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The Fundamentals The work is great because it contains great conceptions of God, and great conceptions of sin. Sin is not to render to God His due, and the sinner is bound to pay back the honor of which he has robbed God. It is a debt we are obliged to pay, and failing to do it, we must die. As sin is debt, there are only two ways in which man can be righted with God; either by incurring no debt, or by paying the debt. But this, man cannot do, and herein comes the glory of the Gospel of the atonement, securing at once the honor of God and the salva tion of the sinners. No one ought to make satisfaction for the sin of man except man, and no one can make satisfaction ex cept God Himself. He who makes the satisfaction for human sin must, therefore, be man and God; and so in wondrous love, the God-Man of His own accord offered to the Father what He could not have been compelled to lose, and paid for our sins what He did not owe for Himself. The Anselmic conceptions of God, of sin, of man, and of the soul are so transcendent that they are altogether too strong and too high for this age. His theory seems fantastic, his reasoning preposterous to the modern mind. Yet, after all, Anselm has never been surpassed. His mind was filled with the august greatness of God, the just penalty of sin, the impossibility of human atonement; and the atoning work of Christ, because of the Person who did the deed, outweighed the sins of all mankind, and bound mankind to the suffering Son of God by bonds of love that eternity will not sever. Anselm swayed his own and has swayed every succeeding age. The counter theories of Abelard and Duns Scotus (Moberly, p. 372; Dale, p. 285), in which the modern mind is much more interested, and with which it is much more sympathetic, may be regarded as the foregleams of modern Unitarianism. THE REFORMATION ERA When we pass to the Reformation era, we find that the Pauline-Augustinian presentment o f the subject is almost uni-
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