LESSON XIX.

[Footnote A: Behold justice exerciseth all his demands. * * * What! do ye suppose that mercy-can rob justice? I say unto you, nay; not point urged by the Nephite writer is that God will act in harmony with his attributes, see the context—the whole chapter.]

[Footnote B: Alma xlii:8, 15.]

We conclude then that for man's individual sins as for Adam's sin, though differing in some respects already noted, involves the same necessity of Atonement to the honor of God by one equal with God—hence God.

There is the same inexorableness of law; the same helplessness on the part of man to make satisfaction for his sin, hence man's dependence upon a vicarious atonement, if he is to find redemption at all. There is the same need for capacity in the one making the atonement to make full satisfaction to the justice of God by paying the uttermost farthing of man's obligations to the law; the idea of satisfaction necessarily involves that of penal suffering, coupling together those two ideas, satisfaction and expiation; or satisfaction to Justice through expiation. The Deity who redeems man must pay the penalty due to sin by suffering in man's stead.

5. Motive Force of the Atonement:And what shall prompt a Deity to make such an atonement? Two attributes of the Deity now a long time kept in the back ground, viz., Love and Mercy. We have seen and considered at some length the helplessness of man in the midst of those earth conditions necessary to his progress; God saw it from the beginning; and—

"God so loved the world, that he gave his only begotten Son, that whosoever believeth on him might not perish but have everlasting life."For God sent not his Son into the world to condemn the world, but that the world through him might be saved.""He that believeth on him is not condemned; but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God."And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil."[A]

"God so loved the world, that he gave his only begotten Son, that whosoever believeth on him might not perish but have everlasting life.

"For God sent not his Son into the world to condemn the world, but that the world through him might be saved."

"He that believeth on him is not condemned; but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God.

"And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil."[A]

[Footnote A: St. John iii:16-19.]

(Scripture Reading Exercise.)

THE ADVENT OF MERCY INTO THE EARTH-SCHEME OF THINGS.

ANALYSIS.

REFERENCES.

I. Source of Redemption.

The references of Lesson XVIII.

Also Taylor's Mediation and Atonement, Chs. xix, xxiv, xxv; and the text and context of the passages of scriptures quoted and cited in this lesson.

II. Antiquity of the Plan of Redemption.

III. Vicarious Work of the Christ.

IV. The Balancing of the Claims of Justice and Mercy.

V. Man's Part in the Scheme of Redemption—Repent or Suffer.

VI. The Advent of Mercy—Alternatives.

VII. The Justice, Wisdom and Mercy of God.

SPECIAL TEXT: "The law entered that sin might abound. But when sin abounded, grace did more abound that as sin hath reigned unto death, even so might grace reign through righteousness, unto eternal life by Jesus Christ our Lord." (Rom. v:20, 21.)

1. Manner of the Christ's Atonement Foreshadowed:This lesson continues with the truth with which the last one concluded, viz., "God so loved the world that he gave his only begotten Son that whosoever believeth on him might not perish, but have everlasting life." This declaration is preceded in the testimony of John with the following:

"And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish but have eternal life."[A]

[Footnote A: St. John iii:14, 15.]

Showing the manner of Christ's atonement.

Peter the chief of the Judean apostles, and hence chief of the witnesses for the great truth of salvation through Christ, says: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God."[A]

[Footnote A: I Peter iii:18.]

2. Source of Redemption:Inexorableness of Justice: The Nephite writers are even more explicit. Lehi says:

"The way is prepared and salvation is free, and men are sufficiently instructed that they know good from evil. And the law is given unto men. And by the law, no flesh is justified; or, by the law, men are cut off. Yea, by the temporal law, they were cut off; and also, by the spiritual law they perish from that which is good, and become miserable forever. Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth. Behold he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered."[A]

[Footnote A: II Nephi ii;4-7.]

So also Jacob, brother of the first Nephi, said: "And he [the Christ] cometh into the world that he may save all men, if they will hearken unto his voice; for behold, he suffereth the pains of all men; yea the pains of every living creature, both men, women, and children, who belong to the family of Adam."[A]

[Footnote A: Ibid ix:21.]

3. Antiquity of the Plan of Man's Redemption:After explaining that it was appointed unto men to die, "and after death they must come to judgment;" and that God saw that it was expedient that men should come to a knowledge of these things and accordingly, from early time,[A]"sent angels to converse with them, who caused men to behold the glory of God"—Alma says:

[Footnote A: Book of Moses—P. of G. P—Ch. v:6-8, 58.]

"And they began from that time forth to call on his name; therefore God conversed with men, and made known unto them the plan of redemption, which had been prepared from the foundation of the world; and this he made known unto them according to their faith and repentance, and their holy works; wherefore he gave commandments unto men, they having first transgressed the first commandments as to things which were temporal and becoming as Gods, knowing good from evil, placing themselves in a state to act, or being placed in a state to act according to their wills and pleasures, whether to do evil or to do good; therefore God gave unto them commandments, after having made known unto them the plan of redemption, that they should not do evil, the penalty thereof being a second death, which was everlasting death as to things pertaining unto righteousness; for on such the plan of redemption could have no power, for the works of justice could not be destroyed, according to the supreme goodness of God. But God did call on men, in the name of his Son, (this being the plan of redemption which was laid) saying, 'If ye will repent, and harden not your hearts, then will I have mercy upon you, through mine only begotten Son; therefore, whosoever repenteth and hardeneth not his heart, he shall have a claim on mercy through mine only begotten Son, unto a remission of his sins; and these shall enter into my rest. And whosoever will harden his heart, and will do iniquity, behold, I swear in my wrath that he shall not enter into my rest."[A]

[Footnote A: Alma xii:29-35.]

4. The Vicarious Work of the Christ and Its Purpose:Again Alma:

"Behold I say unto you, that I do know that Christ shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the sins of the world; for the Lord God hath spoken it; for it is expedient that an atonement should be made; for according to the great plan of the eternal God, there must be an atonement made, or else all mankind must unavoidably perish; yea, all are fallen and are lost, and must perish except it be through the atonement which it is expedient should be made And behold, this is the whole meaning of the law; every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God; yea, infinite and eternal; and thus he shall bring salvation to all those who shall believe on his name; and this being the intent of this last sacrifice to bring about the bowels of mercy, which over powereth justice, and bringeth about means unto men that they may have faith unto repentance. And thus mercy can satisfy the demands of justice, and encircle them [the penitent sinners] in the arms of safety, while he that exercises no faith unto repentance, is exposed to the whole law of the demands of justice therefore only unto him that has faith unto repentance is brought about the great and eternal plan of redemption."[A]

[Footnote A: Alma xxxiv:8, 9, 14-16.]

5. The Counter Claims of Justice and Mercy—Mercy Triumphant:And again Alma:

"All mankind were fallen, and they were in the grasp of justice; yea, the justice of God which consigned them for ever to be cut off from his presence. And now the plan of mercy could not be brought about, except an atonement should be made; therefore God himself atoneth for the sins of the world to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also. * * * But there is a law given, and a punishment affixed, and a repentance granted; which repentance, mercy claimeth: otherwise justice claimeth the creature, and executeth the law, and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be God. But God ceaseth not to be God, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God; and thus they are restored into his presence, to be judged according to their works; according to the law and justice; for behold justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus none but the truly penitent are saved. What! do ye suppose that mercy can rob justice? I say unto you, nay; not one whit. If so, God would cease to be God. And thus God bringeth about his great and eternal purposes which were prepared from the foundation of the world. And thus cometh about the salvation and the redemption of men, and also their destruction and misery."[A]

[Footnote A: Alma xlii.]

The revelations given through Joseph Smith are equally explicit: "Remember the worth of souls is great in the sight of God; for, behold, the Lord your Redeemer suffered death in the flesh; wherefore he suffered the pain of all men, that all men might repent and come unto him."[A]

[Footnote A: Doc. & Cov. Sec. 18:10, 11.]

6. Man Must Repent or Suffer:And again:

"And surely every man must repent or suffer, for I, God, am endless; wherefore, I revoke not the judgment which I shall pass, but woes shall go forth, weeping wailing and gnashing of teeth, yea, to those who are found on my left hand; nevertheless it is not written that there shall be no end to this torment, but it is written endless torment. * * * Therefore I command you to repent, repent, lest I smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore—how sore you know not! how exquisite you know not! yea, how hard to bear ye know not! For behold, I, God have suffered these things for all, that they might not suffer if they would repent. But if they would not repent, they must suffer even as I. Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit; and would that I might not drink the bitter cup and shrink—nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men; wherefore, I command you again to repent, lest I humble you with my almighty power, and that you confess your sins, lest you suffer these punishments of which I have spoken, of which in the smallest, yea, even in the least degree you have tasted at the time I withdrew my spirit."[A]

[Footnote A: Doc. & Cov. Sec. 19:4-6, and 15-20.]

7. The Advent of Mercy—Summary:From the doctrines of these scriptures, how like a flood comes rushing into this world-scheme of things the Love and Mercy of God! The Justice of God, as we have seen, has been exacting—otherwise it would not be Justice, the very nature of Justice is to be exacting—demanding all that is its due satisfaction for the injured honor and majesty of God; and the penalty due to broken law. But once these claims are satisfied, Justice is silent, and Love and Mercy have free range to bring to pass the complete redemption of man.

Let us for a moment contemplate our theme from this view-point though at the cost of iteration.

God, loving always the spirits of men, desires their progress and their eternal happiness.[A]

[Footnote A: See Lesson IV where the doctrine is worked out in detail.]

To achieve this the union of spirit and earth-elements are necessary, that the spirit may get more perfect self expression, and attain to higher manifestations and power than would otherwise be possible.[A]

[Footnote A: See Lesson IV where the doctrine is developed somewhat in detail.]

Also to achieve this end, the experience of earth-life amid broken harmonies is necessary; the experience of viewing opposite existences in conflict—good and evil; faith and doubt; hope and despair; victory and defeat; freedom and bondage; joy and sorrow; perfect health and physical pain; life and death.[A]

[Footnote A: The subject is discussed at length in Lesson VII.]

To bring to pass these broken harmonies that the rich lessons and necessary experiences they teach may be available to man, there must needs be "a fall of man," a violation of law, else there can be no broken harmonies.

Man falls; Adam transgresses law and the earth-life of man begins among all the conditions essential to his instruction and experience with opposite existences in conflict.

But this violation of law, though necessary to these ends, is nevertheless a violation of law, for which a satisfaction must be made and that the broken harmonies may be restored.

Not only did Adam transgress law in order to bring to pass the conditions necessary to man's instruction and consequent progress, but man—all men—coming to years of accountability, also violate law—sin on their own account and incur the consequences due to sin.

In both cases men are unable to restore that which was lost—give satisfaction to the injured honor and insulted majesty of God, or create grounds of justification for the pardon of man's sin; either for Adam's transgression—the fall—or for man's personal sins.

8. Alternatives—But One Admissable:This creates a situation that can only be met in one of two ways if justice is to be maintained, the integrity of the moral government of the world perpetuated, and the harmony of God's attributes remain unbroken;

First:Justice must take its course, the punishment must be inflicted upon the actual sinner, leaving man to satisfy justice by an endless misery; or

Second:God must satisfy his own claims against man; he must make a satisfaction to justice, there must be a vicarious Atonement made for man, since, as we have seen, man himself is helpless.

The adoption of the first of these alternatives would thwart the general purpose of God with reference to man, the bringing to pass his progress and the possibility of his eternal happiness; and also it would violate the covenant of God with man, made before the world began, the promise of eternal life.[A]This alternative, is impossible, then, and may be dismissed without further consideration.

[Footnote A: Titus i:2.]

The second alternative is all that remains. God must make a vicarious Atonement for man; a Deity must satisfy the claims of God's honor. God must satisfy the demands of justice, that Mercy may assert her claims and redeem man.

And that order of things is in force; that is "the great plan of happiness"—the Gospel—"Glad tidings;" "Glad tidings of great joy, which shall be unto all people."[A]Back of it, underlying it, is the great Love of God for man; Love manifested in great acts of mercy; for Mercy is but Love active.

[Footnote A: Luke ii:10.]

This Love prompts God to make reparation to God's honor, and satisfy Justice by undergoing the penalty due to Adam's sin, that he might bring to pass the resurrection from the dead; and make it possible for man spirit and body united, to resume his union with God.

This Love prompts God to suffer for the individual sins of men; to pay the penalty due to each man's sin, that there might be ground for man's justification under the law. That Mercy might claim the sinner upon conditions that Love may prescribe.

9. The Justice, Wisdom, and Mercy of God:In view of all this is it any marvel that men coming to a full consciousness of the balanced claims of Justice and Mercy in ecstasy exclaim—as Jacob the brother of Nephi did—

"O the greatness and the justice of our God! For he executeth all his words, and they have gone forth out of his mouth, and his law must be fulfilled. * * *"O the greatness of the mercy of our God, the Holy One of Israel! for he delivereth his saints, from that awful monster the devil, and death and hell."[A]"O the wisdom of God! his mercy and grace! For behold, if the flesh should rise no more, our spirits must become subject to that angel who fell from before the presence of the eternal God, and became the devil, to rise no more.""And our spirits must have become like unto him, and we become devils, angels to a devil, to be shut out from the presence of our God, and to remain with the Father of lies, in misery, like unto himself; yea, to that being who beguiled our first parents; who transformeth himself nigh unto an angel of light, and stirreth up the children of men unto secret combinations of murder, and all manner of secret works of darkness."[B]

"O the greatness and the justice of our God! For he executeth all his words, and they have gone forth out of his mouth, and his law must be fulfilled. * * *

"O the greatness of the mercy of our God, the Holy One of Israel! for he delivereth his saints, from that awful monster the devil, and death and hell."[A]

"O the wisdom of God! his mercy and grace! For behold, if the flesh should rise no more, our spirits must become subject to that angel who fell from before the presence of the eternal God, and became the devil, to rise no more."

"And our spirits must have become like unto him, and we become devils, angels to a devil, to be shut out from the presence of our God, and to remain with the Father of lies, in misery, like unto himself; yea, to that being who beguiled our first parents; who transformeth himself nigh unto an angel of light, and stirreth up the children of men unto secret combinations of murder, and all manner of secret works of darkness."[B]

[Footnote A: II Nephi ix:17, 19.]

[Footnote B: II Nephi ix:8-9.]

Or else with Paul declare—

"By grace are ye saved through faith; and that not of yourselves; it is the gift of God."[A]"The law entered that sin might abound. But where sin abounded, grace did more abound; that as sin hath reigned unto death, even so might grace reign through righteousness, unto eternal life by Jesus Christ our Lord."[B]

"By grace are ye saved through faith; and that not of yourselves; it is the gift of God."[A]

"The law entered that sin might abound. But where sin abounded, grace did more abound; that as sin hath reigned unto death, even so might grace reign through righteousness, unto eternal life by Jesus Christ our Lord."[B]

[Footnote A: Eph. ii.]

[Footnote B: Rom. v:20-21.]

(Scripture Reading Exercise.)

CO-OPERATION OF MAN NECESSARY TO INDIVIDUAL REDEMPTION.

ANALYSIS.

REFERENCES.

I. The Two Effects of the Atonement.

Book of Mormon: II Nephi ix; Doc. & Cov., Sec. 19; Alma xi.

The Gospel (Roberts), Ch. iii.

Orson Pratt's Kingdom of God, Part III, Subdivision V. Works

Taylor's Mediation and Atonement, Chs. xxi and XXV.

The texts and contexts of the scriptures quoted in the body of this lesson.

II. The Necessity of Man's Co-operation in Individual Salvation.

III. Sanctification as Well as Justification.

IV. Spiritual and Moral Growth.

V. Free Redemption of Little Children and Those Who Die without Law.

SPECIAL TEXT: "Wherefore the rather brethren, give diligence to make your calling and election sure." (II Peter i:10.)

1. The Atonement as Related to Adam's Transgression, and Man's Individual Sins:As already observed a difference is to be noted between the results flowing out of the Atonement for Adam's first sin—the fall; and the results derived from the satisfaction made by the Christ for man's individual sins.

The difference consists in this: First, from the consequences of Adam's transgression, there comes full and free redemption—salvation unconditional and universal. "By Adam came the fall of man. And because of the fall of man, came Jesus Christ even the Father and the Son;[A]and because of Jesus Christ came the redemption of man. And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord; yea, this is wherein all men are redeemed, because the death of Christ bringeth to pass the resurrection, which bringeth to pass a redemption from an endless sleep, from which sleep all men shall be awakened by the power of God when the trump shall sound; and they shall come forth, both small and great, and all shall stand before his bar, being redeemed and loosed from this eternal band of death, which death is a temporal death."[B]

[Footnote A: For explanation see Doc. & Cov. Sec. xciii:1-6.]

[Footnote B: Book of Mormon, Ch. ix:12, 13. Also II Nephi Ch. ix. Both chapters are devoted to the idea of the text above, and should be studied carefully; they are too long for quotation here.]

To this may be added Paul's great generalization: "Since by man came death, by man came also the resurrection from the dead; for as in Adam all die, even so in Christ shall all be made alive."[A]

[Footnote A: I Cor. xv:21, 22.]

The universal physical death is overcome by the equally universal resurrection.[A]The universal banishment of men from the presence of God, the spiritual death, is overcome by the universally established possibility of reunion with God; and all will be brought back into the presence of God at the day of judgment; but their right and power to remain in that presence and maintain union with God, will depend upon conditions to be considered later. Second, redemption from the consequences of man's individual sins, the penalties for which the Christ has expiated, are granted to men only upon compliance with certain conditions. "By grace are ye savedthrough faith"[B]"He that believeth and is baptized shall be saved."[C]"Wo unto him who knoweth that he rebelleth against God; for salvation cometh to none such except it be through repentance and faith on the Lord Jesus Christ."[D]"He shall take upon himself the transgression of those who believe on his name; and these are they that shall have eternal life, and salvation cometh to none else."[E]"Behold, I God, have suffered these things for all that they might not suffer if they would repent, but if they would not repent they must suffer even as I, which suffering caused myself, even God, the greatest of all, to tremble because of pain and to bleed at every pore, and to suffer both body and spirit."[F]"And being made perfect, he became the author of eternal life unto all them that obey him."[G]

[Footnote A: Doc. & Cov. Sec. xix:26-29, 41. Matt. xxv:31-46. Alma xi:40, 41.]

[Footnote B: Eph. ii:8.]

[Footnote C: Mark xvi:16.]

[Footnote D: Mosiah iii:11, 12.]

[Footnote E: Alma xi:40, 41.]

[Footnote F: Doc. & Cov. Sec. xix:16-19.]

[Footnote G: Heb. v:9.]

2. Man's Co-operation With God in Working out Man's Salvation, Grounded in Necessity:These scriptures establish the truth that for redemption from the consequences of man's individual sins the co-operation of man is required, his faith, his repentance; in a word his obedience.

The Gospel so far as the individual man is concerned, is the power of God unto salvation to everyone that believes and obeys the same. In the difference between the redemption from the transgression of Adam and redemption from man's personal sins, the one being free, unconditional, universal; and the other being free, possible to all, but conditional, and therefore limited to those who comply with the conditions, there is to be observed nice discriminations in the justice of God. Free and universal redemption comes from the consequences of Adam's fall because that fall is absolutely necessary to the accomplishment of the purposes of God with reference to man; without it nothing may be done for his progress, therefore since that fall is necessary to these ends Justice demands that there be provided free and universal and complete and unconditional redemption from its consequences. But in the case of man's personal sins they are not absolutely necessary to the accomplishment of the general purposes of God. Of course the earth-environment of man, including the broken harmonies as we find them, including the self-wilfullness, and even the personal sins of men, with the consequent suffering and sorrow, may be necessary to the experience of man; but all that will abundantly come once men are at the same time free to choose, and good and evil is set before them. But what is here meant is that it is not absolute necessity that individual men should sin, or that they sin without limit. Men can refrain from sin if they will; the power is in them. They are able to stand, "yet free to fall." They have power to choose good and to follow that instead of evil if they so elect. Therefore, while it is eminently proper that the Atonement of the Christ should be made to include satisfaction to Justice for the personal sins of men, and the debt of suffering due to them should be paid vicariously,—especially since man is powerless to offer expiation himself—for it is needful that ample provision be made for the justification of man's pardon; yet it is also in accordance with Justice that man shall co-operate with God in bringing about the blessed result of his deliverance from the consequences of his personal sins; and that conditions shall be required as necessary to participation in the forgiveness provided; such conditions as belief in and acceptance of the terms of Atonement; repentance of sin, and a hearty co-operation with God in overcoming evil and its effects in the human soul.

3. The Work of Salvation a Work of Sanctification as well as of Justification:Moreover, this salvation from the effects of personal sins is not only a matter of forgiveness of past sins; a matter of justification before God; a matter of re-establishing union with God, which is spiritual life; but it is a matter of sanctification of the soul; and of power to maintain the renewed spiritual life with God. It is a matter that involves human desires and human will. Surely it is unthinkable that God would hold man in union with himself against his desire, or against his will. Such a condition would not be "union" but bondage. The co-operation of man then in this work of his personal salvation becomes an absolute necessity, and hence the conditions of individual salvation already noted, and which may be summed up in the doctrine of man's self-surrender unto God, manifested by his obedience to God under the law; and the declared intention of that obedience by receiving the symbols of the Atonement, to be found in the ordinances of the Gospel, especially in baptism and the sacrament of the Lord's supper.

4. Spiritual and Moral Growth:The attainment of this condition of Christian righteousness, however, becomes a matter of character building under the favorable conditions provided by the gospel; and character building, even under favorable conditions is a matter of slow, self-conquest, It means to follow the admonition of the chief Judean apostle, and "add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness; and to brotherly kindness, charity. For if these things be in you and abound," said he, "they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ."[A]

[Footnote A: II Peter i.]

To be fruitful in that knowledge means to be growing in grace, in knowledge of the truth, in righteousness. It means development according to the type of the Christian spiritual life, which is Christ Jesus. "If you wish to go where God is," said the Prophet Joseph, "you must be like God, or possess the principles God possesses." All of which, of course, may not be possessed without divine help, as well as human effort. "He that lacketh these things"—the virtues above enumerated by Peter, and the disposition to build them up by his own effort, as well as by divine grace, "is blind and cannot see afar off," continues that apostle, "and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ."[A]

[Footnote A: II Peter i:9-11.]

5. Phase of the Atonement Peculiar to "Mormonism:"It may be remarked in passing that the difference noted in the foregoing paragraphs of this lesson on applying the Christ's Atonement to Adam's sin and man's personal sins—in the first case unconditional, and in the second conditional—is a doctrine, in modern times, peculiar to "Mormonism;" or, to speak more accurately, to the New Dispensation of the Gospel revealed to Joseph Smith; and is derived almost wholly from the teachings of the Book of Mormon.[A]In that distinction the beauty and glory of the Atonement, the balanced claims of justice and mercy shine forth as no where else, even in holy writ,—much less in the uninspired writings of men. It may be regarded as the "Mormon" contribution to views of the Atonement of Christ, for it is to be found no where else except in Mormon literature.

[Footnote A: See II Nephi ii. Ibid ix. Alma xxxiv and xlii. Mormon ix.]

7. The Free and Complete Redemption of Little Children:From the foregoing difference in the application of the Atonement to the sin of Adam and the individual sins of men there arises another important matter viz.: If redemption from the consequences of Adam's fall is to be absolutely unconditional, and universal, and that entirely through the Atonement of the Christ and without the co-operation of man, then it logically follows that if man himself remains absolutely without sin, he would stand in need of no satisfaction being made for his sin and no forgiveness of sins, since in the case supposed they have no existence; and therefore the Atonement of the Christ for the sin of Adam, would be all sufficient to redeem man from the power of death and restore him to union with God. It follows that if any part of the human race die in this state of personal innocence then they are redeemed by virtue of the Atonement of Christ without any other consideration whatsoever. Hence Mormon said:

"Listen to the words of Christ, your Redeemer, your Lord and your God. Behold, I came into the world not to call the righteous but the sinners to repentance; the whole need no physician, but they that are sick! wherefore little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them. * * * Little children need no repentance, neither baptism. * * * Little children are alive in Christ, even from the foundation of the world."[A]

[Footnote A: Moroni viii:8-12.]

No less explicit is the word of the Lord through the Prophet Joseph Smith:

"But, behold, I say unto you, that little children are redeemed from the foundation of the world through mine only Begotten, wherefore they cannot sin, for power is not given unto Satan to tempt little children, until they begin to become accountable before me."[A]

[Footnote A: Doc. & Cov. Sec. xxix:46, 47.]

8. The Redemption of Those Who Die Without Law:Moreover, it appears that Mercy has special claims upon those men and women, and also upon nations and races who know not the Gospel. The first Nephi in speaking of the Atonement of Christ and its effects where proclaimed and rejected, says:

"Wherefore he [God] has given a law; and where there is no law given there is no punishment; and where there is no punishment, there is no condemnation; and where there is no condemnation, the mercies of the Holy One of Israel have claim upon them because of the atonement; for they are delivered by the power of him [Christ]; for the atonement satisfieth the demands of his justice upon all those who have not the law given to them, that they are delivered from that awful monster, death and hell, and the devil, and the lake of fire and brimstone [See Alma xii:17],[A]which is endless torment; and they are restored to that God who gave them breath, which is the Holy One of Israel."[B]

[Footnote A: The torments of the ungodly sinners are likened unto a lake of fire and brimstone by this writer, Nephi. Not that the sinners are plunged into a lake of fire and brimstone as so-called orthodox Christians teach. Indeed, in the above passage there is a definition of what the lake of fire is—it is "endless torment," which ever exists for the punishment of impenitent sinners—each one partaking of it to such a degree and for such time as is necessary to satisfy the demand of justice. In this very chapter above quoted Nephi says of the wicked: "And their torment is as a lake of fire and brimstone, whose flames ascend up for ever, and have no end."]

[Footnote B: Nephi ix:25, 26.]

And so Moroni:

"For the power of redemption cometh on all they that have no law; wherefore, he that is not condemned, or he that is under no condemnation, cannot repent; and unto such baptism availeth nothing."[A]

[Footnote A: Moroni viii:22.]

To this also agrees the teachings of Paul:

"For as many as have sinned without law shall also perish without law:[A]and as many as have sinned in the law shall be judged by the law."[B]

[Footnote A: I venture the suggestion, basing it on the sense of the whole passage, that it should read: "Shall also be judged without the law."]

[Footnote B: Rom. ii:12.]

(Scripture Reading Exercise.)

SYMBOLS OF THE ATONEMENT.

ANALYSIS.

REFERENCES.

I. The Two Great Christian Symbols.

All the texts and contexts of this lesson, and also

Matt. xi:26-29; Luke xxii; I Cor. xi:23-30.

Doc. & Cov., Sec. xx.

Moroni ix, v.

II. Baptism.

1. Introduction and Formula.

2. Symbolism of Atonement in Baptism.

3. Realities Give Virtue to Symbols.

III. The Sacrament of the Lord's Supper—Eucharist.[A]

1. The Prayer of Consecration—Formula of.

2. Symbolism of the Atonement in the Eucharist.

3. Realities Back of Symbols.

[Footnote A: The commemoration of the sacrifice of our Lord is often and I may say generally called Eucharist. "The Lord's Supper, a solemn rite commemorating the dying of Christ for the salvation of men; the Holy Sacrament, the communion of the body and the blood of Christ" (Funk & Wagnall Dic.).]

SPECIAL TEXT: "Except a man be born of the water and of the spirit he can not enter into the kingdom of God." (St. John iii:5.)

"For as often as ye eat this bread and drink this cup, ye do show the Lord's death till he come." (I Cor. xi:26.)

1. The Two Great Christian Symbols:The two great Christian institutions of baptism and the sacrament of the Lord's supper have already been alluded to as evidence of the fact of the Atonement.[A]They are now to be considered as symbols of the Atonement. I take up baptism first, as introduced by the Christ himself among the Nephites, because there more perfectly than elsewhere we have this symbol set forth, and only there, in ancient scripture, is the exact formula of the ceremony given. The account of it in the Nephite record stands as follows:

[Footnote A: Lesson XI which see.]

2. Introduction of Baptism Among the Nephites—Its Formula:

"And he said unto them, on this wise shall ye baptize; and there shall be no disputations among you. Verily I say unto you that who so repenteth of his sins through your words, and desireth to be baptized in my name, on this wise shall ye baptize him; behold, ye shall go down and stand in the water, and in my name shall ye baptize them. And now, behold, these are the words which ye shall say, calling them by name, saying:'Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.'And then shall we immerse them in the water and come forth again out of the water."[A]

'Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.'

And then shall we immerse them in the water and come forth again out of the water."[A]

[Footnote A: III Nephi xi:22-26.]

3. The Symbol of the Atonement in Baptism:In this ordinance we have recognized first of all Jesus Christ in whose authority the administrator acts—"Having authority given me of Jesus Christ," etc.

"I baptize you * * * then shall we immerse them in the water and come forth again out of the water." By this immersion in the water is symbolized the death and burial of the Christ, the Atonement he made for the sins of man. In the coming forth again out of the water, is symbolized the resurrection of the Christ, his triumph over death, the victory side of the Atonement; death is conquered, life is triumphant; Christ is the first fruits of the resurrection and through him all men participate in the resurrection. "For since by man came death by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.'"[A]

[Footnote A: Cor. xv:21, 22.]

Nor is this all; but in baptism is symbolized the forgiveness of sins to the baptized. John preached "the baptism of repentance for the remission of sins."[A]Peter commanded the multitude on the day of Pentecost to repent and be baptized in the name of Jesus Christ for the remission of sins.[B]"Arise and be baptized and wash away thy sins."[C]"Come unto me and be baptized in my name that ye may receive a remission of your sins."[D]"Thou shalt declare * * * remission of sins by baptism."[E]"Preach repentance and remission of sins by way of baptism in the name of Jesus Christ."[F]

[Footnote A: Mark i:4. Luke iii:3.]

[Footnote B: Acts ii:38.]

[Footnote C: Acts xxii:16.]

[Footnote D: III Nephi xxx:2.]

[Footnote E: Doc. & Cov. Sec. xix:31.]

[Footnote F: Doc. & Cov. Sec. iv:2.]

"Know ye not that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."[A]

[Footnote A: Rom. vi:4, 5. See also "The Gospel"—Third Edition, Ch. xvi.]

Baptism then not only becomes a symbol of the Christ's death, burial and resurrection to newness of life; but also the death and burial to sin of the baptized; and his resurrection to a newness of moral and spiritual life. To him it is a birth to righteousness.

Water baptism is completed by the baptism of the spirit, by which man is placed in union with God, through the reception of the Holy Ghost, foreshadowing that more complete union which shall come when man shall dwell in the very presence of God the Father, and God the Son after the resurrection.[A]

[Footnote A: Doc. & Cov. Sec. xxvi.]

And thus the symbols of the Atonement of Christ to the very uttermost are found in this Christian institution of baptism.

4. Realities Give Virtue to Symbols:Let it be said here, however, and because following the above presentation of baptism it may be seen better than in any other connection, that it is not the physical fact of being immersed in water that brings remission of sins, nor the physical fact of the imposition of hands that re-established the union with God through the medium of the Holy Ghost. These as we have tried to explain are symbols of the deeper and greater realities that produce the results of forgiveness of sins and union with God. Back of the physical fact of baptism is the Atonement of Christ, wrought out by his making satisfaction to the injured honor of God, occasioned by sin, and bringing to pass the resurrection from the dead, because a Lord of life, and having the power to impart life to others, to the dead. Back of the physical fact of the immersion of a man in water, in order to a remission of his individual sins, is the fact that Jesus by his own suffering paid the penalty due to that and every other man's sins in the world, and thus brought all men within the claims of Mercy, and made it possible for the sins of men to be forgiven without violence to the Justice of God. This ordinance of baptism supplies the symbols of these realities; it is, however, in the realities instead of the signs or symbols of the realities whence arises the power of God unto salvation. Still the symbols of the realities may not be dispensed with; they are necessary to the perpetuation, in palpable form, of the realities behind them, hence the Church teaches and will always teach the necessity of conforming to or obeying them; they are but the signs and seals of our salvation, however, rather than the ground of it; and they would have no virtue at all except for the existence of the realities which they image forth to outward senses, and witness to the world the covenant which those who accept the gospel make with God.

5. The Sacrament of the Lord's Supper as a Symbol of the Atonement:This, like baptism, is a permanent Christian institution; and also like baptism it is best set forth in the Nephite scriptures,[A]the Book of Mormon; for there, and no where else in ancient scripture, is the formula of the institution as given by the Christ to be found. The prayer of consecration of these symbols is of the highest value, and one of the noblest monuments of Nephite or any other Christian literature extant. I give the prayers of consecration together with the introductory remarks of Moroni which declare their origin.

[Footnote A: The best New Testament account of the introduction of the Lord's Supper is (1) That given by Matthew; and (2) by Paul. The first of these is as follows: "And as they were eating, Jesus took bread and blessed it, and brake it, and gave it to the disciples and said, Take eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins" (Matthew Ch. xxvi:26-28).

The second in Paul's first letter to the Corinthians: "For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed took bread; and when he had given thanks, he brake it, and said, Take eat; this is my body, which is broken for you; this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood; this do ye, as oft as ye drink of it in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself not discerning the Lord's body" (I Corinthians, Ch. xi:23-29).]

Introduction:

"The manner of their Elders and Priests administering the flesh and blood of Christ unto the church. And they administered it according to the commandments of Christ; wherefore we know the manner to be true; and the Elder or Priest did minister it. And they did kneel down with the Church and prayed to the Father in the name of Christ, saying:

Prayer of Consecration over the Broken Bread—the Body:

"O God, the Eternal Father, we ask thee in the name of thy Son Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy Son, and always remember him, and keep his commandments which he hath given them, that they may always have his spirit to be with them. Amen."

"The manner of administering the wine. Behold they took the cup, and said:

Consecration of the Wine—the Blood:

"O God, the Eternal Father, we ask thee, in the name of thy Son Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them, that they may witness unto thee, O God, the Eternal Father, that they do always remember him, that they may have his spirit to be with them. Amen."[A]

[Footnote A: Book of Moroni, Chs. iv and v. Of these formulas I have elsewhere said what Archdeacon Paley has said of the Lord's prayer, when appealing to its excellence as evidence of its divine origin—"For a succession of solemn thoughts, for fixing the attention on a few great points, for suitableness, for sufficiency, for conciseness without obscurity, for the weight and real importance of their petitions, these prayers are without an equal." The composition of them in excellence arises far above any performance that Joseph Smith could be considered equal to; and, in a word, carry within themselves the evidence of a divine authorship. Such passages as these need no argument in support of their divine origin. We may trust entirely to the self-evidence which breathes through every sentence" ("New Witnesses for God," Vol. III, p. 489).]

6. Exposition of the Symbols of the Atonement in Holy Sacrament:In these prayers, the whole scheme of man's salvation is generalized and symbolized. There is a more solemn and awe-inspiring title used in addressing the Deity than is used in the Lord's prayer, but that is wholly warranted from the nature of the prayer of consecration which is to follow—"O, God, the Eternal Father." And this is repeated in the body of both prayers in a second appeal to God the Father. But this does not fall under the head of "vain repetition," since it is the repetition of emphasis, of deep solemnity, as any one will determine if he considers it with attention and will allow for both the solemnity and greatness of the occasion. But not only is God the Eternal Father recognized in this prayer, but the Son also—"We ask thee in the name of thy Son, Jesus Christ," etc. And not only is the Father and Son recognized but the Holy Spirit also—"That they may always have his Spirit to be with them." This prayer of consecration, then, is a confession of faith in the Holy Trinity.

"Bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son." * * * "Bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them." The broken bread is the symbol of the broken or wounded body of the Christ, broken for sinful man. The wine is the symbol of the blood—the blood shed for the sins of men: and the sincere Christian eats of the one and drinks of the other in grateful remembrance of what the Christ has done for him—the suffering he underwent in order to establish justification of man and the forgiveness of his sin under a reign of law, without violence to the Justice of God or the exclusion of Mercy from our earth-scheme of things. In all this the Atonement is recognized and celebrated most beautifully, and its benefits accepted and appropriated by the celebrants. Moreover, they witness in the act of eating and drinking these emblems of the body and the blood of the Christ, "that they are willing to take upon them the name," of the Christ, become "Christians." "And always remember him;" and who could remember him and not with gratitude in view of what he had done for mankind! "And keep his commandments which he hath given them"—a solemn covenant of obedience upon which, as we have seen, depends the reception of the benefits of the Atonement made for man's individual sins—"he [the Christ] became the author of eternal salvation to all them that obey him." And to what end does all this lead—this covenanting to take upon them the name of Christ; to always remember him; to keep his commandments—to what culmination does all this conduct the celebrant? To union with God, the one thing most important; the climax is "that they may always have his spirit to be with them!" Just as the several steps of faith, repentance and baptism culminate in possession of the Holy Ghost.[A]

[Footnote A: Acts ii:38, 39. Heb. vi:1-6.]

Thus in two paragraphs, making less than fifteen lines of printed matter is given the story of man's redemption, in this symbol of the Atonement—the Lord's Supper. As in the case of baptism, however, I would remind the student that the virtue is not in the symbols, but in the realities they represent; in the actually broken body of Christ—broken by nail-wounds, by crown of thorns, by spear thrusts in the side; by suffering of mental and spiritual agony that made blood-sweat for the body, and torture for the sin-burdened spirit—vicariously suffering for the sins of all men. By these realities was our salvation purchased; and the virtue lies in them, not in the symbols of them. The symbols we use in remembrance of the realities, and without mistaking them for the realities themselves.

(Scripture Reading Exercise.)

DOES THE NECESSITY OF THE ATONEMENT ARISE FROM THE NATURE OF THE CASE, OR FROM ARBITRARY ARRANGEMENT?

ANALYSIS.

REFERENCES.

I. Could Other Means than the Atonement Have Been Provided for Man's Salvation?

1. The Evidence from the Fact of Divine Institution.

2. The Evidence of Scripture.

The texts and contexts of scriptures quoted and cited in the body of this lesson.

History of Christian Doctrine (Shedd), Book V, Ch. ii; Anselm's Theory of Satisfaction; Neander's History of the Christian Religion and Doctrine, Vol. IV, pp 49-511.

Taylor's Mediation and Atonement.

II. The Severity of the Atonement Justified.

1. By the Value of the Things Purchased.

2. On the Ground that it was a Voluntary Sacrifice.

3. By the Lessons it Teaches Man.

SPECIAL TEXT: "Put up thy sword into its place. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than Twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?" (Matt. xxvi:52, 54.)

1. Could Other Means than the Atonement Have Been Devised for Man's Salvation: The question, could any other plan have been devised for the redemption of man than the Atonement as made by the Christ, was discussed, in part, in a previous lesson when considering the question of possible redemption by the sovereign act of God.[A]It is a question that has been often asked, and oftener in our own day perhaps than at any previous time, since our age is pre-eminently critical, and questions the rationality of the Atonement as set forth in the scriptures and also as taught by the Catholic and the Protestant churches. Shedd propounds the question in this form:

[Footnote A: See Lesson XVI.]

"Does the necessity of expiation in order to pardon arise from the nature of the case, or from an arbitrary arrangement? Could the Deity have dispensed with any or all satisfaction of Justice, or is Justice of such an absolute and necessary character, that it would be impossible to save the guilty without an antecedent satisfaction of this attribute [Justice] as it would be for God to lie?"[A]

[Footnote A: "History of Christian Doctrine," Shedd—Vol. II, p. 223.]

Answering these questions from the point of view developed in this treatise, it would be necessary to say (1) that the necessity of expiation in order to pardon does arise from the nature of the case and not from arbitrary arrangement; (2) that the Deity could not dispense with any or all satisfaction to Justice since Justice as an attribute of God is of such an absolute and necessary character that it would be as impossible to save the guilty without an antecedent[A]satisfaction as it would be for God to lie. The attribute of Justice is as necessary to maintain in Deity as the attribute Truth.

[Footnote A: Or pre-determined satisfaction, that ultimately must be realized in fact. I make this qualification of "antecedent" satisfaction in the interest of the great truth that the effects of the Atonement were realized by the ancient saints previous to the coming of Christ to earth and hence previous to his actually making the Atonement; but that was because the Atonement for man's sins, the satisfaction to Justice, had been pre-determined upon, and this fact gave virtue to their faith, repentance and obedience to ordinances of the Gospel. (See Seventy's Year Book II, Lesson XX. "Antiquity of the Gospel.")]

2. (a). The Evidence of Scripture:Considered from the standpoint of scriptural evidence, there can be no doubt of the absolute necessity of the Atonement as it was wrought out in the suffering and death of the Christ. The two disciples overtaken on their way to Emmaus by the unrecognized, risen Savior, gave him an account of the crucifixion and the reported resurrection of Jesus. They also voiced their own great disappointment in the seeming anti-climax of the events which had resulted in the crucifixion by saying: "But we trusted that it had been he which should have redeemed Israel;" but it was now three days since the crucifixion, and consequently their hopes were disappointed. Then said the Christ unto them:

"O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory?"[A]

[Footnote A: Luke xxiv:13-27.]

The same evening Jesus appeared to a company of his disciples and gave the most palpable demonstration of his resurrection, and said to them:

"These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the Prophets and in the Psalms, concerning me. Then opened he their understanding that they might understand the scriptures. And said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem."[A]

[Footnote A: Luke xxiv:44-47.]

If, then, "all things must be fulfilled" which are written in Moses and in the Prophets and in the Psalms concerning Christ; and if it "behoved Christ thus to suffer and to rise from the dead* * that repentance and remission of sins should be preached in his name among all nations;" then it would seem that there must have been absolute necessity for that order of procedure followed in the events which make up and attend upon the Atonement as we now know it. To this evidence there must be added the thrice repeated, agonized prayer of the Christ, in Gethsemane, when contemplating the approaching climax of his passion:[A]"O, my Father, if it be possible let this cup pass from me! nevertheless, not as I will, but as thou wilt."[B]

[Footnote A: Passion—Any suffering or endurance of imposed or inflicted pain * * especially the suffering of Christ between the time of the last supper and his death—especially in the garden and on the cross. (Webster.)]

[Footnote B: Matt. xxvi:39.]

The silence of God in the presence of that prayer tells us that it was not possible for other means to be devised for man's salvation. And when the officers and the rabble led by Judas came upon Jesus and his friends in the garden and Peter drew the sword in defense of the Master, the latter said:

"Put up thy sword into its place; * * thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled,that thus it must be?"[A]

[Footnote A: Ibid, verses 52-54.]

"Thus it must be," confirms again the absolute necessity of the Atonement as the Christ made it.

3. (b). Evidence of Necessity from the Fact that God Instituted It:The opinions of some of the early Christian fathers upon the possibility of other and perhaps milder means being used to save men than the Atonement, have already been considered, as connected with the suggestion that God might arbitrarily forgive sin by the virtue of his Omnipotence. Also a list was given of both the principal early Christian fathers and the medieval Christian doctors and the views they respectively supported;[A]and from the necessity of the principles involved, the conclusion was reached that the Atonement as made by Christ was absolutely necessary. It might be argued with great force that since God instituted the Atonement it must have been necessary or it would never have been ordained; especially if milder means could have been made to answer or the satisfaction to justice could have been set aside, and man's reconciliation with God brought about by an act of pure benevolence; for it is inconceivable that either God's Justice or his Mercy[B]would require or permit more suffering on the part of the Redeemer than was absolutely necessary to accomplish the end proposed.

[Footnote A: Lesson XVI.]

[Footnote B: Ibid, p.— and note —]

On the influence of pain and suffering Baring-Gould has the following fine passage:

"There was no necessity, some theologians have taught, for Christ to have died but as S. Bernard says, "perhaps that method is best, whereby in a land of forgetfulness and sloth we might be more powerfully and vividly reminded of our fall, through the so great and so manifold sufferings of Him who repaired it." Then quoting Oxenham:"'Pain is one of the deepest and truest things in our nature; we feel instinctively that it is so, even before we can tell why. Pain is what binds us most closely to one another and to God. It appeals most directly to our sympathies, as the very structure of our language indicates. To go no further than our own, we have English words, such as condolence, to express sympathy with grief; we have no one word to express sympathy with joy. So, again, it is a common remark that, if a funeral and wedding procession were to meet, something of the shadow of death would be cast over the bridal train, but no reflection of bridal happiness would pass into the mourners' hearts. Scripture itself has been not inaptly called 'a record of human sorrow.' The same name might be given to history. Friendship is scarcely sure till it has been proved in suffering, but the chains of an affection riveted in the fiery furnace are not easily broken. So much, then, at least, is clear, that the Passion of Jesus was the greatest revelation of sympathy: 'Greater love hath no man than this, that a man lay down his life for his friends.' And hence fathers and schoolmen alike conspire to teach, that one reason why he chose the road of suffering was to knit us more closely to himself. For this he exalted his head, not on a throne of earthly glory, but on the cross of death. It is, indeed, no accident of the few, but a law of our present being, which the poet's words express:

"'Pain is one of the deepest and truest things in our nature; we feel instinctively that it is so, even before we can tell why. Pain is what binds us most closely to one another and to God. It appeals most directly to our sympathies, as the very structure of our language indicates. To go no further than our own, we have English words, such as condolence, to express sympathy with grief; we have no one word to express sympathy with joy. So, again, it is a common remark that, if a funeral and wedding procession were to meet, something of the shadow of death would be cast over the bridal train, but no reflection of bridal happiness would pass into the mourners' hearts. Scripture itself has been not inaptly called 'a record of human sorrow.' The same name might be given to history. Friendship is scarcely sure till it has been proved in suffering, but the chains of an affection riveted in the fiery furnace are not easily broken. So much, then, at least, is clear, that the Passion of Jesus was the greatest revelation of sympathy: 'Greater love hath no man than this, that a man lay down his life for his friends.' And hence fathers and schoolmen alike conspire to teach, that one reason why he chose the road of suffering was to knit us more closely to himself. For this he exalted his head, not on a throne of earthly glory, but on the cross of death. It is, indeed, no accident of the few, but a law of our present being, which the poet's words express:

'That to the Cross the mourner's eve should turnSooner than where the stars of Christmas burn.'

For in all, in their several ways and degrees, are mourners. The dark threads are woven more thickly than the bright ones into the tangled skein of human life; and as time passes on, the conviction that it is so is brought home to us with increasing force.' I (Oxenham: "Doctrine of the Atonement, 1869, pp. 290-292.)"The Incarnation is the manifestation of perfect love, but perfect love cannot halt at anything short of the extreme disintegration wrought by the fall. Christ must sacrifice Himself wholly to man, or his love is not sufficient to draw man to him. He must enter into man's joys and man's woes, to meet him at every turn of the winding lane of life. Love is not satisfied till it has made every sacrifice that is in its power to make and no more complete sacrifice can be imagined than that of honor, ease, and finally life.The narrative of Christ's life is, therefore, one of continuous sacrifice, of emptying himself of everything in the overflowing Passion of his love, counting all as nought if only he might catch man's eye and draw him towards himself."He came to seek and to save that which was lost. Such is reported by the Evangelist to be the account he gave of his mission." * * * "Pain is the deepest thing we have in our nature, and union through pain has always seemed more real and more holy than any other.[A]

"The Incarnation is the manifestation of perfect love, but perfect love cannot halt at anything short of the extreme disintegration wrought by the fall. Christ must sacrifice Himself wholly to man, or his love is not sufficient to draw man to him. He must enter into man's joys and man's woes, to meet him at every turn of the winding lane of life. Love is not satisfied till it has made every sacrifice that is in its power to make and no more complete sacrifice can be imagined than that of honor, ease, and finally life.

The narrative of Christ's life is, therefore, one of continuous sacrifice, of emptying himself of everything in the overflowing Passion of his love, counting all as nought if only he might catch man's eye and draw him towards himself.

"He came to seek and to save that which was lost. Such is reported by the Evangelist to be the account he gave of his mission." * * * "Pain is the deepest thing we have in our nature, and union through pain has always seemed more real and more holy than any other.[A]

[Footnote A: "Origin and Development of Religious Beliefs," Vol. II, pp, 305, 307, 330.]

4. The Severity of the Atonement Justified from the Value of Things Purchased by It:The severity of the Atonement may be justified if viewed with reference to what it purchased for man, and the effect it was doubtless designed to have in forever fixing the values upon certain great things, in the mind of man. When the plan of redemption is contemplated with reference to what it cost the Christ, then we must have exalted notions ever after of the majesty and Justice of God, for it was to make ample satisfaction to that majesty and Justice of God that the Christ suffered and died; we must have exalted conceptions of the value of that stately fabric known as the moral government of the world, for it was for the preservation of its integrity that the Christ suffered and died; we must hence forth have a higher regard for God's attribute of Mercy, for it was that Mercy might be brought into the earth-scheme of things, and claim her own, that the Christ suffered and died; we must set a higher value even upon physical life hereafter, for it was in order to bring to pass the resurrection of man to physical life, and to make that life immortal, that the Christ suffered and died; new glory must attach hereafter to spiritual life,—perpetual union between soul of man and soul of God,—for to bring to pass that spiritual life, that indissoluble union with God on which it depends for existence, that the Christ suffered and died; we must henceforth have a deeper reverence for the Love of God and the Love of the Christ for man,—and a higher regard for man himself since God so loved him—for it was to give a manifestation of that Love, that the Christ suffered and died.

If it be true, and it is, that men value things in proportion to what they cost, then how dear to them must be the Atonement, since it cost the Christ so much in suffering that he may be said to have been baptized by blood-sweat in Gethsemane, before he reached the climax of his passion, on calvary. "Behold he suffereth the pains of all men; yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam;"[A]"surely every man must repent or suffer [i. e., the eternal consequences of sin]. * * * For behold, I God, have suffered these things for all, that they might not suffer if they would repent, but if they would not repent, they must suffer even as I, which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit, and would that I might not drink the bitter cup."[B]Advantages to be realized in eternal life purchased at such a cost as this, should indeed be regarded by men as pearls of great price, to obtain which a man would be justified in selling all that he hath, that he might buy them.

[Footnote A: II Nephi ix:21.]

[Footnote B: Doc. & Cov. Sec. xix:4, 16-18.]

But on the other hand if high values for the great and important things enumerated above could only be secured by the severity of suffering that attended upon the Atonement made by the Christ, then, I say, and I trust with becoming reverence, that they were worth all that even the Christ by his blessed suffering paid for them.

5. The Atonement a Voluntary Offering:Another thing may be urged in justification of the severity of the plan of redemption through the Atonement—it was a voluntary act; and no one was compelled to undertake the terrible mission unless he himself elected to do so. "Whom shall I send," asked God the Father, after he had explained the necessity of a Redeemer for man in the earth-scheme of things.[A]"Whom shall I send? And one answered like unto the Son of man, saying, 'Here am I, send me.'" The act was voluntary. Indeed the glory of the Atonement as well as the justification for its severity depend upon its being so. "Therefore doth my father love me," said the Christ, "because I lay down my life, that I might take it again.No man taketh it from me, but I lay it down of myself.I have power to lay it down and I have power to take it again. This commandment have I received of my Father."[B]And when one would have defended him by physical force the Christ bade him put up his sword, saying, "Thinkest thou that I cannot now pray to my father and he shall give me more than twelve legions of angels?" That is, to deliver him from his captors. "But," he added, after declaring the possibility of his deliverance by legions of angels, "how then shall the scriptures be fulfilled, thatthus it must be?"[C]

[Footnote A: See Lesson VI.]

[Footnote B: John x:17, 18.]

[Footnote C: Matt. xxvi:53, 54.]

6. Lesson Taught by Severity of the Atonement:Let the severity of the Atonement impress men with one very important truth, viz., that breaking up the harmony of the moral government of the world is a serious, adventurous, and dangerous business, even though when necessary to bring about conditions essential to the progress of Intelligences; and more serious when man in his presumption and apostasy from God, of his own perverse will, to gratify his ambition, or pride or appetite or passions, violates the law of God and breaks the union between himself and Deity. That is serious; and how difficult it is to re-establish that union, to purchase forgiveness for that sin! How hard it is to make amends to the majesty of God, dishonored by man's individual transgression of divine law—let the severity of the Christ's Atonement for man's sin bear witness; for it required all that the Christ gave in suffering and agony of spirit and body, to lay the grounds for man's forgiveness and reconciliation with God.

The severity of the Atonement should impress men with the fact that we live in a world of stern realities; that human actions draw with them tremendous consequences that may not be easily set aside if the actions in which they have their origin are wrong.

Moral laws have their penalties as physical laws have their consequences; there could be no moral laws without penalties; and penalties of laws must be enforced, else laws are mere nullities. Violations of moral law are attended by shame and suffering; suffering is the consequence or the penalty of violating divine, moral law; and the penalty must be paid, either by the one sinning or by another who shall suffer vicariously for him.

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