preaches a Christ who was dead and is alive, not a Christ who was alive and is dead. It is a mistake to suppose that the New Testament conception of the Gospel, involving as it does the spiritual presence and action of Christ, in the power of the Atonement, is a matter of indifference to us, and that in all our thinking and preaching we must remain within purely historical limits, if by purely historical limits is meant that our creed must end with the words "crucified, dead, and buried." To preach the Atonement means not only to preach One who bore our sins in death, but One who by rising again from the dead demonstrated the final defeat of sin, and One who comes in the power of His risen life--which means, in the power of the Atonement accepted by God--to make all who commit themselves to Him in faith partakers in His victory. It is not His death, as an incident in the remote past, however significant it may be; it is the Lord Himself, appealing to us in the virtue of His death, who assures us of pardon and restores our souls. One of the most singular phenomena in the attitude of many modern minds to the Atonement is the disposition to plead against the Atonement what the New Testament represents as its fruits. It is as though it had done its work so thoroughly that people could not believe that it ever needed to be done at all. The idea of fellowship with Christ, for example, is constantly urged against the idea that Christ died for us, and by His death made all mankind His debtors in a way in which we cannot make debtors of each other. The New Testament itself is pressed into the service. It is pointed out that our Lord called His disciples to drink of His cup and to be baptized with His baptism, where the baptism and the cup are figures of His passion; and it is argued that there cannot be anything unique in His experience or service, anything which He does for men which it is beyond the power of His disciples to do also. Or again, reference is made to St. Paul's words to the Colossians: 'Now I rejoice in my sufferings on your behalf, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for His body's sake, which is the Church'; and it is argued that St. Paul here represents himself as doing exactly what Christ did, or even as supplementing a work which Christ admittedly left imperfect. The same idea is traced where the Christian is represented as called into the fellowship of the Son of God, or more specifically as called to know the fellowship of His sufferings by becoming conformed to His death. It is seen pervading the New Testament in the conception of the Christian as a man _in Christ_. And to descend from the apostolic age to our own, it has been put by an American theologian into the epigrammatic form that Christ redeems us by making us redeemers. What, it may be asked, is the truth in all this? and how is it related to what we have already seen cause to assert about the uniqueness of