substitutionary character of Christ’s atoning death in favor of what he terms the governmental theory of the atonement.26 This necessarily follows from his recognition that if all that God did looking to the salvation of men he did for all men alike, and if Christ substitutionally atoned for all men’s sins (the doctrine of unlimited or indefinite atonement), then all men would be saved. Since, however, he recognizes that all men are in fact not saved, and since in his thinking no one must receive