with the offer of His love. The free bounty of His mercy must not be misunderstood as if it were indifference or laxity about moral wickedness. Thus the proclamation of His compassion must be associated with something which would make unmistakable the severity of His holiness and His moral claim. This twofold end is what Christ accomplishes. Thus if He is the revealer of the compassion of the Father, He also vindicates the divine character