ON THE

EXTENT OF THE ATONEMENT,

llf ITS relation to

GOD AND THE UNIVERSE.

BY THOMAS W. JENKYN.

Consider of it, take advice, and speak your minds. — Jr/D. xix, 30.
Jurarem — me et ardere studio veri reperiendi, et ea senlire, quae dice-
rem; qui enim possum non cupere verum invenire, cum gaudeam si
simile veri quid invenerim? — Cic. Acad. Qusest. iv, 20.

JFrom t&e 2orrtron SESftfon.

BOSTON:
PUBLISHED BY CROCKER AND BREWSTER,
47, Washington Street i
NEW-YORK:— LEAVITT, LORD, & CO.
182, Broadway. 1835.

TO THE
REV. J. PYE SMITH, D. D.
THEOLOGICAL TUTOR IN THE OLD COLLEGE, HOMERTON.

Dear Sir, — I count myself happy in having this
opportunity, of publicly testifying the high esteem and
veneration in which I hold your character as a valued
Friend, and a distinguished Theologian.
It is among the goodliest allotments of my heritage,
that I was placed under your theological instructions,
and introduced into the circle of your friendship.
As my attendance on your Divinity Lectures, and my
perusal of your polemical writings, have had no small
share in directing and forming my mind to the study of
the Christian Propitiation, I feel bound, in affection and
duty, to present to you the first cluster that has ripened
under your training.
God has raised you to a high elevation in English
theology. In that eminent position, may God long pre
serve you, the amiable expounder, and the able defender,
of the sacrifice and the testimony of Christ.
Accept of this volume as an expression of the deep
and sincere affection with which
I am your attached Friend,
And obedient Servant,
T. W. JENKYN.
Oswestry, Nov. 5, 1833.

CONTENT

CHAPTER I.
On the nature and design of the Atonement, 13
CHAPTER II.
On the Atonement in its relation to the Person of the Son
of God, 24
Sect. 1. The personal dignity of Christ, - 28
2. The personal relationship of Christ to mankind, 31
3. The personal character or the active righteous
ness of Christ, 34
4. The personal substitution of Christ, 36
5. The personal voluntariness of Christ, 41
6. The personal sufferings of Christ, - 44
CHAPTER III.
On the Atonement in its relation to the perfections of
God, - 53
Sect. 1. The whole character of God concerned in the
Atonement, - 53
2. On wrong views of the relation between the
Atonement and the divine perfections, 55
3. The divine perfections honored by the Atone
ment, .... 60
4. The extent of the Atonement illustrated by its
relation to the divine attributes, - 75

VI CONTENTS.

CHAPTER IV.

Page.

On the Atonement in its relation to the purposes of God, 80
Sect. 1. The Atonement the foundation of the divine
purposes, - - 81
2. The Atonement an expression of the divine
counsels, .... 84
3. The Atonement a vindication of the decrees of
God, ... 88
4. The extent of the Atonement explained by the
character of the divine purposes, - 101
CHAPTER V.
On the Atonement in its relation to the works of God, 107
Sect. 1. The constitution of the universe mediatorial, 108
2. The intelligences of the Universe benefitted by
the Atonement, - 110
3. Christ the President of the Universe, 115
4. The extent of the Atonement illustrated by its
relation to the Universe, - 119
CHAPTER VI.
The Atonement in its relation to divine moral Govern
ment, . 221
Sect. 1. The elements of moral government, 121
2. On public Justice, - 130
3. The suspension of a penalty consistent with
public Justice, . . 133
4. The death of Christ the ground for suspend
ing the Penalty, - . I35
5. A limited Atonement inconsistent with moral
Government, ... j4g
CHAPTER VII.
On the Atonement in its relation to the Providence of God 152
Sect. 1. All Providence centering in the Atonement 152
2. The administration of Providence founded on
the Atonement, - 150
3. Providence subservient to the ends of the
Atonement, ... ,,..-,
luS

CONTENTS. YH
Page.
4. The administration of the Atonement analo
gous to that of Providence, - - 167
5. A limited Atonement inconsistent with the
Providence of God, - 174
CHAPTER VIII.
On the Atonement in its relation to the whole system of
divine Truth, - - 183
Sbct. 1. Every divine Truth related to the Atonement, 183
2. A limited Atonement inconsistent with the
whole system of divine Truth, 195
CHAPTER IX.
On the Atonement in its relation to Sin, 211
Sect. 1. The Atonement a demonstration of the Evil of
Sin, 211
2. The Atonement substituted instead of the pun
ishment of Sin, - 218
3. The Atonement the medium of Salvation from
Sin, 233
4. Particular Atonement inconsistent with the
substituted sufferings of Christ, 238
CHAPTER X.
On the Atonement in its relation to the Salvation of the
human race, 244
Sect. 1. The Atonement rendering the Salvation of all
men possible, 244
2. The duty*of every one who hears the Gospel to
believe that Christ died for him, 255
CHAPTER XI.
On the Atonement in its relation to the Work of the Holy
Spirit, * 269
Sect. 1. The personal agency of the Holy Spirit in con
nection with the Atonement, 269
2. The influences of the Spirit accessible to all
through the Atonement, 275
3. The sovereignty of divine influences founded
on the Atonement, - 282

293

VIII CONTENTS. Page.
CHAPTER XII.
On the Atonement in its relation to the Church, 293
Sect. 1. The designs of the Atonement to be infallibly
secured in some,
Sect. 2. The influence of the Atonement on the inter
ests of the Church, - 303
CHAPTER XIII.
On the Atonement in its relation to the various dispen
sations of revealed Religion, 306
Sect. 1. The progressiveness of divine Dispensations, 306
2. The influence of the Atonement retrospective
as well as prospective, 308
3. The universality of the Atonement consistent
with the limited promulgation of the Gospel, 313
CHAPTER XIV.
On the Atonement in its relation to the eternal State of
the Universe, 317
Sect. 1. The influence of the Atonement on the happi
ness of Heaven, 317
2. The aspect of the Atonement on the Perdition
of the Lost, 320
CHAPTER XV.
On the moral grandeur of the doctrine of the Atonement, 328

ON THE

EXTENT OF THE ATONEMENT.

CHAPTER I.
ON THE NATURE AND DESIGN OF THE ATONEMENT.
The atonement which the Lord Jesus Christ by his
death gave to the divine government, is a subject of
stupendous interest to every sinner. It concerns him
personally: it is a matter oflife and death to him. No
man can be innocently indifferent to the doctrine of the
gospel concerning the atonement; and by its dignity and
authority, it deserves and demands the most serious
consideration of every man who hears of it.
It is extremely difficult to make this subject plain to
a careless inquirer, or to a captious disputant. Should
this book be read by a convicted offender, whose eter
nal life depends on the answer to the question, "How
shall a man be just with God?" I should regard the task
of unfolding this doctrine as comparatively easy. On
the contrary, should the offender think lightly of the
evil of his offence, he will care proportionably little
about the means of his acquittal. It is always found
true, that slight thoughts of the atonement of Christ,
engender and foster slight thoughts of the evil of sin.
2

14 ON THE NATURE AND DESIGN
"What is an atonement?" This is a question
rarely if ever pondered, either by those who deny the
atonement as an absurdity, or by those who wrest it for
licentiousness. Yet a distinct and well-defined concep
tion of the nature of an atonement is indispensably
necessary to a successful inquiry into the design, the
aspect, and the extent of the atonement. What, then
is an atonement? An atonement is any provision intro
duced into the administration of a government, instead
of the infliction of the punishment of an offender — any
expedient that will justify a government in suspending
the literal execution of the penalty threatened — any
consideration that fills the place of punishment, and an
swers the purposes of government as effectually, as the
infliction of the penalty on the offender himself would;
and thus supplies to the government just, safe, and
honorable grounds for offering and dispensing pardon
to the offender.
This definition or description may be more concisely
expressed thus; atonement is an expedient substituted
' in the place of the literal infliction of the threatened
penalty, so as to supply to the government just and
good grounds for dispensing favors to an offender.
Let this definition of atonement be fairly tried by the
usage of the word in the administration of civil justice;
and let it be compared with the sense of all the pas
sages of holy scripture in which the word,] or the doc
trine of the atonement is introduced. It will not wrest
one text of Scripture: it will not torture one doctrine of
Christian theology.
In the administration of a government, an atonement
means something that may justify the exercise of clem
ency and mercy, without relaxing the bands of just au
thority. The head of a commonwealth, or the supreme
organ of government, is not a private person, but a pub
lic officer. As a private person he may be inclined to
do many things which the honor of his public office for
bid him to do. Therefore, to reconcile the exercise of
his personal disposition and of his public function, some

OF THE ATONEMENT. 15
expedient must be found, which will preserve the honor
of his government in the exhibition of his clemency and
favor. For want of such an expedient, a public organ
of government must often withhold his favors. This
principle is practically adopted every day in the disci
pline of children in a family, as well as in the civil
administration of public justice.
I will endeavor to illustrate this definition of an atone
ment by two remarkable instances, one borrowed from
the holy scriptures, and the other from profane history.
The first instance is that of Darius and Daniel, in
Dan. vi. 14, 15, 16. King Darius had established a
royal statute, and made a firm decree, and signed the
writing, that whosoever should ask a petition of any god
or man for thirty days, save of the king himself, should
be cast into the den of lions. Daniel, one of the chil
dren of the captivity of Judah, was found to be the first
offender. "Then the king, when he heard these words,
was sore displeased with himself, and set his heart on
Daniel to deliver him: and he labored till the going
down of the sun to deliver him. Then these men as
sembled unto the king, and said unto the king, 'Know,
O king, that the law of the Medes and the Persians is,
That no decree or statute which the king establisheth
may be changed.' Then the king commanded, and they
brought Daniel, and cast him into the lions' den."
Here is an instance of an absolute sovereign setting
his heart on the deliverance of an offender, and labor
ing to obtain it; and yet prevented from exercising his
clemency, by a due sense of the honor of his govern
ment. Could not Darius at once have pardoned Dan
iel? Yes: Darius could as a private person forgive any
private injury; but he could not as a public officer, pri
vately forgive a public offence against the authority of
his office. Could not Darius have repealed the law
which he himself had made? Yes: but not with honor
to the laws of the Medes and Persians. Such a repeal
would have shewn egregious fickleness in him; and such
a fickleness and uncertainty in the administration of his

16 ON THE NATURE AND DESIGN
government might encourage any disaffection or treason
among the presidents, princes, and satraps of the prov
inces. Could not Darius have banished or silenced all
the abettors of the law, and enemies of Daniel? Yes:
but such a deed would have told his folly, imbecility,
and injustice, in every province of his empire: htsfolly,
in enacting a law which he found it unreasonable to
execute; imbecility, in want of due authority in his own
council,, and of due firmness to enforce his own edict;
and his injustice, in protecting and favoring an offender
at the expense of the loyal supporters of the throne.
What, then, is to be done? Cannot some means be
found which will enable the king to keep the' honor of
his public character, and yet save Daniel? No: the
king labored till the going down of the sun to deliver
him. He pondered, and thought, and devised- about a
way to deliver him honorably, but failed. Conse
quently, the very personage who had set his heart to
deliver him, with his own lips "commanded" that
Daniel be brought forth, and thrown into the den of
lions. Why was this done? Not because the king had no
mercy in him, but simply and only, because no expe
dient could be found which would at once preserve the
honor of the government, and allow the exercise of
clemency towards the offender. Daniel was cast into
the lions' den merely because no atonement was found
to vindicate and to "shew forth'1 the public justice of
the governor in his deliverance. Here, then, is an
instance of mercy being withheld, merely from the
want of an honorable ground or medium far express
ing it.
The other instance to which I alluded, is from pro
fane history. In this instance also there was a strong
disposition to save the offender, and yet there was a
difficulty, almost insurmountable, in the way of his hon
orable acquittal. His deliverance, however, was
devised by a wise expedient introduced by the go,ver->

OF THE ATONEMENT. IT
nor himself. I allude to the case of the son of Zaleu-
cus.* Zaleucus, the king of the Locrians had established
a law against adultery, the penalty of which was, that
the offender should lose both eyes. The first person
found guilty of this offence, was the king's own son.
Zaleucus felt as a father towards his own son, but he
felt likewise as a king towards his government. If he,
from blind indulgence, forgive his son, with what reason
can he expect the law to be respected by the rest of
his subjects? and how will his public character appear
in punishing any future offender? If he repeal the law,
he will brand his character with dishonor — for selfish
ness, in sacrificing the public good of a whole com
munity to his private feelings; for weakness, in publish
ing a law whose penalty he never could inflict; and for
foolishness, in introducing a law, the bearings of which
he had never contemplated. This would make his
authority for the future a mere name.
The case was a difficult one. Though he was an
offended governor, yet he had the compassion of a
tender father; At the suggestion of his unbribed mercy,
he employed his mind and wisdom to devise a measure,
an expedient through the medium of which he would
save his son, and yet magnify his law, and make it hon
orable. The expedient was this, The king himself
would lose one eye, and the offender should lose
another. By this means, the honor of his law was
preserved unsullied, and the clemency of his heart was
extended to the offender. Every subject in the govern
ment when he heard of the king's conduct, would feel
assured that the king esteemed his law very highly; and
though the offender did not suffer the entire penalty,
yet the clemency shewn him was exercised in such a
way, that no adulterer would ever think of escaping
with impunity. Every reporter or historian of the fact
* An account of Zaleucus is found in .Elian, V. H. 2, 37. Val. Max. i. 2,
6. Cic. ad Atlic. 6. 1.

18 ON THE NATURE AND DESIGW
would say, that the king spared not bis own eye, that
he might spare his offending child with honor. He
would assert that this sacrifice of the king's eye, com
pletely demonstrated his abhorrence of adultery, and
high regard for his law, as effectually, as if the penalty
had been literally executed upon the sinner himself.
The impression on the public mind would be that this
expedient of the father was an atonement for the offence
of the son, and was a just and honorable ground for
pardoning him.
Such an expedient in the moral government of God,
the apostles asserted the death of Christ to be. They
preached that all men were "condemned already," —
that God had "thoughts of peace, and not of evil" to
wards men, — that these thoughts were to be exercised
in such a manner, as not to "destroy the law," and that
the medium or expedient for doing this, was the sacri
fice of his only Son as an atonement to public justice
for the sin of men.
The sufferings of the Son of God were substituted
in the room of the execution of the penalty threatened
to the offender. The atonement in the death of Christ
is not a literal enduring of the identical penalty due to
the sinner, but it is a provision or an expedient intro
duced instead of the literal infliction of the penalty; it
is the substitution of another course of suffering which
will answer the same purposes in the divine administra
tions as the literal execution of the penalty on the of
fender himself would accomplish.
Had Darius found any person willing to be thrown
into the lion's den instead of Daniel, and literally to
bear the penalty threatened, this could never have been
deemed an atonement to the laws of the Medes and
the Persians. These laws had never contemplated
that the offender should have the option of bearing the
penalty, either in person or by his substitute. It would
have been a much more likely atonement to the laws,
if one of the presidents of the provinces, one high in
the esteem of the king, one concerned for the honor of

OF THE ATONEMENT. 19
the government, and one much interested in Daniel,
had consented, either to lose his right hand on a public
scaffold, or to fight with a lion in an amphitheatre, for
the sake of honorably saving Daniel.
Atonement is not an expedient contrary to law, but
above law. It is introduced into an administration, not
to execute the letter of the law, but to preserve "the
spirit and the truth" of the constitution. The death of
Christ is an atonement for sin. It is a public expression
of God's regard for his law; and it is an honorable
ground for showing clemency to transgressors. That
the atonement is a doctrine of the word of God, is evident
from the fact that it suggests itself to every unprejudiced
reader of the New Testament, — that in the churches
which used the original text only it was never deemed
a heresy, and that one- end of the modern opponents of
it in constructing an "Improved Version of the New
Testament" has been to exclude it. The simple and
unbending language of the scriptures speak of Christ as
an atoning Mediator, "whom God hath set forth to be a
propitiation, through faith in his blood, to declare his
righteousness for the remission of sins past through the
forbearance of God, to declare at this time his righteous
ness, that he might be just, and the justifier of him
which believeth in Jesus." Rom. iii. 25.
If this representation of the death of Christ be correct
and scriptural, it must be evident that the atonement of
the Son of God did not consist in suffering literally the
identical penalty, or the identical amount of penalty
due to a certain number of offenders for a certain num
ber of offences. The atonement of Christ is represent
ed by men sometimes, as if he would have had to suffer
more, had there been more to be saved, or less, had
there been fewer to be saved. Sometimes also another
aspect is given to the atonement, as if God saved a
number of offenders in proportion to value received
for them in obedience and suffering from their sub
stitute. Here, let us pause. . Let us bethink ourselves, and
seriously consider — "Is this die atonement of the scrip-

20 ON THE NATURE AND DESIGN
tures." This invests with the meanest calculating mer-
cenariness a moral transaction of the utmost grandeur
in the universe. By supposing the literal infliction of
the threatened punishment on the substitute, it exalts
the condemned suppliant into a presumptuous claimant;
it excludes grace from the dispensation of pardon, and,
in fact, annuls the idea of an atonement. By maintain
ing the certain salvation of so many persons, in consider
ation of so much suffering endured far them, and for them
only, it prescribes dimensions to the mercy that "loved
the world;" it makes the salvation of some offenders
utterly impossible; and it destroys the sincerity of that
universal call which summons all men to "receive the
atonement." This commercial atonement accumulates the obli
gations of the elect to the Son, at the expense of their
obligations to the Father; for he has granted no boon
without being compensated for it. And it completely
darkens the justice of the "sorer punishment" which
shall befal the rejecters and despisers of salvation. By
its absurdity, it furnishes the most plausible apology for
Socinianism, or any other system of opposition to the
doctrine of an atonement: and by its boldness it unbridles
all the licentiousness of Antinomianism. The character
and aspect of such a notion of atonement shew that it is
not the atonement of the scriptures.
It is a suspicious circumstance in any system of
theology, when it is so promulgated as to excite objections
and controversies which were not raised by the ministry
of the apostles. We can clearly ascertain the theo
logical doctrines of the apostles, partly from their
direct assertions, and partly from their replies to the
objections proposed by their adversaries. If the apostle
shunned not to declare the whole counsel of God, and
if this whole counsel was delivered unto us, when the
inspired code of theology was completed, we have no
safe ground to expect the revelation of any new doctrine
of Christianity.
When the announcing of our theological doctrines
raises the same objections as those to which the apostles

OF THE ATONEMENT. 21
have already replied, we may safely conclude that such
a statement of the doctrine is apostolical. But if we,
by any of our theological statements excite objections
which the apostles did not excite, we have good grounds
not only for being very jealous of such a doctrine, but
for a total and immediate renunciation of it.
The doctrines of the apostles did excite controversies
about predestination to life, the sovereignty of divine
influences, the accountableness of a sinner to the moral
law, the reality of the atonement, &tc; but there is not
the remotest allusion to any controversies having been
raised concerning the extent of the atonement. Some
of the Jews, indeed, at one time had doubts about the
universal calling of the Gentiles; but those doubts arose
from their views of the Mosaic covenant, and not from
considerations relative to the intrinsic aspect and design
of the atonement.
The apostles declare, in language the most distinct
and unequivocal, that the death of Christ was a ransom
for all, and a propitiation for the sins of the whole world,
that he tasted death for every man, and that God, con
sequently, was in him reconciling the world unto him
self. Yea, they openly declared that persons who
denied or renounced the Lord who had bought them,
would, notwithstanding, meet with a damnation that
slumbered not. Yet this universal aspect of the atone
ment is never supposed to have shocked the minds, or
clashed with the doctrines of the primitive churches.
In all the apostolical writings, there is no hint given that
the churches had any narrow views of the design of the
death of Christ; and no reply is given to any objection
which might imply a misapprehension of such an un
shackled, unqualified, and unlimited testimony concern
ing the extent of the atonement.
That the apostles represented Christ to have died
"for the church," "for his people," &&c, does not in the
least weaken this position; for what is true of the whole
of mankind, must be true of a part; and such a language

22 ON THE NATURE AND DESIGN
expresses the actual result of the atonement, and not
the nature, aspect, and adaptation of it.
It is, then, evident that the advocates of a limited
atonement, and the inspired apostles, do not publish
their message in the same style. Do the advocates of
a limited atonement ever cheerfully and fearlessly de
clare, that "Christ died for all?" and that his death is
"a propitiation for the sins of the whole world?" Do
they not hesitate to use such unmeasured phraseology?
Do they not call sinners to repentance, rather on the
ground that perhaps they are elected, than on the firm
and broad basis of a "ransom for all?"
The apostles, on the contrary, understood their com
mission to be general and indiscriminate for "every
creature:" so they received it from Him, who laid the
foundation of such an extensive ministration, by "tasting
death for every man." Accordingly, they proceeded
on their commission to preach the gospel to "all the
world." They did not square their message by any
human systems of theology, nor measure their language
to the lines of Procrustean creeds. They employed a
dialect that would traverse the length and breadth of the
world. They did not tremble for such an unreserved
exhibition of the ark and the mercy seat. They could
not bring themselves to stint the remedy prepared and
intended to restore a dying world; nor could they cramp
the bow lighted up in the storm that threatened all man
kind. To avoid some of the absurdities of a commercial
atonement, its advocates say, that it was sufficient
for all. This then is conceding the point, that the
particularity of the atonement consists, not in its
nature and aspect, but in its application. The phrase
"sufficient for all," should be well weighed; If the
atonement be "sufficient for all," sufficient for what
is it? It was, no doubt, sufficient to shew that the
throne and government of God were quite guiltless in
the intrusion of sin, and that sin is a wrong, and an evil
of tremendous malignity. But is the atonement suffi-

OF THE ATONEMENT. 23
cient to justify the government in the salvation of every
man, provided such a salvation would take place? Is
the atonement sufficient to demonstrate to all the offend
ers of the world the evil of their revolt, and the inex-
cusableness of persisting in it? Is the atonement suffi
cient to shew, that if any sinner perished, he perished
not through any deficiency in the provision made for
his salvation? In a word, is the atonement sufficient to
justify a free, a full, and a sincere offer of cordial ac
ceptance to every applicant at the throne of mercy? If
the atonement be not sufficient for these purposes, in
what senses can it at all be sufficient for men, and for
all men? And if it be actually sufficient for these pur
poses, let it be preached as such; let it be fearlessly
exhibited in its true character.

CHAPTER II.
ON THE ATONEMENT IN ITS RELATION TO THE PER
SON OF THE SON OF GOD.
If a peasant offend or injure a peasant, a plebeian
umpire might settle the difference between them. If
he offend a magistrate in the exercise of his office,
the plebeian umpire will not be competent to treat in
his behalf: he must have a daysman of a higher grade.
If he offend the king, by treason or rebellion, the one
and the other of these umpires would be inadequate to
interpose for him: some person high in rank, or official
dignity, would alone be thought suitable and competent
to such an undertaking.
Should it be proposed to a government that a pris
oner, convicted of a high offence, should be set at liber
ty, at the instance and intercession of another, that is,
for the sake of another person, it is natural to suppose,
that among all the members and friends of the govern
ment there would be a general inquiry — who and what
was that person? The following circumstances would
require a very satisfactory explanation: What is his
rank in the state? What is the nature of his connection
with the offender? What is his character in the estima
tion of the government? What measure will he substi
tute instead of the offender's punishment'1 Why does
he interfere? How does the king regard such an inter
ference? The high rank of such a person in the state is of con
sequence in such a transaction, because such alone
would be competent to treat with the king. With such
only could the king treat on such a subject without

ATONEMENT OF THE SON OF GOD. 25
lowering his dignity. The interference of such a per
sonage would draw public attention to the magnitude of
the offence. If the personage were nearly related to
the king, and obliged to sustain some great inconve
nience, humiliation, or hardship by his interference, it
would shew that the king did not dispense his pardons,
except on good, wise, and worthy grounds.
In such a transaction regard must also be had to the
kind of connection or relationship in which the interces
sor stands to the offender. There would be no pro
priety in dispensing pardon at the instance of a stran
ger, utterly unconnected, either by neighborhood, office,
or kindred with the offender. There is, however, a
congruity in shewing favor, ceeteris paribus, at the in
stance of a person in some way related to the peculiar
circumstances of the offender: say, the Home Secretary
of State, the Lord Lieutenant of the county, the Magis
trate for the district, the Minister of the parish, the Col
onel of a regiment, &ic. The interference of such a
person shews that he is interested in the welfare of the
district where the offence was committed. It draws the
attention of that particular district to the heinousness of
the crime. His respectability is a pledge that just
authority and the public good will not be injured by
granting pardon; and it secures honor, love, and esteem
to the interposer, as the means of conveying the par-
. don; and through him, reverence and attachment to
the government that granted it.
He who would interpose in such an affair must be a
person possessing great private worth, and weight of
character in the estimation of the government. It would
lower and sully the dignity of any government to treat
with one who had been a sharer in the crime, or who
thought slightly of it. In treating with a person of worth
and character, the government would shew that the
throne was quite clear of contributing to the offence, or
of conniving at it, — that it did not regard the offence as
a trifle, — that it was not reluctant to administer mercy,
3

26 ATONEMENT IN RELATION TO THE
when practicable with honor and safety, — that its par
don was so dispensed as not to afford the slightest
encouragement to the crime, — and that the liberation of
the offender came entirely from the sovereign preroga
tive of the throne, though through the intercession or
for the sake of another. In this way the offender could
not boast of his case as deserving pardon; nor could his
compeers in guilt boast of his release as a triumph over
righteousness. In such a dispensation of pardon, it is not enough that
the character of the government appear honorable, but
the interests of it must also be safe. We may therefore
suppose one of the friends of the government to rise
and say, — "It is well known that a law without a penal
ty is only an advise, a mere recommendation; and an
nexing a penalty without executing it when required,
makes government a mere name. If the punishment
in this case be cancelled, what provision will the offend
er's friend substitute instead of it, that will secure the
ends of good government. For though the letter of the
law be not executed, yet the spirit of it ought to be
preserved that mercy may not clash with public jus
tice." Another friend might rise and say,— "It should be
remembered that the illustrious person who interferes
in this affair, is a friend to the government, as well as a
friend to the offenders, and withal, is no friend to the
offence. He is high in rank and in official dignity, and
his character is unblemished. He has suffered much
pain and anguish for the offenders, and in this under
taking, has borne great fatigue and expense, as well as
the hazard of his good name. He now pledges that
his private worth in his own district, his rank in the
state, his nearness to his sovereign, and his high office,
will guarantee that no injury shall accrue to the govern
ment by issuing forth a pardon. It has been observed
that the spirit of the law might be preserved without
adhering to the letter of it: I beg also to suggest that

PERSON OF THE SON OF GOD. 27
the nearer the provision of satisfaction or atonement
pomes to the letter of the law, without being the literal
infliction of the penalty, the more full and glorious might
such an atonement appear. I am therefore instructed
to say that, on this principle, as the offenders are con
demned for public execution, the illustrious personage
who has interposed in their behalf, will, on a given day,
take their place on the scaffold, lay his head on the
block, and appear again in court as the medium of con
veying pardon to them."
Upon this information, all considerate persons saw
that such an expedient would fully answer the ends of
government, viz., to check offences and promote the
public good; and these ends would be more secured by
the humiliation and sufferings of such a personage, than
by the infliction of the penalty on all the offenders.
There would, however, be a farther inquiry concern
ing this personage, viz., whether his undertaking were
perfectly voluntary, and whether in his humiliation he
were altogether free and unconstrained. If he were
not free and voluntary, such an undertaking would be
unjust, unreasonable, unbecoming, and unacceptable to
the government.
Hence would arise the question, "How did the king,
as the public head of the commonwealth, regard such
an undertaking?" If such a spectacle were made with
out his approbation and appointment, it would be no
expression of the king's abhorrence of the offence; it
would in nowise strengthen the claims of righteous
authority; it would be no satisfaction to the government,
as it neither kept the letter nor preserved the spirit of
the law; and it would secure no honor or esteem to the
intercessor, as his undertaking was self-willed, neither
appointed nor approved by any competent authority.
But should the king express himself well pleased in such
an undertaking of such a personage, and declare himself
willing to pardon any offender who would ask forgive
ness for the sake of the intercessor, such a spectacle
of substituted degradation would present all the elements

28 ATONEMENT IN RELATION TO THE
of an atonement to the public justice of the govern
ment. Let us now apply the supposed topics of the above
inquiry lo the person of the Son of God, the declared
mediator between an offended sovereign and sinful
men. SECTION I.
The personal dignity of Christ.
What saith the scripture concerning his rank in the
state, his gradation in the scale of being, the grandeur
of his person?
The language of the scriptures concerning the person
of Christ is never reserved, cautious, qualified, or am
biguous: it is free, open, certain, high-toned', and exult
ing. It never formally proves the divinity of Christ, as
it never formally proves the existence of God. It as
cribes unhesitatingly to Christ the same perfections, the
same titles and names, the same works, and the same
worship as are ascribed to the Father. If these par
ticulars be left out of the induction of proofs for the
divinity of the Father, it will be impossible to prove the
Father's deity. If these particulars prove the divinity
of the Father, they must, by fair sequence, prove the
divinity of the Son. And if they do not prove the
divinity of the Son, they do not prove the deity of ths-v
Father. \
There is nothing in the testimony of the scripture to
encourage the morbid caution and jealwsy that would
begrudge the honors of the Son, lest they should infringe
on the honors of the Father. There is no such mean
jealousy implied in any transaction between the Father
and the Son, in any description given of heaven, in the
design and tendency of the gospel dispensation, or in the
graces of the Christian character. When the Lord
Jesus Christ was at the lowest point of his humiliation,
the identity of his Father's honor with his own is most
clearly recognised; John xii. 28, xiii. 31, 32, xvii. 1, Sue

PERSON OF THE SON OF GOD. 29
Iii heaven the same honor and power and glory are
ascribed to the Lamb, as to him that sitteth on the
throne. In the dispensation of the gospel of the Medi
ator, "Glory to God in the highest," is secured by all
its provisions. The faith, and the hope, and the love
of Christians, honor the grace, the mercy, and the whole
paternal character of God, while they triumph in Christ,
and boast and glory in his cross. In the memorials which
we have of the lives and doctrines and feelings of
eminent saints who excelled in the love of God, we
find no dread of displeasing the Father by giving due
honors to the Son; no fear of idolatry by calling, like
Stephen, on the name of Jesus; nor any checking of
their religious affections, saying, "hitherto shall ye go
and no farther." No: they felt as free and uncon
strained as the heaven they breathed. They saw that
the mediatorial constitution was so arranged as to secure
"many crowns" to the Mediator, without unsettling or
dimming a single gem in the crown of Jehovah. They
never used the cold, sophistical, and unsavory language
of the modern opposers of the divinity of Christ. They
knew that "the Father judgeth no man, but hath com
mitted all judgment to the Son: that all men should
honor the Son, even as they honor the Father. And
he that honoreth not the Son, honoreth not the Father
which hath sent him." John v. 22, 23.
The divinity of the person of the Son of God is
indispensably necessary to the worth, the sufficiency,
and efficacy of the atonement. The grandeur of his
person preserved unsullied the public honor of God in
treating with a daysman for sinners. It not only vindi
cated the character of the high party proposing recon
ciliation, but it magnified that character in the whole of1
the transaction.
He is one high enough in rank and personal worth
to draw public attention to this amazing expedient of
the divine government. This was his meaning when
he said, "And I, if I be lifted up,, will draw all [men]
*3

30 ATONEMENT IN RELATION TO THE
to myself;" that is, "I will draw the attention and the
gaze of all beings- to my person and work."
The humiliation of such an exalted person gave a
greater expression of God's abhorrence of sin than any
other measure of bis administrations. God set him
forth, an atonement,, to declare his righteousness — to
make a deep and lasting impression, on all intelligences,
of God's displeasure- against disobedience. If Christ
were a mere man, like Moses, or David, op Jeremiah,
or John the Baptist, whose humiliation was no con
descension, and whose obedience and sufferings were
mere duty, it is impossible that his sufferings and death
could have been a public expression or declaration of
righteousness in forgiving sin. What would be thought
of a governor summoning public attention to the equity
of his government, by "cutting- a dog's- neek," or "offer
ing swine's blood?" There would be no dignity in the
medium of expressing either the justice of his law, or
the majesty of his clemency. But in the divine ad
ministration, the sufferings of a person of such dignity
and worth as the Son of God, supplied a dignified
medium; of expressing the righteousness of God, both in
his abhorrence of sin, and in his exercise of clemency.
The dignity of his person is calculated to secure the
esteem due from offenders to him as the Mediator. If
pardon be dispensed in such a manner as is not cal
culated to secure honor and esteem far the person who
is the medium of conveying it, and through him, for
the throne whieh originated it, the pardon, will be preju
dicial to the publie good. It is therefore wise to grant
pardon through some person whose rank and character
are calculated to secure honor and respect. The Father
thought so in the appointment of his Son as- Mediator,
and said, "They will reverence my son." Had the
Son been a mere man, we would have esteemed him
something, as we esteem the writers of the scriptures,
or the ministers of the gospel, and others who have
been the means of conveying to us the knowledge of
the truth. But is this the esteem which the apostles

PERSON OF THE SON OF GOD. 31
expressed towards the person of Christ? Is such esteem
at all adequate to that which the scriptures demand from
us towards Christ? Is such an esteem in anywise akin
to "honoring the Son even as we honor the Father?"
Even a greater esteem than such is deserved and war
ranted by the disinterestedness of his condescension, by
the amiableness of his mission, and by the magnitude of
the blessings which he has procured. But, the divinity
of his person tends to secure an esteem that will count all
things but loss for his excellency, that will exult in him
with joy unspeakable and full of glory, that will cast
every crown at his feet, that will love him as "all in all."
It is this alone that can fully justify the awful and tre
mendous anathema denounced against those who do not
love him.
Above all, the Godhead of the Son unites in one per
son and in one administration the honors of the Media
tor with those of the Governor, and blends the interests
of the Savior with those of the Lawgiver. He does
not exalt the Mediator by sinking the Governor. He
never gives salvation in a manner calculated to beget
low sentiments of his legislative character.
These considerations fully justify the deductions of
Scripture, that the value and efficacy of the death of
Christ as an atonement, arise from the grandeur and
dignity of his person. It is the blood of Jesus Christ,.
his Son, that cleanseth from all sin. It is He, "who
being the brightness of his Father's glory and the ex
press image of his person, and upholding al] things by
the word of his power, that by Himself purged our
sins." It is because "God spared not His own Son,
but delivered him up for us all, that he will also give
unto us all things." section ii.
The personal relationship of Christ to mankind.
We have already seen that there is a propriety in dis
pensing pardon to offenders at the instance of a person

32 ATONEMENT IN RELATION TO THE
in some way related to them, either by neighborhood,
office, or kindred. The Scriptures represent the author
of the great atonement for sinners as sustaining a near
and intimate relationship to them.
He is related to men by office, having "power over
all flesh," by kindred, being "made of a woman," and
by neighborhood, having "tabernacled among them full
of grace and truth." It became him for whom are all
things, and by whom are all things, to offer reconcilia
tion, and to bring many sons to glory, by such a per
sonage. "For both he that expiates, and they who are
expiated, are all one; for which cause he is not ashamed
to call them brethren. Forasmuch then as the children
were partakers of flesh and blood, he also himself like
wise took part of the same, that through death, he might
destroy him that had the power of death, that is, the
devil; and deliver them, who through fear of death,
were all their life-time subject to bondage. For verily
he took not on him the nature of angels, but he took on
him the seed of Abraham. Wherefore in all things it
behoved him to be made like unto his brethren; that he
might be a merciful and faithful High Priest in things
pertaining to God, to make reconciliation for the sins
of the people." Heb. ii. 14—17.
Let this energetic and beautiful passage be applied to
any good man, to any deliverer, to any prophet, to any
apostle, to any martyr; or let it be read irrespective of
the doctrine of atonement; and the ^hole becomes
pointless, vague, and flimsy. The atoning priesthood
of the Savior, on the contrary, gives it body and con
sistency, weight and edge.
The expedient of an atonement was introduced into
the administration of God's moral government to "de
clare" the righteousness, or the public justice of God in
forgiving offenders. It was therefore necessary that the
atonement be "shewn forth," that is, that it be effected
and published in the province where the offence was
Committed. An atonement effected solely by the di
vine nature, or by an angelic being, could not have been

PERSON OF THE SON OF GOD. 33
"shewn forth," and made visible and tangible to man
kind; consequently the author of atonement took upon
him the nature of the offenders, "before whose eyes
Jesus Christ hath been evidently set forth crucified
among them." An atonement thus visibly wrought, in
the nature and in the province of the offenders, was cal
culated to produce salutary impressions on them. It
would humble the offenders to have, in the moral gov
ernment of which they were a province, such a decided
demonstration of firm justice. It would gain their con
fidence, that the divine government had been devising
means for the honorable exercise of mercy in their dis
trict. And it would endear to them the friendly Medi
ator "who though he was rich, yet for their sake became
poor, that they through his poverty might be made
rich." The nature of things, and the order of society, also,
seem to shew the propriety, that an atonement should be
as much like the infliction of the threatened punishment,
as could, under the direction of infinite wisdom, be
consistent with its nature as an expedient for the sus
pension of the literal penalty. Hence, the illustrious
Mediator assumed a nature that could sustain visible
sufferings, and endure a public death, even the accursed
death of the cross. By such an arrangement, the whole
government has been honored in the nature, if not in
the persons of the offenders. "If one died for all,
then did the all die."
To pardon an offender for the sake of the relation
ship which a friend of ours sustains towards him, and
especially to pardon at the instance of that friend, is a
fact in common life every day. A child disobeys his
father, and, through the intercession of his mother in his
behalf, is forgiven. We receive a wrong at a neigh
bor's hand, but at the interposition of a mutual friend,
we look it over. Such a circumstance often occurs also
in the administration of civil government, when it is
deemed honorable and safe; as when the life of a con
demned criminal is spared through the petitions of the

34 ATONEMENT IN RELATION TO THE
respectable inhabitants of his native place, or when a
king shews favor to any one on account of his connec
tion with an honorable and worthy family. It was
something of this kind that we see in David shewing
kindness to Mephibosheth for the sake of Jonathan his
father, 2 Sam. ix, 1 — 8. David as a king felt thatthere
was no impropriety, danger, or dishonor, in restoring
Mephibosheth to all his inheritance in such a way as
this. By doing it for Jonathan's sake, it shewed that he
had a high regard for Jonathan, that he considered
nothing in the house of Saul as forming a claim on his
clemency; and, consequently, no friends of that house
could think that the king was relaxing his government,
and that they might safely rebel. Thus God is in Christ
reconciling the world unto himself — but it is for Christ's
sake. For Christ's sake, he is willing to forgive the
greatest sin, to accept the vilest sinner, and to confer the
greatest favor. In thus acting for Christ's sake, the
boasting and the worthiness of the sinner are excluded,
and the divine government is safe and honorable.
SECTION III.
The -personal character of Christ; or, what is called,
His active Righteousness.
Mere relationship to the offender is not a sufficient
ground for a safe dispensation of pardon: the person
who intercedes must have also a worth and weight of
character in the estimation of the government.
When Amyntas interceded with the Athenian senate
for the life of his brother ^Eschylus, he pleaded, by
lifting up the stump of his arm, the honors which he had
achieved for the government at the battle of Salamis.
The senate, at the instance of a person of such char
acter and worth, granted the pardon. It was on this
principle that Abraham interceded for the sparing of
Sodom and Gomorrah. His plea was the moral worth
of fifty righteous souls: and the efficacy of the plea is

PERSON OF THE SON OF GOD. 35
distinctly recognized by the Angel Jehovah. Paul also
interceded with Philemon for Onesimus, by pleading his
own character in the estimation of Philemon, as "being
such a one as Paul the aged, and now also a prisoner
of Jesus Christ." This is the principle on which the
Lord Jesus Christ makes intercession for transgressors,
by representing to the moral governor his own infinite
worth as an honorable ground for sparing them. It is
as the just, that he died for the unjust. It is as the
righteous, that he is now an advocate with the Father.
Hence we learn the design and the plan of what is
called, the active obedience of Christ, in the plan of the
atonement. The atonement did not consist in the death
of Christ simply as death, or as the death of a person
so related to the offenders, but it consisted in being such
a death of such a person. The Lord Christ would not
have been such a person in .his sufferings and death,
had not the obedience of his life preceded his agonies.
The obedience of his life gave him a mediatorial char
acter in the estimation of the divine government, so that
it is an honor to the moral law to honor him.
The personal worthiness of Christ is so great and
meritorious, that were we to consider him in his moral
character alone, irrespectively of his divinity, it would
have been no wonder, but rather, the expectation and
the delight of all intelligences, if the divine government
in all its authorities had interposed in the justice-hall of
Calvary to vindicate and to honor such a character; to
give him the "life" promised in the law that he had hon
ored, and to confer upon him the recompense of the
just. But to the eternal astonishment of all the worlds
of God, on that spot, he stood the just for the unjust;
in their stead; and voluntarily suffering death, not as
the inflicted penalty of the law — because, for a person
of his character, the law had no penalty — but he volun
tarily suffered death as an agreed arrangement, and as
a received "commandment" from his Father. The di
vine government has been more honored by the obedi
ence of such a person, than it has been dishonored by

36 ATONEMENT IN RELATION TO THE
the disobedience of the offenders. The obedience of
Christ is worthy of honor from the law, because that he
himself was not worthy of death. He did not die be
cause the law required it, for the law could not require
a just person to die. He died because he had received
a commandment to die from his Father — that for the
sake of the dying of a person who did not deserve to
die, he might pardon those who had deserved death.
In such an arrangement, no subject will think lightly of
the divine government, when mercy is exercised only
for the sake, and in the name of one who has done so
much to honor the law; but every one must, in obedi
ence and homage, fall down before the Lamb of atone
ment, saying, "Thou art worthy to take the book, for
thou wast slain, and hast redeemed us to God by thy
blood." SECTION IV.
The personal substitution of Christ.
A mediator interposing for offenders puts himself in
their place, and, as we have seen, proposes to substitute
some expedient instead of their punishment. Thus did
Paul in his interposition for Onesimus. On the same
principle the Lord Jesus Christ has mediated for sin
ners. The sin of man is a public injury to the divine com
monwealth; and for such a public injury the law has
provided a public punishment. Before this public pun
ishment can be honorably suspended, some public expe
dient must be substituted, that will answer the same
ends. Why? The very reasons which required the
original penalty to be annexed as a sanction to the law,
require, in case of its suspension, that what is substituted
for it should secure its ends. It is not the letter of the
penalty that is essential to good government, but the
influence and the ends of the penalty.
What Zaleucus substituted for the infliction of the
total blindness due to his son, was honorable to his

PERSON OF THE SON OF GOD. 37
government as a king, and to his character as a father,
and was likewise full of grace to the offender. The
principle of substitution is recognized, owned, and acted
upon, by every man in the world. It is only the appli
cation of substitution to "the offence of the cross," that
makes men stumble at it. Every victim that has ever
bled on a sacrificial altar, every trouble and expense
which it has cost a father to relieve and forgive an of
fending son, every instance of kindness shewn to one
for the sake of another, every instance of giving and
taking hostages among nations, every honorable exer
cise of a government's clemency towards offenders at
the intercession of worthy characters, recognizes the
principle of substitution.
The persons who deny the substitution of the atone
ment of Christ, nevertheless, recognize the principle of
it, by asserting that the repentance of the sinner is a
sufficient reason for suspending his punishment; or, in
other words, they assert that the repentance of the sin
ner is a satisfaction to the divine government, supplying
to it an honorable ground for his acquittal; and as such,
to be substituted instead of his punishment. The the
ology of this assertion is unscriptural and bad; but its
testimony to the necessity, and to the propriety of
some substitutionary satisfaction, is distinct and irrefrag
able. What measure, then, does the scripture reveal as the
great expedient substituted in moral government, instead
of the punishment due to offending mankind? This is
its testimony; "All have sinned, and become short of
the glory of God; being justified freely by his grace,
through the redemption that is in Christ Jesus, whom
God hath set forth to be the propitiation through faith
in his blood, to declare his righteousness for the remis
sion of sins that are past, through the forbearance of
God: to declare I say at this time his righteousness,
that he might be just and the justifier of him which be
lieveth in Jesus." "The Son of man came to give his
life a ransom for many." "Christ hath redeemed us
4

38 ATONEMENT IN RELATION TO THE
from the curse of the law, being made a curse for us."
"Him that knew no sin, he hath made sin for us, that
we might be made the righteousness of God in him.'
Rom. iii, 23—26. John xx, 28. Gal. iii, 13. 2 Cor.
v, iii.
The substitution of Christ was twofold, — a substitu
tion of his person instead of the offenders; and a substi
tution of his sufferings- instead of their punishment. By
this substitution is meant, a voluntary engagement to
undergo for the ends of divine government, degradation,
trouble, reproach, and sufferings, that the penalty
threatened by the law may not be executed on the of
fenders. Such a substitution implies no transfer of
moral character, no commutation of delinquency and
responsibility; the nature of things makes such a trans
fer and commutation impossible. This substitution,
also, excludes the idea of a literal infliction upon the
substitute of the identical penalty due to the offender.
It is not sufficiently borne in mind that the substitu
tion of Christ is a measure introduced by God as the
public organ of moral government, on public grounds,
and for public ends, and consequently did not need to
admit of the infliction of the literal punishment. Had
Pythias actually died for Damon, Pythias would have
endured the identical penalty due to Damon. But ex
cept in the principle of substitution, this case is not an-
alagous to the substitution of Christ for sinners. The
case of Damon and Pythias was one of mere private
friendship, and not at at all of public principle; conse
quently it is not a case in point to illustrate the atone
ment of Christ! Pythias did not substitute himself for
Damon from any love to the government of Dionysius,
nor from a wish to express his abhorrence of the offence
of Damon. Had Pythias died, Damon would have
loved and honored his friend, but he never would have
honored the government; for he would claim his release
as a matter of justice, and never beg it as a matter of
grace. After all he would hold the character of the
king in utter contempt. The king did not admit of the

PERSON OF THE SON OF GOD. 39
substitution of Pythias from love to Damon, but from
desire of revenge and thirst for blood; that if the offend
er himself did not suffer, he would have the sufferings
of his nearest and dearest friend.
Such assuredly, is not the substitution of Christ in
stead of sinners. For though the scriptures represent
the death of Christ to be fully and literally "in the room
and instead" of others, as that of Pythias would have
been, yet they never connect it with private feelings of
attachment, but always with the public principle of
government. The substitution of Christ is more like
the substitution of the person and sufferings of Zaleucus
instead of the total blindness of his son, which at once
manifested his high regard for his law and government,
his abhorrence of the offence, his love and mercy to
wards the offender; while it also shewed how vain it
was in any subject to expect to offend with impunity.
In this substitution there was no interchange of charac
ter, no transfer of blameworthiness; the innocent was
innocent still, the offender was offender still. Zaleucus
was treated as if he had been the offender — but the
character of his adulterous son was never his character.
No one ever thought of calling him the adulterer; much
less the greatest adulterer in the world. No: he knew
no offence, though he was treated as if he had been an
offender. In this case the literal penalty was not executed upon
the substitute. The letter of Zaleucus's law threatened
total blindness, and this blindness is threatened only to
the soul that sinned; yet in the substitution and suffer
ings of the father were found a sufficient satisfaction and
atonement to the law without a literal infliction of the
penalty. The substituted sufferings of the father pre
served the spirit of the threatening, and were as much
like it as was deemed suitable without being identical
with it. It supplied safe grounds to the government for
dispensing pardon. The substitute made a sufficient
atonement to the law without suffering total blindness.
So likewise, I think, the atonement of Christ did not

40 ATONEMENT IN RELATION TO THE
consist in bearing the identical punishment threatened to
the sinner. The letter of the law never could have
reached the person of Christ with its penally; for he
had personally and in his representative character kept
the whole law, and consequently was honorably entitled
to the life which the law promised. Nor could the
letter of the law have met him as the substitute in the
offender's room; for such a substitute was beside and
above the letter of the law.
Except in the mere article of dying — of separation
between soul and body, there was scarcely any thing in
the sufferings of Christ the same with the original pen
alty threatened in the law. In the sufferings of Christ
there was no pang of remorse, no consciousness of de
merit, no moral and eternal death, no execration of the
authority lhat inflicted the pains. On the contrary,
there was in him a consciousness that he was just, and
that the law did not curse him, and an assurance that
God approved of him in his sufferings, as obeying his
will, and doing his pleasure.
The hypothesis of a literal infliction of the penalty on
the person of Christ destroys the benevolence and weak
ens the authority of the divine government. It sup
poses that the divine government would not admit of
any diminution of misery, or any accession of happi
ness in the universe. It must have every iota and tittle
of the misery incurred, whether by the person of the
offender himself, or by his substitute. It supposes that
the penalty cannot with justice be executed again on the
offender himself, after it has been inflicted and exhausted
on his substitute. Such views make the offender se
cure, presumptuous, and licentious. The substitution
ary atonement of Christ does not abrogate a single
claim of the law upon any sinner, until that sinner be
lieves in Christ, and "wal< not according to the fleshs
hut according to the spirit."

PERSON OF THE SON OF GOD. 41
SECTION V.
The personal voluntariness of Christ.
To render a substitution valid, honorable, and effica
cious, there must be free and perfect voluntariness in
the substitute.
The atonement of Christ was to be an index to the
whole operations and bearings of the mediatorial sys
tem; to point it out as a system adapted to reasonable,
free, and voluntary intelligences. It was, in fact, to be
a specimen of the voluntariness of the whole economy.
"Therefore doth my Father love me, because I lay
down my life, that I might have it again. No man tak
eth it from me, but 1 lay it down of myself. I have
power to lay it down, and I have power to take it again.
This command have I received of my Father." John
x, 17, 18.
Man was free and voluntary in the offence. God
was free and voluntary in providing an atonement. The
Father was free and voluntary in accepting the satis
faction, and the Spirit is free in applying salvation to
sinners, dividing to every one according as he will.
The sinner is free in rejecting or receiving the atone
ment; and the divine government is free and voluntary
in forgiving the sinner; the Christian is free and volun
tary in his course of obedience and holiness; his admis
sion to heaven is.entirely of free grace and unconstrained
good-will; and all the employments and exercises of
heaven are free and voluntary. Free, uninfluenced
voluntariness is stamped on the whole transaction, and is
exercised by all the parties concerned.
This voluntary principle was conspicuous in the whole
life and character of the Lord Jesus Christ. Though
he was rich, yet for our sakes he became poor. He was
led as a lamb to the slaughter. His whole undertaking
was an act of free choice, of perfect voluntariness;
without constraint, without reluctance. When he dis-
*4

42 ATONEMENT IN RELATION TO THE
appeared from among the Jews, who sought to kill him,
it was only because "His hour" was not yet come.
When the right period arrived, he said, "Father, the
how is come:" I am ready: ready to go to Calvary,
ready to be sacrificed on an accursed altar, ready to
make an atonement for the sin of man.
When this "hour" came upon him, he felt as a man,
and prayed, "Father, if thou be willing, remove this
cup from me: nevertheless not my will, but thine be
done." Yet, this circumstance betrayed no reluctance
to his work. Aversion from sufferings is an affection
essential to every living creature. Such an affection is
in itself innocent and sinless; without it, man would not
be the subject of hope or fear, and, consequently, not a
fit subject of moral government. Had the blessed Me
diator been without such aversion to pain, he would not
have appeared really and truly a man: nor would he
have appeared so great a sufferer. He loved his Father;
and in proportion as he loved his Father, he would be
averse to any effects of his displeasure. His love to
his Father, his innocent aversion from suffering, the nice
susceptibilities of his holy frame, put his obedience to
the fullest trial; yet, as a sheep before her shearers is
dumb, so he opened not his mouth, but to say "not
my will, but thine be done."
This voluntariness originated in himself. He emp
tied himself and made himself of no reputation. No
one took his life from him, but he laid it down of him
self. He said, "Lo, I come to do thy will." He had
in himself the absolute right of self-disposal. No crea
ture in the universe can possess this right; for his all,
all that he is, and all that he has, is owing to the law.
He, then, who could say of his life, "I have power to
lay it down, and power to take it up again," must be
above law, above a creature — he must be God. This
absolute right, and this unconstrained voluntariness of
self-disposal, were essential to the lawfulness of his un
dertaking, and to the acceptance of his work, as Medi
ator.

FERSON OF THE SON OF GOD. 43
Though substitution is often above law, it must never
be against law. An involuntary substitution would be
a measure void of all justice, and void of all grace; but
voluntariness makes it just and gracious. The law of
the land does not constrain any man to become a surety;
but if any one voluntarily become a surety for an insol
vent, the law is not unjust in allowing him to "smart for
it." The law does not constrain any man to undertake
great trouble and expense, and to part with a great por
tion of his estate to deliver a thoughtless and profligate
friend or relation; but if he voluntarily do so, the law is
perfectly just in letting him bear such a loss, though he
never personally deserved it. The law will not force
any man to enter into recognizances for the good beha
vior of another person; yet if he voluntarily enter on
such an engagement, and his friend break the peace,
no one thinks the law unjust in making the bail suffer
the loss.
When Judah voluntarily substituted himself instead
of Benjamin, and when Zaleucus substituted his suffer
ings for the punishment due to his son; no one thinks of
charging such transactions with injustice and wrong. It
is not right reason, nor the moral sense, but it is jaun
diced prejudice, that sees any color of injustice in the
voluntary substitution of Jesus Christ for sinful man. It
must be something wrong, something that sees not as
God seeth, that can detect injustice in the very meas
ure which God himself, with all authority "sets forth
to declare his righteousness." If God declares the
substitution of the atonement of Christ to be a demon
stration of his righteousness — and any set of men declare
it to be an evidence of injustice, we cannot be at a loss
whose declaration to receive as truth.
An involuntary substitution would, indeed, have been
unjust, unreasonable, and inadmissible; therefore much
of the acceptableness of the work of Christ is, in con
nection with the dignity of his person, ascribed to the
grace, the love, and the voluntariness which he so freely

44 ATONEMENT IN RELATION TO THE
displayed in the whole undertaking. We are enriched
through his poverty, because it was from mere grace,
that he, though he was rich, for our snkes became poor.
Christ hath loved us, and hath given himself for us an
offering and a sacrifice to God for a sweet smelling
savor. That Jesus Christ came to the world to save
sinners was a step cordially approved of by God, and
is worthy of all acceptation among mankind. "Him
hath God the Father sealed" to be a Mediator; and his
great atonement he has appointed to be the only me
dium of communication between the offenders and the
throne. "Neither is there salvation in any other; for
there is none other name under heaven given among
men, whereby we must be saved."
SECTTON VI.
The personal sufferings of Christ.
We have now seen in the substitution of the Lord
Jesus Christ all the elements essential to the reality and
sufficiency of an atonement to a government: viz. dig
nity of person, relationship to the offender, worth of
character, voluntary substitution, and appointment by the
authority of the government. In this enumeration of
the essential elements of atonement, I have not inserted
the article of intensity of suffering, simply because,
that to the atonement as an atonement, I did not con
sider it indispensably necessary. The reasons for it
will be found in this section.
The reality of the atonement has, in this discussion
been tried by the connection of its great elements with
the person of Christ; let us now try the question of the
extent of the atonement by the same test. It is self-
evident that not one of these great elements of atone
ment could possibly be more or less than it is; from
which we argue, that neither could the atonement kself
be possibly more or less than it is.

PERSON OF THE SON OF GOD. 45
The atonement of Christ is generally represented in
the writings of men, and generally believed to consist
in an actual suffering of the penalty due lo the offend
ers for whom he suffered.
They who take this view of the atonement argue thus:
Some offenders will eventually endure the penally of the
law themselves, as some of them already endure it now
in misery. It would be unjust to inflict the penalty on
the offender and on the surety; therefore the surety did
not endure the penalty for those offenders who shall
suffer it themselves.
This hypothesis measures the atonement by the num
ber of the persons to be saved. This measurement is
just as reasonable as measuring a king's prerogative to
pardon by the number of culprits whom he has repriev
ed; or measuring the power of the sun to give light by
the number of eyes that actually see it; or the efficacy
of a medicine by the number of patients cured by it.
Many of the advocates of this view of atonement
argue farther than this, and their argumentjarises natur-
ally frormheiir-premises. Jesus CTrrTst^^ay^they, suf
fered the identical punishment or penalty due to the
elect; this penalty is always justly proportioned to the
greatness of the offence. Consequently had the elect
been more or less in number, or had their individual and
aggregate sins been more or less in amount of number
and guilt, their surety would have had to suffer more or
less for them.
This hypothesis measures the atonement not only by
the number of the elect, but by the intensity and degree
of the suffering endured for their sin. It adjusts the
dimensions of the atonement to a nice mathematical point,
and poises its infinite weight of glory even to the small
dust of a balance. I need not say that the hand which
stretches such lines, and holds such scales, must be a
bold one. Such a calculation represents the Son of God
as giving so much sufferings for value received in the
souls given to him; and represents the Father as dis
pensing so many favors and blessings, for value received

46 ATONEMENT IN RELATION TO THE
in obedience and sufferings. This is the commercial
atonement — the commercial redemption which degrades
the Gospel, and fetters its ministers; which sums up the
worth of a stupendous and moral transaction by arith
metic, and, with its span, limits what is infinite.
They who take this view of the atonement call it,
indeed, infinite; but infinite it cannot be in the sense
of unmeasurable or unlimited. The number of the
elect is certainly limited, and accordingly, the sufferings
of the blessed Redeemer might have been more or less,
and therefore, not infinite.
I have hinted that I do not consider an infinite inten
sity of suffering essential to the sufficiency of the atone
ment. My hand trembles lest I should write a single
word or syllable that would convey a low idea of the
greatness of Christ's sufferings. The sufferings of
Christ were indeed infinite, not simply in intensity of
agony, but as they were the sufferings of a Person of
infinite dignity and worth. Probably, the sufferings of
some martyrs may have exceeded his, as far as the mere
'infliction of pain ts~ concerned. Even the suilfermgs of
the damned spirits are not infinite, except in duration.
In reading the accounts of the sufferings of Christ we
cannot avoid the supposition that they might have been
greater, or they might have been less, without affecting
the reality or the sufficiency of the atonement. There
might have been more or fewer thorns in his crown ;
the scourges might have been more or fewer in number,
or administered with more or less energy, without ad
ding to the sufficiency of his satisfaction or diminishing
from it.
The design of atonement is to answer the same end
in the administration of government as the punish
ment of the offender. The end of a government in
awarding punishment is not simply to give pain to the
offender, but, by giving a demonstration of the govern
ment's abhorrence of the crime, to deter others from
committing it. This is precisely the design of an atone
ment. As the infliction of pain is not indispensably

PERSON OF THE SON OF GOD. 47
necessary to the design of punishment, neither is it
necessary to the design of the atonement.
The scriptures never ascribe the efficacy of an atone
ment to the intensity of sufferings. In the Jewish sacri
fices there is a recognition of a proportion between the
costliness of the sacrifice, and the rank of the offender,
as the sin of one priest required the same atonement as
the sins of all the people. In such recognition there is
no trace of any proportion between the magnitude of
the offence, and the degree of the victim's sufferings;
or between the intensity of the sufferings and the suffi
ciency and extent of the atonement so effected. Take
a case. A family, in a given year, having no children,
would present their lamb for a sacrifice; and it bled and
died. Annually for ten or twenty years, they offered a
"lamb for the family:" but in that time the number of
sinners, and the number of sins in the family had great
ly increased, possibly in aggravation as well as in num
ber; yet the lamb of atonement was not put into greater
torture than in the first year. Take another case. The
people of Israel, in a given year, might be greater in
population, and might have committed nationally some
greater enormities than at any previous time; yet on
the great day of atonement for the whole congregation,
the sacrificial victim was not to die a more excruciating
death than on former occasions.
When scripture and analogy are opposed to such a
principle of proportion, we can have no solid grounds
for applying it to the death of Christ, or for measuring
the extent of his atonement by the intensity of his suf
ferings. The number of the saved, and the degrees of
the sufferings of Christ, are the only things connected
with the atonement that we can suppose to be capable
of being greater or less, more or fewer. And these,
we have seen, are not indispensably necessary either to
the reality or the sufficiency of the atonement. We
cannot suppose that the atonement would have been less
real and extensive had the articles of the crown of thorns
and the scourges been left out of the list of his suffer-

48 ATONEMENT IN RELATION TO THE
ings, nor that the atonement would have been more ex
tensive and efficacious had his body while hanging in
agony been pierced with a thousand spears. The suffi
ciency and the extensive aspect of the atonement would
be the same even if not one soul were saved, and the
greatness of his merit is no more to be measured by the
number of the saved, than the demerit of Adam's sin
is by the number of mankind.
All the elements essential to an atonement are utter
ly incapable of increase or diminution. Let us think:
Could the Son of God have had more or less dignity of
person than he actually had? Could he have been more
or less nearly related to the offender, that is, more or
less incarnate, than he really was? Could his moral
worth and active obedience to the law have been more
or less perfect than it was? Could the voluntariness of
his substitution have been increased or diminished?
Could his mediation have been instituted with more or
less authority and approbation than it was? These ele
ments are, even in thought, incapable of being more or
less. They are infinite, unlimited, immeasurable. They
are immutable, and are as unaffected by the number of
the objects which they benefit, as the light of the sun is
by the multitude of objects which it unfolds.
Not only all the elements, but all the effects of the
atonement, with the mere exception of the number of
the saved, are likewise incapable of variableness, in
crease, or diminution. Let us think again; could the
divine perfections have been more or less vindicated
and glorified than they were? Could the evil of sin
have been more or less powerf illy demonstrated than it
was? Could God's determination to defend his law have
been more or less proved than it was? That is, would
a less atonement have done these things sufficiently: or
would a greater atonement have done them efficiently?
I trow not.
The honors conferred on the person of the Redeemer
are among the effects of the atonement. These also,
with the exception of the number of the saved, are in-

PERSON OF THE SON OF GOD. 49
capable of being more or less than they are. The Son
of God could not have been more or less suitable and
able to be an advocate and a judge than he is. To say,
the greater the number there will be in heaven, the more
honor there would be to the Savior, is true; but it is
true only by giving another meaning to the word honor.
The honor of the Savior is the same and unalterable,
but this sentiment only means that, in the supposed
case, there would be a greater ascription of honor to
him, but it forgets that it is an honor already due, and
already rising from his atonement, even if such a num
ber were not there to ascribe it. Daily accessions to
the church and to heaven do not give honor to the atone
ment, they only own and ascribe to it the dignity and
the work which they have already found in it.
The gradations of gracious reward and heavenly glory
among the saints made perfect are never traced to the
capableness of the atonentent being more or less; but
to the personal exercise of moral agency in faithful ser
vices for God. It is "he that soweth sparingly that shall
reap also sparingly, and it is he which soweth bountifully
that shall reap also bountifully." Such considerations
persuade me that the atonement would not have been
greater or less had the agonies of Christ been more or
less; and, therefore, that the sufficiency and extent of
the atonement do not at all depend upon the degree or
intensity of his sufferings.
This view of the atonement does not destroy the pro
priety and necessity of the sufferings of Christ. It
might be asked, if the value and the sufficiency of the
atonement arise from the dignity, worth, and voluntari
ness of the person of Christ, and not from the degrees
of his sufferings, then, what was the necessity of his suf
ferings to such a degree as he did suffer, and where is
the propriety of the scriptures so constantly referring us
to his cross and sufferings?
It should be remembered that the atonement is not a
measure of law, but of prerogative and grace. Had the
atonement been a measure of law, it would have been
5

50 ATONEMENT IN RELATION TO THE
under the direction of pure equity; but as it is a measure
of grace, it is, like all such measures, under the direc
tion of infinite wisdom. This infinite wisdom arranged
the time and period in which the atonement was to be
effected; and, no doubt, the same wisdom ordered and
regulated the degree of sufferings and humiliation which
were to be endured in its execution. There is no in
congruity in supposing, that had infinite wisdom seen fit,
the time of atonement might have been otherwise; nor
is there any absurdity or impiety in supposing also, that
the degree of humiliation and suffering might have been
otherwise. We cannot tell all the reasons of the divine govern
ment for annexing such a penalty to the law, or for ex
ecuting such a punishment on offenders. But we are
not afraid to assert, that the humiliation of the Son of
God to assume, on account of sin, the nature of man
and the form of a servant, was, even without personal
sufferings, an event of such unfathomable degradation,
as to appear more calculated to secure those ends of
government, than the degradation of the whole human
race under the penalty to all eternity. Therefore, when
we stand on the shore of the great atonement, and pose
ourselves with questions, and weary ourselves with gues
ses, as to why he was wounded for our transgressions,
and why he was bruised for our iniquities, infinite wis
dom only says, "It became him for whom are all things,
and by whom are all things, in bringing many sons unto
glory, to make the Captain of their salvation perfect
through sufferings."
The perfection of infinite wisdom demands our im
plicit confidence, and gives us an assurance that if the
sufferings of the blessed Mediator might, for all the ends
of atonement, have been of less intensity, they would
have been so arranged. We think, however, that right
reason and analogy point out to us a propriety and a
congruity in an atonement being as much like the
threatened punishment as might be consistent with the

PERSON OF THE SON OF GOD. 51
nature of a satisfaction. To answer the same ends as a
penalty, the atonement must be somewhat like it.
All rational intelligences are capable of hope and fear,
of praise and blame, and consequently, of pleasure and
pain. An aversion to blame and pain is inherent in
every moral agent; and so is the desire of praise and
pleasure. It is to these affections that the whole ad
ministration of moral government addresses itself. With
out them moral government cannot exist; as its promises
and threaten ings would be mere nullities. The threat-
enings of the law cannot be safely suspended by any
expedient or atonement, unless the atonement be calcu
lated to impress our hopes and fears as powerfully as the
original penalty itself. This, according to our habits
of conception, is most effectually done by the exhibition
of sufferings; as by addressing itself forcibly to our
aversion from pain, it is adapted to deter us from offend
ing. As offenders were to be delivered from sufferings,
it was arranged by infinite wisdom, that they should be
delivered through the sufferings of another, in order to
impress them with a sense of the evil of their transgres
sion, of the benevolence of the divine government, and
of their obligation to the Mediator. Sufferings were,
therefore, introduced into the atonement, because they
supplied the greatest number of motives to deter from
sin, afforded the greatest amount of reasons for return
ing to allegiance, gave the soundest grounds of assur
ance of a cordial reception and pardon, and laid the
most numerous and pressing bonds of obligations on the
offenders. One of the ends of the divine government in annex
ing a penal sanction to the law, was to deter us from
sin, by addressing our hopes and fears; and, therefore,
it threatened sufferings to the sinner. If the atonement
that justifies the suspension of the threatening, answers
this end of the government more effectually than the
original penalty, then, the atonement is of a greater
value to the government than the penalty itself. The
history of salvation shews that the atonement is of greater

„ 52 ATONEMENT OF THE SON OF GOD.
value than the original penalty, because it contains in its
arrangement a greater number of motives to deter from
sin, and to attach the subjects to the government. It
is invested with this kind of value by the introduction
of amazing sufferings. I say, this kind of value; be
cause I do not consider this value essential to the atone
ment as it works upwards towards the divine perfections,
but I consider it as auxiliary to the atonement, as it
works downwards, towards the feelings of the sinner.
The great sufferings of the Son of God were not in
tended, nor were they calculated to affect the character
of a single attribute in God; but they are intended, and
eminently adapted to affect the disposition and the char
acter of the sinner. Hence arose the necessity and
suitableness of perfecting the atonement by sufferings.
The sufferings of one so illustrious in rank and worth,
of one so full of love to the offender, of one so much
abhorring sin, of one so much honoring the law — and
such sufferings — are more adapted to deter men from
sin, than the tidings, or even the sight of the sufferings.
and torments of all the fallen beings of the universe.

CHAPTER III.
ON THE ATONEMENT IN ITS RELATION TO THE PER
FECTIONS OF GOD.

SECTION I.
The whole character of God concerned in the
Atonement.
The divine perfections are those properties, attributes,
and dispositions of the divine nature which form the
character of God, and are made manifest in his works,
and in his conduct towards the universe. We ascertain
the properties and qualities of a king's mind by the
institutions and laws established and promulgated in his
government. Should any event transpire in the king
dom which might appear incompatible with this declared
and well known character, every subject would be con
cerned to know, how far the king himself was concerned
in that event, and by what measures he could vindicate
and maintain his character notwithstanding such an
event. Let us suppose a case- In the history of the empire it
is recorded that vast many of the inhabitants of one of
the provinces revolted, and that the king immediately
condemned them to perpetual bonds and punishment.
Sometime afterwards, the inhabitants of another province
renounced their allegiance to his throne; but, instead of
being like the others summarily punished, a flag of truce
is sent to their province, and a message of reconcilia-
*5

54 ATONEMENT IN RELATION TO THE
tion addressed to the rebellious offenders. When such
a measure would become known, it would involve the
character of the king in great mystery, if not in contra
diction. The revolters who had been summarily pun
ished would say, "The king has changed his mind.
There is no such wrong, after all, in the revolt; the
king has thought better of it, and we have been harshly
and cruelly treated." The subjects that continued in
their loyalty would say, "This is mysterious. Here is
the same law broken as in the former revolt in the other
province, yet the same punishment does not follow.
Perhaps the king sees now that such a law required too
much, and that the infliction of its penalty is too severe.
Peradventure, probably, the penalty shall never again
be executed in any case. The indulged offenders would
say, "This very message implies that the king himself
sees that we had some grounds for our rebellion, that
it was unwise to make such a strict law for us, and that
the punishment is greater than our insurrection deserves.
And as this message comes altogether unsought, we may
now be sure, that the king has determined never to in
flict such, a severe and disproportionate punishment
again." In such circumstances the character of the king
would appear, even to some of his friends, as clouded,
if not eclipsed. It is true, it would become the subjects
to consider that they might not know all the state of the
ease, that they do not know all the arcana imperii of
the administration. And their confidence in the- king
should not be weakened when they hear that he has
appointed a day when he will fully and amply vindicate
his character and government. More especially would
we expect their confidence in the king to be strength
ened when it was proclaimed to them from the throne,
that he was about to introduce speedily into his admin
istration a measure that would effectually maintain, vin
dicate, and explain, his whole character as connected
with the events that had puzzled them. Such a mea
sure would shew that the king was concerned for his

PERFECTIONS OF GOD. §§
character among his subjects, and that he wished the
validity of such a measure to be tried, more by its bear
ings on the royal character, than by its influence on the
respited offenders.
Such an expedient, we have seen, was introduced by
Zaleucus into the government of the Locrians. And
such a measure has, we think, been introduced by God
into the administration of his moral government; and
this measure is the atonement of his own Son.
The intrusion of sin into the universe, and the dis
crepancy In the divine administration towards fallen an
gels and fallen men, were calculated to obscure the
character of God. His justice appeared fickle and ca
pricious; his forbearance and clemency seemed unac
countable and unreasonable. Therefore the atonement
was introduced, "to declare his righteousness for the
remission of sins that are past, through the forbear
ance of God — that he might be just, and the justifier
of him that believeth in Jesus."
Hence the atonement is a measure inseparably con
nected with the whole of the divine character, and in
volves the honor of every attribute in God. It is a safe
ground for the public exercise or display of every di
vine perfection, and it is an honorable medium for ex
pressing the glory of every attribute. As the relation
of the atonement to the divine perfections has been, we
think, much misunderstood and misrepresented, our
examination of such an aspect of it should be careful,
serious, candid, and scriptural. SECTION II.
Wrong views of the relation between the Atonement
and the Divine Perfections.
In the holy scriptures the atonement is never repre
sented as calling into exercise any divine perfection
which it does not suppose to be in exercise before.
By exercise I do not mean expression. Probably

56 ATONEMENT IN RELATION TO THE
grace to the unworthy, and mercy to the miserable,
would never have been expressed but for the atone
ment. Nevertheless, that atonement supposes that
grace and mercy were previously in exercise, suggest
ing and providing such a measure for the honorable
deliverance of the unworthy and the miserable. In the
case of Daniel, the mercy of Darius was in exercise,
though it was not expressed. The satisfaction which
Zaleucus provided in the case of his offending son, was
not the means of calling his mercy into exercise, but
the medium of publicly expressing it.
The moral governor of the universe was as much
disposed and inclined to grace and mercy without an
atonement as with it, provided they could be expressed
with honor to the government, and with safety to the
public good. Grace and mercy are, as well as justice
and truth, attributes essential to the nature and charac
ter of God. Hence the scriptures represent the atone
ment as the means of expressing, not the cause of ex
citing, the exercise of any divine perfection. When
the atonement is represented by men as exciting in
God an inclination to be merciful, and as producing a
disposition to save, it is, in other words, adding a new
perfection to God, of which the absurdity and the blas
phemy are equal. God gave his Son to be an atone
ment, because he had loved the world: and redemption
is through the blood of his Son, according to the riches
of his grace.
The atonement is never represented in the scrip
tures as changing or modifying the nature of any divine
attribute. In the theology of popular declamation, and in some
of our hymns and spiritual songs, God is often exhibited
as maintaining inexorably every jot of the utmost claims
of strict justice, as unflinching in his anger and severity,
as high-toned and unbending in his wrath and fury
against the sinner, and then, by mercy's exhibition of
the atonement, he is calmed, assuaged, pacified, and
ready to forgive. This is the kind of theology that is

PERFECTIONS OF GOD. 57
always embodied in the dialogues or colloquies which
writers frequently introduce between justice, mercy, etc.
etc., about the salvation of man.
It is true that the inspired writers often speak of the
indignation, the wrath, the anger, and the fury of Jeho
vah against his foes; and of his being reconciled towards
an offender, and of his being propitiated through the
atonement. Such a figurative, and metaphorical lan
guage as employed by these holy men of God when
speaking of him is bold, elegant, and suitable. But a
literal construction of them would not only offend
against every good canon of Biblical interpretation, but
would lead to every species of absurdity. These an-
thropopatheia of the scriptures, these figurative expres
sions concerning wrath, indignation, reconciliation, etc.,
refer to the aspect of the divine dispensations, and to
their effects upon the offender, and never to. the proper
ties, affections, and dispositions of the divine nature.
When the aspect and effects of the divine dispensations
alter, the change is not in the infinite and eternal mind,
but in the state and relations of the offenders towards
the divine government. The cloudy pillar had an as
pect towards the Egyptians very different from that
which it had towards the Israelites. A change in the
aspect of it would have been produced, not by a change
in the pillar, but by a change in the relations of the two
different nations.
When a change is produced in the aspect of the di
vine administrations; that is, when God is said to be
propitiated or reconciled through the atonement; it is
not meant that the atonement made him propitious, or
rendered him favorable and kind: but it is meant that
the atonement was the ground on which he declared
himself propitious, and the medium through which he
expressed himself gracious. The actual change is in
the state of the sinner. The atonement places the sin
ner on a ground where the divine administrations may
have a favorable aspect on him. It should, however,
he never forgotten that until the sinner himself person-?

58 ATONEMENT IN RELATION TO THE
ally avail himself of the atonement, and plead it in his
own behalf; that until his moral relations be changed,
God will not express himself propitiated towards him.
God was, indeed, reconcilable and propitious to the
three friends of Job, yet he would not express himself
propitious, and declare himself reconciled, until the
three friends had offered their sacrifices. Then, after
a change in them, there was a change in the aspect of
the divine dispensations towards them. God was still
unchanged, and therefore they were not consumed.
Their sacrifices produced no change in him, but they
were expressive of a change in their moral relations
towards him. Just so is the act of a sinner pleading
the atonement of Christ in his personal behalf expres
sive of a change in his state and moral relations towards
God. The word of God never represents the atonement as
restraining or preventing the free exercise and expres
sions of any divine perfection.
It cannot be concealed that some human systems of
theology represent the atonement as an effectual barrier
raised against the operations of infinite justice. Our
books and our discourses abound with such statements
as the following: — that the Lord Jesus Christ endured
or paid to infinite justice the utmost farthing of its de
mands against a certain number of offenders; — that he
endured the identical amount of the punishment due for
their sins; — that it is a grievous wrong to exact.the same
punishment once of the surety, and again of the offend
ers: and that, consequently, justice can now lay nothing
to their charge, can never proceed against them in
judgment, and that they are within the enclosures of
the atonement, where justice cannot reach them. Thus,
the atonement is frequently represented as the city of
refuge, and infinite justice as the avenger of blood,
thirsting for the death of the sinner.
It is not a likely way to promote reverential piety, to
represent infinite justice as an infinitely dreadful and
unlovely attribute; nor can it promote practical holiness

PERFECTIONS OF GOD. 59
to represent our salvation as secured, not only in direct
opposition to divine justice, but, also in manifest supe
riority and triumph over it. This species of atonement
would entirely subvert all moral government. The lan
guage of the scriptural atonement is, that the blood of
Christ redeemed us to God, not from God.
The claims of infinite justice are as honorable as un
abated, and as unimpaired with an atonement, as with
out it. Eternal righteousness has not resigned a single
demand, nor relaxed a single bond, nor withdrawn a
single threatening. Every iota and tittle of the , law is
as much in force and honor after the atonement as be
fore it; with it, as without it. Atonement has no ground
enclosed out of the domains of justice.
No sinner pleading the atonement before the throne
of God shall be accepted, unless he also distinctly ac
knowledge and own that the claims of justice on him
are right and true. Under this practical acknowledg
ment every good man is to live as one that must give
an account to infinite righteousness. And eventually
all the despisers of salvation will feel that the opera
tions of justice towards them are free and unshackled,
notwithstanding the splendid atonement once offered for
them. We have now brought under notice three represen
tations of the atonement in connection with the divine
attributes, which we deem incorrect and unscriptnral.
The atonement that is exhibited as exciting, changing,
or restraining the exercise of any perfection in God, is
not the atonement of the scriptures.
It ought to be remarked that these three representa
tions of atonement originate in the conception that the
atonement is of the nature of a commercial transaction,
the payment of a debt, or the literal endurance of a
threatened punishment. A commercial atonement is the
a-fOTov 4a«r« 0f every error connected with unscriptural
views of redemption. This is the only principle that
can maintain that God is, by the atonement, induced to
be merciful, just as a creditor is induced to release his

60 ATONEMENT IN RELATION TO THE
debtor upon the full payment of his debts. This is the
only principle that can aver that the atonement effects
a modification or change in the divine feelings or dispo
sitions towards the sinner, just as a judge would be dis
posed to remit a criminal's punishment, after his severity
had spent itself in the unmitigated lashes inflicted on the
criminal's friend. This is the only principle that can
assert that the atonement restrains and checks the ope
rations of infinite justice, just as a creditor cannot again
imprison a debtor for a debt once discharged — or as a
tyrant cannot claim a captive for whom he has received
a ransom price. And I must add, this is the principle,
that unnerves our ministerial addresses, that jaundices
our view of Christian doctrines, that drives its thousands
to apostasy, and lulls its millions into a false and fatal
security. Since the atonement does not produce the effects
and modifications above mentioned, it may be asked,
what is the relation which the atonement sustains towards
the divine perfections? The reply is, that the atonement
does not affect or modify the character of any of the
perfections of God; but it is a medium capable of giv
ing a full expression lo them all. It is a public expres
sion, display, and vindication of all the divine attri
butes. SECTION III.
The Divine Perfections honored by the Atonement.
In the evangelical history of the sufferings of the Son
of God, we often meet wiih the remark, that in them
or by them "God glorified his name." The name of
God is the entire character of all his perfections. It is
the purpose of this section to shew how this has been
fully honored in the atonement.
In the first place, — The atonement shews that no
divine perfection was implicated in the intrusion of sin
into the universe.

PERFECTIONS OF GOD. 61
The revolters against the divine government are loath
to ascribe their disaffection entirely to themselves; and
many have roundly asserted that the origin of evil is in
God himself. Reflections have been cast upon infinite
wisdom for contriving a moral system capable of evil,
upon infinite power for permitting the entrance of sin,
upon infinite rectitude for suffering the continuance of
sin, and upon infinite benevolence for preserving a sys
tem in which evil is so prevalent. But the atonement
shews that God was in no wise accessory to the intru
sion of sin, neither by secret decree, by arbitrary with-
drawmeiit of influences, nor by any deficiency in gov
ernment. The atonement demonstrates that God has done every
thing to oppose sin which could be done in a moral gov
ernment. The language of God in the atonement is,
"What could I have done more unto my vineyard, that I
have not done in it?" By the publication of the moral law,
by the sanction of rewards and punishments, by the
execution of judgments, by solemn oracles through
prophets, and by sacrificial institutions, God has borne
a constant and unvarying testimony against sin. The
whole of this testimony is most amply corroborated by
the atonement; for it magnifies the law, enforces the
legal sanctions, justifies all judicial inflictions, confirms
divine revelations, and verifies all sacrificial types and
shadows. The atonement itself is the greatest and the clearest
proof of God's abhorrence of sin, and of his determin
ation to oppose and to punish it. In the atonement God
has "condemned sin;" and by condemning sin he has
vindicated every attribute from the suspicion of being
implicated in it. God could never have been acces
sory to an evil which he has been at such cost and ex
pense to oppose and remove.
It vindicates infinite wisdom by shewing that it intro
duced into the system nothing calculated to produce
evil, but every thing to prevent it. It vindicates infinite
power by shewing that omnipotence never was, and
never could be made, the rule or the measure of the
6

62 ATONEMENT IN RELATION TO THE
divine conduct in a moral government. It vindicates
infinite rectitude by shewing that it had provided abun
dant means and inducements to prevent sin, that it sin
cerely prohibited every sin, that it is determined to pun
ish every sin, and that it has expressed its detestation
and condemnation of it in the highest Personage in the
universe. It vindicates infinite benevolence by shewing
that sin is the exception, and not the rule in the universe;
that a compensative measure had been introduced into
the divine government which would bring an accession
of good to the universe, and that all the divine perfec
tions are more fully and more gloriously developed in
the appointed remedy, than they would have been in the
prevention of the moral disorder.
In the second place, — The atonement shows that no
divine perfection was unconcerned about the honors of
moral government.
The instantaneous punishment of fallen angels had
given a demonstration that the honors of moral govern
ment stood high in the divine estimation; but the for
bearance towards man was calculated to excite a sus
picion whether they were so now, or not.
A suspension of the penalty or punishment due to
sinful man was calculated to awaken in holy angels, and
in wicked spirits, a thought that probably, even justice
itself, which had been erst so prompt and vigorous in*
punishment, had now become somewhat lax, hesitating,
and indifferent, towards the interests of moral govern
ment. There is also, I think, a general impression on
the minds of unrenewed men, that love, grace, and
mercy, are some perfections in God that always are
kindly disposed towards an unfortunate criminal, always
side with him, always plead for him, are always con
cerned for his liberation and safety, honorably, indeed,
if means can be found to make it so, but honorably or
not, these perfections always feel very tenderly towards
the criminal. Now, it is evident, that if moral govern
ment is to be carried on, both these impressions must
be removed. These impressions Would not be removed
by the actual liberation of fallen angels, nor by the

PERFECTIONS OF GOD. 63
eventual punishment of all the human race. Hence,
then, arises the necessity of some wise expedient, and
the expedient is the atonement of the Son of God. And
the atonement removes these impressions.
The atonement defends mercy from the charge of
indifference to moral government, by shewing that mercy
would not express itself, nor deal out a favor, nor deign
a smile to the offender, until it had given a public ex
pression of its abhorrence of his sin, and had seen every
claim of the government honored. It defends justice
from the charge of indifference to the government, by
shewing that the ends of justice are as effectually an
swered by the atonement, as by the literal infliction of
the threatened penalty, and that it has not abated one
claim upon the sinner. The atonement is introduced
and shewn forth for the very intent and purpose of de
claring infinite justice, that God might be just, and
the justifier of him that believeth. God was just with
out an atonement, and would have been gloriously just
in the punishment of our entire race; but then, he would
not have been a justifier of believers. The atone
ment is shewn forth that he might be a justifier and
the just, that he might be just in justifying. In the
atonement mercy and justice unite to magnify the law,
.and to make divine moral government honorable.
In the third place, — The atonement shews that no
divine perfection has been injured or wronged by the
substitution of a Mediator between the government and
the offenders.
The attributes which are supposed to have been ap
parently slurred by the introduction of a compensative
scheme into the divine administration, are truth, justice,
and grace.
We have stated that the sufferings of Christ made an
atonement, not by being a literal infliction of the iden
tical penalty threatened, but by being substituted and
accepted in the room of the penalty due to the offender.
These pages assert that Jesus Christ in his death did
not suffer the identical punishment which the law had
threatened against the sinner.

64 ATONEMENT IN RELATION TO THE
This statement is met by an argument employed in
behalf of the honor of eternal truth. It is said,
"Death was threatened in the penalty, and eternal and
immutable veracity requires that the substitute should
suffer the identical death threatened to the transgressor,
just as Pythias would have suffered for Damon."
This is the strongest argument in favor of the position
that Christ suffered the literal penalty of the law. In
this argument it is overlooked or forgotten, that eternal
and immutable veracity requires that the sinner only
should die, and not a substitute. The threatening is,
"the soul that sinneth, it shall die." Therefore, should
a substitute even suffer the identical death, truth is
still very far from being literally fulfilled. If eternal
veracity can dispense with the identical sufferer, may it
not also, under the direction of perfect wisdom, dis
pense with the identical sufferings? I think it may; and
that it has done so: and in vindication of the honor of
divine verity, I submit the following considerations: —
The truth of any proposition or declaration consists
more in the spirit than in the letter of it. Truth in a
promise and truth in a threatening are different, espe
cially in measures of government. Truth in a promise
obliges the promiser to perform his word, or else to be
regarded as unfaithful and false. But truth in a threat
ening does not, in the- administration of discipline or
government, aetuaHy oblige to literal execution: it only
makes the punishment to be due and admissible. A
threatened penalty does not deprive the lawgiver of his
sovereign and supra-legal power to dispense with it, if
he can secure the ends of it by any other measure And
if the spirit of the threatening be preserved, the truth of
it is not violated by its not being executed to the letter.
If a criminal be sentenced to lose his life, the spirit of
the sentence is, that his life shall be no longer continued
among good subjects, to wrong and injure them. Should
this sentence be commuted to transportation for life, the
letter of the sentence is not fulfilled, but every one wiU
see that the spirit is preserved.

PERFECTIONS OF GOD. 65
This supra-legal prerogative of suspending punish
ment God has exercised in many instances, as in the
sparing of Nineveh, and, I believe, in the sparing of our
first parents. The identical penalty of the Eden con
stitution was not literally executed, either on man or on
Christ. It was not executed on man, for then there
would have been no human race. The first pair would
have been destroyed, and mankind would never have
come into being. Itwas not executed on Christ. He
did no sin; he violated no constitution, and yet he died.
Surely no law or constitution under which he was, could
legally visit him with a penalty. If it be said that he
suffered it for others, let it be remembered that immuta
ble verity as much requires that the penalty should be
inflicted on the literal sinner only, as that it should be
inflicted at all.
Nevertheless eternal and immutable truth gathers its
fairest and fullest honors from the atonement of Christ.
The atonement answers all the ends of government as
effectually as they would have been answered by the
punishment of the offenders. Though the letter of the
penalty be not executed, yet "the spirit and the truth"
of it are preserved; and not only preserved, but are
more transcendantly demonstrated and honored by the
atonement than by literal inflictions upon all the millions
of the human race.
Infinite justice has also been deemed dishonored
in the substitution of a Mediator by the supposition that
it punished the innocent instead of the guilty.
It seems to me that it is thoughtless and wrong to say
that God has in any-wise punished the substitute. It
were better to say that God allowed sufferings to be
inflicted on him. Indeed I deem it incorrect to say
that justice has punished an innocent being at any time,
though thousands of innocent persons have been involved
in the punishment of the wicked. The character of
justice is as much obscured by the sufferings of the
innocent with the wicked, as by the sufferings of the
innocent for the wicked. The history of the divine
*6

66 ATONEMENT IN RELATION TO THE
government presents an immovable array of facts, mus
tered from the general deluge, the destruction of Sodom
and Gomorrah, earthquakes, war, famine and pestilence,
in which the innocent have suffered with the guilty,
Yet in every case we cannot gainsay that "the judge of
the whole earth has done right." Before any persons
renounce the doctrine of the atonement, or that Christ
died for transgressors, let them- account for his suffering
with transgressors. Or, indeed, let them find a reason
for his suffering at all.
Without entangling the death of Christ with the diffi
culties of having been with sinners or for sinners, let
any one single out bis death as a simple fact in the
divine administration, and account for it on the principles
of justice. He was innocent, harmless, undefiled, did
no sin, and kept the law in all points; and yet he suffered
pain, reproach and death. Where is the justice of this?
— Will it be said that he died to prove the truth of his
doctrine? Then we would ask, Does the justice oi God
deprive a holy and innocent being of life to prove and
confirm the veracity of God? Such awful sufferings are
rather calculated to disprove the truth of his doctrine
by exhibiting him as a disowned impostor, "smitten of
God and inflicted." If infinite justice can admit of the
death of an innocent being to prove the veracity of God
in any doctrine, there is nothing to prevent it from
admitting the same measure to express his hatred of sin,
and his willingness to save. It is sometimes said that
Christ died for an example to men. This does not
vindicate or explain the justice of his death. Christ did
not justly deserve to be made such an example of; to see
the innocent suffer like the most flagitious sinner, gives
no encouragement to one to be innocent; and the death
of an innocent person can never teach the guilty not to
fear the evil of death. The difficulties about the justice
of the death of Christ are not removed by saying that
he died for our benefit and advantage. Is this a pro
ceeding of justice towards Christ? Does justice by such
a measure treat Christ, an innocent person, according to

PERFECTIONS OE GOD. 67
his due? Does not this inclose the whole doctrine of
imputed worth and righteousness, as some are benefited
for the sake of another. Examine the death of Christ
as you will; try it by any test; it is utterly inexplicable
except on the principle of its being a substituted ex
pedient in moral government.
Let it be considered that the Lord Jesus Christ is
always in the scriptures signally marked out for suffer
ings. AlLthe prophecies of the Jewish church pointed
to these sufferings, all the doctrines and administrations
of the gospel refer to them; and, I might say, all the
counsels of eternity looked forward to them, and all the
everlasting songs of the redeemed will look backward
to them. What, then, can be the meaning of suffer
ings that centre in themselves all interests from ever
lasting to everlasting? What principle can explain them?
The divine oracles, simple and dignified, respond,
"Whom God hath set forth to be a propitiation, through
faith in- his blood, to declare his righteousness in the
forgiveness of sin."
So say the oracles that speak from heaven, but not
so say some men professing themselves wise. These
men charge these very propitiatory sufferings with in
justice and wrong. Strange! that God should ever
think of declaring his righteousness, by a measure that
was in itself unrighteous and wrong. Surely the judg
ment of men, in this case, is not according to truth. The
scriptures explicitly assert, that the atonement was a
medium for God to declare his righteousness. But for
God, by an unjust expedient, to declare his righteous
ness with a slur upon it, would be to expose it to con
tempt and desecration.
The supposition that justice is obscured by the atone
ment, proceeds from misapprehensions of the nature of
the atonement, and from wrong conceptions of the nature
of divine justice. It is rarely considered and defined
what is the justice to which the atdnement relates.
By divine justice is generally meant that perfection in
God which gives to every being his due, and deals with

68 ATONEMENT IN RELATION TO THE
every being according to his character. This is called
distributive justice. Now upon the shewing of either
the friends or the foes of atonement, I ask was this jus
tice at all declared in the sufferings of Christ? Our op
ponents themselves being judges, Were the sufferings of
Christ due to him? Did the justice of God treat Christ
according to the deservings of his character?
Take it for granted that the sufferings of Christ were
only a testimony to the truth of his doctrine, or an ex
ample of obedience to the divine will, and that thus, his
sufferings were for the benefit of sinners: and then try
to answer these questions. Were such an example and
testimony, in justice, due to sinners? Did sinful men,
in justice, deserve such benefits? Did infinite justice, in
conferring such favors on them, treat them according to
their character1?
It is impossible to explain either the nature or the
consequences of the death of Christ on the principles of
distributive justice, as in it, neither Christ nor the sinner
is treated according to what is due to his respective
character. The justice that was declared and honored
in the atonement, is public justice. As public jus
tice is rather a principle in the administration of a
government, than an attribute of the divine essence, I
shall reserve the full consideration of it to the chapter
on the atonement in its relation to moral government.
I will just observe, that when we say that Christ has
satisfied justice, or that justice was satisfied in the atone
ment, our meaning is, that the wise and just ends of
government were completely secured by the atonement,
that through it the lawgiver's prerogative to pardon was
exercised with safety to the public good, and that "grace
reigned through righteousness."
Sovereign grace is another perfection which is
supposed to be obscured and clouded by the atone
ment. It is said, if the good that comes to the sin
ner, comes through an atonement, then it is not free and
gratuitous.

perfections of god. 69
This argument has been fairly met and answered a
thousand times, yet, quick or dead, it is constantly used,
as if its friends thought that a bad argument was as in
destructible and immortal as a good one. It ought to be
enough to remark now, that this argument is in direct
opposition to the express declaration of scripture.
The writers of the New Testament uniformly and
explicitly represent the mediatorial undertaking of Jesus
Christ as the highest proof, and the most powerful ex
pression of sovereign grace and infinite love. Their
language is; — 'God so loved the world that he gave his
only begotten Son." "Herein is love, not that we loved
God, but that he loved us, and sent his Son to be the
propitiation for our sins. "God commendeth his love
towards us in that while we were yet sinners Christ
died for us." "We have redemption through his blood,
the forgiveness of sins, according to the riches of h's
grace." Is it not strange that God should shew forth to public
admiration, and "commend" in the atonement a perfec
tion which men declare to be utterly destroyed by it?
It is impossible for us to avoid the conclusion that the
abettors of this argument, and the writers of the New
Testament, differ "wide as the poles," in their views of
the grace of God, and of the sufferings of Christ. The
apostles represent the atonement or propitiation as
"commending" the grace of God, and as "declaring"
the righteousness of God. The abettors of this argu
ment "declare" the atonement to be utterly subversive
of all grace and righteousness. The question which of
the parties is right, must be settled by the evidences of
the inspiration of the New Testament. Our opponents
will allow us to recommend them to consider whether
their views are likely to be accurate and sound, when
they see in the atonement tendencies the very reverse
of what Christ and his apostles saw.
The argument which we have been combatting is not
at all available, except on the principle of the atone
ment being a commercial transaction, a quid pro quo.

70 atonement in relation to the
If sin be represented as properly and literally a debt,
and not a moral offence; and if the atonement be set
forth as a literal payment of that debt, and not a moral
transaction supplying to the government honorable
grounds for pardoning a criminal; then, I think that
grace does not appear in the discharge of the debtor.
The creditor received what was due to him, and release
is now justly due to the debtor. The release of such a
debtor is no favor.
Sin is palled a debt only in figurative language. No
one will say that our sins are owing to God. The real
nature of sin is an abstraction or withdrawment of what
is due, a transgression of the law, a moral and a public
offence against God as the Governor of the universe.
The atonement is represented in the scriptures, not as
a bribe for exciting divine love, but as a medium for
exercising it; not as a motive to induce God to be gra
cious, but as the means for expressing himself gracious;
not as a commercial payment making release due, but
as an honorable ground for making pardon admissible
and safe.
Take the following illustrations of the possibility of
favors being perfectly gratuitous and free, though con
ferred on valuable considerations and honorable grounds.
When the Athenian senate granted pardon to iEschylus
for the sake of his brother Amyntas, the pardon was un-
bribed, and entirely of favor and grace. \\ hen Phile
mon received Onesimus for the sake of Paul, his recep
tion back to favor was all of grace. When David
shewed favor to Mephibosheth for the sake of Jonathan,
the favor was entirely of grace. And when God forgives
sinners "for Christ's sake," it is to the praise of the glory
of his grace. The loss of Amyntas's arm at Salamis,
the labors of Paul, and the kindness of Jonathan, were
not causes to produce benevolence, but grounds for the
safe and honorable expression of it. David wanted
nothing as a motive to induce him to spare Absalom,
but he did want something as an expedient through
which he could spare him with honor to his throne and

PERFECTIONS of god. 71
government. If a medium had been found, as in the
instances of iEschylus, Onesimus, and Mephibosheth,
the expression of David's love would not have been due
to Absalom; for the medium of expressing it would not
at all destroy the grace and freeness of it.
This argument from the freeness of divine grace is
never used by its friends, except to oppose the atone
ment. It is not that they care for the honors of free
and sovereign grace. They do not consider, that their
use of the argument is as much opposed to the doctrine
of repentance, as it is to the hypothesis of a commercial
atonement. None of them preach pardon without re
pentance; and even those of them who preach universal
restoration make it honorable only after an intervening
punishment. If divine grace, to be free and uncondi
tional, must be supposed to act without safe grounds,
without a just reason, without an honorable medium, then,
why not do away with punishment altogether? Why
not renounce the doctrine of repentance, as well as that
of the atonement? The hardened sinner no more ap
proves of free pardon through repentance, than the self-
righteous relishes a free pardon through an atonement.
The apostles preached the atonement, and repentance,
as if never suspecting that they infringed on the honors
of sovereign grace. 1 apprehend, then, that what I
have here dignified with the name of an "argument" of
our opponents, deserves no better name than that of a
sophism. To plead that a boon cannot be free and gratuitous if
granted upon honorable grounds only, goes to destroy
and subvert moral government entirely. For a governor
to treat the injured and the injurious subject alike is to
destroy the difference between right and wrong, virtue
and vice. Rectoral love is as much exercised and
honored in punishing the injurious, as in protecting
the injured. In God the attribute of love does not
consist in private love towards man, but in good-will
towards the universe. It is as much concerned for
the public good as for individual happiness. In the

72 atonement in relation to the
atonement God appears love, love to sinners, and love
to law and justice.
The love of God is not love expressed by a weak
and an unreasonable fondness, nor love exercised by
arbitrary power; it is rectoral love, expressed, indeed,
freely and gratuitously, but expressed honorably and
safely. Even in the days of Job it was clearly under
stood, that an atonement did not destroy the freeness of
divine love, or the sovereignty of divine grace. God
was freely disposed to pardon Job's friends before they
offered their sacrifice, and their pardon was freely
granted and conveyed through their sacrifice. The
deliverance of a sick man from the borders of the grave
is ascribed to free grace, expressed on honorable grounds.
"He will be gracious unto him, and will say, Deliver
him from going down to the pit, for I have found a
ransom." Hence then our conclusion is warrantable,
that in the atonement infinite love is freely exercised and
transcendantly honored.
In the fourth place, — The atonement shews that there
is no perfection in God opposed to the well-being of the
sinner. This well-being is not due to the sinner; and of him
self, he will never reclaim it, for every sin is moral
suicide. But neither the loss, nor the irretrievableness
if it, is to be ascribed to God.
The scripture sometimes describe God as angry daily
with the wicked, and as whetting his sword against him.
This figurative mode of expression is used to teach us
the certainty, that to retrieve our well-being in sin is as
hopeless, as if all that is in God's nature were opposed
to us. Taking their position on such inspired testi
mony, some theological writers have proceeded so in
cautiously, as to give an idea of a kind of clashing
among the perfections of God, with regard to the well-
being of a sinner. They speak of love, and grace, and
mercy, as if favorable to the sinner; but holiness, jus
tice, and truth, as sternly opposed to him.

perfections of god. 73
The provision of atonement as an honorable medium
of salvation to the chief of sinners, is a demonstration
that God was on the side of "good," that his thoughts
were thoughts of peace, and not of evil; and that in
these thoughts there was no clashing of perfections, no
jarring of inclinations and dispositions. Mercy was
never opposed to the exercise of justice and truth.
Justice and truth have never opposed the exercise of
mercy. Whatever divine perfections can be exercised
in a moral government, only find a suitable and honora
ble medium, and they can all be exercised freely and
gloriously. The design of the atonement is to bring sinners to
love and esteem every thing that is in God, and to honor
every divine attribute, that he may honor justice, even
as he honors mercy. The theology that represents
mercy as the darling attribute of God, and his justice
as the sinner's foe, cannot be conducive to the formation
of a full-orbed piety. Infinite holiness is opposed to
man's sin, without being opposed to his well-being; and
infinite justice treats him as a criminal, not to hinder his
individual happiness so much, as to protect the well-
being of the universe.
God in the atonement shews that every perfection is
darling to him. He has devised a way to exercise
them all in the name and for the sake of the dearest
object to him in the universe, his only begotten Son.
The sinner who looks to the atonement, sees and feels
that there is no perfection in God opposed to his wel
fare. The author of sin is alone the author of misery.
Even in hell, no sinner will ever feel that his misery is
owing to some divine attribute having been opposed to
his happiness. He will never condemn God, though he
may wickedly blaspheme him. He will never suspect
that he perished because that infinite love had not been
sufficiently expensive, that infinite wisdom had not con
trived a plan sufficient in extent to meet his case, — that
the honors of infinite justice had not been sufficiently
provided for to admit of his pardon, that infinite mercy
7

74 ATONEMENT in relation TO THE
had not been sufficiently free, or because that the law
had not been sufficiently magnified. No; He will feel
that he is his own destroyer, that every attribute in God
had provided for his welfare, that not a single perfection
had given one smile of encouragement to his sin and
rebellion, and that no divine attribute had thrown or left
in the way any obstacle to his reconciliation. "This is
the condemnation," — not an angry attribute or a frown
ing perfection, but "that light is come into the world,
and men love darkness rather than light." The whole
gospel of God says, "Fury is not in me." It is not a
few attributes, but the whole Godhead, it is God "all in
all," that is in Christ reconciling the world unto himself,
without imputing to them their transgressions.
In the fifth place, — The atonement provides that in
the final results of its operations, in moral government,
all the divine perfections will be honored and glorified.
The atonement does not secure that all its designs
shall be infallibly accomplished. Such an arrangement
would have been inconsistent with the nature of moral
government, which is a government oi free agents, and
exercised not by force, but by the exhibition of induce
ments. The measure of atonement, like every other measure
in a moral administration, designed and adapted for the
use of free agents in a state of probation, must be sup
posed to be susceptible of failure. The measure in
Eden failed to keep our first parents in innocency. The
measure on Sinai failed to preserve the Israelites from
idolatry. And the atonement may fail to prevent some
from neglecting so great a salvation, and from denying
that Lord that bought them.
Nevertheless, the issue, the upshot of the whole will
exhibit every divine perfection in untarnished lustre and
glory. The atonement is, like its own ministry, "unto
God a sweet savor of Christ, in them that are saved and
in them that perish." In the perdition of the wicked,
eternal veracity will be glorified by the literal infliction
of the threatened penalty upon the offenders themselves,

PERFECTIONS OF GOD. 75
who had despised and refused the benefits of the sub
stituted atonement of the Son of God. Infinite rectitude
will be glorified, as distributive justice, by rewarding every
offender according to his character; and as public justice,
by making their punishment a memento and example to
the universe. Even goodness, grace, mercy, and love,
will be honorably and gloriously vindicated in the im
pression produced by the atonement upon all intelligen
ces, and principalities, and powers, in heavenly places,
that such a punishment was abundantly deserved and
merited; and also by the self-condemnations of the de-
spisers themselves, as those who had voluntarily rejected
the counsel of God, against themselves.
In the salvation of believers every perfection will be
honored gloriously. At the close of the administration
of the atonement, the Mediator will appear "to be glori
fied in .his saints, and to be admired in. them that be
lieve." He would not thus present himself publicly to
the universe, he would be neither glorified noradmired
in the effects of the atonement on the redeemed, if any
attribute of God were tarnished or dishonored in their
salvation. Infinite benevolence will be glorified in the
accession of happiness to the universe; wisdom, in the
success of the stupendous expedient; mercy, in the bliss
and number of the saved; truth, in the fulfilment of all
engagements and promises; holiness, in the triumphs
over sin; justice, in the secured ends of law and gov
ernment; and love, in the established harmony of all
intelligences in the universe. section iv.
The extent of the Atonement illustrated by its relation
to the Divine Attributes.
It has been shewn that in the atonement as a com
pensative measure, substituted instead of the punish
ment of offenders, and supplying honorable grounds for
offering pardon, the honors of all the attributes are care-

76 atonement in relation to the
fully consulted, perfectly vindicated, and gloriously dis
played. On the contrary, in an atonement which is
commercial in its character, and limited in its design,
the divine perfections seem to clash in their interests,
and to be displayed without harmony.
If the atonement be a transaction of commutative or
commercial justice, that is, if the atonement consists in
the substitute suffering the identical penalty due to a
limited number of offenders, and in suffering it for that
number only, to the exclusion of all the lost, such an
atonement mars the character of every attribute in God.
A commercial and limited atonement dishonors the
infinite veracity of God. By such an arrangement ve
racity appears violated, unfulfilled, and compromised.
It is not honored in the execution of the threatening. It
threatened only "the soul that sinneth;" and yet it was
a substitute who never sinned that died; and even a
literal execution upon a substitute cannot be a measure
of immutable verity. Divine verity is also dishonored
in the apparent, if not manifest, insincerity of divine in
vitations, and of the offers of the gospel to sinners. If
the atonement was not designedly offered for all, its
benefits cannot with sincere purpose be offered to all.
If the gospel offers be true, they are true, not for ought
the sinner or the preacher knows, but they are true ac
cording to the simple and real verity of the case be
tween God and the sinner. If the general offers of the
gospel be false, if they are not simple, sincere, and un
sophisticated verities, "then is our preaching vain, and
our faith is also vain," for truth is fallen in the street,
its crown in the dust, and its pure robes sullied.
An atonement of a commercial and limited charac
ter exhibits infinite mercy as inadequate, restrained, and
exclusive. It brings forward a provision that is not
sufficient to meet all the exigency of the case. If
Christ sustained the sufferings due to a limited number,
in proportion to the aggravation of their respective
guilt, then, upon what principle can the suffering of a
penalty due to a part of mankind,, be sufficient for the

perfections of god. 77
whole? Sufficient for what is it? Is it sufficient to
save them, though the punishment due to them was
never endured by Christ? If it be not sufficient for
this, the conclusion cannot be avoided, that it is suffi
cient for nothing, as far as they are concerned. In such
an atonement the character of mercy does not appear
with the bland, open, generous, free, and unbounded
aspect, which it wears in the propitiation for the sins
of the whole world.
Infinite justice has its glory obscured by a commer
cial and limited atonement. Justice is honored by it
neither in the salvation of the believer, nor in the pun
ishment of the unbeliever. In the salvation of a sin
ner, neither Christ nor the sinner is treated according
to what was due to personal character respectively.
The perdition of the unbeliever throws a cloud around
the honors of justice. Justice has provided a "sorer
punishment" for the despisers of the blood of atone
ment, yet in real verity, on the shewing of commercial
redemption, that blood was to them an unappropriable
thing; it had not been shed in the enduring of the
penalty due to them. Yet the despisers of the atone
ment are punished more sorely, for not appropriating
what did not verily belong to them, and what was never
intended to benefit them. Infinite justice punishes
them awfully and eternally for not having committed a
sacrilege upon the sacred and exclusive inheritance
and possession of the church. How different is this
calculating and mercenary hypothesis from that expe
dient that God shews forth to declare his righteousness,
with a character unrebukable, and with an honor un
sullied. The hypothesis of a commercial and limited atone
ment destroys the glories of free and sovereign grace
in dispensing pardon and salvation. Free grace does
not appear in dispensing pardon upon this scheme.
After the identical punishment due to the offenders has
been endured by the substitute, the deliverance of the
offenders is a matter of right, due and claimable on the
7*

78 ATONEMENT IN RELATION TO THE
principle of distributive justice. Hence some of the
advocates of such an atonement represent pardon as
a boon not to be supplicated, but to be "sued out," as
a claim. And hence also the language which is some
times used, that "the believer now stands on higher
grounds than God," as it would be unjust to refuse him
salvation. The honors of infinite benevolence are disparaged
by this commercial redemption. Sometimes it is said,
that the atonement of Christ was sufficient for all, had
it pleased God to have designed and intended it for all.
This is a mere evasion, and supplies neither a proof,
nor a vindication of divine and infinite love. Apply
this principle to any other administration of God. Sup
pose God to have introduced into the material universe
a principle, say gravitation, of sufficient force and fit
ness to preserve order among all the orbs of space.
Yet, in some places of his dominions stars hurled
against stars, and systems rushed against systems,
spreading ruin every where. If we found it difficult to
reconcile this crash of worlds with infinite benevolence,
would it be enough to say, "the principle of gravitation
was sufficient for all worlds, had it pleased God to
have designed it for them all?" Or, suppose England
provided a sum, or any other consideration, sufficient to
ransom all the slaves in her colonies, and yet thousands
of slaves were still languishing and dying in the gall of
bitterness and bonds of iniquity, would it be a vindica
tion of the benevolence of the government to say, "the
ransom was sufficient to redeem all the slaves, had it
been designed for them all?" No; designing for a few
a ransom sufficient for all, would confer no honor upon
benevolence. The wisdom of God shares in all the dishonor which
a commercial and limited atonement casts on the other
perfections of God. If the atonement consisted in suf
ferings sufficient for all, but designed for a limited num
ber, such prodigality in agonies, sufferings, and blood,
reflects no credit on the wisdom that planned it.

PERFECTIONS OT* GOD. . H9
Sometimes, the perdition of the wicked is advanced as
an irrefragable evidence against the death of Christ be
ing an atonement for all; as in the case of the lost,
Christ must have died in vain. For Christ to die in
vain is supposed to be a reflection on the wisdom of
God. Though I think this argument is raised from in
attention to the nature of all measures of moral govern
ment, yet it comes with very bad grace from the advo
cates of a limited atonement. If the atonement was
sufficient for all, sufficient for the saved, and sufficient
for the lost, what is become of the sufficiency for the
latter part? Even on their own shewing, Christ has
died partly in vain. The hypothesis supposes that out
of the lavish expenditure of sufferings, and out of the
infinite accumulation of merits, only a small amount is
designed by God to be of any service to himself, or of
use to any of his ereatures. What become of more
than was sufficient to save the elect? It is, on their own
shewing, vain. A moral atonement that does not cal
culate the sufferings of Christ arithmetically, supposes
that though it may not profit those who receive its grace
in vain, yet it shall not be in vain as to the great ends
of moral government; and it should be remembered,
that the salvation of offenders is not the chief end of an
atonement, but the glory of God's public character.
The atonement does this, even if not one soul were
saved. On the other hand a commercial atonement,
measuring the amount of merits by the quantum of suf
ferings endured, or by the mass of blessings conveyed,
squanders and throws away as useless, vast treasures of
all-sufficient merit. It makes that part of the blood of
the covenant an unholy thing, unconsecrated to any
holy end, unappropriated to any good purpose.

CHAPTER IV.
ON THE ATONEMENT IN ITS RELATION TO THE PUR
POSES OF GOD.

A writer upon the decrees of God is generally re
garded as one "who meddleth with his Maker;" and
his inquiries, however cautiously conducted, are hushed
with the aphorism, "secret things belong unto the Lord,
things revealed belong to us and to our children for
ever." The citers of this text suppose that the divine
purposes and decrees are among "the secret things,"
and not among "the things revealed," and therefore, do
not belong "to us and our children."
Is it true that the divine purposes are not among the
"things revealed?" If they are not, an inquiry into
them is an impertinent intrusion upon the arcana of the
Godhead. But if they can be proved to be among the
"things revealed," they "belong to us and to our chil
dren," as moral means.
It is indisputably "revealed" that there are such
things as divine purposes and decrees. In numerous
instances it has been revealed what these purposes are.
Even if the purposes themselves are not in the list of
moral means, the revelation of their existence is un
doubtedly so. In the pages of scripture the announce
ment or revelation of these purposes is always connect
ed with their influence on practical religion. That the
practical tendency of such a developement of the di
vine decrees is beneficial, may be illustrated by the fol
lowing case: — A general haranguing his army just be
fore a battle, gives them a solemn assurance, that it is

PURPOSES OF GOD. 81
decreed for them to have the victory. This announce
ment, so far from lulling them to indolence and inactiv
ity, acts upon them as a moral inducement to put forth
the most determined and vigorous exertion of their
agency. If a coward abuse this announcement to slink
from effort; if the enemy abuse it, to charge it with
presumption; such an abuse would not, in real life, be
regarded as a fair argument against its practical influ
ence. The actual tendency of the announcement is to
produce manly effort. This instance illustrates the holy
tendency of the scriptural exhibitions of the divine de
crees, as a moral inducement to persuade men to obe
dience, and to perseverance in grace.
SECTION I.
The Atonement the Foundation of the Divine Pur
poses.
The holy scriptures represent the atonement of Christ
as the foundation of all the arrangements, counsels, and
purposes of God. The system of the universe contem
plated by the eternal mind, was a system intellectual
and accountable; a system susceptible of the intrusion
of sin; a system, nevertheless, not to be given up to the
ravages of evil, but to be restored and repaired; and,
consequently, a system to be altogether conveyed over
to the hands of a Mediator, who should, by a com
pensative administration, establish eternal order and
holiness. The moral system of the universe could not, after
the intrusion of sin, answer the end of its creation, with
out being restored or repaired. This restoration, there
fore, forms one of its characteristics, and seems as es
sential to it, as its intellectual and accountable elements.
No way of restoring or repairing it has been revealed,
except that by a Mediator. As its restoration alone
secures the end of its creation, and as this could only
he accomplished by a Mediator, mediation is essential

82 ATONEMENT IN RELATION TO THE
to the system. The whole arrangement forms one
mediatorial constitution. The system of the universe
was not even contemplated irrespective of a Mediator.
The principles of mediation pervade the whole of it,
entering into its creation and sustenance, government
and restoration, and into its eternal deliverance and
glorification. The entire arrangement of all the affairs of the uni
verse is to be regarded as one grand mediatorial sys
tem, the ground and foundation of which is the atone
ment of the Son of God. By saying that mediation is
essential to the system, I mean that it is on account of
the atonement, as the ground of a compensative admin
istration, that God carries on the affairs of his govern
ment. The whole of the manifold wisdom of God, ex
ercised in the universe, is regulated entirely "according
to the eternal purpose which he purposed in Christ
Jesus our Lord." Eph. iii, 9, 10, 11.
To ask what would have become of the moral uni
verse, had no atonement been appointed, is just as ra
tional as to ask, what would have become of the material
universe, had the principle of gravitation not been ap
pointed. All the proceedings in the moral universe take
for granted a mediatorial constitution, just as those in the
physicial creation suppose gravitation.
In the scriptures the Lord Jesus Christ is often
represented as "The elect," "The chosen of God,"
the only begotten, the first-born of many brethren."
The people of God are represented, as "chosen in him,"
and for his sake. The whole universe is described as
under his sway: for he, as "the head of all principal
ities and powers, ascended far above all heavens, that
he might fill all things."
It is one of the most prominent articles in the doctrines
of the apostle Paul, that the atonement of Christ is the
foundation of all the divine counsels, Sic. that the whole
system of the moral universe is one entire mediatorial
Constitution. "We know that [the universe'] all things
work together for good to them that love God, to them

PURPOSES OF GOD. 83
who are the called according to his purpose. For
whom he did foreknow, he also did predestinate to be
conformed to the image of his Son, that he might be
the first born among many brethren. Blessed be the
God and Father of our Lord Jesus Christ, who hath
blessed us with all spiritual blessings in heavenly places
in Christ; according as he hath chosen us in him before
the foundation of the world, that we should be holy and
without blame before him, in love; having predestinated
us unto the adoption of children by Jesus Christ to
himself according to the good pleasure of his will, to
the praise of the glory of his grace, wherein he hath
made us accepted in the beloved. In whom we
have redemption through his blood, the forgiveness of
sins, according to the riches of his grace, wherein he
hath abounded towards us in all wisdom and prudence,
having made known to us the mystery of his will, ac
cording to his good pleasure which he hath purposed
in himself, that in the dispensation of the fulness of
time, he might gather together in one all things
in christ, both which are in heaven and which are on
earth, even in him. Whom he hath set at his own
right hand in the heavenly places, far above all prin
cipality and power, and might, and dominion, and every
name that is named not only in this world, but also in
that which is to come;, and hath put all things [the
universe] under his feet, and gave him to be the Head
over all things to the church, which is his body, the
fulness of him that filleth all in all." Rom. viii,
28, 29. Eph. i, 3—10, 20—23.
These beautiful passages exhibit the mediation of
Christ as the centre of all the counsels and all the works of
God — the Sun around which all the divine purposes
and all the divine operations move.
The apostle John likewise represents all the divine
purposes as being administered in the name and by the
authority of Jesus Christ. In the fifth chapter of the
Apocalypse, the divine purposes and counsels concern
ing the universe, are considered as a book sealed with

84 atonement in relation to the
seven seals, the contents of which were to be developed
and administered by one in the midst of the throne, who
was a Lamb as it had been slain. The giving of the
book to the Lamb represents th° committing of the
whole of the divine measures and counsels to the Son
of God. The Lamb who takes the book is in the midst
of the throne, in the very source and centre of all
authority and favor in the universe. In that centre of
the universe he is "a Lamb as it had been slain," a
Lamb of atonement, the centre of the administration of
all moral measures, to which all the plans, and all- the
decrees, and all the works, and all the ways of God have
constant reference. section ii.
The Atonement an Expression of the Divine
Counsels.
The atonement is, itself, one of the counsels of God,
and should be considered as a specimen of all his
counsels; an index to their course, and a sample of their
character. The atonement is a public expression of the benevo
lence of the divine decrees.
In the atonement of his Son the eternal and blessed
God unbosoms his purposes, and says, "Fury is not in
me;" "I know the thoughts which I have thought con
cerning you, thoughts oi peace and not of evil." Noth
ing can be so revolting to humanity, and so repugnant
to a heavenly mind, as an hypothesis that supposes the
great God, Father, Son, and Holy Spirit, from eternity
brooding over a scheme or counsel of evil against the
creature. The counsel of God, ordered in all things and sure,
is a counsel of peace, and not of evil. The evil is not
in the counsel; "For God, willing more abundantly to
shew unto the heirs of the promise the immutability of
his counsel, confirmed it by an oath, that in two things

PURPOSES OF GOD. 85
by which it is impossible for God to lie, we might have
strong consolation." Where, then, do men find despair?
Where do they find perdition? Certainly not in the
counsel of God; for in this there is nothing but "strong
consolation." God has no counsel against the salvation of any sin
ner. Let some one point out to us where that counsel
is revealed. Let some sinner be mentioned who has
perished in consequence of such a counsel. The whole
counsel of God is for good, and for good only. It says,
"Let the wicked forsake his ways, and the unrighteous
man his thoughts, and let him turn unto the Lord, and
he will have mercy upon him; and to our God, for he
will abundantly pardon." Is it possible that God may
have any secret counsel opposed to this public declara
tion? Has he any decree against his promises? Has he
any purpose that contradicts his oath? I trow not. He
cannot deny himself.
If nothing else will prove that the decrees of God,
are not thoughts of evil, let the condescension of
Bethlehem — let the death of Calvary, prove it: believe
it for the very work's sake. The Son of God was de
livered to death "by the determinate counsel and fore
knowledge of God." And how did this counsel run?
Take a specimen. -"God so loved the world, that he
gave his only begotten Sob, that whosoever believeth
on him might not perish, but have everlasting life."
Does the cross, then, express any thoughts of evil
against the sinner? No; but it bears an inscription
written with the blood of atonement, and addressed to
men of all languages, "Him that cometh unto me, I will
in nowise cast out."
As the atonement itself is a measure of pure benevo
lence, it is, as such, a specimen of all the counsels of.
God. Hear what the author of the atonement, says,
"This is the condemnation," — not that there is a forbid
ding attribute to destroy man — not that there is a
settled decree of reprobation gone forth, — but, "that
8

86 ATONEMENT IN RELATION TO THE
light is come into the world, and men loved darkness
rather than light."
Hence, it is charged against the Pharisees as a hein
ous crime, that they "rejected the counsel of God
against themselves," to their own ruin. This charge •
alleges that every thing in the counsel itself is for the
benefit of the sinner, and nothing against him; that all
the benefits of the counsel are freely and sincerely of
fered to the acceptance of the sinner; that the sinner
voluntarily, but most perversely, rejects these benefits
of the counsel; and that such a rejection makes the
sinner, and the sinner alone, the author of his own ruin.
The purpose, design, and tendency of the atonement,
is "not to condemn the world, but that the world
through him might be saved." The supposition that
there are, notwithstanding, some decrees secretly op
posed to this avowed design of the atonement, is un
reasonable, improbable, and impossible.
The atonement may be considered, farther, as an ex
pression of the non-interference of the divine decrees
with the liberty of moral agents.
The whole work of the atonement, from the incarna
tion of Christ to his ascension, was accomplished without
interfering with the free agency of any one being. Its
operation in moral government, and its application to
man by the Holy Spirit, are carried on without infring
ing at all on human liberty. And as is the character
of the atonement itself, so is the character of the coun
sel concerning it.
No advocate of liberty can wish for a freer range for
the freedom of the will, than the Jews and the Gentiles
had, when the Son of God was engaged in the work of
making an atonement; and yet in the whole transaction
the counsel of God stands, and free agency is perfectly
unconstrained. "For of a truth, against the holy child
Jesus, whom God had anointed, both Herod and Pontius
Pilate, with the Gentiles and the people of Israel, were
gathered together for to do whatsoever the hand and the
counsel of God had determined before to be done." We

PURPOSES OF GOD. 87
may puzzle ourselves, and puzzle others, by asking
with Nicodemus, "how can these things be?" But we
should remember, that the demonstration of such pro
blems is not given to scholars on our form, that our
work is to search the scriptures "whether these things
are so," and to act accordingly. In these scriptures we
discover, that the divine decrees did not interfere with
the freedom of any person concerned in the murdering
and crucifying of Christ.
This non-interference with free agency, the atonement
maintains in all its operation and influence in moral
government. The gospel exhibits the atonement, as an
open medium of reconciliation with God, and as a motive
to deter from sin, and persuade to holy obedience.
The benefits of the atonement are freely offered to the
unconstrained acceptance of every one who hears the
gospel. Any acceptance of it that is not free and un
constrained, is not pleasing to God, nor available to the
benefit of man. In accepting it, and choosing it, as a
motive to holiness, and as a medium of pardon, the
believer is free and unconstrained; and in rejecting it as
the means of salvation, every sinner acts according to his
own free and uninfluenced choice.
When the Holy Spirit opens the heart to attend to
the claims and influence of the atonement, there is no
more violence offered to the freedom of the will, than
there was in Christ shewing his wounds to Thomas to
make him "not faithless but believing." The atonement
effects no change whatever in the laws of liberty. It
does not constrain God to exercise mercy: and it does
not constrain the sinner to accept of pardon. As this
"counsel of God" can be administered without infring
ing on free agency, it is a sample that all the purposes
of God may be so too.
All the works of God are the products of his mind and
counsel, and are, therefore, all of the same nature and
tendency. The works of God do not contradict his
thoughts, nor do his thoughts contradict his works. His
works are always the open and sincere expression of his

88 ATONEMENT in relation to the
thoughts and purposes, and as the atonement is one of
his chief works, it is an expression and a specimen of the
benevolence of all his decrees, and of their non-inter
ference with the laws of free agency.

SECTION III.

The Atonement a Vindication of the Divine
Purposes.
In the history of moral' dispensations the divine pur
poses have been liable to many charges, as having been
accessary to the intrusion of sin, as throwing an air of
insincerity on divine warnings and invitations, as being
arbitrary in determining to communicate gracious influ
ences, and as occasioning the eternal perdition of un
believers. As God works all things in his government
according to the counsel of his own will, it was neces
sary for the ends of government, that the character of
the divine counsel's should, not only be explained and
illustrated, but be clearly and publicly vindicated.
First. The atonement of Christ vindicates the divine
decrees from having been accessary to the intrusion of
sin. Jesus Christ is not a minister of sin, and his atone
ment is not an apology for sin. There is nothing in the
measure of atonement that is designed or calculated to
favor sin, or to extenuate its enormity, but every thing to
oppose, to destroy and to prevent it. The atonement
is a demonstration to the universe, that there never was
in the eternal mind a decree accessary to evil, for every
thing in its provisions is purposed, and designed, and
fitted to suppress all sin. God, indeed, foresaw that
evil would intrude into the universe, and he made pro
visions against its entrance; but his mind and counsels
are quite guiltless of it. To vindicate his decrees from
the suspicion of any share in evil, he has, at an infinite
expense, shewn how repugnant sin was to their order
and character, by publicly condemning it in the person of
his own Son.

PURPOSES OF GOD. 89
Evil is not the product of mind. Sin is not the result
of design and arrangement. Suppose I were to say '
that the annihilation of the world would be an act of
omnipotence; I should be speaking what is absurd; for
I should make Almighty power to act — for what? to doK
nothing. It is highly inconsistent to suppose omnipo- ;
tence in effort or at work to produce — nothing. And it"
is as inconsistent, though we may not perceive the incon
gruity so distinctly, to suppose evil to be the product of
mind, and purpose, and decree in God.
God does nothing but good. To purpose not to do
good is to purpose to do No-thing, and a purpose to do''-,
No-thing is surely no purpose, no decree; that is, the*"
absence or the reverse of good is not the product of de
sign, evil is not the result of arrangement. Paley has
observed that in the bodily frame of man there is noth
ing intended or designed to produce pain. Whatever,
therefore of pain may be in the human frame, it is not
the result of design or purpose. That which is true of
the frame of one man, is true of the frame of every
man in the world; yes, it is true of the frame of the
entire universe. In the whole vast, multifarious, and
boundless system, there is not one principle, not one
movement arranged, designed, and intended to produce
evil. Suppose an objector, viewing an emaciated man "in
sore pain upon his bed," to say, "This pain is not acci
dental, there must be some cause for it, there must be
something in the formation of man, contrived, purposed,
and secretly introduced to give pain, which argues the
want of benevolence in the author of his frame." We
would reply, "No, you are wrong. If you knew well
the constitution of man, you would know that there is
nothing introduced that is calculated to give pain, there
is no sinew, nor muscle, neither gland nor a duct, that
is calculated and designed to produce disease. But if
your knowledge of the frame oi man does not con
vince you of the benevolence of its author, look . at the
provision of medicinal virtue which he has plentifully
*8

90 ATONEMENT IN RELATION TO THE
stored in vegetables and in minerals, and in the air and
the water around us, and see that all his designs and
purposes are — to produce health, and to prevent
disease." If the same objector, viewing the shattered moral
constitution of the universe, were to say, "This evil
was foreseen, and might have been prevented; its exist
ence, therefore, argues the want of benevolence in the
nature or in the purposes of its author." We would
again reply, "No, you are wrong. If you knew thor
oughly the constitution of the universe, you would know
that there is in it no law, no motive, no power, no influ
ence, that is calculated or intended to produce evil. But
if your knowledge of the arranged constitution of the
universe does not convince you of the benevolence of
its Maker, and justify to you the ways of God to man,
examine the splendid compensative provision which fie
has made in the atonement of his own son, a measure
of pure benevolence and unmixed good."
If we are not to judge of an agent's, designs and pur
poses from the adaptation of his means, the fitness of his
actions, and the tendency of his measures, there must
be an end to all reasoning, the agent most be either
without contrivance, or without sincerity. In the meas
ures of a wise agent, the benevolent tendency of the
means is a proof, and a vindication of the benevolent
nature and bearings of his purposes. The atonement is
a measure of pure benevolence, "set forth" as a vindi
cation of the pure benevolence of the purposes and
decrees of God, and of their being guiltless of the origin
and of the ravages of sin.
Secondly. The atonement vindicates the divine pur
poses from the suspicions of throwing an air of insin
cerity on the invitations of the gospel.
The invitations of the gospel are open, universal, and
obligatory; but men constantly abuse them, or neglect
them, by undefinable guesses at the nature and the order
of the divine decrees. Their sophism generally runs
in this way: God has predetermined to whom he will

PURPOSES OF GOB. 9J
impart gracious influences to bring them to accept his
offers; and since he has not predestinated to do this for
all, he cannot sincerely -will that all should comply with
his invitations.
This sophism is grounded upon two suppositions,
which are unsound and shallow. It supposes that a dis
position to obey is indispensably necessary to the ac
countableness of a sinner, and essential to his power of
obeying. As if a governor could not justly make any
laws which some of the subjects had not the disposition
to obey: or, as if no king could make any laws against
smuggling, but such as smugglers felt disposed to obey.
This view of the case is subversive of all government,
as it insinuates that it would be a sufficient apology for
disobeying the law or command, if the smuggler said,
he could not obey it, for he felt no inclination or dispo
sition to submit to it, and therefore it is unjust to make
him accountable for it. The above sophism has another
glaring error. It supposes that the rule of the subject's
homage is not the published enactment of the govern
ment, but the private mind, and secret purposes of the
king, which, by the bye, is supposed to be at variance
with his published and avowed declaration. This stul
tifies all legislation and all accountableness. Whatever
purposes and counsels are unrevealed, they are not
among the moral means to be employed by us, and as
far as they are unpublished, they are never the rule of
human conduct. The decrees published to us in the
gospel are not the rule of conduct to the heathen, until
they are published to them; but the moment they are
published, a great and eternal change is made in the
measure of their accountableness, and in the rule of
their conduct.
In all the concerns of life and business, men never
pose themselves about the decrees of eternity. They
never consult the eternal decrees to know what trade to
pursue, in what town to set up, what physician to call
in, what medicine to take, &ic. In all such transactions
men reason and calculate on the general character,

92 ATONEMENT IN RELATION TO THE
aspect, adaptation, bearing, and tendency of things, and
they regard such arrangements as pretty clearly denot
ing to them the mind and the purpose of their Maker
and providential Governor. In all their speculations and
transactions they never make a supposed unrevealed
decree their rule, because "the bow in the cloud" vin
dicates the purposes of God from any suspicion of hos
tility to their "seed time and harvest time." Let us be
as wise in our generation; and in our spiritual transac
tions believe, that the atonement of Christ vindicates all
the decrees of God from any aspect opposed to the pub
lished declaration, "Him that cometh I will nowise cast
out." The purposes or decrees of God are revealed and
published in the nature, tendency, and meaning of the
things which he commands, or offers, or prohibits. To
suppose any design or purpose opposite to these, is to
suppose the most horrible monstrosity in the universe, —
God contradicting himself.
It is true that in numerous instances the event is very
different from the design and purpose declared. In a
moral government, during an economy of probation in
which millions of free agents are at work, such a differ
ence and such a failure are to be expected. This asser
tion may sound startling, but try to evade it as you may,
you can not avoid the conclusion, that the moral govern
ment of free agents in a state of trial, must be suscep
tible of failures. It is a fact that such failures have
taken place; and to attempt to wrest or alter this fact, is
to try to change the universe.
The will of God is publicly revealed for public ends,
and it is impossible to shew what private ends he can
have, that are opposed to his public avowals. The uni
verse is a public commonwealth. Of this commonwealth
God is the public head, and chief member. In admin
istering its affairs he does every thing in his official
capacity and public character, as the Governor of it.
All the measures proposed and executed in it are for
the public good of the whole commonwealth. In its

PURPOSES OF GOD. 93
government every wrong and every sin is treated, not
as a private offence, but as a public injury, to be pub
licly noticed, whether in punishment or in pardon. As
the public and official organ of this moral common
wealth, God has announced his purposes, requirements,
prohibitions, offers, and invitations.
These form his public will: public, not in opposi
tion to secret, but in opposition to private or unofficial.
I call this public will, as I call the great principle on
which divine moral government is administered public
justice; as consulting the public good of the common
wealth, as well as the private interests of individuals.
The atonement of Christ is a public vindication of
this public will from any suspicion of insincerity. In
the atonement all the promises, invitations and offers,
are yea and amen in Christ, to the glory of the divine
character and purposes. The nature of God, as the
God of truth in real works and words of verity — the
accurate adaptation of the provision to the case of the
sinner — the actual experience of every applicant at the
door of mercy — the perpetuation of gracious offers and
invitations in the world, after so many forfeitures — the
pressing earnestness with which men are invited and
courted to accept them — the aggravated and sorer punish
ment which befals those who refuse them — and the worthy
name and character of the Mediator, who reveals and
confirms all these by his death; all these are "things
in which it is impossible for God to lie," and which im
press upon all his proposals and overtures the image and
superscription of verily undissembling sincerity.
To suppose that the atonement is only a semblance
of benevolence and love, put forth to impose on man
kind, to mock the applicant, or to tantalize the inquir
ing penitent, is "to trample under foot the blood of the
everlasting covenant." In the atonement there is pro
vision purposely intended for all, and all are sincerely
invited to partake of it freely. The all-sufficiency of
the atonement is the foundation laid for the universal
invitations of the gospel. An a^-sufficiency, not in-

94 ATONEMENT IN RELATION TO THE
tended for all who are invited to partake of it, is such
an awful imposture that I grudge the ink that mentions
it in connection with "the gospel of truth."
If the atonement do not prove the faithfulness and
sincerity of God, where shall we look for proof. Should
we not shudder at the very surmise of God's using a
mental reservation in the atonement of his own Son?
and in the offers and invitations and assurances of his
grace. Was the blessed Savior himself insincere in his
laborious toil, his bloody sweat or ignominious death?
No, he was full of grace and truth. If the character
of God for sincerity, and the character of a theological
system for consistency, come in competition, which
must give way? In a well-ordered mind there cannot be
a moment's hesitation. Let us rather renounce our
theological systems, or confess our ignorance of the whole
of the case, than suspect for a moment any mental
reservation, insincerity, and dissimulation, either in the
divine invitations, or in the divine purposes and counsels.
In the atonement God has given a public testimony of
his truth and sincerity; and "he that hath received his
testimony hath set to his seal that God is true;" and let
God be true, though all' human theologians were liars.
Thirdly. The atonement vindicates the divine pur
poses from the charge of capricious arbitrariness and
partiality, in the determination to impart sovereign and
gracious influences.
The Bible asks the question, "Who maketh thee to
differ?" On the answer to this question hang all the
controversies in polemical theology. The Bible itself
answers this question, "Unto you it is given, in the
behalf of Christ, to believe on him." "God worketh in
you to will and to do of his good pleasure." "God
giveth the increase." That the difference in the spirit
ual conditions of men, and the change in men's hearts,
is produced by divine influences, is asserted by the
whole scripture, and is recognized in every one's
prayers, though not in every one's creed.

PURPOSES OF GOD. 95
It ought not to escape notice, that it is only in the
transaction of saving a sinner, that men dare ask God,
"Why doest thou this?" God has not "seen it good"
to give a detailed account of this matter, or to answer
the question, except, indeed with a warning voice,
"Who art thou, O man, that repliest against God?"
Nevertheless, he has introduced into his government the
measure of atonement to be an interpretation of his
purposes, and a vindication of his counsels against sus
picions of unjust speciality, or unreasonable sovereignty.
The exercise of a sovereign speciality in the appli
cation of the atonement is indisputable. No hypo
thesis that admits the death of Christ to be an atone
ment, can deny this. There are in its application three
instances of speciality which are signal, broad, and ev
ident. There is a speciality in its application to man
kind, to the exclusion of fallen angels. There is a
speciality in its application to believers, to the exclusion
of its rejecters. There is a third speciality, in the ap
plication of its benefits more largely to some believers
than others, in proportion to their works and labors for
Christ. I shall not enter now on a consideration of
these subjects, as it will be more in place when we come
to the chapter on the atonement in its relation to the
work of the Spirit.
Here we have three well defined, indisputable in
stances of sovereign speciality in the application of the
benefits of the death of Christ: What shall we do with
them? How shall we evade them? They are not capri
cious, for they are the uniform laws observed in the appli
cation of the atonement. Shall we say that they are
unjust, and that God has exercised a prerogative, in
dispensing his favors, to which he had no right? Try it.
Did you ever think that for God to take mercy on man,
was really a wrong to the devils? Was converting Saul
of Tarsus an evil in itself, and a wrong to all the phari-
sees? Is conferring gracious honors bountifully upon
those who have sown bountifully, a wrong to those who
have sown sparingly? Again, I say, here they are, three

96 ATONEMENT IN RELATION TO THE
prominent, stubborn, immoveable, and imperishable
facts of speciality; what will you do with them? Betake
yourself to the feet of Jesus Christ, and there learn to
say, "Even so Father, for so it seemed good in thy
sight." If there be no evil, injury, or wrong in the
actual, practical, and tangible exercise of this speciality,
there can be no evil, injury, or wrong, in purposing and
determining thus tp exercise it.
It may, perhaps, be surmised by some, that the de
termination to apply the atonement with this speciality
was partial and capricious. Let us briefly consider the
state of the case between God and man. God has a
claim to the whole existence and to the entire service of
man. Man, by sinning, revolts from these claims.
Though man refuses these claims, God still maintains
and defends them. God, as moral governor, is not
bound to give to a revolting subject a disposition to own
his claims. The punishment of a revolter is due to the
governor, for the ends of good government. The punish
ment due may be suspended, provided the ends of gov
ernment be not thereby weakened; that is, provided some
measure or expedient can be introduced, which will
answer the same ends as the punishmnnt of the criminal.
Such a measure we have asserted the atonement of
Christ to be — a measure devised and instituted by God
himself. Here let us pause, and think — Can the moral gover
nor justly arrange and determine, that this compensa
tive measure shall not be altogether in vain — that it shall
not entirely fail of the purposes for which it was intro
duced? What being or person will God wrong or injure
by such a determination? Which of his attributes would
be clouded by it? Would a greater good be secured,
and more certainly secured, without such a determina
tion? Would there have been less danger of the perdi
tion of souls? Would men have been more sure of being
saved? Would Christ have been more sure of his re
wards, had such a determination been excluded from
the divine counsels? These are questions not to be

PURPOSES OF GOD. 97
blinked. You must allow that in saving man, God
either acts according to a plan and determination, or he
has planned and determined what is wrong.
I wish to offer one suggestion more, before I dismiss
this momentous subject. I feel perfectly assured that
God's determination to exercise his prerogative to pre
vent the utter- failure of the atonement, was consistent
with his justice, mercy, and wisdom; but I wish to sug
gest, whether the stupendous dignity and worth of the
atonement, do not supply honorable grounds for deter
mining that such a glorious measure should not entirely
fail of its great ends. The various dispensations of pro
bation are various experiments in moral government, in
which God submits his own plans and ways to the ac
ceptance and for the use of free agents. If any object
to the word "experiment" I beg to refer them for the
meaning of it to the parable of the barren fig-tree, and
to that of the husbandman sending his servants, and af
terwards his son to the vineyard. These dispensations
or experiments are capable of failure. The Eden
experiment failed — and the Sinai experiment failed.
'Such susceptibility of failure has been shewn to be inci
dental to a moral government and a state of trial. As
an infallible remedy will fail to cure a person who refuses
to take it, so may the atonement fail to profit a man that
seeks justification by works. But there is in the atone
ment a dignity, a worth, and a merit to deserve in the
estimation of God that it shall not entirely fail, but have
a glorious accomplishment. Its worth is sufficient to
justify a determination in the counsels of God, that he
will sovereignly interfere to dispose many of the revolt-
ers to return to their allegiance; and also sufficient to
exculpate such a determination from the charge of par
tiality or capriciousness.
Fourthly. The atonement of Christ is a vindication
of the divine purposes from the suspicion of having been
the cause, or the occasion, of the perdition of the re
jecters of the gospel. 9

98 ATONEMENT IN RELATION TO THE
Every one will allow, that the advocates of sovereign
predestination have, used very incautious language upon
this subject, partly to exalt the freedom of divine grace,
and partly to impress the unbeliever with the certainty
of his condemnation. Of this incautious language, the
opponents have made a most abundant use, and, it is to
be observed, that generally the doctrine of predestina
tion is attacked, as it has been represented by the most
incautious writers. Many writers have written against
the divine decrees as represented by Toplady, Hawker,
Vaughan of Leicester, &c, but none against President
Edwards, Dr. Edward Williams, Andrew Fuller, &c.
Indeed, I might say that there is scarcely one author
who has written against predestination to life: all the at
tacks have been directed against a decree of reproba
tion, which, as a human and unscriptural doctrine, has
been found more easily assailable.
The divine purposes have been sometimes represented
as the cause of a sinner's perdition. Such representa
tions may have been made to demonstrate to the sinner
the infallible certainty of his condemnation, under the
impression that making his destruction to be a subject of
inexorable decree, he would see the impossibility of
avoiding it.
As it is a general impression that an event to be cer
tain must be decreed, I crave the indulgence of a few
lines, even at the charge of metaphysical prolixity, to
shew that an event may be certain without being de
creed. The difference between truth and falsehood,
right and wrong, is certain, without being decreed; for
no decree can possibly make it otherwise. Things are
not right merely because God does them, but He does
them because they are right, and right irrespective of
any decree to make them so. The whole is greater
than its part: two straight lines cannot inclose a space:
one and two will not make four: if two mountains are
created, there must be a valley between them. No de
cree can make these things otherwise. If God produce
a creature, that creature must be inferior to the Creator.

PURPOSES OF GOD. 99
This cannot be the result of a decree, for no decree
can alter it; and none will say that God can decree to
create a being equal to himself. The dependence of
the creature, then, on the Creator, is an event certain,
and yet not decreed. If such a created dependent being
be separated, whether voluntarily or involuntarily, from
its supporter, the result will be ruin. This ruin, whether
physical or moral, cannot be the result of a decree, for
no decree can make a creature to be independent of its
creator. Let us now apply these clear principles. By sin man
falls voluntarily from his dependence on the Creator,
consequently moral ruin is perfectly certain without being
ascribed to the divine decrees. This moral ruin is
another word for all the miseries of sin. The evils of
sin are not contrivances of God, for they would have
been the same had we never heard of the divine decrees.
Let us suppose a case. A man, by lies and falsehoods,
brings himself into trammels and difficulties exceedingly
detrimental and injurious to his personal interests. He
is not to blame divine providence and the divine de
crees that such are the natural consequences of false
hood, for no decree can make them otherwise. Divine
decrees may interfere to prevent the consequences from
taking place, but they never can make it that such con
sequences will not arise from lying. And surely such a
sovereign prevention in any given case, is not the cause
or the occasion why the natural consequences of lying,
actually take place in other instances. The liar himself
is alone to be blamed. This reasoning is applicable
to every other sin as well as to lying. If there be one
doctrine in the scripture more clear than another, it is
that the destruction of the well being of man is entirely
of himself, irrespective of any decree. After all, the
friends and the opponents of predestination agree, that
nothing worse shall befal any sinner, than justice.
These metaphysical principles are fully borne out by
tangible facts which take place now in the present ad-
ministration of moral government. Within our own

100 ATONEMENT IN RELATION TO THE
observation, there have been persons on whom the wisest
and the best means of improvement have been used in
vain. These persons fully know their duty and their
master's will, yet habitually live in sin. They have
been on the bed of sickness, and nigh unto death; their
remorse was excruciating, they earnestly prayed for
respite, and vowed that on the restoration of health they
would lead very different lives: they have recovered,
and have been more hardened and reckless in sin than
ever. These things have occurred to them again and
again: and now all say that they seem as if given up of
God to the hardness of their own hearts. This is, alas!
a very common ease. But when such language is used
concerning such a sinner, is there any impression that
such a giving up is unrighteous'? Does any one think
that such a hardened character is the result of any divine
decree? No: every candid and holy mind may indeed
view such a- character as a case for his pity, but also for
blame and reprehension. This case is not solitary. It
is the case of every sinner that has ever perished. It is
the case of every instance of reprobation, a reprobation
not the result of divine decrees, but the naturah- result of
a character hardened in wrong, "to love darkness rather
than light, because his deeds were evil."
As a vindication of this character of the divine pur
poses, the atonement is "set forth." There is no rep
robation in the atonement. The atonement in its design
and in its aspect, in its testimony and in its influence,
has no reprobation in it. It is a propitiation for the sins
of the whole world; it is a testimony of love "to the
world,'' and consists in a "death for every man." The
blood that speaketh better things, never speaks reproba
tion. It speaks salvation in every syllable. It speaks
and pleads for pardon in every case, and on every ap
plication. There are indeed some cases which are not
pleaded by the blood of Christ, but there is not a single
case reprobated by it. The cases not pleaded by him
are those which sinners refuse to entrust him with; the
Intercessor himself rejects none. Every drop of the

PURPOSES OF GOD. 101
blood of atonement says, "Reprobation is not in me."
An atonement exhibited to vindicate absolute reproba
tion, would convulse the universe.
section iv.
The Extent of the Atonement explained by the
character of the Divine Purposes.
The advocates of a limited atonement have always
appealed to the divine purposes as the impregnable
defences of particular salvation. The real state of the
question, I deem to be this — -Did the Father will, and
did the Son design, that the atonement should be a
medium of salvation to all men, or to a select chosen
number only?
The question is not to be decided by the event, but
by the nature of a "design" in a moral government.
Thus were we to inquire whether Jehovah designed
that the moral law published on Sinai should preserve
all the Jews, in his service and worship — no one would
answer and decide the question by the event, without
reflecting unfavorably on the sincerity of the divine
character. We may justly say that a thing is designed
to produce and secure any end, when it is fitted and
adapted to it, though eventually it may fail of it. The
arrangement with Adam in the garden of Eden was
adapted, and consequently designed, to keep him from
falling. The event indeed was otherwise, but the pur
pose was sincere and real. So the atonement of Christ
is adapted, and therefore designed, to save man from
sin, though the event in numerous instances may be
otherwise. Some will not come unto him that they might
have life, they will not have him to rule over them, they
neglect their great salvation, and tread under foot the
blood wherewith they were atoned, and deny and reject
the Lord that bought them.
Commercial views of the atonement of Christ engen
der sentiments about the divine decrees unfavorable to
*9

102 ATONEMENT IN RELATION TO THE
the character of divine veracity. If the atonemeni
consist in the literal suffering of the real penalty due to
a certain number of offenders, it is evident that the
identical penalty due to the others has not been suffered,
and consequently that there is no provision whatever
made and designed for their salvation. This commer
cial atonement gives the sinner no alternative. The
penalty must be suffered before he can be saved; and if
Christ has not suffered it for him, he must suffer it him
self; and if he suffer it himself be will not survive it, he
will be lost — and lost because the quantum of his pun
ishment was not enumerated in the amount of penalties
allotted for atonement. Yet he is condemned and pun
ished for not availing himself of the sufferings' of Christ
as the means of his salvation, whereas, according to the
true verity of the case, these sufferings were never pro
vided or intended, or designed to be at all available for
him: it was never decreed that Christ should profit him.
If the divine purposees run thus, the universal aspect of
the atonement is an imposing semblance; the urgent
general call of the gospel is serious trifling; and the
condemnation foi unbelief — for not believing what was
really not true, — for rejecting what he verily was- never
welcome to, — such a condemnation is an enormity, for
which all the languages of the globe have no epithet.
The friends of a particular and limited atonement
argue that the Father's election, and the Son's re
demption, are of the same extent, or relate to the same
individual persons, to all such, and to none else: so that
all the chosen people ape redeemed, and all the re
deemed are the- chesen to salvation. They also plead
that there is not in- the scriptures the least intimation
that Christ's redemption either exceeds or falls short of
the Father's election, in one single instance or indi
vidual person.
The fallacy of this argument is in the word "redemp
tion." This word has various meanings. Redemption
means, either the ransom price, or the price of redemp
tion — or it means, the act of paying down that price; —

PURPOSES OF GOD; 103
or else, by metonymy, it means the effect of such a
payment, meaning the state produced by such a ran
soming. This effect in the case of a sinner is, a state
of forgiveness, acceptance with God, and admission to
heaven. In the above argument the effect of paying the
ransom price is confounded with the act of paying it.
In the argument, "redemption" means the effect, the
final result of paying the price. This final result of the
atonement will not derange any of the plans of God, as
to his determination to exercise sovereign speciality in
the application of the atonement. Our question is, was
the act of paying the ransom priee by Christ designed
to be available to all, so "that the world through him
might be saved," or only designed for a certain chosen
number. We say fearlessly, that the final results of
the atonement will only be realized by those who re
ceive Christ, and to whom it has been given to believe
in him; but the act of making that atonemennt, and the
offer of the benefits of the atonement are designed and
purposed to be a medium of salvation to all men, with
out excluding one individual. If the word "redemp
tion" be taken in the sense of "actual salvation," then
Christ's redemption neither exceeds, nor falls short of,
the Father's election. If "redemption" be taken in the
sense of paying down the ransom price, or a valuable
and honorable consideration, as a medinm for deliver
ing sinners, then Christ's redemption and the Father's
election are not commensurate and of equal extent,
taking "the Father's election" as meaning the will of
God revealed in the final results of the atonement. It
is supposed, even by our Savior himself, that the result
will not be commensurate with the gracious design of
God, and with the large aspect of the atonement. God
loved the world, and gave his Son, that the world
through him might be saved — but it is only whosoever
believeth in him, il is he only that will answer the de
sign, and share in the result of the atonement. The atone
ment is a measure of government, not of private love
and friendship, but of a public commonwealth. In such
a public measure, the public will of the Father, as moral

104 ATONEMENT IN RELATION TO THE
governor, and the public design and intent of Christ,
as mediator, are commensurate. God willeth all men
to be saved, therefore Christ gave himself a ransom for
all. From the divine purposes, the advocates of a limited
atonement argue, that since Christ foreknew the results
of the atonement, and since be foreknew who would
believe in him, why should he die and lavish his blood
for those who, he knew, would not believe in him.
This argument is founded on three things, which are
wrong, and inconsistent with moral government. It is
supposed, first, that foreknowledge is the rule of Christ's
conduct and actions; secondly, that to save believers
was the chief end of his sufferings; and, thirdly, that his
death consisted in suffering the identical punishment due
to sinners; for it supposes, that he would not knowingly
suffer the punishment of those, who, he knew, should
suffer the punishment themselves. If the question be
repeated, Why did he suffer for those, whom he knew
to be sure to prove unbelievers? The reply is, he suf
fered to vindicate the character of God in offering par
don to them — and he suffered, to shew how inexcusable
they would be in their own destruction.
But why should this foreknowledge be confined to the
atonement of Christ only? The Lord Jesus Christ knew
that his own would receive him not, yet he came to them.
He knew that the Jews would reject the overtures of his
ministry, yet he said, and he said it with tears of regret,
that he would oft have gathered them. He knew that
many would neglect bis great salvation, yet he gave
himself a propitiation for the sins of the whole world. I
might remark, in passing, that be would not have fore
known that any would disbelieve in him, without fore
knowing that they would have the offer, the warrant,
and the opportunity to believe in him, and that the
ground of such an offer and warrant was his own death
for them.
Another argument from the character of the divine
decrees to maintain particular atonement is, that a general
atonement throws an air of uncertainty around the plans

PURPOSES OF GOD. 105
and the purposes of God and of disappointment around
the travails of the soul of Christ.
It must be remembered that we are concerned in the
divine decrees, only as they are administered within the
circle of moral government: and that beyond that line
they are "secret things," unrevealed, and belonging to
God only. Within this boundary, it should not be
evaded nor blinked, that the divine plans are susceptible
of failures. When God by Isaiah remonstrates with
the Jewish church, and asks, "What could I have done
more?" it is implied that all the measures which had
been used, had failed of their ends. It is implied in the
sentiments of Jesus Christ himself, when he supposes
his Father to say, "They will reverence my Son," though
after all he was slain and murdered. It is therefore a
morbid squeamishness that makes us afraid to avow what
are daily matters of fact. This failure has taken place
in creation — it was made "very good," but now is groan
ing and travailing together in pain. It takes place in
providence, for in it God has determined the bounds of
men's habitation, that they might seek the Lord, if haply
they might feel after him; but they are all gone astray,
every one in his own way. It takes place in the atone
ment; Christ died for all, that they which live should
not henceforth live to themselves, but unto him who died
for them— but many deny the Lord that bought them,
and renounce his reign over them.
It is sometimes vauntingly asked, "Where does the
scriptures speak of Christ's death, and the ends of it, in
terms of uncertainty; or represent him as coming short
of his aim and intention in dying for sinners?" In Heb.
iv. 1, the apostle warns some who might seem to come,
short for the rest of the people of God. God has no rest
to offer to any sinner but through the death of Christ.
To fall short of it is a possible case, and no one can
fad short of a thing that was never provided and intended
for him. This rest could not have been provided but
through the death of Christ, It is a supposable case
that an uncharitable Christian may "destroy him for

106 PURPOSES OF GOD.
whom Christ died," and cause a "weak brother to
perish, for whom Christ died;" — that men may deny
the Lord that bought them, and bring destruction upon
themselves. I may here be interrogated, "How do you reconcile
the liableness to failure in the divine measures, with
the certainty that God's counsel shall stand, and that he
will do his pleasure?"
I state at once, most frankly and distinctly, that I do
not know how to reconcile them. I believe it is not my
duty to reconcile them; and that to be able to reconcile
them, is not necessary to make me to answer the great
ends of my probation here. The present administration
is not the time and place to reconcile them. A belief
in particular atonement does not at all remove the diffi
culty. A limited atonement may seem to tally with the
certainty of the actual and final results of the death of
Christ, but it clashes most gratingly against the indisput
able verities, the universal aspect of the atonement, the
sincere invitations of the gospel, and the sorer punish
ment of unbelievers. This difficulty cannot be avoided
by escaping to any other creed. It presses on the
Heathen and the Mahometan, upon the Jew and the
Christian. Philosophers, metaphysicians, and theolo
gians, have endeavored with Herculean labors, to push
this subject "up to light and distinctness; but after all,
like the stone of Sisyphus, it rolls back to its own awful
mystery and dread profundity. There never was a
creed on the face of the earth, and there exists not a
creed, that accounts for the difficulty. Yes, there is
one, but it is a creed so severely simple, so unsophisti
cated with metaphysical reasonings, and so unamalgamat-
ing with theological systems, that few deign to take it
up; it is the creed of Jesus Christ, "Even so, Father,
for so it seemed good in thy sight," — the creed that
"judges nothing before the time," — the creed that
sings, "God is his own interpreter,
And he will make it plain."

CHAPTER V.
ON THE ATONEMENT IN ITS RELATION TO ALL THE
WORKS OF GOD.

By "all the works of God" I understand, all the pro
ductions of God, called the works of his hands, and
which the Psalmist calls "all the places of his domin
ions," and which the New Testament calls "heavenly
places," that is, the whole universe, with all its intel
ligences and orders, ranks and dignities.
The New Testament reveals very clearly that the great
atonement of the Son of God is related to other worlds
in the divine empire, as well as to our world. It is,
therefore, necessary to a full and enlarged consideration
of the extent of the atonement, to examine and survey
it in this aspect and relation.
I fee] happy to be able to introduce my sentiments
upon the aspect of the atonement on the universe in the
following, passage, of great beauty and sublimity, from
Lord Bacon. "I believe that God is so holy, pure,
and jealous, that it is impossible for him to be pleased
in any creature, though the works of his own hands: so
that neither angels, man, nor world would stand, or
can stand, one moment in his eye, without [his] behold
ing the same in the face of a mediator. And there
fore [I believe] that before him, with whom all things
are present, the Lamb of God was slain before all
worlds; but that out of his eternal and infinite goodness
and love, purposing to become a Creator, and to com
municate to his creatures, he ordained in his eternal
counsel, that one person of the Godhead should be

108 ATONEMENT IN RELATION TO THE
united to one nature, and to one particular of his crea
tures, so that in the person of the Mediator, the true
ladder may be fixed, whereby God might descend to
his creatures, and his creatures might ascend to God;
so that God by the reconcilement of the Mediator, turn
ing his countenance towards his creatures (though not
in equal light and degree) made way unto the dispensa
tion of his most holy and sacred will; whereby some of
his creatures might stand and keep their state; others
might possibly fall and be restored, and others might
fall and not be restored to their estate, but yet remain
in being, though under wrath and corruption: all with
respect to the Mediator, which is the great mystery
and perfect centre of all God's ways with his
creatures, and to which all his other works and
wonders do but serve and refer."*
section i.
The Constitution of the Universe Meditorial.
The whole universe is represented in the word of
God, as a beautiful and glorious system, adjusted around
the mediation of Jesus Christ, in which he should be
felt as a central orb, to attract all its portions into union
and harmony, and to maintain all its dependencies in
beauty and order.
God by his gospel has made known to us "the mys
tery of his will, according to his good pleasure which he
hath purposed in himself, that in the dispensation of the
fulness of times, he might gather together in one all
things in Christ, both which are in heaven, and which
are on earth, even in him," Eph. i, 9, 10. To apply
this language to the reconciliation of Jews and Gentiles
only, is to render the passage turgid and inane. As if
designedly to guard against such an interpretation of his
meaning, the apostle in his letter to the Colossians,
* Bacon's Works, vol. iv, p. 413.

WORKS OF GOD. 109
written at the same time as that to the Ephesians, dis
tinctly enumerates the intelligences of the universe as
intended by "the all things gathered together in Christ."
"By him (the Mediator) were all things created that
are in heaven and that are in earth, visible and invisible,
whether they be thrones or dominions, or principalities,
or powers; all things were created by hira and for him;
and he is before all things, and by him all things con
sist. And he is the head of the body, the church, the
beginning, the first-born from the dead, that in all things
he might have pre-eminence. For it pleased the Father
that in him should all fulness dwell, and having made
peace (or atonement) through the blood of his cross, by
him to reconcile (or to harmonize) all things unto him
self, whether they be things in earth or things in heaven."
Col. i. 16—20.
It is impossible, I think, to read these passages with
out a vivid impression of the wide and expanded views,
which the apostle had of the atonement, as sustaining
a high and intimate relation to all the length and breadth,
the height and the depth of the universe of God.
It is this relation of the atonement to the universe
that gives life and glory to the prophet Malachi's enrap
tured view of "the Sun of Righteousness." The more
I consider this vision of the last Seer of Israel, the more
I am entranced with his splendid emblem of the high
dignity, and of the diffusive influence of the Lord from
heaven. This symbol, though the most noble and bril
liant which the creation could supply, can but very
dimly image forth the grandeur and beauty of "the Sun
of Righteousness." By the light of astronomy the sun
is viewed, not merely as a luminary suspended in the
heavens, but as the centre of a system of worlds, and
the source of light and heat, of motion and harmony to
them all. By the light of revealed theology, also, we
are taught to view the great atoning Mediator, not only
as a "light to lighten the Gentiles," but as the centre of
an immense moral system, composed of all existences,
constitutions, and dispensations, shedding his beams to
10

110 atonement in relation to the
bless dependent worlds, and bathing the whole in the
effulgence of his loveliness and glory.
This imagery of Malachi teaches us that God contem
plated a beautiful and immense system of good dispen
sations, called here a system of Righteousness; that in
the midst of this system of Righteousness as the central
orb, he placed the Lord Jesus Christ; and that the
revolutions of this system have a most benign and "heal
ing" aspect on the interests of our world.
A further enlargement on this topic will not be deem
ed necessary, especially since, in the first section of the
chapter on the purposes of God, I have explained in
what manner I regard the constitution of the universe
as partaking of a mediatorial arrangement. Consecu-
tiveness of plan, seemed to me to require a distinct,
though a brief, notice of this subject here.
Only one more illustration will be introduced to ex
plain the connection that exists between the atonement
and the universe. The apostle Paul speaks of the uni
verse as a commonwealth, or family receiving its desig
nation, constitution, and happiness from the Lord Jesus
Christ, who is felt and owned every where, as the head
of power and of influence. "Of whom the whole family
in heaven and earth is named." This public common
wealth or family consists of "an innumerable company
of angels, the general assembly and church of the first
born, which are written in heaven; God the Judge of
all; the spirits of just men made perfect; Jesus the Me
diator of the new covenant" — all in intimate connection
with "the blood that speaketh better things than the
blood of Abel." Gal. iii, 15. Heb. xii, 22—24.
SECTION II.
The atonement a subject of interest and benefit to
the intelligences of the Universe.
The scriptures represent the intelligences of the uni
verse as having been informed of the atonement, as hav-

WORKS OF GOD. Ill
ing been witnesses and spectators of the whole amazing
transaction. They take a high interest in its administra
tion, and are greatly benefitted by its provisions.
The blessed God regards the expedient of the
atonement as so fit a medium for giving a full display
of the divine glories, that he reveals it to be the ground
for creating the universe. He "created all things by
Jesus Christ, to the intent, that now unto the principali
ties and powers in heavenly places might be known, by
[means of] the church, the manifold wisdom of God,
according to the eternal purpose which he purposed in
Christ Jesus our Lord." Eph. iii. 9 — 11.
The whole immense progress of the Mediator's ca
reer, from the throne to the manger, and from the man
ger to the cross, was "seen of angels." They were
spectators of his public entrance into heaven after fin
ishing his atoning work: and they were witnesses of his
splendid triumph over spiritual wickedness in high places,
when "having spoiled principalities and powers, he
made a shew of them openly, triumphing over them"
in his cross and atonement.
These intelligences are now daily made acquainted
with all the instances of conversion from sin to holiness
among the sinners of our world. And they are informed
of the progressive improvement which believers make
in Christian character, and of the maturity of the Chris
tian graces which has ripened them for "Abraham's
bosom." The apostle Peter says, that angels gener
ally (not the angels,) meaning all heavenly intelligences,
take a high interest, complacency and delight in these
subjects. He enumerates the salvation of man, the in
quiries of the prophets, the sovereign grace of God, the
work of the Spirit, the sufferings and glory of Christ,
and the preaching of the gospel, as the "things which
angels desire to look into." The original phrase is
expressive of the intense energy and keen relish, with
which they inquire into the doctrine of the atonement,
and its relations. "Likewise there is joy in the pres-

112 ATONEMENT IN RELATION TO THE
ence of the angels of God, over one sinner that re-
penteth." As intelligent, holy, and benevolent beings, the atone
ment in all its designs and influences must be a source
of pleasure to them. As intelligent beings they take an
interest in the atonement, from the circumstance that it
js a measure in which the Father of wisdom and mind is
«.. ^r>l°ased," and over which he "joys with singing."
_. ... .". subject, in grandeur and immensity, suited to the
keen penetration, and the large comprehension of their
glorious minds. The atonement as the ground and me
dium of an immense accession of good to the universe,
cannot fail to interest and delight their minds, as amia
ble and benevolent beings. Neither of these aspects
of the atonement, however, would be desirable to their
minds, were it void of a holy character. Because they
are holy themselves, they rejoice in the atonement on
account of the demonstration which it gives of the evil
of sin; on account of its public expression of the beauty
of divine holiness; on account of its vicarious virtue to
expiate and sanctify guilty and sinful men; and on ac
count of its practical tendency to deter accountable
beings from sin, and to melt tbe hard heart to repent
ance. This diffuses "joy in their presence," because
that by repentance, through the atonement, the sinner is
coming back into order and harmony with the universe;
that his repentance is reasonable, and due to the divine
government; that by this process he is introduced into
the circle of happiness and fellowship with God; and
that eventually, he is to join them for ever as an asso
ciate in glory, and sharer in their joy.
If there be such "joy" among these intelligences now
in their inquiries into this stupendous measure; if they
are so delighted and entranced with its present unfold-
ings, developements, and evolutions, how will they be
ravished with the glory of its splendid consummation.
The fipostle John represents them, as in that auspicious
period, thrilling the vast universe with their rapturous
gOPgs. "A# I beheld apd heard the voice of many

WORKS OF GOD. 113
angels round about the throne, and the beasts and the
elders: and the number of them was ten thousand times
ten thousand, and thousands of thousands, saying with a
loud voice, Worthy is the Lamb that was slain to re
ceive power, and riches, and wisdom, and strength, and
honor, and glory, and blessing. And every creature
which is in heaven, and on earth, and under the earth,
and such as are in the sea, and all that are in them,
heard I saying, -Blessing, and honor, and glory, and
power be unto Him that sitteth upon the throne, and
unto the Lamb for ever and ever. And the four beasts
said, Amen." Rev. v, 11 — 14.
The information which is communicated to the intel
ligences of other worlds, concerning the mediatorial
transactions, in the church, and for the church, is in
tended to affect themselves, and to have a practical influ
ence upon them as subjects of the divine governments
Their great minds are capable of enlargement by exer
cise, of advancement in knowledge, and of growth in
their love and admiration of the character of God.
Their study of the atonement is calculated to strengthen
their confidence in the righteousness and benevolence of
the divine government, and to give them a clear insight
into the heinous enormity of revolt and transgression.
When they see the tremendous evil of sin, set forth in
the sufferings of the Mediator, they perceive the justice
of the eternal destruction for sin of their former com
peers in glory, and feel high gratitude to sovereign grace
for their own preservation in bliss. In their contempla
tion of what the mediatorial President has done for the
universe, they feel themselves united more nearly and
dearly to the system of which He is the centre and the
glory: and they feel prompt and unshrinking to under
take any service, in hjs work, after his illustrious exam
ple. Probably by the information which they receive
from the atonement, they become more aware and sen
sible of the value and worth of their own dignity and
glory. Gabriel never knew the worth of his harp and
crown, till he saw at what immense cost, the lost harp
*10

114 ATONEMENT IN RELATION TO THE
and crown of a sinner were ransomed, among the scenes
of Gethsemane and Calvary.
The Intelligences of other worlds are positively bene
fitted by sharing in the blessings of the atonement. "He
that descended, is the same also that ascended up far
above all heavens, that he might fill all things." In this
passage the blessed Redeemer may be considered either
as taking his place, as the central Sun, in the midst of a
vast system of heavenly places, to every part of which
he diffused light and heat; or as, in his ascending pro
gression, passing on his way to his throne, worlds upon
worlds, and systems upon systems, strown amid "all
heavens," scattering his blessings all around, and sanc
tifying and baptizing every world with "the blood of
sprinkling." With what can he "fill all things in all
heavens" but with the blessings of his mediatorial grace?
It is to this the apostle refers when he speaks of "spir
itual blessings in heavenly places in Christ." This
proves that the inhabitants of "heavenly places," the in
telligences who occupy all the celestial orbs of the uni
verse, actually have "spiritual blessings," and that these
"spiritual blessings" are enjoyed "in" and through
Christ. It is not to be supposed that these intelligences are
benefitted in the atonement, as it is a ransom for re
demption from sin, for they never needed a deliverance:
but they are benefitted by it, as it is the medium of all
divine communications. God has no medium, no way
of blessing any being, in any world, but the mediation
of Christ; and the whole circle of his mediation is around
his atonement.
The benefits which they have derived through the
provision of atonement are such as are fitted to their
nature, rank, and character. They have had a greater
nearness to their Maker who has made an approach to
them in a created nature. They have a more enlarged
acquaintance with the character of God in the various
evolutions, in the full and free exercise, and, in the beau
tiful and glorious harmony of all the divine perfections.

WORKS OF GOD. 115
The application of their energies, and the employment
of their ministry have been chiefly directed to the exe
cution of the messages of mercy and grace. As social
and benevolent beings they must regard it as a benefit
to be having accessions of ransomed and holy compan
ions, who will partake with them in the honors of the
"heavenly places," and who will unite with them in the
services and praises of God and of the Lamb for ever
and ever.

SECTION III.
Christ the President of the Universe on the ground
of his Atonement.
The Scriptures speak of Jesus Christ as being the
president of all the ranks and grades of being in the
universe. "God has set him at his own right hand in
the heavenly places, far above all principality, and power,
and might, and dominion, and every name that is nam
ed, not only in this world, but in that which is to come;
and hath put all things under his feet, and gave him to
be the head over all things to the church, which is the
fulness of him that filleth all in all."
We have suGh an High Priest who is set on the
right hand of the throne of the majesty in the heavens,
"a minister of the sanctuary, and of the true taberna
cle which the Lord pitched, and not man." Heb. viii,
2. Dr. John Owen has labored much to shew that
"the sanctuary and the true tabernacle" here, mean the
human nature of the Son of God: but the whole con
text, and the train of argument, make it evident that
the apostle is speaking of the place into which Jesus has
entered, that is, "into the heavenly places," or "heaven
itself." In the "heavenly places," Christ sits, the pub
lic minister, the "antistes sacrorum,"* — the official
organ, "qui publicis qffkis prceest"\ — the president
•Ernesli, and Dr. Pye Smith. tProfessor Moses Stuart.

116 atonement in relation to the
over all the employments, offices, and services of all
the heavenly intelligences.
It is not, I conceive, the philosophy of Newton
only, that teaches us the doctrine of plurality of worlds;
the illustrious President of the universe himself has
said, "In my Father's house are many mansions." The
"Father's house" is the vast temple of the universe, and
the "many mansions," are the innumerable stars, and
suns, and systems which compose its apartments. These
stars are not mansions of untenanted glory, nor provin
ces of luxuriant wastes in the divine empire. They are
"heavenly places" in which are thrones, and principali
ties, and powers, and dominions, to which the manifest
ed wisdom of God is made known by the church.
This scriptural enumeration of ranks and dignities, is
not a series of high sounding and pompous titles with
out meaning and without verity. It is a list of real offi
ces, of actual employments, and of public services.
In our speck of world we see every speck of matter
teeming with life, activity, and employment. The mi
croscope has its hades of living existences, as well as
the telescope. It is therefore unnatural, unreasonable,
and unscriptural to regard "all heavens" as solitudes of
majesty, or deserts of beauty. On the supposition that
all these gradations and orders of intelligences are in
active employments, and in useful service, it enlarges
our conceptions of the official dignity and glory of
Jesus Christ, to see him "wear the crown as Lord of
all," the "head of all principality and power," in all
things having the pre-eminence, as President over all.
The state of the Lord Jesus Christ in heaven is, in
deed, one of transcendent glory and power, but it is
also a state of office, of mediatorial care and au
thority, and of plenipotentiary administration over the
entire universe.
He directs and regulates all their services and em
ployments by his mediatorial authority. It is he who
gives to every one his work, and allots to every one his
sphere of employment. "In his name" every knee

WORKS OF GOD. 117
bows, of things in heaven and things in earth. He has
a name ''above" every name in heavenly authority and
influence. It is by him that all things consist, whether
they be principalities, or powers, or thrones, or domin
ions. What keeps all these provinces, with their innu
merable intelligences, in order, at their proper work,
without clashing, and without anarchy? It is mediato
rial power; it is the influence of the atonement. It is
"by him, 1 say, whether they be things in earth, or things
in heaven."All these services are rendered acceptable to God by
the merits of the Mediator. Christ is as a Lamb slain in
the midst of the throne; and all the services that come
to the throne have a reference to the Lamb of atone
ment that is in the midst of it. The Mediator by his
intercession presents the services of all the subjects of
the empire publicly to his heavenly Father. In his offi
cial character Christ is the Receiver General of all the
revenues of God's immense empire, and as the media
torial President he presents them to God. He entered
heaven, not to receive glory only, but to do temple-
work. It is his work, as the public officer of the
moral commonwealth, to present to God all the revenue
of service and glory received from all the provinces,
and gathered together under his mediatorial inspection.
In this office and work, he is the representative of the
universe, but more especially of the church, transacting
publicly all its affairs with God.
As the official President, it is his temple-work to re
compense all these services by his sovereign grace. He
has ascended far above all heavens, that he might fill all
things, and bring all worlds into the light and the "joy
of their Lord." In the day when the mediatorial ad
ministration of things shall come to its splendid close,
all intelligences, angels and men, shall be marshalled
from their heavenly places, and gathered before him, as
the great President; they shall receive their crowns
from the hand that was nailed to the cross; and in love
and homage, they will cast their diadems at his feet, and

118 atonement in relation to the
ascribe all -their magnificent rewards to his sovereign
bounty and love.
This mediatorial presidency of Christ shews the con
nection of his atonement with all the works of God.
His atonement is the ground of his government over the
universe. The mediatorial glory of Christ is an offi
cial glory that followed his sufferings. His crown is
linked to his cross. He became obedient unto death,
even the death of the cross; wherefore God highly ex
alted him to the Universal Presidency. Christ is not
head over all things irrespectively of his atonement, any
more than he can be Head of the church irrespectively
of it. The Son of God has no mediatorial power in
heaven or earth, but what arises from his atonement, and
is connected with it.
The atonement, accomplished in this world, extends
its relations and influences to other worlds, as is evident
by the conveyance of the blessings of other worlds to
ours. Our world, by sin, had attempted to snap the
connection between it and the centre and source of all
blessing, but mediatorial influences have preserved it.
Now God blesses our world with the spiritual blessings
of the heavenly places, and he blesses us and them, only
"in Christ." The atonement is the ground and medi
um of the ministry of angels in our world. As revolt-
ers we had every thing to dread from the employment
of their agency, as subjects of high and unbending loy
alty to the offending king. In the mediation of Christ
they and we are become the subjects of the same presi
dency; they are the friends of man, and ministering
spirits to the saints. They defend us from our spiritual
adversaries, and execute the "charge" given to them
concerning us through life. They rejoice in our acces
sion to the church of Christ, and assembly of the first
born; and they will, in due time, convey our ransomed
and sanctified spirits safe home to glory. The actual
admission of men into the "heavenly places," shews
that the atonement is connected with "all heavens." It
shews that the keys which open the door to them are in

works of god. 119
benevolent hands. Many myriads of sinners have
already passed thither from the land of great tribulation
— but they all arrived safely, only "through the blood
of the Lamb." Heaven would not have been open
and accessible to sinners, had not Christ himself pub
licly entered it in his official character, and solemnly
set it apart, to be the home of believers, by the influen
ces of his own atonement. "By his own blood he enter
ed in once into the holy place, having obtained eternal
redemption for us;" and all the heavenly things them
selves were purified, consecrated, and set a-part, by his
better sacrifice, so as to be accessible and approachable,
and heritable by sinners of our world.
SECTION IV.
The Extent of the Atonement illustrated by its
Relation to the Universe.
If the atonement of Christ be limited in its design
and aspect, particular in its blessings and influences,
and commercial in its principles, paying quid pro quo,
it seems to me impossible to account for the relation,
which the scriptures declare to exist, between the atone
ment and all the works of God. A particular atonement
supposes that Jesus Christ suffered the punishment due
to the elect, and to them only; and that the blessings of
the atonement shall be shared by them and by them
only. On this hypothesis the good which angels have
received is left entirely unaccounted for, except, per
haps, it be thought a mere sovereign largess: and the
good which the wicked enjoy in this world is accounted
for, partly as "uncovenanted mercies" scattered among
them, and partly as a bonus granted to them for the
sake of the church. ¦ If God can give some mercies
uncovenanted, why not give every mercy? "Uncove
nanted," means, irrespective of the promises connected
with the atonement. Had the first-born of Adam any
of these uncovenanted mercies? Must not Cain have

120 ATONEMENT IN RELATION TO THE
known that all the good which he enjoyed was connect
ed with the promise of the Seed of the woman? If
God could honorably give any mercy without the cove
nanted atonement, he might give every mercy. The
conclusion is unassailable, that if God could give any
and every mercy irrespective of atonement, the death
of Christ was unnecessary. When it is said that the
wicked receive blessings for the sake of the church, the
phraseology does not mean that the church is the meri
torious cause of those blessings, but it is meant that
these blessings are conferred upon others, for the pur
pose of benefiting the church. The question, "how
the ungodly come by these blessings?" is left untouched
by such. a phrase.
The blessings of the atonement cannot reach where
its relations do not extend; and in whatever place, and
in whatever world we find the blessings of the atone
ment, our conclusion is sou.id, that the designs and the
influences of the death of Christ reached there. We
discover the'blessings of the atonement more or less lib
erally scattered everywhere in our world — yea, we find
these blessings among principalities and provinces in
"heavenly places." The supposition that these bless
ings reached the heavenly places by accident, or at
random, without any design or intent, is unreasonable,
and unscriptural. Wherever, in the physical universe,
we detect the influences of gravitation, we never suspect
that those influences came there by some arbitrariness
unaccountable, pr by some endowment unintended. We
never suspect this, simply, because we have no precon
ceived physical system to render the suspicion neces
sary. In discussing the atonement, then, we are not
afraid of embracing a favorite maxim of the advocates
of limited redemption, that the death of Christ and its
benefits are of the same extent. We find these bene
fits of the death of the Son of God in "all places of
his dominions," and we cannot be wrong in believing,
that they were intended to be so.

WORKS OF GOD. 121
A limited atonement for a certain chosen number of
men, leaves the benevolent ministry of angels, in our
rebellious world, unaccounted for.
It may account for the angels being ministering spirits
sent forth to minister to them who shall be heirs oi sal
vation; but the whole history of God's works shews,
that the ministry of angels has had a benevolent influ
ence upon many who have not proved heirs of salva
tion. The argument of our Savior about little children
supposes that all of them have a share in the good ser
vices of angels. No one will say, eilher that the holy
angels would give their services to such children, or that
such children could become interested in such high
advantages, irrespectively of the mediation and atone
ment of Christ.
This ministry of angels has not been confined to
mankind in their childhood; it has followed them when
grown up, and even when living in sin. As instances
of this benevolent ministry towards mankind as sinners,
I might mention the case, of Hagarand her son, the case
of Balaam, the case of the angel who led the contuma
cious Israelites through the wilderness; and, not to make
a larger enumeration, the case of the angel who de
scended to the pool of Bethesda* to trouble the waters
for the healing of the bodily disorders of men.
The ministry of angels for the benefit of man is in
every case an effect of the mediation and atonement of
Christ, for angels and principalities are made subject to
his authority. They go at his bidding in every employ
ment. If Christ had purchased their ministry for a
certain number only, how have these intelligences of
distant worlds taken such interests in all the children of
our world? Is this an uncovenanted employment? and
do even they do works of supererogation? Will these
holy beings squander upon others a ministry so dearly
purchased only for some?
* The critical disputes about the text «f this narrative donol at all affect
the probability of the benevolent aspect of ihe ministry of angels towards
sinners. 11

122 ATONEMENT IN RELATION TO THE
An atonement limited in its aspect and design, is
opposed to the report which the intelligences of other
worlds have given to us of their views of its bearings
and influence. This is the report from other worlds.
"And the angel said unto them, Fear not; for behold I
bring you good tidings of great joy which shall be to all
people: for unto you is born this day in the city of Da
vid, a Savior, which is Christ the Lord." "And sud
denly there was with the angel a multitude of the heav
enly host, praising God, and saying, "Glory to God in
the highest, on earth peace, good will towards men."
When Peter remarked that angels desire to look into
the administration of the atonement, it should be remem
bered that these intelligences had been inquiring into
this subject for above four thousand years. Now let it
be considered, that these high and noble existences are
possessed of powers remarkable for comprehension and
accuracy; that they applied those powers to a given sub
ject for so many ages; that they studied this subject in
all the information and light of knowledge in heaven;
that their application to this subject did not consist in
intellectual speculation merely, but also in actual ser
vices employed from time to time for furthering the
great arrangements of this subject; and that on their
visit to the Shepherds, they were commissioned to give
a correct announcement of this provision of mercy.
These intelligences seem to consider this scheme of
mercy as embracing the "earth," "men," and "all peo
ple." The tidings of the angel are not "good" to all
people, unless Christ the Lord be a Savior unto all
people. The good tidings that Christ the Lord was a
Savior unto all people, could not be "a great joy" unto
them, unless he were so, truly and sincerely, the expres
sion of "good-will towards men."
If these well-informed spirits after four thousand
years' application of their great minds to this subject,
and actual employment in some of its plans, had under
stood the atonement to be a measure limited to a cer
tain number, they would not have announced it in such

WORKS OF GOD. 123
universal terms, and with such an unlimited aspect.
When the angel said that the advent of the Savior was
a great joy which should be to all people, he understood
it to "be" so in the purpose of God, and the design of
the atonement.
This view of the angel's sentiments on the extent of
the ^ provision of mercy, is not at all destroyed by the
testimony given to Mary, that she should call her son
"Jesus, because he should save his people from their
sins." It is utterly incapable of proof that the angel
meant by "his people," the objects of sovereign spe
ciality and election. "His people" in this passage mean,
the people of the Jews, who were, particularly even at
this time, the people of his fold: to them he came —
but his own [people] received him not. This sense of
the phrase is fully justified by Luke i, 68, 77; vii, 16.
Supposing, however, that the angel intended by "his
people" the objects of gracious speciality, this passage
would not decide against the universal aspect of the
atonement; as in that case it would refer to the actual
results only of the atonement, and not at all to its general
design and tendency.
Limited views of the atonement are not compatible
with the nature of the joy which angels have in the
conversion of sinners.
As the conveision of sinners is a pleasure and a joy
to them, the inference is fair, that the unconverted state
of sinners, is a matter that is displeasing and grievous
to them, as much as any thing can be displeasing, and
grievous to glorious and happy minds. The argument
which the apostle Paul employs with the Corinthians in
behalf of purity and propriety in worship, is the suppo
sition that an improper spirit and behavior is displeasing
to the angels who commune with their assemblies. The
sinner who grieves the Holy Spirit, may be well sup
posed to grieve holy angels. If however these great
and holy intelligences see or know that the atonement
of Christ was only designed for a certain number, which,
as they become converted, actually supply to Christ the

124 ATONEMENT IN RELATION TO THE
identical travail of his soul, on what principle can the
unconverted state of the others be a grief to them?
Their griel cannot arise from the exclusion of these
unconverted, from the proposals and offers of the atone
ment — much less from any impious apprehensions that
these offers to sinners were not sincere. It must be left
to the advocates of limited atonement to account for
this supposed grief of angels upon any other principle,
than that of their regarding the sinner as acting a per
verse, undutiful, and wicked part, in rejecting the clear
and open overtures of the atonement. These angels
cannot regard the rejection of the atonement, and of the
gospel offers, wrong and wicked in the sinner, if the
atonement was never designed for him, and if the offers
made to him were not really meant and intended for his
adoption. An atonement limited to a certain number is incon
sistent with the argument, which is founded on the
"desire of angels to look into these things," to press
upon sinners the indispensable duty of becoming inter
ested in the salvation of Christ, and the heinous guilt
of neglecting it.
Bear Dr. Dwight's statement.* "Were the gospel
as untrue as infidels assert, they would be no gainers.
If it should be true, what will become of them. Wrhat
must be the feelings of an infidel on a dying bed, if he
is then in possession of sober thought, and solemnly
remembers his contempt for the Savior, and his rejec
tion of the offers of life? With what emotions must he
enter eternity?" This argument is sound and sober, and
it agrees well with Dr. Dwight's view of the death of
Christ. On the principles of a limited and partial atonement,
this argument can not be pressed, on any sinner who
may be supposed to be out of the pale of salvation. It
is utterly unworthy of the gospel to recommend to such
ap excluded sinner, the examination of the atonement,
* Dwight's Sermons, vol. ii, p. 440,

WORKS OF GOD. 125
as a man of taste, and to tell him that the study of this
cardinal measure of the divine government would be a
good intellectual exercise for him, and would materially
improve the benevolence of his character. Yet the ad
vocates of exclusive salvation can not consistently recom
mend such a sinner to inquire into the claims of the
atonement of Christ in any other way.
A limited atonement is inconsistent with the exhorta
tions and encouragements, which the scriptures give to
sinners universally, to direct their attention and pursuit
to the happiness and glory of the heavenly places.
Sinners of all sorts are directed and recommended to
lay up for themselves treasures in heaven, to seek, and
to set their affections upon, the things that are above,
where Christ sitteth at the right hand of the Father.
Now all the blessings and the good things in heaven are
purified, consecrated, and set apart by the "better sac
rifice of Christ." If they are, therefore, purified and
selected for a certain number, how can the minister of
the gospel invite all men to seek what was never in
tended for them? There is not a blessing, nor a com
panion to be had in heavenly places,* that is not hal
lowed and purified by the blood of atonement. It is,
* I cannot deny myself the pleasure of introducing here a passage
from "Bishnp Porteus' Sermons;" its pertinency and eloquence will
apologize for its length.
"It is, 1 believe, generally taken for granted, that it was for the
human race alone that Christ suffered and died; and we are then
asked, with an air of triumph, whether it is conceivable, or in any
degree credible, that the eternal Son of God should submit to so
much indignity, and so much misery, for the fallen, the wicked,
the wretched inhabitants of this small globe of earth, which is aa
a grain of sand to a mountain; a mere spec in the universe when
compared with that immensity of worlds, and system of worlds,
which the sagacity of a great modern astronomer has discovered in
the boundless regions of space.
"But on what ground is it concluded that the benefits of Christ's
death extend no further than to ourselves? As well might we
suppose that the sun was placed in the firmament merely to illu
minate and warm this earth that we inhabit. To the vulgar and
illiterate this actually appears to be the case. But philosophy
teaches us better things: it enlarges our contracted views of the
divine beneficence, and brings us acquainted with other planets,
*11

126 WORKS OF COD.
therefore, impossible to direct sinners to seek any
heavenly favor, but what is under the influence of the
atonement. The argument to induce sinners to seek
the things above, is that Jesus Christ is there; but this
argument would be of no force, if the sinner could not
avail himself of Christ's intercession.
and other worlds, which share with us the cheering' influence and
the vivifying warmth of that glorious luminary. Is it not then a
fair analogy to conclude that the great spiritual light of the world1,
the fountain of life and health, and joy to the son), does not scatter
his blessings over the creation with a more sparing hand? And
that the Sun of righteousness rises with healing in its wings to-
other orders of beings beside ourselves? Nor does this conclusion
rest on analogy alone. It is evident from scripture itself, that we
are by no means the only creatures in the universe, interested in
the sacrifice of our Redeemer. Eph. i, 10. Col. i, 1(3 — 20.
"From intimations such as these, it is highly probable, that in
the great work of redemption, as well as of creation, there is a
vast stupendous plan of wisdom, of which we cannot at present so-
much as" conceive the whole compass and extent; and if we eould
assist and improve the mental, as we can the corporal sight; if we
could magnify and bring nearer to us, by the help of instruments,
the great component parts of the spiritual, as we do the vast bodies
of the material world, there can be no doubt, that the resemblance
and analogy would hold between them in this, as it does in many
other well-known instances; and that a scene of wonders would
burst in upon us from the one, at least equal, if not superior, to
those which the united powers of astronomy arid optics disclose to
us in the other.
"If this train of reasoning be just, (and who is there that will
undertake to say, much more to prove, that it is not so?) if the re
demption wrought by Christ extends to other worlds, perhaps
many others besides our own; if its virtues penetrate into heaven
itself: if it gather together "all things" in Christ, who will then
say that the dignity of the Agent was disproportioned to the mag
nitude of the work? And that it was not a scene sufficiently
aplendid for the Son of God himself to appear upon, and to display
the riches of his love, not only to the race of man, but to many
other orders of intelligent beings? Upon the whole, it is certainly-
unpardonable in such a creature as man, to judge the system of
our redemption, from that very small part of it which he now sees,
to reason, as if we were the only persons concerned in it; and
on that ground to raise cavils, and objections." — Bp. Porteus.'
Sermons, vol. ii, ser. 3.

CHAPTER VI.

ON THE ATONEMENT IN ITS RELATIONS TO DIVINE
MORAL GOVERNMENT.

SECTION I.
The Elements of Moral Government.
Divine moral government is that control which the
blessed God exercises over the minds of accountable
beings by reasoning with them, that is, by exhibiting
motives aud inducements addressed to their hopes and
fears. God governs every thing according to its nature. He
manages the sea, and regulates the planets by physical
force, and the various tribes of animals, by the laws of
instinct. Every one knows that the waves of the sea,
the revolutions of the planets, and the migrations of
birds, are not to be regulated by reasoning with them.
But man can be governed and controlled by reasoning
with him; and his conduct can be regulated by exhibit
ing to him sufficient motives and inducement. We keep
our oxen to the plough by physical force, but we keep
the ploughman at his work by moral government, that
is, by giving him sufficient motives and inducements to
be so. He is not chained, nor bound, nor yoked, but
acts freely.
Physical force can never become an element of moral
government. In proportion as force enters it, it ceases
to be a moral government. The more freedom there

128 ATONF.MENT IN ITS RELATIONS TO
is in a government, the more purely moral is it. Such a
freedom is not the freedom of licentiousness and anarchy,
for these encroach always on the freedom and liberty of
some of the subjects.
It is by reasoning, and presenting motives, that we
govern our own minds, and influence the minds of other
men: and it is by the same means that God governs us.
If minds become so debased and obstinate as to refuse
or to dislike such a control in a community, then coer
cion will be employed to subdue them. The slaves at
the gallies are governed by coercion, and criminals are
drawn to the place of execution by force; but this
in a just and wise government, only befals those who
have voluntarily rejected the control of reason and
justice. Man is a reasonable being, and, as such, is a member
of the great moral commonwealth of the universe. That
commonwealth supplies him with a law as the rule of
his conduct towards the whole universe. This law
surrounds him with rich and copious exhibitions of
reasons, motives, and allurements, to lead him to the
formation of a good character, and to the choice of a
wise course of conduct. It forces him to nothing, but
leaves him perfectly free. In this government man, as
a reasonable being, is free from every thing except from
the moral obligation to do good, and from accountable
ness to his Ruler if he do wrong.
Law must indispensably have the sanctions of rewards
and penalties. Without these a law would be a mere
advice, a recommendation only, and of no authority.
The penalties of the moral law are sufferings and pains.
In this inquiry it is no work of ours to account for the
reasons why sufferings were annexed as penalties to the
moral law, any more than it is to discover why injury
and destruction are, in the physical laws, the penalties
for falling down a precipice, &c. We can only say,
that such is sthe moral constitution of which we are
members; and such, do providence, conscience, and the
scriptures, declare it to he.

DIVINE MORAL GOVERNMENT. 129
By doing wrong, or sinning, man becomes liable to
this penalty. Nothing else but sin will bring us into
contact with sufferings as the penalty of the law. No
perfection of God, no decree of God, no measure or
work of God, no malice of enemies — in short, nothing
in the whole universe will bring us within the reach of
the punishments of the law, but sin.
The sufferings of a sinner, of one who transgresses
the law, are right and good for the ends of the govern
ment of which we are members. The penalty is in
flicted, not for the sake of putting the delinquent to pain
only, nor of gratifying the private revenge of a ruler,
but to secure and to promote the public ends of good
government. These ends are to prevent others from
transgressing; by giving a decided and clear demonstra
tion of the dignity of the law, and a tangible proof of
the evil of crime.
If a member, then, break the rule of the great moral
constitution, it is right that he should suffer, that the evil
of his sufferings might restrain the evil of transgressing.
As far as sufferings answer these public ends, ihey are
right and useful; but when they fall short of these ends,
or in severity of infliction go beyond these ends, then,
they are only natural evils added to moral ones, without
removing them.
It is due to the character of the governor, as the
public organ of a commonwealth, and due to the wel
fare of the government, that the penalty should be ex
ecuted on the offender. It is right and good that the
man who injures you should feel an inconvenience, a
pain, a suffering for it, — not to gratify your spleen and
revenge, but to prevent others from again daring to in
jure you. You approve of the penalty when it is ex
ecuted on others for injuring you; if you disapprove of
it, when inflicted upon yourself for injuring others, it is
because you are selfish, and feel no concern for the
public good.
Sinners have transgressed the law, have wronged God,
have spoiled his works, and have injured his liege sub-

130 ATONEMENT IN ITS RELATIONS TO
jects; therefore, for the public good, they deserve to
suffer as transgressors. SECTION n.
The Penalties of Moral Government administered on
the Principle of Public Justice.
Obedience is the first thing which man as a member
of government owes to God. If man gives not obedi
ence to the law, then punishment is due from him for
the ends of good government. In the classical writers
of Greece and Rome, the "supplicium" or punishment
is always represented as being given or paid by the
offender, and as what was due from him to the govern
ment. And this language expresses the reality of the
case of an offender in moral government. The promo
tion of the public good by his obedience is due from
him: f he do not promote it in this way, then it is due
from him to promote it by sustaining the penalty of
the law.
The question now occurs, "Upon what principle shall
this penalty be administered?" Private individuals will
answei this according to their own feelings and inter
ests. Some will say, "let power be employed to inflict
a severe chastisement and intense sufferings for the
crime." Others will say, "let mercy be exercised to
administer the penalty gently and sparingly." Neither
of these principles alone will administer the penalty
safely and honorably for the ends of government. All
honest subjects will say, "let justice administer it, what-*
ever be the consequences." All may assent to this,
but the difficulty of administering the penalty is not
removed. Another question occurs, "Upon what modification
or principle of justice would you execute the penalty?"
Justice takes many modifications. There is commu
tative justice, which gives to another an equivalent for
value received. Divine moral government does not ad-

DIVINE MORAL GOVERNMENT. 131
minister the penalty upon this principle, for it is perfect
ly inconsistent with an administration on moral prin
ciples, to deal out a mathematical measurement of pun
ishment for an arithmetical amount of injury and wrong.
For though the punishment of the sinner will be no
greater than deserved, yet all his sufferings and pains
will never be an equivalent, in commercial or commu
tative justice, for the honors and the homage of which
God has been wronged. Commercial or commutative
justice cannot be exercised here, for the government
is a moral one. No moral quality or action can be
recompensed with a commercial payment. It were
absurd to suppose a father, a husband, or a master,
governing his family on the commercial principle of
paying so much, in money or goods, for so much love
and obedience.
The execution of the penalty on the principle of
distributive justice, is inconsistent with the present ad
ministration of moral government, as it is a state of
probation and trial. Such an execution would render
our present state not a state of trial. If every swearer,
or sabbath-breaker were immediately dealt with accord
ing to his character, men would no longer be in a state
of probation, to try whether they would swear and keep
the sabbath or not. If men would be always seeing
the immediate and summary consequences of sin, they
would not be proved any longer as to what was in their
heart, whether they would keep His commandments or
no. They would be walking by sight, and not by
faith. The exercise of what is called vindictive justice in
the administration of the law, ill accords with the pres
ent connection between God and man. There is so
much goodness, and mercy, and clemency, and bounty,
in our present circumstances, as to assure us that God
has thoughts of peace and not of evil concerning us.
Even the evils and the inflictions of the present state
are not vindictive, but are evidently under the contro}
and direction of a benevolent principle.

132 ATONEMENT IN ITS RELATIONS TO
If the divine justice be regarded as commutative, or
distributive, or vindictive, we must suppose that the ex
ecution of the penalty is an affair of indispensable
necessity, and that it must inevitably be inflicted. Be
sides, in such a necessary execution, there is also im
plied a necessary and inflexible adherence to the strict
letter and form of the law, so that the Public Ruler can
not inflict Jess punishment than was threatened, nor con
fer more favor than was promised, without violating the
constitution. Then, we must recur to our former question — "Upon
what principle shall this penalty of the law be adminis
tered?" I answer, upon the principle of public jus
tice. Public Justice is that justice which a government
exercises, to preserve the public good, and the public
honor of the whole community. In human governments
the chief magistrate has a power of suspending penal
ties, and of dispensing favors, provided he does not
exercise such a prerogative to the detriment of the pub
lic good. Public justice is related to civil good, as
distributive justice is related to personal good. If the
penalty be executed, public justice provides that it shall
be executed only for the public ends of government,
and not for private revenge. If the punishment be sus
pended, public justice provides that the suspension or
remission shall not be detrimental to the public good; it
provides that the ends of government shall be as fully-
secured by the suspension as by the execution. On
the principle of distributive justice, Junius Brutus de
livered his two offending sons to the lictors, and said,
"Execute the law upon them." On the principle of
public justice, Zaleucus spared his offending son from
blindness, by consenting to suffer the loss of an eye him
self. The ends of good government were as effectually
secured by the public justice of Zaleucus, as by the
distributive justice of Brutus. The tendency in either
administration to produce salutary impressions on the
subjects, is decidedly in favor of that of public justice.

DIVINE MORAL GOVERNMENT. 133

SECTION III.
The suspension of the Penalty, on honorable grounds,
consistent with Public Justice.
If the chief magistrate, in suspending a punishment,
or conferring a pardon, act beside the letter of the law,
yet he cannot be said to be unjust, while his measures
subserve ihe general design of the law, and answer to
the spirit of the constitution.
Suppose one of a gang of robbers to turn king's evi
dence. Distributive justice would require that the
penalty of death be inflicted upon him as "parliceps
criminis," and the letter of the law would demand his
execution. In such a case the chief magistrate thinks
that he will promote the ends of justice, and secure the
public good, better by suspending the merited punish
ment, than by inflicting it; and no honest subject in the
kingdom will think him guilty of injustice.
In civil governments, we are every day presented
with instances of the suspension of punishment, when
it can he done without injury to the public good. A
thief is condemned to suffer the punishment of death,
but this punishment is suspended, and transportation for
life is substituted instead of it. In either case the end
of government is answered, namely, that he should no
longer wrong honest subjects.
The providential government which God exercises
over the affairs of this world, shews that threatenings
can be honorably suspended when the ends of good
government can be secured by it. The case of Nine
veh is in point. The end of divine government^ in
threatenings denounced by Jonah, was the reformation
of the people. This end was secured without an in
fliction of the penalty; consequently, no one but Jonah
has ever thought the suspension or remission of the pun
ishment wrong. That it is a possible case that a pun
ishment may be suspended, when the ends of govern-
12

134 ATONEMENT IN ITS RELATIONS TO
ment can be otherwise secured, is evident from the
whole history of the forbearance and long-suffering of
God. The threatened inflictions are long delayed,
many serious warnings are given of the approach of
judgments — when judgments come, they are not inflicted
so severely as was threatened; and their execution takes
place gradually, as if God were reluctant to inflict them,
and as if he were waiting every moment for a signal to
withhold his hand. This induction proves that to secure
the ends of government, is much greater in the estima
tion of God, than to execute a threatening; and that his
denunciations can be honorably withdrawn, when their
public ends are secured. -
It has pleased God to give us a specimen of his moral
government over the universe in the theocracy which he
exercised over the Israelites. In the annals of the the
ocracy, suspensions and remissions of threatened pun
ishments are facts of very frequent occurrence. Indeed
the whole of this divine polity was a system of suspen
sion's, founded upon the substitution of sacrifices, as pub
lic expedients and honorable grounds for the non-inflic
tion of threatenings and penalties. Since God in this
peculiar polity has clearly shewn that he can on honor
able grounds suspend a threatened judgment, without
being deemed unjust, he has exhibited to us the exer
cise of a principle, which is capable of indefinite appli
cation to the whole sway of his moral government, and
which has actually left well-defined and indelible traces
of its operation in the administration of divine provi
dence. Even if the arguments from analogy failed us in prov
ing the justice of suspending a threatening, there is one
fact, that in the history of sinners is boldly prominent,
and is presenting itself at every turn; it is the fact that
the original penalty threatened to our first parents has
been actually suspended. Had it been literally execu
ted, there would have been no human race now exist
ing. The penalty threatened to Adam was, "in the
day thou eatest thereof, dying thou shalt die." Adam

DIVINE MORAL GOVERNMENT. 135
did eat of the forbidden tree; he. was spared, he did
not die, his penalty was suspended, his punishment was
remitted. Was such a suspension jitst? On what prin
ciple can it be justified? It was suspended on the prin
ciple of public justice, which made honorable provisions,
that the spirit of the divine constitution should be pre
served without adhering to the letter oi it.
SECTION IV.
The Death of Christ an honorable ground for remit
ting Punishment.
I. The atonement of Christ is a distinct and public
recognition of the truth and justice of the sinner's lia
bleness to the punishment threatened in the law.
The apostle Paul in Col. ii, 14, represents the influ
ence of the death of Christ as paying a debt or cancel
ling a bond. The chirograph, or bond, means the
power of the law to condemn a sinner, that is, our obli
gation and liableness to suffer the penalty threatened by
the law for sins. The sinner owes to the public gov
ernment the suffering of the punishment. It is this due,
this obligation, this liableness, that is represented by the
chirograph. The first part of an honorable payment of a debt,
whether commercial or civil is, freely owning the justice
of the claim, and the reality of the obligation. The
whole of the undertaking of Christ proceeds upon this
recognition, that what the law requires is holy, just, and
good. By blotting out the handwriting and cancelling
the bond, he did not mean to imply that ils claims were
false, or that its demands were unjust. On the contrary,
he nailed the chirograph to the cross, as having been a
true and valid indictment.
The death of Christ, or the atonement by his death,
supposes the charge against the sinner to be true, and
his liableness to the punishment to be just and right.
He came to seek and to save that which is "lost" — to

136 ATONEMENT IN ITS RELATIONS TO
call, not the righteous, but "sinners," "children of
wrath," "condemned already." If the atonement did
not regard sinners as antecedently bound over by sin
to suffer the penalty of the law, Christ would not have
died to redeem them from under the condemnation of
the law. This public testimony to the dueness of the
punishment, honors the divine government in maintain
ing and enforcing its claims on the sinner, and marks
sin as an inexcusable wrong, and of unextenuated
guilt. II. The provision of an atonement shews the great
concern of the moral Governor for the ends of justice
to be secured in his administrations.
God is rich in mercy, plenteous in redemption, and
ready to forgive; nevertheless he is concerned for the
honor of his justice. He loves right, and he hates
wrong. He loves order in bis government, and is con
cerned to prevent disorder. His hatred of disorder
and wrong, is commensurate with his love of himself,
and with his concern for the public good of the \m\-
verse. In defending his own rights, the whole of his
public character and revealed glory is concerned. He
needs no motive to feel compassion and mercy towards
sinners, but a safe medium is necessary for the honor
able expression of that mercy towards them.
Sin is a public injury to God and to the universe.
It is not in the nature of mercy, nor does it become its
character, to forgive such a public wrong without an
expression of its abhorrence of the crime. Such a
mercy would be weak indulgence, a fond and a blind
passion. Every one sees that a family governed on
such a principle would soon become the pest of a com
monwealth. And so would a company of servants or
an army of soldiers. Even family discipline requires
that when you forgive a child, there ought always to be
some expression of displeasure at the offence.
The most powerful expression of mercy's abhorrence
of sin, and of its concern for the ends of public justice,
has been given in the substitution of the Son of Gad-

DIVINE MORAL GOVERNMENT. 137
A father, for instance, will not be afraid of relaxing the
bonds of good discipline in forgiving a child, when a
mother in tears and anguish is the expression of an ab
horrence of the child's offence. God has consulted the
ends of public justice in the exercise of his mercy, and
has set forth the death of his Son as the honorable
ground on which he is just in justifying him that believes.
God spared not his own Son, but delivered him up for
us all, as a clear demonstration of his great concern for
his justice, and as a public expression at what a dear
rate he forgives the sin which his righteous soul abom
inates. Such a provision for securing the ends of justice,
honors the divine government. It shews that the reins
of just authority are not at all relaxed. All the subjects
will feel that the moral Governor thinks highly of jus
tice. No friend of the Mediator can slight the law and
the government, and no one who slights and disregards
the law will ever be deemed a friend of the Mediator.
III. In the atonement the suffering of death by Jesus
Christ was substituted, by the blessed God, instead of
the suffering of the punishment that was due to the
sinner. Jesus Christ suffered for us, the just for the unjust.
He was made a curse for us — and a sin-offering for us.
When it is said that Christ suffered for us, it is not
meant that he suffered the sufferings due to us in
law, but that his sufferings were endured as substituted
instead of our sufferings. An atonement goes on
the supposition that the identical sufferings threatened
against man are suspended, and other sufferings sub
stituted instead of them.
This exchange, or commutation of sufferings, in the
expedient for redemption, was intimated in the first
promise made to Adam. Man by transgression had
become liable to the literal sufferings threatened in the
penalty of the law. From these sufferings he was to be
delivered by the Seed of the woman. This deliverance
was to be effected, not by power, but by a price of sub-
*12

138 ATONEMENT IN ITS RELATIONS TO
Stituted sufferings, designated the "bruising of the heel"
a very different kind of suffering from that which was
threatened to Adam.
This view of the vicarious and substitutionary char
acter of the sufferings of Christ will give some definite-
ness and force to the phrase, "Christ has paid our
debts." Though this phrase is not scriptural it is not
to be treated contemptuously, as it is constantly used
with much sweetness and unction by many Christians,
and has been sanctified by long usage in our sermons,
and in our spiritual songs.
"What are the debts which Jesus Christ has paid for
us?" Some answer the question by saying that Jesus
Christ obeyed the law for us; gave, in our stead, and in
our name, that obedience which we owed to the law, so
that the law cannot now demand perfect obedience
of us, because this was given to it in our stead by Je
sus Christ.
Let it be duly considered — Did Jesus Christ pay our
debts in this sense? Did he obey the law that we might
not obey it? Did he do what the law required, that we
might be discharged from our duty? Did he love God
and love his neighbor, in our stead, so that we are de
livered from the obligation to do so? I am sure, I wrong
my reader by supposing for a moment that he does not
perceive, at once, that in this sense, Christ has paid no
debts for us. Paying for us the duty which we owed
to the law, would be redeeming us from God, and not
to God, and would be an axe at the root of all moral
government. No class of rebels would ever be restored
to their allegiance by a high officer so obeying the law
in their stead, as to discharge them from all fealty and
homage. It is, therefore, evident, that by Jesus Christ's paying
our debts, must be meant, not the debt of duty, but the
debt of penalty. The handwriting, or chirograph which
he cancelled was not the bond of obligation to duty
and service, but the bond of liableness to punishment
and sufferings.

DIVINE MORAL GOVERNMENT. 139
It will be inquired, "How did Jesus Christ pay our
debt of penalty?" This question is frequently answered,
by saying, that Jesus Christ suffered the identical pun
ishment to which we were exposed in law. This senti
ment is embodied in a phrase not at all uncommon, that
"Jesus Christ suffered the hell of his people."
I shall refer a fuller discussion of the commutation
of sufferings to the chapter on the atonement in its con
nection with sin. I shall, now, only remark farther, that
the atonement of Christ cancelled the obligation to pun
ishment, not by paying the idem in the duty, nor by suf
fering the idem in the penalty, but by substituting his
own sufferings instead of the sufferings due to the sinner.
IV. The sufferings of the Lord Jesus Christ answer
the same ends as the punishment of the sinner.
An offender is publicly punished by a wise govern
ment, not for the sake of putting him personally to pain
and torture, but for the sake of deterring others from
committing crimes and offences. An English judge
once remarked to a criminal before him, "You are con
demned to be transported, not because you have stolen
these goods, but that goods may not be stolen."
The ends of government in the punishment of offend
ers are — to shew the goodness and benevolence of the
law — to demonstrate the impartial justice of the gover
nor — to exhibit the evil consequences of breaking the
law, and to impress offenders with the hopelessness of
escaping the punishment due to crime.
You may be doubting the benevolence of a law that
takes away a man's life. But suppose your house rob
bed, or your child murdered, you would account that
law really benevolent that would kindly throw around
you the shield of her sympathy, and would rid the
country of such robbers and murderers. It is true, that
the murderers themselves would not regard such a law
as good and benevolent, but every honest man would
admire and welcome it. Sinners generally judge of the
laws of God, as criminals judge of the laws of their
country. Public punishments tend to shew that the law

140 ATONEMENT IN ITS RELATIONS TO
is good and that it watches kindly over the interests of
the poorest subject.
By public punishment the magistrate shews that his
justice is impartial and fair. He is above private mo
tives; his concern is for the public good. The insulted
rights of the lowest subject shall be vindicated by him:
and the rank or power of an illustrious offender shall
not thwart the measures of righteousness. The effect
will be, that all will stand in awe of the majesty of un
sullied justice.
The spectators of a public punishment are likely to
be impressed with the evil of the crime. They per
ceive that they who know the interest of the nation best,
regard the deed of the culprit as injurious and wrong.
They feel that if every one did as the culprit did, there
would be no living in any community. They will know
that by the conduct of the culprit some families have
suffered severely, and that, if he had been spared, many
more would have suffered. They would see that such
a mode of life, however easy and pleasant for the mo
ment, is sure, eventually, to end in sorrow, infamy, and
ruin; and that such an ignominious end of such a char
acter, will be approved and praised by all honest men
every where.
The other end of government, in executing punish
ment, is to convince all offenders, of the hopelessness of
escaping the law. The criminal may long hide himself,
but eventually he will be apprehended, and caught in
the firm grasp of the law. Neither his obscurity nor
his rank, neither his entreaties nor his bribes, can shel
ter him from the execration of the law and the consti
tution. The impressions of this, every spectator, and
every hearer of the execution, will carry with him to his
home, and to his retirement.
If a man transgress a law, he must, in a just and firm
government be punished. Why? Lest others have a
bad opinion of the law, and transgress it too. But sup
pose that this end of the law can be secured without
punishing the transgressor; suppose that a measure shall

DIVINE MORAL GOVERNMENT. 141
be devised by the governor, which shall save the crim
inal, and yet keep men from having a bad opinion of the
law. Why, in such a case, all would approve of it both
on the score of justice, and on the score of benevo
lence. For public justice only requires that men should
be kept from having such a bad opinion of the law, as
to break it. If this can be done without inflicting what,
in distributive justice, is due to the criminal, public jus
tice is satisfied, because its ends are fully answered.
In the moral government of God, the death of the
Lord Jesus Christ does this. It secures all the ends of
the law, as if the sinner himself had been punished.
This view of the atonement is, I think, what Paul meant
when he said, that "Christ was the end of the law for
righteousness;" that is, that the very end which would
have been secured by the punishment of the sinner him
self, has been amply and fully secured by the death of
Christ. It is on this account that the death of Christ is
represented in scripture as an atonement, a satisfaction,
or an equivalent, for suspending the literal execution of
the penalty on the transgressor.
There are two sorts of equivalents, one belonging to
commercial transactions, and the other to moral and
civil affairs. A commercial equivalent is an exchange
of one kind of property for another, as between a buyer
and seller, and which particularly defines the kind and
the quantity to be thus exchanged. A moral or civil
equivalent does not regard kind or quantity, but secures
die same ends, and produces the same effects, as the
other moral or civil measure instead of which it is sub
stituted. Why in the social circle do you accept of an
expression of sorrow for a fault, instead of inflicting the
pain of your displeasure? It is because you think such
sorrow will answer the same ends as the infliction of
your displeasure. Why was the death of Zimri and
Cozbi, by the zeal of Phinehas, accepted by God as an
atonement, instead of inflicting the threatened death
on all the Israelites who had joined Baalpeor? It was
because it answered the same ends for preventing idot»

142 ATONEMENT IN ITS RELATIONS TO
atry, as if all the idolaters had died. Why were the
sufferings of Jesus on the cross substituted, instead of
inflicting the curse of the law on man? It was because
that, in the estimation of the moral Governor of the uni
verse, these sufferings of his Son would answer the
same "end of the law," as would have been secured by
the destruction of the transgressors themselves.
The death of Christ secures this end. It magnifies
the law, and makes it honorable in the sight of the uni
verse, as holy, just, and good, both in its commands
and in its threatenings. It is a demonstration of God's
justice, as it shews that he would not exercise even his
mercy, without an expedient to honor his justice, though
at the cost of the sufferings of his illustrious Son. It is
a testimony to the evil of sin — that it is regarded by
God as an evil, that it has actually inflicted evils on many,
and is likely to inflict more; that it tends to misery,
infamy, and death. It demonstrates the impossibility of
escaping the law; for if God spared tiot Bis own -Son
as the substitute, "how can we escape, if we neglect so
great salvation?" Thus the death of Christ tends to
deter men from breaking the law, and answers the ends
of punishment.
The sufferings of Christ not only secure the same
ends of government as the death of the sinner, but they
answer them more fully and abundantly. They better
express the benevolence of the character of God; they
better shew the evil of sin; they supply better motives
for holiness; and they bring a greater accession of hap
piness to the universe, for they not only prevent mise
ries that might have come, but they suspend those which
were really due. The sufferings of a Personage of
such grandeur and worth, are calculated to make on the
universe deeper impressions of the rectitude of God's
government, and of God's displeasure against sin, than
a literal infliction of the penalty on sinful and degraded
creatures. Yea, they answer other and higher ends
than the prevention of sin. The sufferings of millions
of sinners could never have been made a ground and

DIVINE MORAL GOVERNMENT. 143
medium for exercising mercy; could never bring any
sinner that was under the penalty into repentance; and
never could save other sinners. The sufferings of Christ
can do these things, and do them gloriously. Thus did
the blood of Christ speak better things than the blood
of Abel.
There are two stupendous facts in the administration
of moral government which prove that the death of Christ
answers all these ends. The first is, that though God
declares sin to be an infinite wrong to him, yet he never
asks any sinner to make an atonement for his sin. The
reason of this is, that he has set forth his own Son as
the propitiation for this. The second is, that God will
not treat any man as a sinner, if he will believe that
the death of his Son was a propitiation for sin. The
reason is, that in Christ he is reconciling the world unto
himself without imputing their transgressions unto them.
V. The death of Christ provides that pardon shall
be dispensed to the offenders in such a manner, as shall
fully sustain the interests of moral government.
Pardon is proclaimed through an atonement which by
its very provision supposes that the honor and authority
of the law, are not weakened. If God had had no regard
for the honor of his law and government, he would not
have provided an equivalent. He was just, independ
ently of the atonement, but he provided an atonement
that he might be just in justifying sinful men.
The sinner is forgiven on his repentance, which re
flects a disgrace and reproach upon sin. God, indeed,
has always the disposition and the power to forgive, in
dependently of the state and feelings of the sinner, but
the sinner's discharge from his liableness to the penalty
of the law is not passed, as a judicial act, until he re
pents of his transgression. As God has given an expres
sion of his abhorrence of sin in proclaiming pardon, so
has he ordained, for the ends of government, that the
sinner also should give an expression of his abhorrence
.of it. This the sinner does by his repentance. When
one comes forth from the ranks of the revolters, and re-

144 ATONEMENT IN ITS RELATIONS TO
turns to his allegiance, it is as far as his influence and
example go, a reflection both on the revolt, and on the
revolters. A repenting sinner blames both himself and
others for rebellion against God, and thus promotes the
interest of the divine government.
Forgiveness is offered freely and sincerely to all the
offenders, which preserves the divine government from
the charge either of capricious partiality, or of arbitrary
severity. God calls upon all men every where to re
pent, and this is an intimation to all men every where,
that there is for them forgiveness with God. He exhibits
his pardons as in every way suitable and adequate to
the case of the greatest offender, for he is plenteous in
mercy and able to save to the uttermost. He publicly
promises free pardon to every penitent sinner, and sin
cerely offers it to every sinner, with a solemn declara
tion, that "him that cometh he will in no wise cast out."
Hence no offender can despise the government for par
tiality, or blame it for undeserved severity.
The pardon of the gospel comes from sovereign
grace and unmerited favor, and this excludes all boast
ing, claim, and presumption. Notwithstanding the rec-
oncileableness of God, and notwithstanding the atone
ment of Christ, yet no sinner can claim pardon. Some
persons, indeed, have represented pardon as due from
God to the elect; and have said, that it would be unjust
in God not to' pardon them. There is nothing in the
holy scriptures, there is nothing in the nature of grace
itself, to support such a bold and impious sentiment.
Try it yourself. Did you ever feel in prayer that you
could claim the blessings you asked? Does a happy
soul feel so on his entrance to heaven? Does Gabriel
feel that he has a claim even to his own crown?
No: it is all of sovereign grace. The offender accepts
the pardon by believing it, that is, by faith. The whole
of this arrangement excludes presumption and self-gratu-
lation. The reprieve is not the prisoner's own, until he
accept it; he accepts it merely by believing it. Would
any prisoner think that he deserved the reprieve because

DIVINE MORAL GOVERNMENT. 145
he believed it? Would he demand his pardon as a
claimant, or would he beg it as a suppliant? Would he
presume on the king's favor and live in rebellion? No,
the king has freely, of his own prerogative forgiven him,
but it is in a way, "that he might be feared" and
served. The dispensation of pardon still perpetuates and con
tinues man in a state of probation, and this checks all
inclinations to licentiousness. God pardons, not that
he might be trifled with, but that he might be feared.
Man when pardoned is not taken out of a state of pro
bation and trial. He is still accountable to law, he is
still liable to break that law, he is taught to pray daily
for pardon, he is chastened and afflicted for his sin, and
he will have to appear at the reckoning of the judgment
day. By such an arrangement the honors of the divine
government are safe.
The exhibition of pardon has in itself a tendency to
affect the heart, and to restore a rebel to his allegiance.
There is forgiveness with God, not that he might be
dreaded, but that he might be esteemed, revered, and
served. There is no tendency in the dispensation of
wrath to make the sinner relent and return; it hardens
more and more. Sinners who have been beaten with
many stripes become harder and harder. Satan, Cain,
and Judas, are now harder, than when the storm began
to fall on them. It is mercy that conquers the heart,
and wins the rebel from his revolt. It is mercy that
restores man to his allegiance, that God may be served.
Wherever this is prominent in the ministry of the gos
pel, thither do guilty criminals flock, as doves to their
windows., After all, it is not mercy to rebellion, but
mercy to rebels; therefore, there is nothing in forgive--
aiess to connive at revolt, though it smile on the sinner,

13

146 ATONEMENT IN ITS RELATIONS TO

SECTION V.
A limited Atonement inconsistent with the principles
of Moral Government.
By a limited atonement, I understand, an atonement
that consists in suffering the limited amount of punish
ment due in law to a certain number of offenders, the
benefits of which are limited to that number, and to
that number only. Such an atonement is at variance
with the declared principles of divine moral govern
ment. It is at variance with the accountableness of sin
ners to the law, in their present state of probation; and
it is inconsistent with the principles of justice on which
the divine government is administered.
A limited atonement is established on the principle
that the penalty threatened by the law must, of indis
pensable necessity, be executed, executed literally and
fully, or otherwise the justice of the divine government
would be weakened and dishonored. It supposes fur
ther, that if the punishment of the law be not executed
on the offender, it must be executed on the substitute.
Then it proceeds to argue, — some offenders are through
grace delivered from the punishment, therefore their
punishment must have been inflicted on their substitute.
And again, — some sinners will forever suffer the punish
ment of the law in hell, but it would be unjust to inflict
the punishment again upon them, if Christ, as a sub
stitute, endured it for them; and therefore the pun
ishment of these sinners was never sustained by Jesus
Christ in his atonement.
Sometimes the necessity of the sufferings of Christ
as an atonement, is made to arise from the inexorable-
ness of vindictive justice; and then, vindictive justice is
represented as impossible to be satisfied and appeased,
except by the awful intensity of the sufferings of the
Mediator. Nothing less would propitiate it. Our ears
and our hearts have been pained a thousand times, by

DIVINE MORAL GOVERNMENT. 147
representations of the blessed God as if revelling in the
agonies of the cross, and in the blood of his own Son.
When "it pleased the Lord to bruise him," it was not
for the undivine gratification of inflicting pangs and tor
tures of intense pain; but "it pleased the Lord" to de
liver him up a sacrifice for our offences, to substitute
his sufferings instead of ours, an expedient for honor
ing the law and saving man. God still held his Son in
undiminished love, and had infinite pleasure in his vica
rious undertaking, and had, in all the mysterious suffer
ings of the cross, sincere good-will towards the salvation
of man. If we suppose the compensative scheme of
atonement to consist not in a substitution of person
only, but also in a substitution of sufferings, the atone
ment ceases to be a satisfaction to vindictive justice, but
it will appear to be what it really is, an atonement to
satisfy the ends of public justice.
Upon the principle of distributive justice, it is impos
sible to account for the atonement of Christ and for the
salvation of man. Some divines constantly affirm, that
divine justice required the death of Jesus Christ as a
substitute, and that the death of Christ satisfied divine
justice. Is this, indeed, true'? To ascertain this, think1; What
is justice? Justice is giving to every one his due, or
treating every one according to his character. Now,
let us ponder it; "Was this justice satisfied in the death
of Christ?" Justice is satisfied when it gives to every
one his due, or treats every one according to his char
acter. But, were the sufferings of an ignominious
¦death really due to Christ? Did he deserve the
treatment which he received? Is the salvation which
sinners receive through his death really due to them?
In short, is either Christ, or the sinner, treated in this
transaction according to character?
I conceive that any man looking at this stupendous
scheme, not through the colored medium of a theologi
cal system, will see that Christ received sufferings
which he never deserved, and that the sinner receives

148 ATONEMENT IN ITS RELATION TO
blessings which were never due to his character. Di
vine justice treats neither party according to character:
*'the Just" who "did this," and deserved to "live,"
dies; and "the soul that sinned," and deserved to die,
lives; both cases being contrary to the principle of dis
tributive justice.
The remark is probably ready, that, "this is a pecu
liar exercise of justice, as 'the just' is substituted for
'the unjust,' that the unjust might be saved for his sake."
Very well. Such a measure will be deemed and ad
mired by all as an expedient of transcendent benevo
lence and clemency: but the original question still
presses on us; "How is justice satisfied in it, when nei
ther party has what is due to his character?" In this
critical difficulty, reason and revelation meet us with the
assurance, that though this expedient of substitution is
not distributive justice, either to Christ or to the sinner,
yet it is a measure of entire justice towards the interests
of the community under divine moral government, be
cause the ends of justice are as fully secured by the
substitution, as if the offender himself had suffered. It
is therefore evident that the justice which admitted of
substitution is not what is called distributive justice. It
is public justice.
The exercise of public justice is suitable to the rela
tions existing between God and man, because it is free,
benevolent, and honorable. Public justice is voluntary
and optional. The standing order of the divine gov
ernment is not that God must be just in executing pun
ishment, but that he might be just in shewing clemency.
It makes the infliction of the penalty nut indispensable,
but admissible, and it makes the suspension of the pe
nalty admissible too, \i the ends of its infliction can be
Otherwise honorably secured.
It is benevolent. It shews that God is on the side
of good; that he has good-will to each subject, and to
all his empire. "Therefore will the Lord wait, that he
may be gracious; and therefore will he be exalted, that
he may have mercy upon you; for the Lord is a God

DIVINE MORAL GOVERNMENT. 149
0/ judgment." Public justice is honorable. By its
exercise God humbles himself without being dishonor
ed: and man is condemned without being injured, and
he is saved without reproach. God himself regards its
exercise for a pleasure, a joy, and a glory. It is as a
just God and a Savior, lhat he rests in his love, and
joys over the universe with singing.
The hypothesis of a limited atonement is founded
upon commercial views of the justice of God. It sup
poses that justice was administered to Christ as a sub
stitute, upon commutative principles. The hypothesis
stands thus: A certain number of souls was given to
Christ to be saved- — a certain amount of punishment
was due to them for so many sins — Christ suffered that
amount for them, and for them only; the benefits re
sulting from that suffering is limited to them, and to
them only.
The supposition of God acting on the principle of
commutative or commercial justice, taking and receiving
a quid pro quo, completely perverts and destroys the
moral dignity of the atonement, and its influence as
a medium of saving man with honor to the divine
government. It makes God to exact punctually from
Christ the identical punishment threatened to the sin
ner, as none other could have been due, to be inflicted.
It makes God to proportion the sufferings of his Son to
the number of sins imputed to him, as it would have
been unjust to have inflicted more or less than the pro
portion really due. It represents the Father of mercies
as doling out favors in proportion to the number and
degree of his Son's sufferings, giving neither more nor
less to any man than the purchased quantum. It repre
sents the elect as claiming salvation as what is justly
due to them from God, for value which he has received
from their substitute, as it would be unjust to exact the
same debt twice. It represents the salvation of some
men as utterly impossible, because their debt has never
been paid. It exhibits the great and blessed God as
mercenary in his gifts, unwilling to yield a single boon
*13

150 ATONEMENT IN ITS RELATIONS TO
but for value received in the sufferings of his Son — suf-
ferings which are represented as inducing (not to say
bribing) Him to be propitious and merciful All these
limitations of the atonement are to be traced to commer
cial views of divine justice; and surely, such troubled
and unwholesome streams should make us seriously
doubt the purity of their source.
I will now introduce a few citations from two of our
most masterly divines, partly to supply specimens of
what I mean by commercial views of the divine admin
istrations;, partly to shew that such commercial views
naturally produce the doctrine of limited atonement; and
partly to indicate how much these commercial views
have colored a great portion of systematic theology.
The number of citations of this character, either from
these two authors themselves, or from other theological
writers might be indefinitely increased — but these are
sufficient. The first author is Dr. Thomas Goodwin, a great
master in the Israel of his day, whose works are marked
by deep research, independent thinking, and evangel
ical suavity. The extracts will be from his "Discourse
of Christ the Mediator," found in che third volume
of his works in folio, ed. 1692. In b. i. chap. 5, Dr.
Goodwin introduces the sinner as proposing to God for
his pardon, "rivers of oil, the first-born of his body,
&tc." but all being too low, the Doctor remarks, "There
is no proportion. God would never have turned away
so fair a chapman, if his justice could afford so cheap
a commutation." In b. i. chap. 7, he says of Christ,
"He must pay God in the same coin we should, and
therefore, must make his soul an offering for sin — and
if be be made sin, he must be made a curse; and which
is more than all this, God himself must be the Execu
tioner, and his own Son the person who suffers, as no
creature could stroke hard enough to make it satisfac
tory." In b. i. chap. S, he says, 'As his Father recom
mended the business to him [Christ] so also he gave
special recommendation of the persons for whom ,he

DIVINE MORAL GOVERNMENT. 151
would have all this done" — viz., those who were given
to Christ. Then he observes — -"a strange gift it was,
which he must yet pay for, and must cost more than
they were worth; and yet he takes them as a gift and
favor from his Father." "So as Mediator (and though
a Mediator) he saves not a man, but whom his Father
gave him, nor puts a name in more than was in his
Father's bill. You may observe how careful he was
in his account, and how punctual in it. John xvii, 12.
He is exact in his account as appears, in that he gives a
reason for him that was lost, that he was a son of perdi
tion, and so excuseth it." In b. i. chap. 9, he repre
sents Isa. xlix, as "the draught of the covenant, or deed
of gift betwixt Christ and his Father for us" — and then
says, "His Father offers (as it were) low at first, and
mentioneth but Israel only as his portion. Then as he
[Christ] is thinking them too small an inheritance, too
small a purchase for such a price." — "God therefore
answers him again, and enlargeth and stretcheth his
covenant further with him." In the next chapter he
says, that "Christ laid down a price worth all the grace
and glory we shall have."
The next author is Dr. John Owen, the Lebanon of
English theology. The great extent of his learning,
his accurate sagacity in searching the workings of the
heart, and the prominence which he has given to the
person of Christ, have recommended his works to such
acceptance and circulation, as to give their own hue
and character to much of the theology of his country.
But the principle of a commercial atonement, of paying
quid pro quo, is interwoven with his whole system of
divinity, as Phidias's name in the shield. Take a speci
men, or two, from his 'Death of Death,' &ic* "God
spared not his own Son, but gave him up to death for
us all — that he made him to be sin for us — that he put
all the sins of all the elect into that cup which he was
to drink of; that the wrath and flood which they feared
* Owen's 'Deaih of Death,' b. iii, chap. 9, or Works, vol. v. p. 384,
385. See also p. 339, 340.

152 DIVINE MORAL GOVERNMENT.
did fall upon Jesus Christ" — "so all the wrath that
should have fallen upon them, fell on Christ, Sec." — He
charged upon him, and imputed to him all the sins of
all the elect, and proceeded against him accordingly.
He stood as our surety, really charged with the whole
debt, and was to pay the utmost farthing." "The Lord
Christ (if I may so say) was sued by his Father's jus
tice unto an execution, in answer whereunto he under
went all that was due to sin, Sic." — "Christ underwent
not only that wrath (taking it passively) which the
elect were [actually] under, but that also which they
should have undergone, had not he borne it for them."
I have quoted enough. An atonement of such a
commercial character is made to appear a measure of
niggard calculation, and dribbling mercenariness. It
will be a glorious day for the doctrines of the gospel,
and for practical godliness, when commercial views of
the death of Christ shall be rejected both by Christian
divines and Christian churches.

CHAPTER VII.
ON THE ATONEMENT JN ITS RELATION TO THE
PROVIDENCE OF GOD.
SECTION I.
All Providence centering in the Atonement.
I have already considered the atonement in its rela
tion to ah works of God, considered as the productions
of his wisdom, power, and goodness, and as the abodes
of intelligent beings, and theatres of divine dispensa
tions. In that chapter, no immediate regard was had
to the administrations of providence in this world. In
order, therefore, to a due examination of the atone
ment in all its bearings and influence, we shall now pro
ceed to consider it in its relation to the providence
which God exercises over our world.
Providence is that wise oversight and holy care
which the blessed God exercises over all beings, so as
to preserve, direct, and order, all their agencies, for the
good of his whole empire, and for the display of his
own glory. It is the divine disposal and administration
of all the works, and of all the events of time. Time
is always shifting its scenes, and, in every change,
is producing fresh characters, and successive works.
Every moment of time is thronged with agents, and
crowded with events. AU things, and all beings are at
work, apd are at work for God, under his cognizance,
management, and control. All are working out some
amazing plan, of which the operations of every indi
vidual is an underplot, and of which, the progress and
the upshot shall be according to the wisdom of God,
and the good pleasure of his will.

1 54 ATONEMENT IN ITS RELATION to the
The foundation of providence is the existence of
God. If there be no God, there can be no providence.
Providence without the oversight of infinite intelligence
is a fortuitous concourse of events, a series of plots
without a meaning. Heathen historians, both ancient
and modern, would be puzzled to answer the ques
tions. — What can be the meaning of their histories?
For what purposes have all these events come to pass?
What is to be the final upshot of all the movements and
changes in dynasties and empires ? History without a
providence is an idle tale, a cypher without an integer,
a number of unconnected links, but no chain. Divine
providence, on the contrary, gives unity, worth, energy,
and weight to all the events of history, by connecting
each and all with the infinite superintending mind of
God. As heathen philosophers rob history of its importance
and glory, by separating it from the providence of God;
so, many Christian divines rob providence of much of
its beauty and worth by severing it from the mediation
and the atonement of Christ.
It has long been the fashion in theology to consider
the divine government, as consisting of three kingdoms
or provinces, called the kingdom of nature, the king
dom of providence, and the kingdom of grace. The
same fashion has represented the kingdom of grace
alone, as connected with the atonement of Jesus Christ;
supposing the kingdom of nature and the kingdom of
providence to sustain no relationship to his mediation.
I believe such distributions of the divine empire to be
human, unscriptural, and, therefore, untenable. The
advancement of natural philosophy has banished from
the science of chemistry the old orthodox principles of
"the four elements," and it is now full time that the
progress of scriptural theology should have abolished
the human arrangements of the three divine kingdoms.
If, however, these arrangements only mean that nature,
providence, and grace are imperia in imperio — wheels
within a wheel, — works and events of various diameters

PROVIDENCE OF GOD. 155
thrown around one Centre, and that centre, the cross of
our Lord Jesus Christ, such distribution and such lan
guage would be admissible. It is making either of
these provinces independent of the central throne, that
makes such a division inadmissible and blameable.
To separate nature and providence from the media
tion of Christ, is to put asunder what God has united.
What is nature but the original constitution of all things?
What is the original constitution of all things, but the
state in which they were created by Christ, and for
Christ? And this is mediation. What is providence?
Is it not Christ upholding all things, and governing all
things? Is it not all things consisting and holding to
gether in 'Jhrist? Providence, then, alienated from the
.mediatorial administration of Christ, is not the provi
dence of the scripture. And nature separated from
the work of Christ is not the "course of nature/' men
tioned in the scripture as a theatre for the scenes of re
demption; and as an apparatus of means for the good
of them that love God.
Nature, providence, and grace, then, are three im
mense wheels in one machinery, — the cogs, and revo
lutions of each, catching and influencing those of the
others, and all put in motion by the blood of the great
atonement. God does not one thing as the God of na
ture, another thing as the God of providence, and a
third as the God of grace. Such language is just as
proper as that he does one thing as the God of vegeta
tion, another as the God of geology, and a third as the
God of astronomy; or one thing as the God of" the earth,
another as the God of the moon, and another thing as
the God of the sun. He is of one mind, and his sys
tem is one. Any one of his dispensations, like a stone
thrown into a lake, produces, according to its weight
and importance, circles which tell on other portions of
his woiks, and in other places of his dominion.
The atonement of Christ is an event to which all
providence refers. "The hour" of atonement was the
hour for which all hours were made. It was the hour

156 ATONEMENT IN ITS RELATION TO THE
to which all preceding providences looked forward, and
to which all subsequent providences look backward.
It was in the fulness of time, at a crisis which provi
dence had matured, that Christ offered the atonement
of his death. In this atonement, as the centre of power
and influence, Christ stands, amid the numerous revo
lutions of providence, the same yesterday, to-day, and
for ever. SECTION II.
The mediatorial administration of Providence founded
on the Atonement.
The sacred scriptures regard the atonement of Christ
as the ground and reason for committing the administra
tions of providence into his hands.
Let us hear what Jesus Christ himself says, "All
power is given to me in heaven and earth." Mat.
xxviii. 19. In this passage Christ regards himself as
the President of the entire universe. He declares his
power to be universal. He has authority over heaven,
to employ all its intelligences in bis service, and to dis
pose of all its happiness and honors according to his
sovereign will and pleasure. His authority extends
over all the earth, over all beings and things, over all
times, works, and events, — and especially over the pro
bation and the destinies of man. This language does
more than merely assert the universal domination of the
Redeemer, it gives also an intimation of the harmonious
administration of this immense power. The power ex
ercised in heaven is not opposed to the interests of the
earth; and the authority employed on earth is subser
vient to the great interests of heaven. It is by the in
fluence of the atonement that the will of God will be
done on earth as it is in heaven.
The whole language of the New Testament is an
echo of this regal proclamation of the Lord Jesus
Christ. The Mediator is "King of kings, and Lord of

PROVIDENCE OF GOD. 157
lords." He is "Lord of all." "He has power over
all flesh." He has "the keys of Hades and the grave,"
and is "Lord both of the dead and the living." He is
the "head of all principality and power," ' the Lord of
glory." "Every judgment is committed unto him."
Indeed, "all things are delivered unto him of the
Father, who has constituted him the heir of all things,
who has put all things under his feet, and who has
issued a public edict from his throne, " that in the
name of Jesus every knee should bow, of things in
heaven, of things in earth, and things under the earth."
Another class of passages distinctly asserts that the
person of the Mediator is invested with this authority
and dominion on account, and in consequence of his
atonement. Take Phil, ii, 8 — 10 as a nucleus for the
others. "Being found in fashion as a man, he humbled
himself, and became obedient unto death, even the death
of the cross. Wherefore God also hath highly ex
alted him, and given him a name which is above every
name — that every tongue should confess that Jesus
Christ is Lord to the glory of God the Father." To
possess this universal empire was one design of his sacri
fice. "For, for this end Christ died that he might be
Lord both of the dead and the living." It was after
that he offered one sacrifice for sins, that he for ever sat
down at the right hand of God. The apostle Peter
represents Christ as "gone into heaven, and on the right
hand of God; angels, authorities, and powers, being
made subject unto him/" 1 Peter iii, 22. He entered
heaven in his priestly office, and in his atoning charac
ter, as the high priest entered the holy of holies; and
on this official entrance into heaven, he took public pos
session of all power and authority.
It was not now that the grant of universal dominion
was made to him; nor was it now that he commenced
his mediatorial government; but it was now that he was
publicly inaugurated into the administration of divine
providence. Though in virtue of the original and eter
nal grant of the Father, Christ had been in the actual
14

158 ATONEMENT IN ITS RELATION TO THE
possession of all power, yet it was not till after his as
cension in his atoning office, that he assumed the public
exercise of his mediatorial authority over providence.
Probably the new aspect which the administration of
providence assumed about this time towards the Gen
tiles was designed to be a proof of this, as it seemed
reserved to honor the coronation, and to adorn the tri
umphs of the Mediator. And the copious effusion of
gracious influences at this time seemed to give a new
character to the dispensations of providence, as royal
largesses scattered among the people to grace the aus
picious entrance of Christ upon the public exercise oi his
mediatorial power, as the official organ of moral govern
ment. Without an atonement there would have been no
providence exercised among mankind. If there be no
relationship between the atonement of Christ and the
providence of God, it is impossible to account for the
continuation of mankind on the face of the earth.
Suppose for a moment that the arrangements of the
constitution with Adam in Eden had been carried out
into literal execution. In the day that our first parents
would eat of the forbidden fruit, "dying they were to
die." They did eat. And had this constitution been
executed to the letter, they would immediately have
died and perished; and, consequently, would have had
no posterity. If the threatening had been executed
literally, there would have been no human race. Tbey,
however, sinned, and became liable to the literal inflic
tion of the threatened punishment, but the infliction of
the literal penalty was suspended, and they lived. How
did this come to pass? It was by the introduction of a
new dispensation, a dispensation that was sparing, resto
rative, and saving. The ground of this new dispen
sation was the Seed of the woman bruising the ser
pent's head, and obtaining, by his sufferings and con
flicts, a mastery over the world, and over all evils.
From the moment that the threatened penalty was
suspended by the introduction of another constitution,

PROVIDENCE OF GOD. 159
Adam and Eve lived under a new dispensation, and
under this new dispensation Cain and Abel were born;
yea, under this new dispensation the whole posterity of
Adam has been introduced into the world. This has
been long and strenuously disputed, but on no solid
and scriptural grounds. I would just ask, if the penal
sanctions of Eden had been literally inflicted on our
first parents, how was it possible for them to have a race
of offsprings? If the human race is born under the Eden
constitution, or as it is called, the covenant of works,
where is the Eden test of probation? on whom has its
literal threatenings ever been executed? who has ever
died in the day that he first sinned?
The case of mankind, I conceive, stands thus. In
the wise and harmonious exercise of divine prerogative
and public justice, the original penalty or curse threat
ened against Adam was suspended. I do not consider
the sentence pronounced on our first parents after the
fall, to be the same with the curse that was threatened
to them before their fall. The sentence is daily exe
cuted, but the original curse or penalty threatened was
suspended. It was suspended, on the ground of the
atonement of Christ as an equivalent, that is, as an ex
pedient that was substituted instead of it, and that would
answer the same public ends as it. By such a substitu
tion another dispensation was introduced, and by the
introduction of another dispensation, our first parents
and their posterity were allowed to live.
The human race, then, owes its very existence, with
all the blessings and advantages of that existence to the
mediation and the atonement of Jesus Christ. For
without a regard to the atonement, it is impossible to
view the suspension of a punishment which had been
solemnly threatened, to be either honorable or safe to
the divine government. If God can with honor to his
government remit any punishment irrespective of the
atonement, he might remit all-^-which would make the
atonement of Christ altogether vain.

160 ATONEMENT IN ITS RELATION TO THE
If the dispensations of providence be separated from
the influence of the atonement, no principle remains to
account for the harmonious administration of judgment
and mercy in the government of the world.
Take away the atonement of Christ, and the state,
and the circumstances, and the prospects of man, pre
sent a labyrinth for which we have no clue. If man be
what he was first made, and what he ought to be, in
the service and in the favor of bis Maker and Owner,
how will you account for his misery and degradation?
If man be abhorred, and spurned, and cursed of his
Maker and lawgiver, how will you account for his mer
cies, for his probation, for the call on him to repentance,
and for the numerous answers which God has given to
his prayers?
Man is evidently under a mixed administration. He
himself is regarded in the mixed character of a con
demned sinner, and a probationary candidate. God
governs him in the mixed character of a sovereign
Lord, and just Judge. Scripture and observation prove
that these things are really so. The difficulty is to find
some ground or medium in which prerogative and law,
or mercy and judgment, shall harmonize. Such a me
dium is the atonement of the death of Christ.
This medium is not necessary to the existence of
mercy and justice in God, nor, perhaps, to a separate
exercise of them. God has these attributes and per
fections irrespectively of the mediatorial constitution,
and they harmonize in his nature with perfect loveliness,
for in him can be no clashing attributes or contradictory
principles. A medium is necessary only to harmonize
their exercise in a mixed administration of moral gov
ernment. The atonement of the death of Christ is a suitable
medium for this. It supposes man to be a sinner, and
yet a candidate in probation. It supposes God to be a
sovereign Benefactor, and yet a righteous Governor. It
exhibits God in the fulness of his character, a righteous
Legislator who published a good law; a gracious Lord

PROVIDENCE OF GOD. 161
who exercises his sovereign prerogative in infinite wis
dom; and a just Governor, who, in dispensing pardon
and favor, consults the dignity and the honor of his
government. The very provision of an atoning expe
dient supposes all this. The atonement does not ex
hibit one attribute glorious and lovely at the expense of
the other, but it shews forth each and all in unsullied
purity, in well adjusted harmony, and in greater lustre
and splendor than any measure in the universe. It
enables God honorably to condescend to shew favors
without sinking his character or his government.
The same atonement in its aspect upon the sinner,
contemplates him in his mixed character, under con
demnation, and yet in probation. The provision of an
atonement tells the sinner, that the moral legislator
thought the quarrel between him and the offender, of
such an importance, as to call in the interposition of a
third party, and that third party a person of great dig
nity and worth. It tells him that the very friend who
interposed for him regards the law which the sinner
violated as holy, just, and good. By exhibiting the
sufferings of this illustrious Interposer, as substituted
instead of the punishment due to the offender, the
atonement brings a greater amount of motive, to deter
sinners from transgression, than the tempter can bring
to allure to it. God is so well pleased with the atone
ment of his Son, that he reckons any of his perfections
honored and glorified by being exercised for the sake
of it, and on account of it. He is willing to confer any
boon and any favor, however great, to any offender,
however unworthy, if he will ask it in the name and for
the sake of his dear Son.
In this mixed administration of the divine govern
ment, man's transgression will account for his miseries,
God's goodness will account for his mercies, and the
atonement of Christ will account for the honorable ex
hibition of favor to him as a condemned offender.
14*

162 ATONEMENT IN ITS RELATION TO THE

SECTION III.
The administration of Providence subservient to the
ends of the Atonement.
If all the movements in the physical universe are put
in subserviency to gravitation, it is valid to argue that
gravitation is connected with all the arrangements of
matter. By a similar train of reasoning we can prove
a connection between the atonement of Christ and all
the arrangements of providence. The fact of such a
connection is established both by the testimony of the
scriptures, and by the whole aspect of the dispensations
of providence. 1. The whole design and aspect of the atonement,
is "good will to men;" and to this, the whole administra
tion of providence is subservient.
The entire character and history of providence are
summed up in one inspired sentence: "all things work
together for good." "All things" in the universe are at
"work." All things are at work "together," in order
and harmony. The product of the harmonious co
operation of all things is "good." This aggregate of
good produced in the universe, forms the portion and
inheritance of "them who love God." The workings
together of good agents produce an immense accumu
lation of good; and even the workings of bad agents
are over-ruled for good. Indeed all the evils in the
universe arise from agents not working their proper
work; but even this is made subservient to the produc
tion of good upon the whole.
It is a fact which should form the doctrinal creed of
every man, that in the whole machinery of providence,
there is not a single wheel made and intended to pro
duce evil. Every wheel, and every revolution of every
wheel, is intended, placed, and fitted to produce good,
and to produce nothing but good. It is true, indeed,

PROVIDENCE OF GOD. 163
that the results of providential revolutions may and will
be for evil to some; nevertheless, the reason of this is
not in the movements of providence, but in the charac
ter and attitude of sinners themselves. The workings
of any piece of machinery may be good and productive
of good, but if a drunken or a heedless man throw him
self within its cogs, the fault of the result cannot be as
cribed to the working of the machinery. Picture to
yourself a thief at his wicked work, skulking in dark
ness, and grasping his booty. Will he remain long on
the scene of wrong to enjoy his prey? No. See how
all the stars of heaven move in their courses — see, how
the great globe itself rolls in rapid and mighty move
ment — see, how the sun travels in the greatness of his
strength. All these stupendous movements are posi
tively good, and produce good. They are for evil to
the spoiler; simply because he is a spoiler, and at a
wrong work; they are for good to every honest man,
who is at his proper work. Every friend of sin is like
a besotted man entangled in the meshes of a good ma
chinery, whose revolutions will eventually crush and de
stroy him. He is out of his place. The author of the
machinery never intended him to be there, and there
fore the blame of the evil consequences is not to be as
cribed to him. An evil doer is like a thief and a rob
ber, whose pursuits are not in harmony with the "course
of nature," and therefore the course of nature, and the
revolutions of providence are agaiust him.
History and experience testify that in the present
mixed administrations of providence, mercy, and judg
ment, like ingredients in a medicine, or like a thunder
storm in the atmosphere, operate for the public good,
and altogether wear an aspect of benevolence and kind
ness towards man. Judgments are never sent without
warnings, which are like the voice of mercy crying be
fore the trumpet of judgment. Judgments keep up a
constant memorial of the rectitude of the governor, and
a testimony to his concern for the public welfare in

164 ATONEMENT IN ITS RELATION TO THE
shewing that he is as much determined to defend good
laws, as he was disposed to make them. These judi
cial interpositions restmin men from great evils, and
really prove blessings to many families, and to many
neighborhoods by removing a root of bitterness, and an
evil example from among them. Even the severest
infliction of judgments leave more criminals behind than
they sweep away, that the others may have a season
for repentance. Judgments come very gradually, and
when they do come, God never stirs up all his wrath,
and he never afflicts with the "greatness of his power."
If even the judgments executed in the administrations
of providence have such an aspect of benevolence and
"good-will to man," what must be the character of the
mercies which providence with open hand lavishes on
the children of men? In the dispensations of provi
dence, mercy and truth have met together, righteous
ness and peace have embraced each other.
It is the atonement of Jesus Christ, that gives to di
vine providence this character and aspect. The atoning
Mediator is, in priority of arrangement, the first in the
series of the blessings of infinited providence, the first
bubbling in the well-spring of the stream of favors, the
first stone in the building of mercy. It pleased the
Father to make him the magazine of all fulness of
blessings, and it is out of his fulness that we all have
received. It is because God spared not his own Son,
but delivered him for us all, that he will with him freely
give us all things. All blessings and mercies are dis
pensed in his name, by his authority, and on his ac
count. It is only so far as our mercies are employed
in harmony with the mediatorial work of Christ, that
they prove real blessings unto us; they are otherwise
traps and snares to our ruin. All good things, and
sure mercies, are contained in the New Testament of
Christ. No blessing has ever come to man, but what
is contained in the Testament, and the Testament
with all its blessings and mercies, is sealed with the

PROVIDENCE OP GOD. 165
blood of the atonement.* The Lord Jesus Christ is
constituted the sovereign of providence. In this char
acter he sits on the right hand of God, and dispenses
his favors. Blessings are dispensed by him, not by his
divine authority, but by bis mediatorial power; and his
mediatorial power is, alpha and omega, founded in the
atonement of his death.
2. The subserviency of providence to the designs of
the atonement, becomes more evident when we con
sider that providential dispensations are administered
with a special reference to the interests of the church of
Christ. r] he Lord Jesus Christ is himself "the heir of all ¦
things, and all his people are "joint heirs with him." ¦
God has placed the Mediator in the throne of dominion
at his own right hand in the heavenly places, and has
put all things under his feet, and gave him to be the
head over all things to the Church." Therefore, the
apostle says elsewhere, " All things are yours, whether
Paul, or Apollos, or Cephas, or the world, or life, or
death, or things present, or things to come, all are yours,
and ye are Christ's, and Christ is God's."
Our blessed Savior in his intercessory prayer in the
garden refers to this bearing of his mediatorial govern
ment generally, on the interests of the church especially.
"Thou hast given him power over all flesh, that he
should give eternal life, to as many as thou hast given
* In unison with these sentiments, are the views of the heavenly Fi.avel.
— "Christ is Ihe channel of grace and mercy j through him are all Ihe
deciirsus et recursvs gratiarwm, all ihe streams of mercy lhal flow from
God lo us, and all the returns of praise from us lo God.
The purchase of all those mercies which providence conveys lo us, is
by his own blood: for not only spiritual and eternal mercies, bul even all
our temporal ones, are the acquisition of his blood. Look, as sin for
feited al!, so Christ restored all those mercies again to us by his death.
Sin had so shut up the womb of mercy, that, had nol Christ made an
aioncmenl by his dealh, it could never have brought forth one mercy lo
all eternity for us. It is with Him lhal God freely gives us all things."
"So thai whatever good wc icceive from the hand of providence, we
must put il on the score of Christ's blood; and when we receive it we
must say, it is the piice of blood: il is a mercy rising out of the death of
Christ: il cost him dear, though it came to me freely." "These sweet
mercies that are born of providence every day, are (he fruits of the travail
of his soul." — Flavel on Providence, vol. iv., p. 450. Ed. 1820.

166 ATONEMENT IN ITS RELATION TO THE
him." This passage, while it shows that the mediato
rial dominion of Christ is of wider diameter than his
church, proves that the exercise of all his mediatorial
authority and sway, is subservient to the interests of
his people. The entire history of divine providence is
an evidence of this special subserviency. The early
history of the Jewish church shows how much the civil
politics and the external condition of the nations of the
earth were subservient to its protection and establish
ment. When the church has been in circumstances
difficult, painful, and critical, providence in an un-
thought-of manner interposed to supply suitable means
and proper instruments of deliverance — as in Egypt
and Babylon, at the introduction of Christianity, and at
the Reformation. The plots, and designs, and machi
nations of men and of nations, laid down with malicious
craftiness, and nerved with wealth and power, have
been, by a mediatorial providence, suddenly frustrated
and destroyed. The dispositions of councils and states
have been as rivers of water in the hand of provi
dence, directed, or moderated, chastened, or over-ruled
for the furtherance of the church of Christ. Some in
stances of particular providences in the lives and labors
of individual members of the church supply the most
decisive and interesting specimens of the manner in
which the administration of the world is subordinate to
the benefit of the church.
3. One marked design of the atonement of Christ is
to magnify the law, and make it honorable. To this
high design all the dispensations of providence are sub
servient. This is the end aimed at in the infiiciions of
Judgments on individual men and on communities, in
the institution of sacrificial rites which have prevailed
among all nations, in the miraculous revelations of the
divine mind and will to prophets and other messengers,
in the prompt and suitable answers that have been
given to prayer, in the promulgation and ministrations
of the gospel in the world in the holy lives of renewed
men, in the eternal punishment of incorrigible rebels,
arid in the glorious rewards of the heavenly state,

PROVIDENCE OF GOD. 167
These considerations warrant the conclusion, that all
things are made "for" Christ as Mediator, and "given"
to his administration to subserve the ends of his govern
ment, and secure the purposes of his atonement.
SECTION iv.
The administration of the Atonement analogous to the
administration of Providence.
Paley observes, in his Natural Theology, that in all
our widest and farthest researches into the productions
of Creation, "we never get amongst such original, or
totally different, modes of existence, as to indicate, that
we are come into the province of a different Creator,
or under the direction of a different will." Well had
it been for the Christian church had such a thought sug
gested itself to our theological inquirers and polemical
writers. It would have saved much controversy, heresy,
persecution, and bloodshed. The analogy between pro
vidence and mora] government Butler has established
in a position unassailed and unassailable.
Many of the controversies which have agitated and
unsettled the Christian church, have been conducted on
the supposition, that in the works of redemption we
come, so to speak, to the productions of a different God,
other than the Lord of Providence and the Maker of
the world. Human systems of theology seem to take
this datum for their basis — but holy writ, sound rea
son, and daily experience shew that mankind are mem
bers of one immense system, pervaded by the same
mind, regulated by the same will, and administered on
the same general principles.
My present design is only to illustrate the analogy
between the administration of the atonement and the
dispensation of providence.
The providence of God has a universal aspect. His
tender mercies are over all his works. He maketh
his sun to rise on the evil and on the good, and sendeth

168 ATONEMENT IN ITS RELATION TO
rain on the just and the unjust. Such is the God of
providence, and such also is the God of redemption.
He has loved the world. He gave his Son to be a pro
pitiation for the sins of the whole world. He willeth
not that any should perish, but come to the knowledge
of the truth, and he commands all men every where to
repent. Here are words of equal dimensions. If you
will apply some cramping and abridging process to the
phrases about redemption, try the same experiment on
providence, and the result will show that you serve a
system, and not receive the truth. On the universal
aspect of providence you have no system to serve, but
on redemption you have to cut and square these un
measured expressions to ready-made creeds. Think
not in your hearts that the God who openeth his hand
and satisfieth the desire of every living thing, is different
from the God who spared not his own Son, but de
livered him up for us all. Say not that the God who
has provided so bountifully for our bodily and temporal
wants, has been niggard and scanty in his supply for the
soul that is to live for ever.
The measures of providence are liable to failure.
A medicine may fail, notwithstanding the virtue which
providence has given it. The crop of the husband
man may fail, notwithstanding the provision that seed
time and harvest time shall continue. The morbid fear
of acknowledging such a liableness to failure in the
measure of providence, is unaccountable, when God de
clares his own government of the Jews, under the the-
ocrasy, to have failed of its ends. "In vain have I
smitten them, they have refused to receive correction,"
Jer. ii, 30. The word of God distinctly and expressly
recognizes the same liableness to failure in the great
measure of atonement. Are you sure that it is not at
tachment to system, rather than attachment to the truth,
that makes you hesitate to avow this? The scriptures
openly state that the atonement may become of none ef
fect in some cases, as in Gal. v, 2, 5. The apostle
Paul was afraid of the Galatians, lest he had bestowed

PROVIDENCE OF GOD. 169
upon them labor in vain, i. e., lest the ministry of the
atonement should fail of its ends. The same apostle
pleads with the Corinthians in earnest entreaty, that
they would not receive the grace of Gnd in vain, which
he must have supposed to be a possible case. The
prophet Isaiah introduces the Messiah, the Lord Me
diator himself, saying, "I have labored in vain, and
spent my strength for nought." In perfect harmony
with this prediction are the very words of the Redeemer
himself. "How oft would I have gathered thy chil
dren, as a hen gathereth her chickens under her wings,
-and ye would not?" As I have here only to notice the
analogy between the atonement and providence, no
candid reader will suppose that this language implies an
titter failure— it merely implies susceptibility of failure.
The failure in either case does not dishonor Godj the
blame of it is entirely with the sinner — and the possi
bility of the case is quite consistent with the laws of
trial in a free and moral government.
The character of any measures of divine providence
is to be tried by the fitness and adaptation, and design
of such measures, and not at all by their final results.
It is in this manner we always judge of an evil measure
in the world. We judge of a dagger, a sword, a can
non, by its fitness and design. We judge of deceit,
cunning, extortion and oppression, by their tendency and
¦aim. Thus should we judge of providence. No wise
man judges of a medicine by the death of a patient, of
wealth by a miser, of learning by pedantry, or of liberty
by anarchy. The deluge was a fit measure to clear
the earth of evil doers, but you will not judge so by the
final result. The final result does not prove that the
selection of the family of Abraham would preserve a
people from idolatry and sin — nevertheless the measure
itself was adapted, and intended to do this. The mira
cles of Egypt and the wilderness were fitted and de
signed to bring the Israelites to obey God, and to trust
him — but the result was otherwise. You do not judge
of the ministry of Christ among the Jews by its final
15

170 ATONEMENT IN ITS RELATION TO THE
result, but by its tendency and design. Why then will
you judge of the atonement by its final results? Why
not judge of it by its adaptation and fitness? If the final
result of any measure turn out to be the same with the
ultimate end for which it was instituted and adapted,
then the final result is a good criterion to test the design
and tendency of a measure. Our present state of trial
and probation is adapted, calculated, and designed to
work out for us a far more exceeding and eternal
weight of glory — but the final results in countless in
stances will prove otherwise. Will you say then, that
this state was fitted and intended to prove thus disas
trous? You are not to judge of probation by what it
may be, or shall be in given instances, but by what it
is now, by what it is fitted and intended to effect. Nor
are you to judge of the atonement by what it may and
shall be in some instances, "the savor of death unto
death," but by what it is now — and what it is calculated
and designed to be "the savor of life unto life" to all
who will accept it.
General providence becomes available to particular
cases, and thus becomes particular providence, by per
sonal application only. So when a farmer takes into
cultivation a piece of land from the common, on which
no corn has ever grown before, he applies to his own
individual case the broad offer and promise of general
providence, that wherever there shall be a seed time,
there shall be a harvest time. This general providence
becomes as suitable and as effectual to him, as if it
were made and intended for him personally, and for
him only. He never thinks of consulting the secret
decrees of heaven, to know whether such a plot of
ground was eternally predestined to bear a crop. The
general promise is quite enough for him. Thus he
acts in the thousand affairs of life, — say in taking med
icine, he never waits to unravel the private manuscripts
of heaven for information; he merely ascertains the
general fitness, adaptation and tendency of the remedy,
and applies it to his individual case. Why will not men

PROVIDENCE OF GOD. 171
act thus about the atonement. General atonement and
particular redemption are no more inconsistent than a
general and particular providence. No argument can
be brought against a general atonement which will not
fall with the same weight and edge upon a general
Providence. There are no difficulties connected with
particular redemption, which do not adhere as closely
to particular providence. It would be regarded as the
drivelling of silliness to argue that if there be a particu
lar providence, there cannot be a general one. Of the
same estimate is the reasoning, that if there be a par
ticular redemption, the atonement can not be univer
sal As general providence becomes particular, only
by personal application, so does general atonement be
come particular redemption. "Whosoever will, let him
come, and take of the water of life freely;" "and him
that cometh, I will in no wise cast out." The supposed
farmer never suspected that he was not personally in
tended in the general promise of Providence. If his
crop has not answered his expectations, he sees and
feels that the failure was owing to the nature of the
soil and not to a deficiency in the promise; for it was
never promised, that if he ploughed the rock, or sowed
the sea shore, that he should have a harvest. And why
should any sinner suspect that he is not personally in
terested in the atonement, and that the general atone
ment is not available to his particular and personal case?
There is not in the scriptures, even the most remote al
lusion to any class of sinners, for whom Christ did not
die. In the whole history of salvation and of man,
there is not on record a single instance of a personal
application of the general atonement failing oi success.
No personal applicant at the door of the atonement has
ever perished. Christ has never said to any suppliant,
"I never meant you individually." If any sinner who
knows the atonement perishes, even in his destruction
he sees, that his perdition is not through a deficiency in
the atonement, for the atonement had never promised
or provided, if he sowed to the flesh that from the flesh

172 ATONEMENT IN ITS RELATION TO THE
he should reap everlasting life. If you heard some of
the family of the supposed farmer quibbling about the
divine decrees, and saying that they were never design
ed to be farmers, and that they did not think providence
would ever bless them in such an undertaking, you
would conclude that at heart they had no liking for the
work. It is, I believe, universally true that no sinner
quibbles about the secret designs of the atonement, but
when he has no liking to the personal application of it,
to condemn himself and to justify the divine govern
ment. When Paul's fellow passengers laid hold on the
"boards and broken pieces of the ship," they had no
time to quibble about secret decrees, they made the
provisions of general providence available to their par
ticular cases, and they all succeeded. Let every sinner-
go, and do likewise.
The Providence of God treats men as moral and free
agents. Providence will do for a man nothing that he
can do for himself. Providence will give seed to the
sower, but it will not sow it nor reap the crop for him.
Providence will fill the sails of the vessel with gales,
but it will not steer at the helm. Providence makes no
arrangement to encourage the idleness or inactivity of
man, but all its provisions require and demand the full
exercise of his agency. God promised to feed the
Israelites in the wilderness with manna, but they were to
gather and prepare it for food. Providence gives us
our "daily bread," but not in baked loaves falling from
the sky. Providence supplies us with raiment, but not
in ready-made clothes descending upon us without any
agency of our own. Providence has made bread to be
the staff of life, but here it meets us as free agents, for
if we do not exercise our own agency to partake of it,
it will avail us nothing. The administration of the
atonement meets man in the same manner, as a free
agent. It does nothing for him that he can do for him
self. It presents to his eyes, "Him whom he has
pierced," but he himself must repent and weep. It
shews to him "a new and a living way to the Father,,'*

PROVIDENCE OF GOD. 173
but he himself must walk in it. It supplies him with a
"sovereign and sufficient remedy," but he himself must
"receive" it. If he refuse the balm of Gilead, it will
not heal him. If he neglect this great salvation, it will
not save him. If he will not have this man to rule
over him, he will not be delivered from the king
dom of darkness. As providence deals with free
agents so does the atonement. Take these state
ments about the atonement simply and candidly as
they are presented to you, and you will admit, you
must admit, that they are the real facts of the case.
Will you venture to wrest them because they run not
parallel with the lines of your theological system?-
These arrangements about the atonement are no more
dishonorable to the character of God, than are the
similar measures about the providence of God. What
ever may be the failures of providence during the econ
omy of probation, we know that the upshot of the whole
will be to the everlasting glory of God, and that all his
perfections and purposes will appear guiltless of those
failures. So will the administration of the atonement
of Christ be unto God a sweet savor, even in them
that perish. Though his death prove of none effect to
those who were bent on being justified by the law, and
to them who would not obey him, yet the illustrious
Redeemer shall not fail of the travail of his soul. It
should be remembered that the mere salvation of sinful
men was not the only thing for which the soul of Christ
travailed. He travailed for the glory of God, for the
honor of the law, for the condemnation of sin, for the
free overtures of the gospel, for the gracious accept
ance of sinners, for the inexcusableness of wilful rejec
ters, and for the righteousness of their sorer punish
ment. Of all this travail he shall see. And while he
is glorified in his saints and admired in them that be
lieve, he will be justified and adored in the punishment
of the refusers of his salvation, for the language of all
intelligences will be "Amen, just and true are thy ways,
thou king of saints." 15*

174 ATONEMENT IN ITS RELATION TO THE
These remarks shew that the moral Governor who
directs the administration of the atonement, is not a
Ruler different from him who regulates the dispensa
tions of providence. In proceeding from one to another,
we make no transition into the works and principles of
a different God. We have already considered that the
whole system of the universe was of a mediatorial char
acter, and that, had Ft not been for the substituted suffer
ings of the Seed of the woman, there wonld have been
no providence exercised towards the human race, for
they would never have come into being. The dispen
sations of providence, therefore, must take their charac-
.ter from the medium through which they are adminis
tered; and this medium is the atonement of the Lord
Jesus Christ. Providence began with the atonement —
it continued to be administered through the atonement —
and it will for ever close with the closing dispensation
of the atonement. The close of one is the close of the
other. A season will come when there remaineth no
more sacrifice for sin, when the merits of the atonement
will be no longer available to our world, when the time
of probation for receiving the benefits of the atonement
will close, and then will providence close for ever.
Then, "Let him that is holy be holy still, and him that
is filthy be filthy still."
From the whole of this train of observations, the in
ference is inevitable that God exercises no providence
in this world with which the atonement has not a close
and constant relation, and that they are both adminis
tered upon the same principles of moral government.
section v.
A limited Atonement inconsistent with the administra
tion of Providence.
An atonement designed for a limited number only, is
inconsistent with the general claim which Jesus Christ
makes to govern and regulate the duties, the affections,

providence of god. 175
the homage, and the destinies of every man on the face
of the earth.
The Lord Jesus Christ claims the. heathen for his in
heritance, and, the uttermost parts of the earth for his
possession. This passage is sometimes interpreted as
meaning, that the inheritance which Christ claims con
sists only of his elect people among the heathen. If so,
the rest of the heathen, who remain unconverted, are not
rebels against Christ. Against what can they be said
to have rebelled? Is it against his claims to them? No;
according to this limited hypothesis; for he does not
claim them personally, but only the elect who lived
among them. In such a case their non-submission to
his rule and government is no sin to be laid to their
charge, for the mediatorial king is supposed to lay no
claim to them. Can it be a crime in any of the heathen
not to submit to a claim which has never been made on
them? When the mediatorial Judge will say, "Slay
those enemies that would not have me to rule over
them," might they not silently murmur or retort, "would
not?" Was it ever offered to us to have thee to rule
over us? Didst thou ever lay claims to our homage and
obedience? Suppose that these foes themselves dared
not mutter such a retort, would not thoughts and hints
of this kind suggest themselves to holy intelligences,
who actually knew the truth and verity of the case? I
should like to hear an abettor of limited atonement re
monstrate and reason with a class of rebels who said,
"We will not have this man to rule over us." His"
theological system would not require him to say, "5Tou
will not have him. Stop; — are you sure you could have
had him? Did he ever ask you to have him? Since you
have rejected him it is a proof that he never sincerely
intended you to take him, or else he would have made
you to have him before now." After such an address
let him try to impress on their minds their accountable
ness to this mediatorial Ruler, the inexcusableness of
their destruction, the guilt of their rejection of Christ,

176 atonement in its relation to the
and the justice of their sentence according to the truth
of the case.
If Christ does not claim the homage and the service
of every man, every man is not bound to take him for a
King, and to yield obedience to him. No advocate of
a limited atonement has ever seen a man to whom he
could not say, on scriptural grounds, that he was bound
to receive Christ as his Lord. The Lord Jesus Christ
has made laws for every man on the globe, laws that
bind every man to repent, and to believe the gospel, and
to accept salvation for his sake. If every man on the
earth has not yet heard of these laws, the fault is in them
who were commissioned to publish them, and not in
Him who enacted them. These laws were meant and
intended for "the world," and they were to be "preached
to every creature." There is no limitation in the com
mission, or in the aspect and design of the laws. With
what grace, or on what principles could the Lord Jesus
Christ make laws to make the homage of the world to
him binding upon them, if he laid no claims to that
homage? We would think it unaccountable for a king
to send edicts and messages to a province where in
reality he had no power and authority. Christ lays to
the services of the sinner no claim which is not founded
on the blood of redemption. The sinner would never
have had his existence had it not been for the mediato
rial interposition of "the Seed of the woman:" to that
Mediator, therefore, he owes every thing: and it is on
the ground of that mediation that Christ claims every
thing that he is, and every thing that he has.
The authority which Christ has by his mediation over
every man, is analogous to the authority which God by
his providence has over every man. God's providen
tial power over every man is founded in every man's
relation to God. It is founded upon the immutable fact
that God is the Creator and the Supporter of every in
dividual. God had not authority over Jonathan, because
that he was the Creator of David, but because that he
was the Creator of Jonathan himself. He had not

PROVIDENCE OF GOD. 177
power over Judas because that he was a benefactor to
Peter, but because he was a benefactor to Judas him
self. Of the same character is the mediatorial power
of Christ over sinners. He had not power over Saul of
Tarsus because he died for Stephen, but because he
died for Saul. He had not authority to "gather" the
inhabitants of Jerusalem under his mediatorial wings
because he died for his disciples, but because he made
atonement for these very citizens. His intercession for
his murderers was not founded on his death for his
friends, but on his death for these identical murderers.
These must be self-evident verities.
On this subject, there is an argument of this kind
frequently used: If Christ has authority over all, by an
atonement for all, how comes it to pass that all are not
saved? I can only say, that there is no difficulty in this
question which does not bear as hard upon the provi
dence of God, as upon the atonement of Christ. The
long-suffering of God is as much, in tendency and de
sign, "for salvation," as is the atonement. Let us form
the query, by substituting the one word for the other,
thus, "If God's long-suffering towards all, be designed
for the salvation of all, how comes it to pass that all are
not saved?" How will you parry it?
The fact is that both providential authority and me
diatorial authority are exercised over free agents in a
state of probation, and therefore liable to be rejected
and renounced. The rejection of providential govern
ment does not invalidate the claims of God founded upon
his relations to man as his Maker and Owner, nor does
the rejection of the mediatorial sway of Christ founded
on his relations to the sinner as his Mediator and Savior
destroy his claims to homage and love. You do not
limit "the goodness of God" to the boundaries of the
mere number that it actually "leads to repentance," you
know it is infinitely larger than that. You do not think
that it is a dishonor to the "long-suffering of God" that
it is not really successful "for salvation" to every sinner
to whom it is exhibited. These things you .yourself

178 ATONEMENT IN ITS RELATION TO THE
hold as indisputable, and you do well. Then, why
judgest thou thy brother, and why settestthou at nought
thy brother, because that, on your own principles he
thinks the atonement of Christ, like "the goodness oi
God," may be of wider extent than the number of sin
ners that actually repent; or like "the long-suffering of
God," that it is not less glorious, because' it does not
actually save those who neglect and reject its benefits?
I am aware that the proposition, that the universal
power of Christ is founded on his universal atonement,
is combatted by the statement that, on this shewing,
Christ has died for the beasts of the field, and for devils,
over whom he certainly has authority. As brutes and
devils are not under moral government ruled by hopes
and fears, much less in a state of trial and probation,
the quibble appears so irrelevant and sophistical as not
to deserve a serious reply.
A limited atonement is inconsistent with the bountiful
favors and mercies which Providence confers on all
men universally.
If God has conferred any favors on offenders inde
pendently of the atonement of the Mediator, it is diffi
cult if not impossible to say, why He could not confer
all favors without it. If so, there was no necessity for
the atonement. This sentiment leads straight- forwardly
to Socinianism. We have already considered all prov
idential favors as founded in the mediatorial atonement
and administered on account of it. To evade this doc
trine it is asserted that the ungodly obtain their mercies
and favors, only for the sake of the elect, or through
the church. Then, whenever an ungodly man asks a
blessing on his food, he should ask it "for the elect's
sake," not for Christ's sake — and he should return
thanks to God in the church's name, but not in the
name of Christ. The Papists would be glad of such a
doctrine as would place at their disposal, the entire
worthiness and merits of the church, though it would be
difficult to persuade any church to believe that it has all
this worthiness in it.

PROVIDENCE OF GOD. 179
An atonement limited by the commercial principle of
paying so much suffering for so many blessings, would
be a measure of sheer absurdity. According to this
commercial scheme, Christ has suffered as much as the
sins of each of the elect deserved, and has purchased
for them blessings in proportion to the sufferings en
dured for them, and these blessings he demands for
them by his intercession. Then the reason why some
Christians are so poor is, that the Lord Jesus Christ did
not actually purchase more blessings for them. This
also accounts for the low amount of their Christian
graces and religious comforts; as Christ demands all
that he has purchased for them, the amount communi
cated is small because the amount purchased is small.
Here is no encouragement to grow in grace, unless we
believe that more grace is purchased for us, than we
actually possess. Every Christian and every minister,
on this scheme enjoys as much usefulness and success
as has been purchased for him, and no more. No \
other doctrine could provide so soft a cushion for those
who are at ease in Zion.
Let us follow this commercial principle a little farther.
The greater sinner an elect person is, the greater suf
ferings did Jesus Christ endure for him. The more
Christ suffered, the more blessings did he deserve.
Christ will by his intercession demand that every elect
person shall have his due share in the purchased bless
ing. The result is, that the greater the sinner is, the
greater is the amount of merit in his behalf, and the
greater will be his share in the benefits of the atone
ment; and the more a man sins, the more will God
confer blessings on him through his Son. More has
been suffered, and consequently more has been merited
for the sinner of sixty years, than for the sinner of six
years, consequently the sinner of sixty will be entitled
to more blessings than the sinner of six years. The
meaning of such an arrangement is that the less a man
sinned, the less'has Jesus Christ merited and purchased
for him; and the fewer his sins, the fewer will be the

180 ATONEMENT IN ITS RELATION TO THE
blessings purchased for his inheritance. Such an atone
ment is utterly inconsistent with the whole of the man
ner, in which God has conferred, and has promised to
confer, the mercies of his providence.
Limitation of the atonement to a certain number is
at variance with the broad principles, on which Christ
carries on his intercession in heaven.
I consider the intercession of Christ to consist in the
four following articles. It consists in his public and
official appearance before God as the mediatorial re
presentative of man, and the President of the uni
verse; — in his administration of all the providence of
God, publicly and officially, on the ground of his atone
ment; — in his publicly and officially presenting to God
all the services, and all the prayers, entrusted to him
for presentation; — and in an official and public expres
sion of his will, and desire, that these services and
prayers may be graciously received and accepted.
In the first two articles the intercession of Christ is
unbounded and interminable — of the same length and
breadth, and heighth and depth, as the divine empire.
In the last two articles the intercession of Christ is
limited only by the limited services and prayers en
trusted to him for presentation. He cannot possibly
express a will or desire that services and prayers be
received which are never offered. It would be ridicu
lous to argue that the power of presentation in a Re
ceiver-general of the revenue is limited by the amount
which he actually presents — that the liberty of a repre
sentative in the senate to present petitions is limited by
the number actually presented — and that the ability of
an advocate to plead is limited by the number of clients
who actually employ him. Yet this is the kind of ar
gument that has been employed to limit the intercession
of Christ. And after throwing a boundary around the
intercession of Christ, the abettors of a limited atone
ment have thought themselves as invulnerable as if they
were in a magic circle.

PROVIDENCE OF GOD. 181
There is no limitation given to the intercession of
Christ, except the limitation which men give to it by
their limited services and limited prayers. The inter
cession of Christ is capable of the same extent as
his atonement. This very commensurateness is the
ground of the apostle John's argument; "If any man
sin, we have an advocate with the Father, Jesus Christ
the righteous, and he is the propitiation for our sins, and
not for ours only, but for the sins of the whole world."
The propitiation for the sins of the whole world is the
ground of intercession for any man that sins, and any
man that sins is said to "have" this advocate, as one to
whom he can have access.
The Lord Jesus Christ has taught his people to make
intercession on large principles for "all men." They
have no grounds for intercession, but those on which
Christ intercedes. He would not encourage them to
make intercession of wider dimensions than his own.
Their intercession for all men could be of no avail, if
the blood that speaketh better things did not second
their plea; and it cannot speak for all men, if it was not
shed for all men.
The various specimens which Jesus Christ has given
of his intercession, declare it to be open, broad, and
unlimited, in its character and aspect. In the xvii.
chapter of John he makes intercession distinctly for his
ministers and for his church. When Christ says, "I
pray for them, I pray not for the world," it is evident
that by "them" he means his apostles, for he mentions
one of " them" as being Judas, who was a son of per\
dition. He prays not for ministers only, but for "all
who shall believe through their word." What is the
design which Christ has in view in praying for ministers
and believers? Hear his own language. He prays and
intercedes — "that the world may believe that thou
hast sent me." He prays that the world may believe.
Believe what? Believe the Gospel — and whosoever
"believes" shall be saved. The intercession of Christ
then is a benefit and an advantage which is accessible
16

182 PROVIDENCE OF GOD.
to the world, and in which the world is interested.
Much stress is sometimes laid upon the words of Christ,
"Father I will that they who follow me shall be with
me." No one doubts the full force of this language.
Had Christ in Gethsemane a will different from the
"will" with which he wept over Jerusalem, and said,
How oft "would I" have gathered thee? Is there any
incongruity between his intercession in the garden, and
his intercession on the cross? There he prayed for all
his enemies — "Father forgive them, for they know not
what they do."
It is known to all heavenly intelligences that all the
favors that come to this sinful world, come under the
direction, and at the intercession of Jesus Christ. One
part of his intercession is his official and public ad
ministration of providence on the ground of his atone
ment. If he can only demand the blessings which he
has purchased for a certain number, it is impossible, or
at any rate, unintelligible, how he can officially, as pub
lic organ of government, distribute the bounties of pro
vidence universally to all men.

CHAPTER VIII.
ON THE ATONEMENT IN ITS RELATION TO THE
WHOLE SYSTEM OF DIVINE TRUTH.
SECTION I.
Every Divine Truth related to the Atonement.
The entire collection of doctrines and facts, found
in the sacred scriptures, is called a system of divine
truth, not because their contents are given in a syste
matical arrangement of classes, and orders, and kinds,
but because they present a complete and a harmonious
body of information, upon all the subjects of faith and
practice. We find in the scripture, the truths of theol
ogy, as, in nature, we find the truths of botany, mineral
ogy, or zoology, wisely strewn in copious and lovely
variety. Yet, in both cases, these vast diversities form
one complete whole system. Thus the analogy from
nature — the reference of scripture to "first principles,"
and to "the proportion of faith," — the abuse of truth
when taken out of its connection, — the beauty of truth
in its own practical bearing and position, — and the con
sistency of one truth with the entire mass of all truths,
warrant us in regarding the scriptures as presenting to
us a system of divine truth.
Of this entire system of divine truth, the Lord Jesus
Christ is the central orb, in whom is gathered all the
treasures of wisdom and knowledge. He is the very
Sun of the system, full of grace and truth; — the Sun
which first garnished the dark horizon of Eden with a
day-spring from on high. The scriptures of the Old
and New Testament present us with the whole "truth,
as it is in Jesus," that, "in all things he might have the

184 ATONEMENT IN ITS RELATION TO THE
pre-eminence," and be, as to the whole arrangement,
"all in all." The Christian student* therefore, will, as
well from cordial inclination, as from public profession,
be disposed to consider and to view every truth, accord
ing to its bearing and relation to the person and the work
of Jesus Christ, who is the way, the truth and the life,
the faithful and the true witness. Christ himself says,
"To this end was I born, and for this cause came I into
the world, that I should bear -witness unto the truth."
"The truth" is the pure verity and the simple reality of
the case, as the state of things exist between God and
man. Upon this case every truth bears, and with every
such truth the atonement of Christ is connected: — the
whole of his undertaking bears witness unto it.
I. All the truths contained in the prophecies of the
scriptures are related to the atonement of Christ.
It was prophesied that this world should, in a given
time, be favored with the appearance of an extraordi
nary personage. He was marked out as "the Seed of
the woman, the Shiloh, the Prophet, the Wonderful,
the Mighty God, the Everlasting Father, the Lord our
Righteousness, the Desire of all nations, the Messenger
of the covenant." The atoning Mediator claimed to
himself the honor of being this very personage, to whom
all the prophets bore witness.
Prophecy had revealed that this personage was to
make his appearance in the character of the Deliverer
* Dr. Rtlane invited the Rev. Andrew Fuller lo address lo him
a series of monthly letters which, when finished, would form a complete
body of divinity. After Ihis arrangement, Fuller only lived to write nine.
In the third lelter he makes these remarks* £<1 do not know how il may
prove on trial, but I wish to begin with the centre of Christianity, — the doc.
trine of the cross, and lo work round il- or, with what may be called the
heart of Christianity, and lo trace it through its principal veins or relations,
both in doctrine and practice. If Christianity had not been comprehended
in this doclrine, the apostle, who shunned not to declare Ihe whole counsel
of God, could not have determined to know nothing else in his ministry.
The whole of the Christian system appears lo be presupposed by it; included
in it, or to arise from it: if, therefore, I wrile any tiling, it will be on Ihis
principle." — Fuller's works, vol. iv. p. 340. Ed. 1824.
Had Ihis able divine lived to work out such a scheme of truly Christian
divinity, the lone of British theology would, probably, have been muck
improved, and theological science much advanced.

WHOLE SYSTEM OF DIVINE TRUTH. 185
of man. As the Seed of the woman, he was to bruise
the head of the serpent that had enslaved and ruined
man. He was to be for a sanctuary, and to come "bring
ing salvation." The Lord Christ was born a Savior,
and he came to seek and to save that which was lost.
God sent his Son to the world, not to condemn the
world, but that the world through him might be saved.
He is the Personage whom the prophets meant, for there
is no salvation in any other, nor any other name among
men given by which we must be saved. He was made
under the law, that he might redeem them_ who were
under the law.
The deliverance which, it was prophesied this per
sonage was to effect, was a deliverance from sin. It
was prophesied that he should make an end of sin, that
is, to open a way for the just God to deal with a sinner
as if he had not sinned; sin, being as it were, blotted
out of the account. He was to effect this deliverance
as a priest on his throne, and as a priest after the order of
Melchizedek. The Lord Christ took upon him the
name Jesus because he would deliver his people from
their sins. He appeared as the Lamb of God to take
away the sin of the world. He has redeemed us from
the curse of the law. The Jews misunderstood this
class of prophecies, and interpreted them as signifying
deliverance from civil thraldom, and from political evils.
Whereas, he himself declares that he came to call sin
ners; and his gospel assures that there is now no con
demnation to them who are in Christ Jesus.
It was predicted that this personage should effect this
deliverance from sin, not by power, but by his own
substitutionary and vicarious sufferings. He was to be
a man of sorrows, and acquainted with grief. He was
to bear our griefs, and to carry our sorrows; to be
wounded for our transgressions, and bruised for our ini
quities. He was to make his soul an offering for sin,
and to be numbered among transgressors. He was to
be cut off, but not for himself. The meaning of these
and the like passages, is that this illustrious Person was
*16

186 ATONEMENT IN ITS RELATION TO THE
to endure the sufferings with which the Father put him
to grief, in the stead of our suffering the punishment
due to us for our sins. This class of passages is refer
red to in the New Testament as being accomplished in
the death and the atonement of Jesus Christ. He gave
his life a vicarious ransom for many. He was made a
sin'offering for us. He died the Just for the unjust.
He was made a curse that the curse of the law might
not be inflicted on man.
Hence it was prophesied that this deliverance from
sin should be on account and for the sake of his suffer
ings. We- were to have peace, through his suffering
our chastisement, and by his stripes we were to be heal
ed. To us guilty sinners who had no worthiness, he
was to be the Lord our lighteousness. It was on ac
count of his intercession that gifts were to be given to
men, even to the rebellious. The mediation of Christ
fills up these prophecies. It is for Christ's sake that
God forgives sin; it is by faith in the name of Christ
that pardon is received by the sinner. It is the blood
of Jesus Christ that cleanses from all sin; and every
saved man is found not in his own righteousness, but in
the righteousness of Jesus Christ only.
All the prophecies of the Scripture form a complete,
connected, and harmonious system of truths,* in the
* "Since Ihe prophecies, though delivered by various persons, were dic
tated to all by one and Ihe same omniscient spiril, Ihe different books and
the scattered passages of prophecy, are not to be considered as the works
or the sayings of different men, treating a variety of subjects, or delivering
various and contradictory opinions upon the same subject; but as parts of
an entire work oi a single author — of an author w ho, having a perfect com
prehension of the subject which he treats, and at all times equally enjoying
the perfection of his intellect, cannot but be always in harmony wiih him
self. We find in the writings of a man of any depth of understanding, such
relation and connection of the parts of any entire work — such order and
continuity of the thoughts — such consequence and concatenation of argu
ments — in a word, such unity of the whole, whieh, at the same time that it
gives perspicuity to every part, when ils relation to the whole is known,
will render it difficult, and in many cases impossible, to discover the sense
of any single period, taken at a venture from the first plate where the book
may chance lo open, without any general apprehension of the snbject, or
of Ihe scope of the particular argument lo which the sentence may belong.
How much more perfect, is il reasonable lo believe, musl be the harmony
and concert of parls — how much closer Ihe union of ihe thoughts — how
much more orderly the arrangement — how much less unbroken the conse-

WHOLE SYSTEM OF DIVINE" TRUTH. 167
centre of which is the Lamb as if it had been slain from
the foundation of the world* The doctrine, or the
testimony concerning the mediation of Christ is the very
spirit and life of prophecy, without which prophecy
would be a body without a soul. The atonement of
Christ is the central point, from which alone the eye of
faith can command a view of the whole panorama of
prophecy. All unfulfilled prophecy, as well as the
already accomplished predictions, have their sum and
substance in the character and the work of Jesus Christ.
To deny the atonement is, to take away the life-blood
of prophecy. The Biblical critics who reject the atone
ment, like the Jews who rejected the Messiahship of
Christ, make the whole apparatus of their learning, to
bear against the prophecies which 'predict a suffering
Savior, and a Vicarious Sufferer. This fact shews that
the doctrine of the atonement is the heart of Christianity.
A Socinian divine puts the fifty-third chapter of Isaiah
to critical torture, with the same unmercifulness and
spleen as a Jewish Rabbi would put it. They both
agree, like Herod and Pilate, to do away with the
claims of Christ, to sap the foundation of Christianity,
to throw away the blood of atonement as an unholy
thing. The New Testament regards the whole system of
prophecy as having its scope and meaning, its spirit and
truth, its life and glory, in the person and the atonement
of Jesus Christ. "The testimony of Jesus is the spirit
of prophecy." To him gave all the prophets witness.
Paul witnessed, both to small and great, saying no other
things than those, which the prophets and Moses did
say should come, that Christ should suffer, and that he
should be the first that should rise from the de^ad, and
should shew light unto the people and to the Gentiles.
The apostle Peter describes salvation as being accord
ing to the foreknowledge of God the Father, through
quence of argument in a work which has for its real author that Omniscient
Mind to which the universe is ever present, in one unvaried, undivided
thought."— Bp. Hokslet on 2 Pet. i. 20, 21. Sermons, vol. ii. p. 22. Ed.
1816.

188 ATONEMENT IN ITS RELATION TO THE
sanctification of the spirit, and the sprinkling of the blood
of Jesus Christ, and then says "of which salvation the
prophets have inquired and searched diligently, who
prophesied of the grace that should come unto you;
searching what, or what manner of time, the spirit of
Christ which was in them did signify when it testified
before hand, the sufferings of Christ and the glory that
should follow."
Here, then, we meet with a complete system of
prophecies delivered by various men and in divers ages,
and yet pointing to One remarkable Personage of the
highest majesty and excellency. These prophecies
treat of his person, his name, his character, his wort,
his life, his death, and his glory; each of them consis
tent with the others, and one casting light on all the
rest. They all meet together and have their full ac
complishment in One Person, and in no one else, — but
in him most fully and clearly. Though they were de
livered in various generations, they have but one object
in view; and other events are hinted at only as they are
connected with that object, and that object is the work
of Christ. He is the true Seed of the woman, the
true Prophet, the true Redeemer, the true Immanuel,
the true Sun of Righteousness.
II. All the truths contained in the ceremonial in
stitutions and sacrificial types are connected with the
atonement of Christ.
It is confessedly true that many of the early Chris
tian fathers, as well as many of the modern interpreters
of types and shadows, have discovered similitudes,
drawn parallels, pursued analogies, and pressed out
truths that were never designed by such symbols. But
such extravagant deductions of undisciplined imagina
tions supply no fair and valid arguments against a scrip
tural, sober, and judicious application of the typical
character of the Jewish institutions and ceremonies.*
* A mon
Types o:
'Coursedon, 1826, 8vo.

WHOLE SYSTEM OF DIVINE TRUTH. 189
The sacred scriptures indisputably assert that there is a
designed coincidence and an intended connection be
tween the religious institutions of the Jews and the es
sential doctrines of Christianity. Indeed, I might argue,
that of so much importance in the system of divine
truth, is the symbolical character of the Israelitish cere
monies, that the Holy Spirit has given one entire book
— the' epistle to the Hebrews, — not only to give a dis
tinct recognition of that principle as designed by God
to prefigure the realities of the gospel — but also to mark
out and explain the relation and agreement between
that principle, and the events and the doctrines of the
mediation of Christ. Hence the Jewish institutions are
called, "a shadow of good things to come, but the body
[the substance] is of Christ." Col. ii, 16, 17. The
gifts and sacrifices of the priest "serve unto the exam
ple and shadow of heavenly things, as Moses was ad
monished of God when he was about to make the
tabernacle." Heb. viii, 5. This tabernacle and the
vessels of the ministry are called "the patterns of things
in the heavens" and "the figures of the true." Heb.
ix, 23, 24. The entire constitution of the Levitical
law is described as "having a shadow of good things
to come, and not the very image of the things."
Heb. x, 1.
The body, the substance, the filling up, the mean
ing and truth, of all these ceremonial institutions, "is of
Christ," and of him only. Extraordinary and illustrious
characters were types of his person. Holy offices were
shadows of his work and undertaking. The Jewish
polity was an outline of his kingdom. The distinguish
ed privileges of the theocracy were figures of his glo
rious rewards, the vicarious and expiatory sacrifices
were representations of his glorious atonement. Various
classes of types were employed to shadow forth the
great truths of our salvation. Some types shadowed
that man was a sinner; — others, that he had forfeited
his life; others, that another life was substituted and
accepted instead of it; — and others shadowed that this

190 ATONEMENT IN ITS RELATION TO THE
substitution should take place in the Messiah, who,- ac
cording to Isaiah would "make his soul an offering
for sin," and be "led as a Lamb to the slaughter."
Exod. xx, 7. Lev. vi, 3, 4; xvii, 11; xxiv, lr>.
Deut. xxii, 26.
The Jewish institutions taught the Israelites no truth
which the gospel has not attached to the atonement of
Christ, and- revealed it, "the truth as it is in Jesus."
The very truths that were obscure in the ceremonial
types are now made clear and defined by the gospel.
And the truths which appeared defective and imper
fect in the Jewish ritual, now, in the light of the Chris
tian atonement, stand out in prominent relief, and with
a fulness of meaning which they never had before.
The sacred scriptures regard all symbolical troths as
meeting in the atonement of Christ. This is evident
from the facts, that sacrificial names and appellations
are given to Christ; that Jewish sacrifices are repre
sented as shadows of the satisfaction of Christ; that the
value which was but nominal in them, is described as
intrinsic in the sacrifice of Christ: that the efficacy
which was but ceremonial in them, is declared to be
real and actual in the atonement of Christ; that the
sacrifice of Christ is pointed out as the last that should
be offered for sin; and from the fact, that animal vic
tims ceased to be sacrificed, after the Great Propitia
tion had been publicly offered by Christ. He himself
was the truth of them all. He was the true sacrifice,
the true priest, the true altar, the true temple, and the
true Savior.
III. All the doctrinal truths of divine revelation are
connected with the atonement.
All doctrinal truth is the mind of God, the expression
of his thoughts; and all his thoughts have a reference
to the atonement. The Person of Christ is the centre
of every truth, and the Mediation of Christ is the cir
cumference of every truth. In him all truths live,
move, and have their being. The atonement magnifies
and honors every truth implied in the reality of the ex-

WHOLE SYSTEM OF DIVINE TRUTH. 191
ercise of a moral government in the world. It sup
poses and distinctly recognizes the verity and the reality
of the sinfulness and ruin of mankind. It is itself a
proof and a specimen of the truth of the introduction
into the divine government of a compensative scheme
for the purpose of restoring sinful man. It exhibits
the honest sincerity of the divine invitation addressed
to sinners in the clear light of the "demonstration oi
the Spirit." It supplies the most splendid evidence of
the truth and certainty of the promises of the gospel,
and gives the most solemn assurances of the reality of
spiritual blessings.
Thus there is no class of truths whieh may not be
either proved or explained by the principles of the
atonement. And there is no class of truths which does
not lose weight and efficacy by being severed from the
person of Christ. Every truth separated from Christ,
like a branch lopped from the living tree, -loses its
freshness and beauty, and languishes and dies. The
providence of God has given us melancholy instances
of the corruption and unwholesomeness to which any
truth tends when apart from Christ. See the high and
noble truths of the Old Testament — truths which ele
vated the minds of Abraham and Moses, which ravish
ed the heart of David, and which tuned Isaiah's harp
to the high pitch of even gospel times — look at them,
in every age of the Jews, from the time of Malachi to
the present day — look at them in the Cabbalistic inani
ties of the ancient Rabbis, in the turgid puerilities of
modern Judaism, and you will perceive how much they
have lost of sanctity, dignity, and energy; and how
void, and powerless, and lifeless they have become.
"How is the fine gold become dim ?" How will you
account for this painful circumstance in the history of
divine truth ? One awful fact explains the whole. The
Jews have alienated these glorious truths from their
yital connection with the sacrificial atonement of Mes*
siab, "the Christ of God."

192 ATONEMENT IN ITS RELATION TO
Look again at the great and mighty truths of the
New Testament. See them in their healthiness, vigor,
and beauty, in the ministrations of the apostles, in the
religious affections of the primitive churches, in the
masculine energies of the Reformation, and in the glow
and power of modern Revivals. Then look at them
in the ice-bound realms of Socinian theology, and how
wan, and cold, and dead, and putrid are they! If they
glow, — it is not with the charming glow of healthy life-
blood, but with the clammy warmth of controversial
heat. If they move, it is not with the vigorous stir
rings of an internal vitality, but with the galvanic con
vulsions of a fitful elocution. If they preserve their
form and fashion, it is because a cold and indurating
philosophy has embalmed them. They are the same
truths, but they have been separated and banished from
Christ, whose person is the Sun of Revelation and
whose atonement is the Heaven of Truth.
The Lord Jesus Christ is represented in the scrip
tures as the Magazine and Repository of all truth, in
whom are all the treasures of wisdom and knowledge.
There is not a truth pertaining to God and man, to
eternity and time, but is connected with him. To the
inquiry of the church and of the world, "What is
truth ?" the Mediator replies, "I am the truth."
The truth is in Jesus as it is in no one else. In no one
else is the truth perfect, complete and full. In no
other is it clear, unadulterated. In no one else is
every truth; every truth in its due proportions; every
truth in all its power and bearings; every truth, in full
harmony with every other truth. In Christ is, the
truth, the truth completely, and the truth exclusively.
The truth as it is in Jesus is sincere without, falsehood,
genuine without counterfeit, steady without perfidy, real
without fiction, exact without error. In him it is right
without any wrong, honest without fraud, perfect with
out mutilation.
It is this connection of every truth with the mediation
of Christ, that makes real Christianity to be not afraid

WHOLE SYSTEM OF DIVINE TRUTH. 193
of the progress of any class of truths. Sometimes in
the infancy of any given Science, plausible theories are
advanced as having a tone of contradiction to Scrip
tural verities, but the discipline of a mature philosophy
never fails to show that the contradiction is not real.
Truth in man, is partial, sectarian, and jealous; but
truth in the Christian system is full, universal jand free;
and no more fears the developements of any truths,
than the mighty ocean dreads the digging up of new
wells, or the Sun the new discoveries of optics.
IV. The atonement is inseparably connected with all
practical truth.
The atonement is the centre of duties, as well as of
doctrines. This is clearly proved and illustrated in the
Apostolic epistles. The New Testament writers, after
laying down the "doctrine of the cross," erect a peer
less structure of holy duties, and practical truths.
They exhibit the atonement as establishing every duty
required in the moral law; and they preach the moral
law as establishing every duty required in the Gospel.
The atonement "destroys" no command. It "makes
void" no duty. The gospel of the atonement brings a
new class of duties to bear on the sinner, as believing
in Christ, repenting for sin, &tc. These are duties
which the moral law, as such, never could ask of any
man. But now, since the provisions of the divine
government has annexed these requirements to the
atonement which has answered all the ends of the law,
the law unites with the gospel in making them obligato
ry upon every sinner who hears them.
Some declared foes, and some false friends of the
atonement, have represented it as destroying all prac
tical truth and duty. The atonement on the contrary
distinctly recognizes all the practical truths of the moral
law as still binding on all-^-shows the reasonableness of
the demands of those practical truths, — and enforces
them with an accumulated amount of arguments and
motives. 17

194 ATONEMENT IN ITS RELATION TO THE
The gospel connects every practical truth, with the
atonement of Jesus Christ. Observe how the apostles
teach the most plain and common duties of life; such
as the duties of husbands and wives, the duties of pa
rents and children, the duties of masters and servants,
of kings and subjects, &tc. To enforce these duties,
they do not go for arguments to the law of nature,
to the claims of relationship, or to political economy;
nor do they confine themselves to the moral law.
No; they go at once to the mediation of Christ; hus
bands are to love their wives because Christ loved his
church, and servants are to obey their masters that
they may adorn the doctrine of God their Savior in all
things. They teach that these practical truths are to be per
formed by the assistance of the grace of Christ; that
the practice of such truths is to be the effect of faith in
Christ; that these duties are to be done in the name of
Christ; that they are acceptable to God only through
the merits of Christ; and that they will be rewarded by
Jesus Christ himself. In duties as well as in doctrines,
the apostles knew nothing but Christ, and him cruci
fied. It was the cross of Christ that gave the name
and the designation to their system — it was "the preach
ing of the cross." The opponents of practical truth
they called, "the enemies of the cross of Christ;" and
the renunciation of holy duties, they regarded as mak
ing "the cross of Christ of none effect."
If these hints will be regarded as sufficiently defined
to pencil out the lines of connection between the entire
circle of truth, — whether in predictions and types, or
in doctrines and duties, — and the great atonement of
Christ, their end will be answered.

WHOLE SYSTEM OF DIVINE TRUTH. 195

SECTION II.
A limited Atonement inconsistent with the whole Sys
tem of Divine Truth.
I. An atonement limited to a certain number of sin
ners is inconsistent with the truths revealed in the
prophecies of the Old Testament. Scriptural pro
phecy supplies us with the best specimens of the theo
logical principles of the church of God under the patri
archal and Jewish dispensations. It should be borne in
mind, that the prophets promulgated their principles and
sentiments, "as they were moved by the Holy Ghost;"
and that, consequently, their doctrine was "the mind of
the Spirit." These holy men of God seem sometimes
not to have understood at once the fulness, the extent,
and the majesty of the stupendous doctrines which they
announced. They therefore investigated, "inquired, and
searched diligently what the Spirit of Christ, which was
in them did signify, when it testified about the sufferings
of Christ, and the glory that should follow." Such a
'diligent search,' conducted under such auspices, would
be likely to terminate in a correct knowledge of the
truth of the case. These doctrines of prophecy, Jesus
Christ himself opened and expounded as teaching that
he ought to suffer and enter into his glory. These are
the very doctrines which the apostles preached with the
Holy Ghost sent down from heaven; and it is into these
doctrines that the angels desire to look. These doc
trines, therefore, deserve to be regarded by us, in this
inquiry, as legitimate sources of information on the
theological creeds of the Jewish prophets.
The true doctrines of the prophets teach us, that the
benefits of the death of Christ were of universal extent.
It was prophesied that in the Seed of Abraham, that is
in Christ, all the nations of the earth should be blessed,
Gen. xx, 18. Gal. iii, 16. The meaning of this is,
that Jesus Christ in his work and offices would be, a

196 ATONEMENT IN ITS RELATION TO THE
Blessing, unto all the nations of mankind. In harmony
with this are the very numerous prophecies which relate
to the call of the Gentiles. Isaiah predicted that God
gave his Son to be a Salvation unto the end of the
earth, Isa. xlix, 6. Joel prophesied that the influences
of the Spirit should be "poured upon all flesh," Joel ii,
28, 29. The aspect of the whole of the fifty-third chap
ter of Isaiah, — an epitome of the divinity of the pro
phets, — is unlimited and universal.
The word "all" has often been most uncandidly and
dishonorably tortured and wrested, to mean a generality
of kinds and degrees, and not a universality of the mass
of the human race. Prophecy, however, supplies us
with one text at least, that has bid stubborn defiance to
all theological tortures. It is Isa. liii. 6, "all we like
sheep have gone astray; we have turned every one
to his own way, and the Lord hath laid on him the
iniquity of us all." Some of the advocates of par
ticular atonement have challenged their opponents to
present one single text in which the word "all" means
indisputably every individual of the human race. Here
it is. The word "all" in the last part of the sentence
means the "all" mentioned in the first part; and both
mean die "every one," in the middle portion of the
verse. If you apply to the word "all" in the first sen
tence, the torturous criticisms which are generally em
ployed on the word "all" in the last sentence, you of
fend equally against sound interpretation, theological
fairness, and logical deduction.
Let us now see how these doctrinal prophecies were
understood by the apostles who preached with the
Holy Ghost sent down from heaven. Peter, after "in
quiring" into the testimony of Moses and "all the
prophets from Samuel, and those that follow after,"
uses these remarkable words; "Ye are the children of
the prophets, and of the covenant which God made
with our fathers, saying unto Abraham, ' and in thy seed,
shall all the kindreds of the earth be blessed. Unto
you first, God having raised up his Son Jesus, sent him

whole system of divine truth. 197
to bless you, in turning away every one of you from
his iniquities,' " Acts iii, 25, i6. A preacher who did
not view the mediation of Christ in all its amplitude
and extent would have used a language much more
cautious and measured. He again says, " of a truth I
perceive that God is no respecter of persons, but in
every nation he that fearethhim, and worketh righteous
ness, is accepted with him. The word which God
sent unto the children of Israel, preaching peace by
Jesus Christ, (He is Lord of all) — to him gave all
the prophets witness, that through his name whosoever
believeth in him, shall receive remission of sins," Acts
x, 34, 35, 36, 43. Paul preached to Jews and Gen
tiles every where "that they should repent and turn to
God, and do works meet for repentance;" yet he says,
that he had learnt this universal call from the doctrines
of the prophets. "Having therefore obtained help of
God, 1 continue unto this day, witnessing both to small
and great, saying none other things than those which
the prophets and Moses did say should come." Acts
xxvi, 20, 22.
Many more passages of this kind might be cited,
but these are sufficient to show that, in the judgment of
the apostles, the doctrines of the prophets taught a uni
versality of design in the Mediatorial undertaking of
the Messiah. It was a leading object of the apostles'
ministry to prove, against the sectarian limitations of
the Jewish expositors of their day, that the blessings
announced in ptophecy had a designed relation to all
the nations of the earth. The prophecies that predict
the final results which the atonement shall infallibly pro
duce, do not weaken the others which describe its uni
versal aspect. The same prophet that asserts that "the
Son of God shall see his seed, and that the pleasure of
the Lord shall prosper in his hands," takes up the
language of blame, and remonstrates with the disobe
dient, "Who hath believed our report? and to whom
is the Lord revealed." The spirit of prophecy plainly
foretels that the mediation of Christ will not produce
17*

198 atonement in its relation TO THE
the same effects on all, that is, that it will not have its
intended effects upon all to whom it shall be exhibited.
It is foretold that Christ and his atonement will be
"despised and rejected of men" — be a "stone of stum
bling and a rock of offence," and "the stone which the
builders refused."
These disastrous effects are not the consequences of
a limitation in the design of the atonement, but they
result, from a deliberate and an obstinate non-compli
ance with the great purposes of the atonement. The
men who reject Christ dislike the atonement. They
stumble and are offended at the principles involved in
it — the principles of the goodness of the law, the wick
edness of sin, and salvation by grace, — and, therefore,
they reject it and perish.
Hear the apostle Peter's exposition of this prophecy.
"A stone of stumbling and a rock of offence, even to
them which stumble at the word, being disobedient,
whereunto also they were appointed," 1 Peter ii. 4 —
8. God exhibits his Son as the foundation of salva
tion to men. In this character he is "disallowed of
men," — they will not submit to it, but are "disobedient"
to the arrangement. As they will not comply and
obey, they "stumble," and fall, and perish, and that, ac
cording to the "appointed" order of the provision.
Are we from this to infer that they were appointed to
disobey and stumble ? What? — that they were appoint
ed to "disallow" Christ, and yet be blamed and punish
ed for it? The passage teaches no such thing. It is
an "appointment" of the constitution of providence that
whosoever will not eat food will die. Will any one
argue from this, that there are human beings "appoint
ed" not to eat food? Such an inference would unset
tle every wheel in providence. — It is an "appointment"
of the dispensation of the' atonement that whosoever
will not receive this remedy, will die and perish. Is it
therefore sane and logical to argue that there are hu
man beings "appointed" not to take the remedy? Not
so did Peter understand it. He says that, "in preach-

WHOLE SYSTEM OF DIVINE TRUTH. 199
ing peace by Jesus Christ, God is no respecter of per
sons." And again he says, "God hath showed me that
I should not call any man common or unclean," that
is, God has taught me that in my ministry I should not
deem any one man an. outcast decretively excluded
from the benefits of the atonement of the Gospel.
From such premises the inference is fair, that an atone
ment limited to a certain number, is at variance with the
truths in the prophetical doctrines concerning the ex
tent of the- Messiah's mediation.
2. A limited atonement is inconsistent with the truths
embodied in the typical representations which shadowed
forth the character and extent of the redemption of
Christ. The divine ordinance of sacrifice, revealed to
Adam and Eve, was as open and accessible to Cain,
and as available for him, as it was in the case of Abel.
God himself appealed to Cain's personal knowledge of
such an arrangement. "If thou doest well, shalt thou
not be accepted," Gen. iv. 7. Doing well, here means,
doing like Abel, that is, offering a sacrifice for his sins,
in obedience to the divine arrangement. In acting
thus, he would do well and be accepted. Here was no
sovereign limitation, no decretive exclusion.
God acted upon the same general principle towards
the antediluvians in the provision of an Ark for their
safety. The aspect of this expedient was of a univer
sal character. All were invited to come to the ark:
and the rejecters are blamed for not seeking safety in
it. The apostle in his epistle to the Hebrews says,
that Noah's ministry concerning the ark "condemned the
world." It is impossible to show how any could be
condemned for not being saved in the ark, if the ark
was never verily intended for them, and if they were
never sincerely invited and pressed to come into it.
The sacrifice which Noah, after the flood, offered to
God, presents a distinct and a bold outline of many of
the great principles of the true Atonement; especially,
of its universal extent. The sacrifice of Noah was of
fered to propitiate the favor of God towards the in-

200 ATONEMENT IN ITS RELATION TO THE
terests of a ruined world. Through God's satisfaction
in this sacrifice, he confers the grant of the whole world
upon Noah, and promises blessings to all the unnum
bered nations and generations of the entire world. The
world since then has awfully abounded in sins and evils,
but still God is distributing the treasures of his good
ness with a bountiful hand. All this is to be traced to
his infinite pleasure expressed through the "sweet sa
vor" of Noah's sacrifice. Men may, indeed, neglect
both "seed-time and harvest," but they cannot ascribe
their conduct to any excluding or limiting decree.
The apostle Paul seems to refer to this very sacrifice
as an adumbration of the atonement of Jesus Christ,
"who gave himself for us, an offering and a sacrifice
to God for a sweet smelling savor," Eph. v, 2. It is
through this true sacrifice that every blessing comes to
our world. It is in Christ that God reconciles the
world to himself without dealing with it according to
its sins. It is on account of the mediatorial atone
ment that God gives to his Son the heathen for his in
heritance, and the uttermost parts of the earth for his
possession. Take another prefiguration of the unlimited extent
of the atonement of Christ in the provision of the
Brazen Serpent. The sacred scriptures inform us of
the designed extent, and of the actual result of this
expedient of mercy. " And the Lord said unto Moses,
Make thee a fiery serpent, and set it upon a pole; and
it shall come to pass that every one that is bitten, when
he looketh upon it, shall live. And Moses made a ser
pent of brass, and put it upon a pole, and it came to
pass that if a serpent had bitten any man, when he be
held the serpent of brass, he lived." Num. xxi, 8, 9.
The design of this expedient was not limited to those
who "looked," but it extended to all who were 'bitten."
If any bitten did not "look," they could not ascribe
their death to an exclusiveness in the provision, but to
their own conduct. The Lord Jesus Christ considered
this provision as an apt illustration of the extent of his

WHOLE SYSTEM OF DIVINE TRUTH. 201
own atonement. "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." John iii, 14, 15. This univer
sality he explains and confirms, by asserting in the 17th
verse, "that the world through him might be saved."
This universality is further shadowed forth in the
sacrifices appointed by the Jewish law, especially by
the lamb of the daily offering, and by the sacrifice of
fered up at the yearly feast of expiration. Num. xxviii,
3, 4. Lev. xvi, 7 — 34. It is in reference to the lamb
of the daily burnt offering that our Lord is more par
ticularly called a Lamb. It is in this character that
John the Baptist describes Christ as " the Lamb of God
that taketh away the sin of the world" plainly implying
that there was the same relation between the atone
ment of Christ and all the inhabitants of the world, as
there was between the lamb of the burnt offering and
the whole of the Jewish nation. It is in reference to
this that the apostle John in his Apocalyptic visions
describes the atonement of Christ as " a Lamb in the
midst of the throne of God," that is connected with all
the measures appointed by the throne, and with all the
services received by the throne.
On the great day of the annual expiration the atone
ment of the scape-goat was offered unto the Lord.
This atonement had a universal influence upon all the
interests of all the Jewish tribes. The provision runs
thus: "And Aaron shall lay both his hands upon the
head of the live goat, and confess over him all the
iniquities of the children of Israel, and all their trans
gressions in all their sin — and the goat shall bear upon
him all their iniquities into a land not inhabited." And
again, " The Priest shall make an atonement for the
priests, and for all the people of the congregation; and
this shall be an everlasting statute unto you, to make
an atonement for the children of Israel for all their
sins once a year." These sacrifices of the Jews were
related to them all, were designedly offered up for all,

202 ATONEMENT IN ITS RELATION TO THE
and were truly available to all. The atonement ef
fected by them was unlimited in design and aspect.
This ceremonial atonement did not consist in the sacri
ficial victim suffering the identical punishment due to
the offender, but in substitutionary sufferings; for the
blasphemer was to be stoned to death, but the sacrifice
for him was not to die by stoning, Lev. xxiv, 16; v,
4 — 6. Nor did the Jewish atonement consist in inflict
ing upon the victim a certain amount of torture and
pain, in proportion to the number and enormity of the
sins to be expiated. The instructions which Moses
gave concerning these sacrifices are distinct, minute,
and even punctilious; but there is not a jot nor a tittle
in them all to warrant an opinion held by some, that
Christ would have had to suffer more, had there been
more to be saved; and less, had the number of the elect
been less.
Universal as was the bearing of these sacrifices yet
they were susceptible of failure. They might fail of
their design, not through a deficiency of extensiveness
in them, but through the voluntary neglect or misim-
provement of those for whom they were offered. The
atonement offered on the great day of annual expiation
was intended to take away "all the iniquities of the
children of Israel," Lev. xvi, 22. This the atone
ment, would effectually accomplish to all those who,
according to the arrangements of that atonement, " af
flicted their souls, and did no manner of work on that
day." If it was offered designedly for all the tribes,
will it not infallibly secure all its ends to all the tribes?
No, "For whatsoever soul it be that shall not be afflict
ed [in contrition] in that same day, he shall be cut off
from among his people," and that notwithstanding the
atonement offered for him, Lev. xxxiii. 27. The Jews,
when they saw these persons "cut off," because they
neglected the provisions of the atonement, never thought
of arguing that the atonement was never designed for
them. It seems to me, then, that all the leading prin
ciples of the Old Testament types and shadows are

WHOLE SYSTEM OF DIVINE TRUTH. 203
opposed to the doctrine that limits the atonement of
Christ to a certain amount of sin, or to a certain num
ber of sinners.
3. The opinion that the atonement was designed for
a few only, is opposed to the entire system of doctrinal
truths revealed in the scriptures. A full discussion of
this proposition would require a volume, rather than a
page or two; my limits therefore will only allow me to
supply a few hints of proof and elucidation. Were
this opinion consistent with scriptural doctrine, it would
be possible to express it in scriptural language. At
least the spirit and the animus of the opinion would be
found in scriptural statements, if not the letter and the
form of it. Let any one find chapter and verse that
will justify such language as the following : "Christ
died for the elect, and the elect only." " He gave
himself a ransom for the sheep only." " Whom he
predestinated, them he also purchased, and whom he
purchased, them he also called." No; there is no rule
in Biblical language that will account for such a dialect
as this. Let any one find a statement in the scriptures
that Christ did not die for every man. Let some class
of sinners be pointed out to us which the scriptures de
clare to be unatoned, and unredeemed, or unransomed.
Let any abettor of a limited atonement search and try
to embody his opinion in some express declaration of
scriptures,

-s

udet multum, frustraque laboret,

Ausus idem.
As this opinion cannot be expressed in scriptural
language, as it cannot be pronounced in "words which
the Holy Ghost teacheth," so likewise it cannot be made
to run parallel and to tally with scriptural doctrines.
To give an enumeration of the doctrines opposed by
this opinion, would be to furnish a catalogue of all the
truths of revelation.- All the doctrinal truths of the
scriptures may be divided into two classes, viz. truths

204 ATONEMENT IN ITS RELATION TO THE
contained in the principles of divine moral government,
and truths revealed in the promises of the gospel; and a
limited atonement strikes against them all. Let a few
examples suffice. By disputing the reality of the moral
Governor's wish that all men should be saved, come to
the knowledge of his truth and comply with his laws; —
by denying that all men are bound, on the principles of
individual accountableness, to accept of Jesus Christ as
.their Savior, — by pleading that the elect, whose debts
are supposed to have been paid, must be saved, as the
moral law can never reach them again; and by asserting
that a vast number of souls shall be sorely punished for
not doing what they had no power to do, and for not
accepting what was verily never intended for them —
this opinion militates against every truth in the princi
ples of moral government. It clashes equally with all
the truths revealed in the gospel. The gospel declares
that by the "true" grace of God, Christ tasted death
for every man; but by the false grace of this- pretended
theology, Christ tasted death, only for some. The scrip
tural gospel addresses a message to every creature to
believe in Christ, to every man every where to repent,
but the invitation addressed by this "other gospel," is
cramped, partial, and select. It sometimes, indeed,
feigns to take up the terms of a general call into its
dialect, but its general call is founded not upon the truth
of the fact that Christ is a propitiation for all, but, upon
a peradventure that perhaps there may be some among
the hearers whom God may call. It impeaches the gos
pel of insincerity, and gives a character of uncertainty
to all its offers. It exhibits the grace of God as osten
tatiously giving a free and generous invitation to all
men, to come and share in the feast of its provisions,
while according to the real truth of the case, it sincerely
intends that only a few should partake. Many a trem
bling sinner, living under the public ministrations of this
theology has thought that, perhaps he was meant in the
gracious invitation, that possibly, he might venture to
hope that Christ would receive him. Now, in the scrip-

WHOLE SYSTEM DIVINE TRUTH. 205
tural doctrine, Christ says, "Whosoever will,, let him
come," and "him that cometh I will in nowise cast out;"
but the business of the ahettors of this other doctrine
is, to declare that this cheering, assurance is not to be
received in the latitude and extent expressed.
, The opinion of a limited atonement is unnecessary
either to the support or to the* elucidation of any scrip
tural doctrine. Many, I conceive, have taken up this
opinion from an apprehension that it is essentially neces
sary to the truth of such doctrines as the sovereignty of
divine grace, the limited intercession of Christ, and the
certainty that the Son of God shall not lose his reward.
But this opinion is utterly unnecessary to the mainten
ance of these doctrines. The doctrine of gracious sove-
. reignty is clearly asserted in the scriptures, and daily
acted upon in the affairs of providence, and the gov
ernment of. the world. Take, for instance, the doctrine
of predestination to life. This doctrine derives no sup
port from the opinion that Christ died only for the elect.
No one example can be given of the holy scriptures
expressing any thing like the sentiment that God pre
destinated or elected a select numberin order that Jesus
Christ might die for them, and for them alone. Yet the
doctrine of sovereign election is not at all weakened by
the absence of such an assertion. It is true that Christ
died that he might redeem us from all iniquity, and [in
order] to purify unto himself a peculiar people. This
expresses only one end, and one result oi the atonement.
Even this text does not so much as hint that Christ re
deemed any because they were a peculiar people. It
should also be remembered that the apostle gives this
very text as an illustration of the grace that bringeth
salvation unto oilmen. Tit. ii, 14 — 16.
As an instance how easily things are taken for grant
ed,' I might mention that thousands have taken the
opinion of a limited atonement to be one of the doc
trines of Calvinism. But Calvinism it is not. At
least it is not the Calvinism of Calvin's Institutes, not,
I believe of Calvin's Expositions. I have consulted
18

206 ATONEMENT IN ITS RELATION TO THE
the Institutes for the very purpose of ascertaining this
point, and I could not find one passage that asserted
any such doctrine as that Christ died for the elect only,
or that he did not die for the reprobates. We might
now then reverse the advice of Horsley and say, "Let
those who boast in the name of Calvin know what Cal
vinism is." Again by the same process of easy assump
tion it has been received as a settled point that the doc
trine of the universality of the death of Christ is rank
Pelagianism. Bishop Davenant, on the contrary,
has shewn in his Dissertation* on the Extent of the
Death of Christ, that so far from this being a doctrine
peculiar to Pelagius, it was the doctrine of all the Fathers
before the rise of Pelagianism, and the doctrine of even
Augustine himself, the masterly champion of predesti
nation against Pelagius. Well then, without enumerat
ing the writers of the New Testament, and a goodly
company of other names renowned in theology, here we
discover that Augustine and Calvin, the ablest and the
most strenuous advocates of divine sovereignty, thought
the doctrine of predestination safe 'and invulnerable,
without the abutment of particular atonement.
A limited atonement is as unnecessary to the doctrine
of sovereign influences, as it is to the doctrine of predes
tination. The scriptures never ascribe the sovereignty of
divine influences to a predestinated limitation in the provi
sions of the atonement. It is never assigned as a reason
for the communication of divine influences to any person,
that that person was one of the number for whom Christ
died. The absence of divine influences from nations
and individuals is never accounted for on the ground
that Christ had not died for them. Our friends them
selves believe that there are instances of the withdraw-
ment of gracious influences from churches and people.
* The Dissertatio de Morte Christi has lately been ably translated into
English by the Rev. Josiah Allporl, and appended lo his translation of
'Bp. Davenanl's Exposition of the Epkile to the Colossians.' 'Uavenant
on the Dealh of Christ,' deserves a diligent perusal from every student of
the doctrine of atonement. Il abounds in sound criticism, and powerful
reasoning.

WHOLE SYSTEM OF DIVINE TRUTH. 207
How will they account for this? Will they say that di
vine influences stopped at the boundary which limited
the atonement? that they stopped because the merits of
the death of Christ stopped? that the current of divine
influence could proceed no longer, as hitherto the chan
nel of the atonement went, and no farther? Will they
say that the influences of the Spirit were withdrawn
from the churches of Asia Minor, because there were
no more people there for whom Christ died? No. The
scriptures never teach that divine communications are
confined or withdrawn because the atonement is limited
or bounded. And it is triumphantly proved by the his
tory of the Christian church, that the most powerful
defenders of the doctrine of divine influences have been
found among those divines who were the most pertina
cious advocates of universal atonement.
The limitation of the intercession of Christ is not
owing to a limitation in his atonement. The scriptures
no where say so. It is never hinted that the persons
for whom Christ does not intercede, are persons for
whom he did not die; or that the persons for whom he
intercedes are alone the persons for whom he died.
The aspect of his intercession is as wide as the aspect
of his atonement. He makes intercession for all be
lievers, that through them the world might know that
God sent him; and for the world to know Jesus Christ
whom God hath sent, is life everlasting. The ability of
Christ to intercede for all is limited, in the same man
ner as God's ability to answer the prayers of all. The
atonement limits neither of them. They are limited on
other principles. God has never undertaken to answer
prayers and requests which are never addressed to him,
and Christ has never undertaken to plead causes which
have never been committed to him. Nothing can be
more unlimited than this declaration: "If any man sin,
we have an advocate — who is the propitiation for the
sins of the whole world."
Neither is this opinion necessary to prove the certainty
that Christ shall not lose his reward. A limited atone-

208 ATONEMENT IN ITS RELATION TO THE
ment can never prove it. The proofs of this must be
sought from other sources, such as the grace, the coun
sel, and the faithfulness of God. There are many cir
cumstances in this hypothesis which render it too weak
to support the glorious doclrine raised on it. 1. It sup
poses that the reward of Christ consists principally, if
not entirely, in a numerical salvation of souls; whereas
there are other elements in his reward, e. g., the glory
of the divine perfections, the vindication of the eternal
law, his infinite joy in all this, &tc. &c. 2. It takes for
granted that the atonement has no ends answered in the
destruction of those who reject it, whereas it is a sweet
savor unto God even in them that perish. 3. It sup
poses that Christ is sure of his reward only on commer
cial principles, that as he has paid so much suffering for
so many souls, God must in commutative justice recom
pense him in return "quid pro quo," which entirely de
stroys the morality of the atonement. Christ is never
said to be sure of some, because he bad purchased
some. The saints in heaven sing the song of truth, when
they say, "Thou hast redeemed us to God by thy blood;"
but this does not imply, nor is there any other text that
implies that those who are not in heaven, are not there,
because Christ had not redeemed them with his blood.
This train of reasoning convinces my mind that the
hypothesis of particular atonement, is a body foreign to
the system of divine doctrines, as revealed in the scrip
tures. IV. It remains for me to shew, that a limited atone
ment is inconsistent with the system of practical truth
as revealed in the scriptures. The scriptures sum up
all practical truth in loving God with all the heart, and
loving our neighbor as ourselves. No theological sys
tem has ever yet said, in express words, that it is not the
duty of all men to love God with all the heart. But
let any one take his position within the magic circle of
this limited hypothesis, and let him try to inculcate the
duty of love to God on all the excluded reprobates.
What argument will he use? What motives can he ex-

WHOLE SYSTEM OF DIVINE TRUTH. 209
hibit? He may amuse them with the metaphysical pro
lusion that men should love God on account of what
He is; but he will never teach them the New Testa
ment language, "we love Him because He first loved
us." Or from his position let him try to preach, that
men ought to love their neighbors as themselves, and
to do unto others as they would that others should do
unto them. In the whole history of theologians, no one
has ever yet been found who would have admired par7
ticular redemption, had he believed himself to be one of
the excluded reprobates.
There are, however, many duties required of all men
towards Christ, which could only arise from the fact,
that Jesus Christ had died for them. I will present a
few as samples. "Believe in the Lord Jesus Christ and
thou shalt be saved." This is addressed to every man
who hears the gospel. One man will not be saved by
believing that Christ died for another, but for himself.
Peter did not call on the sinners of Jerusalem to believe,
on the ground, that for ought they knew, Christ had
died for them; but he assures them, that if they believe,
there is in Christ a salvation provided for them. "God
now commandeth all men, every where, to repent."
Does the scripture any where shew that God requires
a repentance that has no connection with the atonement
of his Son? There is no motive for any sinner .to repent,
unless there be an atonement for him. Yet God com
mands every man, every where, to repent. The repent
ance of any man will not be available except through
an atonement for that man; therefore, a call from God
to every man, must be founded on an atonement for
every man, in propria persona.
Peter teaches Simon Magus, "Pray God, if perhaps
the thought of thine heart may be forgiven thee."
Prayer goes to the throne of grace, — but God has no
throne of grace except the atonement of his Son. What
had Simon Magus to do with the throne of grace and
Erayer, if Christ did not die for him? Would he not
ave been a thief and a robber to go and draw on pro-
18*

210 SYSTEM OF DIVINE TRUTH.
visions which had never been intended for him? Yet
the doctrine of the apostle teaches him to pray for par
don — though God can grant no pardon, and hear no
prayer, but through the death of his Son.
Paul inculcates the duty of love to Christ at the peril
of being Anathema Maranatha, in case of neglecting it.
My duty to love God arises, not from the fact that he
made my neighbor, but from the fact that He made me.
And my duty to love Christ arises, not from the fact that
he died for my neighbor, but from the fact that he died
for me. Now, the apostle uses the terms of a general
message — "if any man loves not the Lord Jesus Christ."
If any man, and every man, is to love Christ at all, he
is to love Him as his Mediator, Redeemer, and Savior;
for the gospel would never pronounce any sinner ac
cursed for not loving Christ as his Redeemer, if the fact
were, that Christ never had redeemed that sinner.
The same apostle, in 1 Tim. ii, 1 — 6, teaches that
supplications, prayers, and intercessions, should be made
for all men. Why? Because God wills that all men
should be saved; and because Christ gave himself a
ransom for all. We cannot pray for devils, because we
have no testimony that Christ died for them. But you
can pray for all men, because you have a clear testi
mony that Christ tasted death for every man.
This latter class of practical truths are duties, — they
are duties incumbent upon every man who hears of
them; yet they never would have been duties upon any,
but for the mediation of Christ. The theory of a lim
ited atonement clashes with all these duties; indeed, it
destroys the obligation to observe them, except merely
on those who are within the enclosures of particular re
demption.. If all the hearers of the gospel are not under
obligations to discharge these New Testament duties,
then, they do not sin against Christ by neglecting them,
for they, according to this hypothesis, actually owe no
such duties to Him. It is hardly necessary to add
another line to say, that such an opinion is subversive of
all practical truth.

CHAPTER IX.
ON THE ATONEMENT IN ITS RELATION TO SIN.

SECTION I.

The Atonement a demonstration of the Evil of Sin.
It was a cardinal article in the creed of the apostles
that Jesus Christ "died for sin." They exhibit the
Lord Jesus Christ as being a sin offering — as bearing
our sins in his body on the tree — as condemning sin, and
taking away the sin of the world. Indeed, according
to their doctrine, Christ bears no office, wears no title,
and sustains no relation but what presupposes sin.
The atonement of the Son of God is the greatest
proof that can be given of the existence of moral evil
in our world. As the institution of a hospital in a neigh
borhood is a proof of the prevalence of disease and
sickness there, so the provision of salvation denotes the
existence of a moral disorder. And as the demanding,
or the receiving of a satisfaction by any man supposes
a wrong committed or sustained, so the astounding fact
that Jesus Christ offered himself up to God, as a "pro
pitiation," is a public and clear proof of the existence
of moral evil and wrong.
One of the designs of the institution of typical sacri
fices was to bear universal and an uninterrupted testi
mony to the actual existence of moral wrong in the
world. They brought sin into remembrance every
year, and their vicarious provisions supplied the first
clue, to that scheme of substitution by which the evils
of sin should be taken away by the Lamb of God. The

212 ATONEMENT IN ITS RELATION TO SIN.
visible inflictions of awful judgments on guilty heads
were, "far between," and in the interval, the rebels
might think their crimes had ceased to be wrong, or
God had become tired of the contest. Therefore sacri
ficial victims were instituted by God, and their crimson
tide flowed through all the hamlets of the human race,
a stream of evidence that sin existed. The flood of
the atonement takes up this testimony and demonstrates,
that if One died for all, then were all dead in trespasses
and in sins.
God sets forth, also, the atonement of his Son as a
demonstration of the tremendous evil, and horrible wick
edness, malignity and turpitude of sin. Perhaps there
is no greater proof of the stunning influence of sin, on
an intellectual being, than the dreadful fact, that there
are millions of intelligences who have no conception
how sin can be injurious, or offensive, to a Governor of
such glory and benignity as God is represented to be.
If God is not susceptible oi physical injury, they cannot
understand how He is capable of moral injury. This
is, as if they could understand that a king might be
injured by corporal ill-usage, but do not know how a
king can be injured in his feelings, character, and honor.
God always speaks of sin as what he abominates, and
to condemn sin was one purpose of giving his Son to
the death of the cross. The withholding of his just
rights from a Being of infinite excellence; the refusal
of the esteem, homage and obedience which he de
serves and demands; and the contemptuous insults
offered to him in the Atheism, idolatry, blasphemy, and
perjury of mankind, must be wrongs and injuries of
infinite magnitude, and of unutterable malignity.
1. When a wise ruler is offended, he will not precipi
tately make the offenders feel the immediate effects of
a hasty wrath. The benignity of his nature will make
him ready to forgive; but it will suit neither his charac
ter, nor his honor, to forgive in such a manner as to leave
an impression that the offence was petty and trivial. To
avoid this he would call in a third party — of a rank and

ATONEMENT IN ITS RELATION TO SIN. 213
dignity corresponding with those of the offended. If,
for the purpose of mediating between the parties, this
umpire undergoes great trouble, and cost, and pain, the
arrangement will be more calculated to make on the
offenders, vivid impressions of the heinousness of the
offence in the estimation of the offended. We discover
in every-day life that an offender feels that his offence
is not lightly regarded when a third party is called to
interpose — and that this feeling will be enhanced in pro
portion to the dignity of the interposer, and to the
trouble which he takes in the affair.
God has adopted this method to impress us duly with
a sense of the evil of sin. He has called in the medi
ation of a third Party — that party is a Person of great
dignity and worth, yet his mediation costs him unparal
leled sorrows, degradations, and sufferings, which he
voluntarily and cheerfully endures for the sake of the
offenders. It is farther revealed that even this Days
man is selected to mediate, on account of his well known
abhorrence of the offence. "Thou hast loved righteous
ness and hated iniquity, therefore God, even thy God
hath anointed thee." Heb. i, 9. Every thing, therefore,
in the provision of One to mediate this affair tends to
give enlarged views of the greatness of the wrons;.
2. The atonement shews the evil of sin by manifest
ing the amiable character of the moral governor against
whom men have revolted. Sometimes the tyrannical
character and the oppressive laws of a king justify an
opposition to his government. These excuses cannot
be advanced to vindicate the rebellion of the world
against God. God is love. Even the law which he
gave was the law of love and liberty. His forbearance
and long-suffering towards the offenders who insult him,
show Him to be a Being of infinite benignity and su
preme excellence. The provision of an expedient, to
offer even deliverance and pardon to them with honor
to his character, is "a far more exceeding" evidence of
the transcendent Amiableness, and Goodness, and
Worthiness of Him, against whom men has rebelled.

214 ATONEMENT IN ITS RELATION TO SIN.
It was calculated to awaken every offender to exclaim,
"Herein is love! — not that we loved God, but that he
loved us, and gave His Son to be a propitiation for our
sins. What could have maddened us to rebel against a
God of such boundless love and clemency!"
Sin was made to appear more exceeding sinful by
the contrast which the dignity of the Mediator sug
gested between the offence and the Majesty of the
Great and Blessed God. The mediating Daysman was
none other than "God manifested in the flesh." The
offence must be heinous to require a mediator of such
grandeur. Then how desolating and ruinous must a
state of things be, that requires such a Mediator to
become a Man of sorrows, and acquainted with grief!
In such a mediation the offenders can see nothing to
extenuate their blame-worthiness — but every thing to
enhance it. The great sufferings of the Mediator were
intended to be an expression of the awful effects of
sin, and of its being so abhorrent to God, that he pro
claimed it "condemned," by the death of his own Son.
The whole arrangements of the atonement exhibit sin
ning against such infinite excellence as a crime unut
terably vile, and the rebellion that challenges omnipo
tent abhorrence as infinitely contemptible and eternally
ruinous. 3. The life and character of the atoning Mediator
showed the loveliness, the justice, and the goodness of
the law which offenders had violated and trampled.
It was an honor to the moral law to have been obeyed
by such a Personage. In proportion as his obedience
magnified the law and made it honorable, it condemned
the transgiession and the transgressors of it. The life
of Jesus Christ teaches us that the law is adapted to
our circumstances and faculties, that it is possible to
observe and keep it, and that it deserves the affection
and obedience of all men. The Mediator was "higher
than the heavens," in supreme dominion, omnipotent
power, and exalted station, yet he regarded this law as
worthy of all the respect and honor with which he could

ATONEMENT IN ITS RELATION TO SIN. 215
invest it by his obedience. If any might think them
selves above it, he more. Yet he yielded to it an
obedience which the whole divine government contem
plate with ineffable approbation and complacency. The
life and the character of the Mediator, clearly showed
to mankind, that this law was not unreasonable in its
demands. It required no impossibilities. Jesus Christ
could not obey it,, but with the same faculties that we
possess; and we are not destitute of a single power or
faculty with which Christ obeyed the law. His were
mental powers and intellectual faculties in which he
grew and made advances; and in every state of his pro
gress as a child, a youth, and a man, he honored and
kept the law.
It was an honor to the law to be exhibited as suffi
ciently good, and free, and broad, to be the rule for the
mediatorial life of the Son of God. As God and Man
he was a Personage new to the universe. The life of
such a personage, in a course of transactions between
God and man, would be unexampled and eminently
extraordinary. The law which he recommended to
the esteem of mankind, he took for the rule of his own
life. He was made of a woman, and made under the law,
the very law on which men had trampled. He showed
by his obedience to it, what kind of life the law required
from man. He obeyed to the highest perfection all its
perfect commands. In the entire course of his life, he
kept his eye fixed on this rule. In him was found
no sin; he was completely perfect; yet He was not
more perfect than this law required him to be! O how
amiable and lovely must that law be, that was a suffi
cient pattern for the transcendant loveliness of the me
diatorial character of the Son of God ! When the
highest being in the universe took upon him the form
of a servant and entered upon a course of obedience,
and suffering, and glory, he observed this law in all his
stupendous transactions with the divine government, and
in all his merciful dispensations towards rebellious man.
In all his undertaking he established the law. By his

216 ATONEMENT IN ITS RELATION TO SIN.
obedience he gave a demonstration to the universe, that
he did not wish to save sinners, by breaking through
the laws and principles of moral government, but by
honoring and establishing them, as the immutable and
indestructable elements of the divine empire.
4. An impression of the evil of sin is calculated to
be made by the atonement, by its showing at what in
finite expense God has been to oppose its progress.
The magnitude and strength of an embankment are
solid proofs of the power of the tide which they are
intended to check. And the length and breadth, and
the height and depth of the atonement, bespeak the
wide extent of evil against which it was raised. Sin is
evil alone, unmixed with any good. It is every way
evil. Examine it on every side, and the more it is ex
plored, the more evil it appears. God has provided
various means to oppose and prevent its progress, but
the atonement of his Son is the greatest and the noblest
of them all. The history of Christianity shows that
nothing is so calculated to check and destroy sin as a
full and faithful exhibition of the cross of Christ.
Had it not been for the atonement the ravages of sin
would have gone on in an interminable progression of
wide-spread and cumulative evils. Sin would have
become the pilot of wrecks without a shore to strand
on, — the Polyphemus of a valley of dry bones, — the
real Upas of the universe. Through the atonement
millions of the tossed and shattered barks of Eden,
can now throw an anchor to a rock of strong consola
tion; the Spirit of peace takes the place of the devour
ing usurper, and breathes life, and health, and joy over
all the plain; and the tree of life stretches forth its
branches, bearing leaves for the healing of the nations.
The human mind finds it almost impossible to follow
out the endless workings of an evil principle, or to take
in a Universe of horror. There is one fact that may
assist our conception of this terrible subject. It is the
incursions and ravages of sin notwithstanding the pro
vision of an atonement. Sin, after all awfully prevails.

ATONEMENT IN ITS RELATION TO SIN. 217
Few transgressors come to hate sin, and love the gov
ernment. Of those who do come, none come of their
own accord ; they are all drawn by the exercise of
sovereign influences. Some presume that God is so
exclusively merciful, that he will never execute the
penalty which he has threatened. Others fancy that
the atonement has made a kind of commercial payment
and satisfaction for their sins, and that they are no
longer responsible for them. They are warned, and
exhorted, invited and urged to forsake sin; nevertheless
they sin with a high hand, laugh at every remonstrance,
ruin their own souls, desolate the creation, and assail
every perfection in the Godhead.
Against, all this God has reasoned with mankind, by
the public sufferings of his own Son. He asks them,
"If these things be done in the green tree, what will be
done in the dry?" "How shall you escape if you neg
lect so great salvation?" For such provisions and re
monstrances to be despised, and despised by such a
creature as man, seems to merit the most marked in
fliction of his displeasure. Had it been possible for
another god to invade and injure his government, it
would have been an aggression to be expected from a
peer in infinity; but to be openly insulted by a worm of
the earth — to have "the rod and the staff" of his own
tender mercies converted into spears to assault him
self — to have the dreadful denunciations of his law,
and the gracious invitations of his gospel, to be treated
as sounding brass, or tinkling cymbal, must be the acme
of wrong. It is the higher of the highest towerings of
wickedness, around which the thickest and the heaviest
clouds of vengeance would gather, and "rain down
snares and fire and brimstone, and a horrible tempest."

19

218 ATONEMENT IN ITS RELATION TO SIN.

SECTION II.
The Atonement, an expedient instituted instead of the
Punishment of Sin.
In the chapter on the atonement in its relation to the
divine moral government, I promised to take up the
subject of, this section. We have already seen that
threatnings are indispensably necessary to the admin
istration of moral government — that distributive justice
requires the literal execution of these threatenings, but
that public justice can suspend their execution, if some
expedient can be found that will as fully answer the^
ends of government. We have also seen that the
scriptures represent the atonement of Christ as such an
expedient substituted instead of the infliction of the
threatened penalty. I will now proceed to illustrate
this. I. The Lord Jesus Christ suffered as if he had been
a sinner. The sufferings of Christ were perfectly novel to the
universe — a new phenomenon in the moral constitution.
They posed and amazed all angelic Intelligences. The
annals of moral government supplied no precedent of
suffering, but in connection with sin. Angels had wit
nessed sufferings before, but never unconnected with
sin. The sufferings of the Holy One of God was,
therefore, to them, a problem which they could not
solve, and into which they desired further to look.
Jesus Christ suffered as one condemned of men.
He was numbered among the transgressors. He suf
fered from man as if he had been an offender and a
criminal. He was charged with crimes of a high and
offensive enormity. He was publicly arraigned as a
blasphemer of God, a subverter of religion, a seducer
of the people, a rebel against Caesar, a vile impostor, a
notorious malefactor. His merciless persecutors said
to Pilate, "If he were not a malefactor, we would not

ATONEMENT IN ITS RELATION TO SIN. 219
have delivered him up unto thee," John xviii, 36. In
this character, and under this ignominy he died, by the
hand of legal authority, the death of a condemned
criminal. The most amazing circumstance connected with his
death was, that he suffered as one disowned, reproba
ted, and "forsaken of God." He was despised and
rejected of men. At the same time, "it pleased the
Lord to bruise him." God "made him to be sin for
us, who knew no sin." He delivered him up for us
all, to be treated as a sin-offering — as a sin-expiator —
a lustration for the world. He became a curse for us;
exposed to reviling, and scorn, and malediction; devo
ted and accursed, anathematized to reproach and shame,
as one infamous and execrable, deserted and rejected
of God. O! how great is the mystery of revealed god
liness. Sufferings are incident to sinners only. How then
did the holy Son of God come into contact with suf
fering? — Did he ever sin? No — he was holy, unde
fined and separate from sinners. On what principle,
then, can the sufferings of Christ be in harmony with
God's eternal justice in moral government, and with his
ineffable love to his own beloved Son? There is but
one principle revealed that will reconcile them, and
that is the principle of substitution — the substitution of
vicarious sufferings. In this arrangement the sufferings
of "the Just," are substituted instead of the sufferings
due to "the unjust;" — "the Just" is treated as if he
had been "the unjust;" — the Son of God suffered as if
he had been a transgressor. Christ did not suffer as a
transgressor, but as if he were a transgressor. Cain
suffers, not as if he were a transgressor, but as a
transgressor. Christ suffered not as a transgressor, but
as if he were one. He was wounded for our trans
gressions, and bruised for our iniquities. He is often
said to have suffered for sin, that is, as if he had been
a sinner.

220 ATONEMENT IN ITS RELATION TO SIN.
The doctrine of the New Testament concerning the
vicariousness of the sufferings of Christ is summed up
in 2 Cor. v, 21. "For he hath made him to be sin
for us, who knew no sin, that we might be made the'
righteousness of God through him." The advocates
of a limited substitution of Christ for the persons of
the elect, often represent Christ as bearing, not the ef
fects of sin, but actually the very guilt oi sin. This
arises from a misunderstanding, and a consequent mis
application of the term guilt. The term guilt has va
rious meanings. It sometimes means, consciousness of
having done wrong. It means also, desert of punish
ment, arising from a consciousness of crime. Some
times the term, guilt, is used for liableness to punish
ment, independent of consciousness of crime.
The Schoolmen had three different designations for
these various applications of the term guilt. The con
sciousness of having done wrong, they called, reatus
culpa. The deserving of punishment, they called,
dignitas pana or, meritum pana,. The liableness to
punishment or sufferings independently of having done
wrong, they called, reatus panes. The person in any
of these circumstances, they called, reus. When
Joseph's brethren thought themselves verily guilty about
their brother, they considered themselves as rei culpa,
conscious of crime, and meriti pana, deserving of
punishment. The children who suffered in the destruc
tion of Sodom, and in the gainsaying of Corah, were
rei pana, liable to the punishment, though no one
could regard them, as either rei culpa, conscious of
crime, or meriti pana, deserving of punishment. This
was precisely the case of the scape-goat. He was
neither reus culpa;, nor meritius poena?, but he was
treated as "reatus poena?."
This I concieve to be the meaning of the above text.
In the language of the Schools, I would read it thus.
"He hath made him to be reatum poena; for us, who
knew no reatum culpa;, that we might be non rei pcenae
through him." Or, in plain English, let it be para-

ATONEMENT IN ITS RELATION TO SIN. 221
phrased thus. "He made him to be liable to punish
ment for us, who was not conscious of having done
wrong, that we might be not liable to punishment through
him." The principles of commercial redemption, and of
personal commutation between Christ and the elect,
would require the text to be translated thus. "He hath
made him to be "meritum poenae" for us, who was not
"reus culpae," that we might be "non meriti pcenae"
through him." Indeed, Dr. Crisp, Chauncey, and
the author of "Gethsemane" have argued, as if the
words were to be translated thus, "He hath made him
to be reatum culpae for us, who was not reatus culpae,
that we might be non rei culpae through him:" that is, He
made him to be guilty of our crimes, who was not guilty
of crimes, that we might be made not guilty of crime
through him.
The translations of these ultra-Calvinists, take for
granted, utter and perfect impossibilities. It is no dis
honor to God to say that He cannot unmake a tran
spired event, that He cannot annihilate a fact, that he
cannot transfer moral identity. It is utterly impossible
to unmake the facts that we are "rei culpae" and "meriti
pcenae," guilty of wrong, and deserving of punishment.
It is, however, possible, to make us not "rei poena;,"
liable to punishment, by a measure which will, in public
justice, answer the same ends as our punishment. On
the other hand, it is perfectly impossible to make the
Lamb that was without blemish, to be reatus culpa;, or
meritus pcenae, guilty of wrong, or deserving of punish
ment; when it is a transpired fact, that he was "without
sin." Yet his sufferings are altogether inexplicable ex
cept on the principle that he was by a divine institution
treated as if he were, like the innocent scape goat, "reus
poenae," liable to punishment for us. This arrangement
could never unmake the fact, that we were guilty of
wrong, and deserving of punishment. Nor can our
being treated as "non reati poenae," not liable to punish-
*19

222 ATONEMENT IN ITS RELATION TO SIN.
ment for Christ's sake, unmake the fact that "he knew
no sin."
Had he been a sinful man, or even of a peccable
constitution, there would have been nothing mysterious
in his sufferings. But being an innocent member of the
divine government, no principle in the moral administra
tion, but the principle of substitution,* will account
for his enduring such sufferings.
Unless the sufferings of Christ. were vicarious and
expiatory, we cannot account for the demeanor of the
blessed Redeemer under them. If there be nothing
peculiar in the nature and design of Christ's sufferings,
there is something unaccountably peculiar in his spirit
and temper under them. Before "the hour" of atone
ment, his character was established for an undaunted
firmness, that never shrunk from danger and suffering.
But now, when "His hour is come," he shrinks with
unutterable distress and anguish from the cup of suffer
ings. Many men of tender frames, and many too of
the more timid sex, have "endured the cross," not only
with unflinching fortitude, but also with triumphant
bravery. These were sinners, and many of them des
titute of religious supports; yet they met their agonies
with well-sustained calmness. Here, however, is One
suffering, as some say, to give us an example how to

* To meet the common objection, lhal it is impossible that one should
suffer for another, I quote the following; passage, from 'Truman's Great
Propitiation,' a work, every leaf of which is worth the weight of Ihe book
in gold.
"God's ways are above our understandings. Shall we say, that is impos
sible which he said he hath done, because we cannot understand il?
"It is notoriously possible. God's forbidding men lo punish one for an
other, argueth the thing possible. He would not forbid impossible things.
The heathen knew it very possible, we may see, by their offering up the
fruit of their body, for the sin oflheir soul.
"Il is highly possible that it hath been, and is common amongst men.
How common is the translation of punishment from one to another; as in
hostages, and men undertaking; to bring out the offender, liable to the mulct
of the offender; which lakes it for granted as a common thing.
•'The Papists who scoff at justification by Christ's righteousness and
satisfaction as absurd and impossible, — grant it eminently possible, by their
proclaiming a justification by the merit and sufferings of saints. St. Fran
cis's wounds' and Becket's blood, yea, the Virgin's milk will justify men —
and yet some of Ihem make little o"r nothing of Christ's death." — p. 72—74.

ATONEMENT IN ITS RELATION TO SIN. 223
bear pain, and also to confirm the doctrines which he
asserted to be true. He is strong in his personal inno
cence, strong in the love of his Father, and strong in
the hope set before him, yet he shrinks from the cup of
sorrows, and his bitter cries and tears testify the tre
mendous tempest that agitated. his holy mind, and the
inward horror and dismay that racked his heart and soul.
The delicate sensitiveness of his holy frame, the pure
innocence of his mind, and the high dignity of his per
son, must have made contact with such sufferings infi
nitely painful to him. He was set forth as a lustration,
as a propitiation for the sins of the world, as a scape
goat led to a wilderness of reproach and suffering. God
spared not his own Son, but delivered him up for us all.
He died numbered among transgressors.
II. Jesus Christ endured his sufferings instead of the
sufferings due to the sinner..
In the atonement there is not a substitution of persons
only, but also a substitution of sufferings. The Lord
Jesus made atonement, not by enduring the sufferings
due to us in the curse of the law, but by sustaining other
sufferings which had been laid on him by "a command
ment received from the Father." I mean to say, that
the penal sufferings due to man were suspended by this
measure, and another class of sufferings substituted in
stead of them. Jesus Christ did not suffer the inflic
tion of the idem in the penalty threatened, but the tan-
tundem, the equivalent to that infliction, what would
answer the same ends as the literal infliction. I submit
the following reasons as proof that our penalty was not
inflicted upon Christ: —
1. The sufferings of Christ were, both in nature and
kind, different from the sufferings due to sinners. The
sufferings due to a sinner consist of a painful conscious
ness of having done wrong — a sense of having offended
God — bitter self-reproach for having broken the law of
love — and the stormy horrors of a guilty and condemn
ing conscience. In all the various and dreadful forms
of Christ's sufferings, there was nothing like this. His

224 ATONEMENT IN ITS RELATION TO SIN.
conscience never had a sting. He never felt the hell
of self-remorse. He was encompassed with sufferings,
as an island in an ocean of anguish, but the waves which
dashed and foamed around him, found nothing in him
lo crumble and destroy.
2. The quantity and the degree of the sufferings of
Christ were different from the sufferings due to the sin
ner. The scriptures never speculate on the intensity of
the sufferings of the Adorable Jesus — they merely reveal
his sufferings as being a sufficient atonement for sin.
The sufferings of Christ were, no doubt, of indescriba
ble intensity, but they had not the same elements of in
tensity with the torments of perished sinners. The
sufferings of lost souls are intense, from a keen sense of
the unreasonableness and unjustifiableness of their of
fence, and from the utter and eternal hopelessness of
any relief, extenuation, or diminution of their pain. And
these awful sufferings extend to a multitude which no
man can number, and, accordingly, would form a dread
ful amount of misery. The sufferings of Christ were,
after all, the sufferings of one human nature, of one of
the seed of Abraham. And amid these sufferings, "the
glory that should follow" sparkled through the dark
tempest of Calvary, and "the joy that was set before
him" garnished the margin of his sepulchre. His suffer
ings were not a punishment. His consciousness of per
sonal rectitude, and his confidence in his Father never
forsook him. In the darkest hour of his anguish, his
assurance of God's approbation and acceptance was in
the highest exercise; "Father," he said, "unto thy
hands I commend my spirit." Such elements as these
are never found in the curses executed on sinners —
nothing can unsting the worm that dieth not, or calm
the surges of the lake that burnetii for ever and ever.
3. If Christ endured the identical sufferings due to
the sinner, His sufferings would not be a satisfaction or
an atonement for sin, but a literal execution of the pen
alty of the law.

ATONEMENT IN ITS RELATION TO SIN. 225
If a man give a tooth for a tooth, or an eye for an
eye, he gives literally the penalty which the law de
manded. If such a payment be called an atonement it
is called so improperly, and in a lower sense. If he
give something instead of an eye, say money, or land,
or any thing else, of equal consideration with the injured
person, or the injured government, he would make an
atonement, a satisfaction. An atonement is a measure
or an expedient that is a. satisfaction for the suspension
oi the threatened penalty. A suspension or a non-exe
cution of the literal threatening is always implied in an
atonement. If Christ then endured the real suffering
due to the sinner, his sufferings are not of the nature
of an atonement, but are a literal infliction of the pen
alty threatened by the law.
A passage in the Epistle to the Galatians is frequently
quoted to prove that the literal curse of the law was in
flicted on the person of Christ. I will transcribe the
whole passage that it may be under the reader's eye.
"For as many as are of the works of the law are under
the curse; for it is written, Cursed is every one that
continueth not in all the things which are written in the
book of the law to do them. Christ hath redeemed us
from the curse oi the law, being made a curse for us: for
it is written, Cursed is every one that hangeth on a
tree." Gal. iii, 10, 13.
This language of the apostle has been supposed to
settle the question that Christ endured the idem, the
identical punishment due to the sinner.' Before you
come to the same conclusion, steep these three thoughts
in your mind.
] . How were sinners accursed1? By being denounced
as transgressors of the law. They are accursed, for
not continuing in all the things which are written in the
law to do them. No one will say that Christ was
accursed in this sense.
2. How was Christ accursed1? By being hanged
on a tree. He was made a curse by being exposed to
reproach and shame on a cross. The reason why

226 ATONEMENT IN ITS RELATION TO SIN.
Christ is called a curse, is — not, for cursed is every one
that continueth not in the law, but — for cursed is every
one that hangeth on a tree. No one will say that the
curse threatened on the sinner was hanging on a tree.
3. Did the moral law ever curse Christ? Let not
this question be thought too startling. The meaning is,
Did the law ever denounce Christ a transgressor? He
kept the whole law, in every point. He magnified the
law, and made it honorable. It is therefore impossible
that Christ could have been accursed by the law.
To be made a curse, or to suffer a curse, is to be
made and exhibited an expression of displeasure and
scorn. The sinner suffers the curse of the law when
he is made an expression of its opposition and maledic
tion against transgression. The blessed Son of God
condescended to be made such an expression when he
was "set forth" to declare the righteousness of God"
against sin. This he became not by being denounced
as an offender, but by being delivered up to public
scorn, malediction, and ignominy. This passage, then,
so far from proving that Christ suffered the idem in the
penalty, proves the contrary. And when Christ is said
to have suffered "the chastisement of our peace," I be
lieve the meaning to be, that the sufferings of Christ
were substituted instead of inflicting the chastisement
due to us, and are called by this name, because they
answered the same ends as if our chastisement had been
literally inflicted upon us.
4. Every sinner is liable to the penalty of the law
until he believe in Christ.
If Christ endured the literal punishment, the identi
cal curse due to any man, or to all men, they are no
longer liable to it. Upon no principle of Justice, or of
Truth, are they liable to a punishment which has been
literally inflicted on another in their stead. If this pun
ishment was literally inflicted on Christ, it can never
be executed again, and it never can be threatened
again. Look for a moment on the bearings of such
an hypothesis as this. On the supposition that Christ

ATONEMENT IN ITS RELATION TO SIN. 227
died for all men, all men are perfectly free — the curse
of the law can never be inflicted on them, and on their
substitute. Then it is a cunningly devised fable that
there is, "wrath to come."
On the supposition that Christ died only for the elect,
then, they are free from punishment since the hour in
which Christ sustained their penalty, — they were never
born the children of wrath even as others for it had
been exhausted on the cross, — they were never con
verted by the terrors of the Lord, for these terrors
could not have been true concerning them. Yea, they
have never passed from death unto life, for they never
were under death, as Christ had long ago died the
death that was supposed to have been due unto them.
This very hypothesis is the ground-work of the Babel
structure of "eternal justification." If the elect were
justified from eternity, will any supralapsarian Calvinists
be pleased to tell us, at what period were the elect in a
state of condemnation, and if they were never in a
state of condemnation from what could they be justi
fied? 5. Even Believers in the atonement are not exempt
from sufferings in this world.
If the Lord Jesus endured aU the identical sufferings
due to his people, how come they to suffer such tribu
lations and inflictions here. Though these sufferings
may be regarded as the chastisements of a Father, they
are intended to embitter sin, and they can embitter sin
only by expressing how repugnant and displeasing it is
to a holy God and Father. If the displeasure of
God due to the sins of his people was vicariously suf
fered by Jesus Christ, it is difficult to account how other
expressions of his displeasure have been reserved for
the elect themselves. The agonies of self-condemna
tion and remorse, the anguish of repentance, and the
distress of contrition are, certainly, elements of the
curse of the law. Did Christ suffer, that the elect
might not suffer these things ? Thousands of people
dear to God have, in their own persons, sustained the

228 ATONEMENT IN ITS RELATION TO SIN.
waves and the billows of these painful emotions, which
demonstrates that they had not been vicariously sus
tained before.
6. If Christ paid the identical penalty due in law,
then, by the atonement there has been no remission, no
forgiveness. This hypothesis supposes that God has remitted, no
thing. He has forgiven nothing, for every jot and tittle
of the punishment due from us has been exacted of
our Substitute, and has been fully and perfectly dis
charged by him. Then, what has God remitted1? On
this system, he does not forego a single particle of suf
fering threatened in the penalty, but inflicts every iota
of it; he remits only when the utmost farthing is paid.
If a man be sentenced to the stocks, and another suffer
the stocks for him, it would be absurd to say that the
sentence was remitted.
This absurdity proceeds from viewing the remission
of sin, as the forgiveness of a commercial debt. Such
commercial views of redemption are justified by some
from scriptural declarations, such as the parable of the
two debtors, the prayer, "forgive us our debts," &tc.
On this it is enough to say, first, that these are only
commercial figures employed to express a moral trans
action, and as such cannot give the whole view of the
case; secondly, that in the cases supposed, the " debt"
actually forgiven, is the liableness to punishment for
neglect of duty.
When we say, "Forgive us our debts, as we forgive
our debtors," — we do not mean that we release all men
from all obligation to love us, but merely from liable
ness to our displeasure for having wronged us. So
when we say to God, "forgive us our debts," we do not
mean to pray, that he would release us from the obli
gation to obey him, but from liableness to punishment
for having disobeyed him.
Then, when God is said to forgive sin, sin is con
sidered a debt, not in the sense of obligation to duty,
but in the sense of liableness to punishment. On the

ATONEMENT IN ITS RELATION TO SIN. 229
supposition that God has actually inflicted this identical
punishment on the substitute, it can never be said to
have been remitted. To say that through the death of
Christ the punishment is remitted as to us, is worse
than saying nothing; for it seems to imply that it is a
matter of indifference with God, who sustains the suf
ferings, provided he has them duly inflicted. Of all
absurdities, this is the most revolting.
Sin, when it is said to be forgiven, is'considered as an
indictment against us, as a bond binding us to punish
ment. Sin, in the sense of a transgression of the law,
can never be properly called a "debt." This, from
the nature of the case, would be sheer absurdity. No
one will say that we owe sin to God. It were the same
as to say that the transgression of his law is what is due
from us to him. Sin then as an indictment against
men, renders all men liable to punishment, to the curse
of the law, to the displeasure of God. Think, then,
of the dreadful amount oi misery due to the elect for
sin. Is all this misery really to be inflicted? It mat
ters not whether the aggregate fall on one hundred, or
on one, — is the amount really to be inflicted? I think
the answer oi the Gospel is this. The infliction of
this penalty is suspended as to all, during a state of
probation, for the sake of the sufferings of Jesus Christ.
To those who accept the atonement of Christ as a
sufficient demonstration of the evil of sin, this penalty
is entirely remitted and forgiven; but on those who re
ject the sufferings of Christ in the character of an
atonement for sin, the suspended penalty shall be in
flicted, because they believed not in the only begotten
Son of God.
7. If Christ suffered the identical penalty threaten
ed, the remission of the penalty is not an exercise of
grace and mercy in God, but an act of mere equity.
If a commercial creditor is paid the sum due to him
from a debtor, the debtor's release is not a matter of
grace, but of justice. If the volunteer death of a
friend, instead of a condemned malefactor, be allowed
20

230 ATONEMENT IN ITS RELATION TO SIN.
to take place, the deliverance of the malefactor is not
a matter of favor and grace, but of debt and justice.
And if Jesus Christ paid our identical penalty, no one
will ascribe his redemption from punishment to favor
and grace, when every jot of the punishment has al
ready been fully and literally paid.
The pardon of this hypothesis is a pardon given after
every demand has been exacted to the utmost. Is this
the pardon of plenteous mercy, the forgiveness ac
cording to the exceeding riches of grace? The mercy
and grace of the Redeemer indeed appear glorious in
this pardon, but the mercy and grace of the Father and
moral governor are totally eclipsed. The advocates of
this system say that His grace and mercy appear in
providing and accepting a ransom. Even this is only
like the mercy of Dionysius the tyrant in the affair of
Damon and Pythias, which allowed a substitution of
person, but not a substitution of sufferings, a mercy
which no one could admire, because it was a mercy
that remitted nothing.
Besides, this view of the case supposes that the atone
ment is some kind of inducement to God to be gracious
and merciful. The language of many theological wri
ters of the high school, seems to imply that the atone
ment was a kind of re-imbursement to God of his lost
honor, and even, a premium for the exercise of mercy.
If the atonement were the motive for mercy, what
motive, first of all, suggested the atonement itself? If
God has been refunded for pardoning, and paid for
mercy, the praise of the glory of his grace is hushed in
eternal silence.
These seven arguments are the grounds of my per
suasion that Christ did not suffer the identical penalty
due to sinners, and that the sufferings which he en
dured in making atonement, were substituted instead of
inflicting on him the literal threatening. I allow that
the death of Christ may be alluded to in the New Tes
tament as the act of a generous friend dying instead of
another. This, however, is but one class of images

ATONEMENT IN ITS RELATION TO SIN. 231
employed to represent the unparalleled wonders of this
great subject, and could never be intended to mark out
the entire outlines of this infinite transaction.*
III. Sinners are treated by the blessed God on ac
count of the sufferings of Christ as if they themselves
had suffered.
If a person sentenced to imprisonment be admitted to
pay a fine, the result is to him as if he had suffered the
imprisonment. If a colony of slaves are ransomed by
a munificent friend, they are treated as if they had been
at the cost themselves. If a band of rebels are spared
for the sake of the worthiness of the king's son, they
are treated as if that worthiness were their own. On
the same principle, if a sinner be pardoned at the in
tercession of an Advocate with God, the result to the
sinner is as if he had interceded himself. The Son of
God was treated as if he were unworthy and unjust on
our account, and we are treated as if we were worthy
and just on his account.
This moral transfer of the benefits of Christ's medi
atorial worthiness takes place according to a settled
arrangement in God's moral government. An inquiry
into the modus of his arrangement is idle and unprofit
able. This arrangement is observed and acted upon
every day in the providence of common life. I will
suppose a case. An utter stranger of mean exterior
knocks at your door, and wishes a share in the hospital
ities of your house. You know nothing of him, you
are surprised at his request, and dismiss him, perhaps,
unceremoniously. He knocks again, makes use of the
name of your son, or brother, or some intimate friend —
declares that he calls at his request, proves that he is on
intimate terms with him, and received assurances from
him that if he knocked at your door, and make use of
* On Ihis subject, see 'Four Discourses on the Atonement/ by D.
Beman, of America. This little work is a rich nursery of what Lord
Bacon calls, "The Seed of Things." It abounds in living theologcal
principles, each of which, if duly cullivaled and reared, would unfold great
aad ample trulbs, illustrative of this grcal doctrine.

232 ATONEMENT IN ITS RELATION TO SIN.
his name, you would shew him every kindness and
hospitality. Your conduct toward the stranger is now
very different. In him there is no difference, except
that he has made use of another's name. But why
should you act differently towards him on that account?
The reason is that you promptly and spontaneously
obey a certain arrangement of providence, and you
impute to the stranger a portion of the character or
worthiness and respectability of the person whose name
he has used, that is, you treat him better on account of
that name. In such a case you never think that there
is an actual transfer and commutation of personal
worthiness, nor do you stay to inquire how you come
to treat the stranger better for making use of your
friend's name. Let the first application of the stranger
in his own name and character stand for a sinner's ap
proach to God on the ground of his own righteous
ness. God says, "Depart, I know you not." He
knocks a second time, and makes use of the worthy
name of the Son of God, and begs to be admitted into
God's favor for the sake of Jesus Christ. He is then
cordially "accepted in the Beloved." He is found in
Christ, and is well-received on account of Christ. We
perceive no incongruity, but due propriety, in such a
transaction in common providence, and we would see
no absurdity, but wise benevolence, in such an arrange
ment in the mediation of Christ, if we were apt to
"discern spiritual things."
On our part this communion of benefits with Christ,
takes place by faith, trust, or confidence in him; or, to
use the figure above, by using his name. If a sick
man be restored to health through his faith and confi
dence in the science and skill of his physician, he en
joys the blessings of health as if he had had that science
and skill himself. If a passenger cross in safety a
tempestuous sea through his firm confidence in the
knowledge and ability of his Pilot, the result is to him
as if he had been at the helm himself. In the same
manner, if a sinful man is delivered from his sin

ATONEMENT IN ITS RELATION TO SIN.' 233
through a firm belief and persuasion that the sufferings
of Christ are an awful expression of the evil of sin,
and supply an honorable ground for vindicating God's
righteousness in pardoning him, the result is to that sin*
ner, as if he had suffered to vindicate that righteousness
himself. The doctrine of the scriptures concerning substitu
tion appears entirely free from the objections brought
against the exhibitions of it in some theological systems.
When I consider that Jesus Christ suffered as if he
had been a sinner, that nevertheless, his sufferings did
not partake of the elements of the literal curse of the
law, and that in consequence of them sinners are treated
as if they had suffered themselves, the doctrine of sub
stitution appears in bold prominence, and appears to
consist in a substitution of sufferings as well as in sub
stitution of persons. SECTION III.
The Atonement the appointed medium of Salvation
from Sin.
1. The scriptures represent the atonement of Christ
as supplying an honorable ground for offering arid for
dispensing pardon to sinners.
I have defined an atonement to be, any provision, or
expedient, that for the purposes of good government
answers the same ends as the punishment of the sinner.
An atonement is provided that, the ends of government
being answered, the governor may be left at liberty to
pardon offenders in what way, or on what terms he
pleases. An atonement only provides that the governor
might be just in pardoning, or that he might pardon,
and his justice be unsullied; but not at all that he must
pardon or be unjust. A pardon through an atonement
is one honorably admitted by justice, but, most assured
ly, not one imperiously demanded, as if it were the re
mission of a commercial debt.
*20

234 Atonement in its Relation to sin.
It is in this sense that Jesus Christ is said to haye
given his life a ransom for all, 1 Tim. ii, 6. The death
of Christ is the' ransom price (the autS«) of our de
liverance. The ransom price is a sum of money, or
any other equivalent consideration that influences the
holder of a captive to set him at liberty. It is in refer
ence to this sense that we are said to be justified througrf
the "redemption" that is in Christ Jesus— that is through
the ransom-price, the valuable consideration of Bis
death, which makes God just in justifying. The lan
guage is, of course, analogical, and must be so under
stood and explained. The meaning I believe to be
this, that as the ransom price is the ground of the
liberation of a captive, so is the atonement of Christ
the'ground and reason for deliverrng' a sinner from lia
bleness to punishment, and from the thraldom of sinful
habits and passions.
. 2. The atonement of Christ is not only dfe ' ^omvd
on account of which pardon is proclaimed and offered,
but it is the medium through which pardon is dispensed
and conferred.
Christ is represented as "the way" to the Father.
Redemption is described -as being "through Christ."
God meets the sinner for reconciliation "in Christ;"
and the'offender draws near to God "in the name of.
-Christ." The atonement is not the salvation itself, but
the medium of salvation; as the ransom-price is not the
redemption of the captive, but the medium of his re
demption. Therefore, the atonement, as such, does
not secure the salvation of any, but is the medium of
salvation to all. Just so is providence — it secures health
to none," but is the medium of health to all.
The atonement was not designed to deliver at once
and surnmarily offenders, simply as offenders. It never
intended to acquit them of their offence irrespectively
of their disposition towards the government. In the
atonement, God consulted, not alone the sinner's good,
but, pre-eminently his own glory; but an indiscriminate
pardon dispensed without any regard to the disposition

ATONEMENT IN ITS RELATION TO SIN. 235
of the sinner, would be inconsistent with the wisdom of
the divine government, and with the public justice
which, in this provision, sought the good of the whole
commonwealth. To deliver captives, who despise
their Deliverer and their deliverance cannot be wise;
and to ransom criminals, only to make them lawless,
cannot be good.
The atonement is a medium o\ redemption, and
must be employed as^uch before redemption will ever
be effected. God employs it as the medium of de
claring his righteousness, and expressing his mercy in
forgiving sin; and the sinner employs it as the medium
of his access td God. The atonement will avail the
sinner nothing unless it be used. It is a "remedy,"
but it must be taken; it is a "way," but it must be
walked in; it is a "satisfaction for sin," but it must be
pleaded at the throne of God; it is "the blood of the
Lamb," but it must be sprinkled, before it will avail for
our safety from destruction. Until this be done, "there
is no salvation;" but the wrath of God abideth on every
sinner. It is the amnesty of a government to an army
of rebels, it may be as comprehensive as the whole
army, but it will benefit only those who accept of it.
The New Testament never represents the atonement
as the procuring cause of salvation, but the medium of
dispensing it. Eternal love is the sole procuring cause
oi salvation through the atonement. Such a statement
is supposed by some to derogate from the dignity of
the atonement. Accordingly Mr. M'Lean* argues
thus: "To represent Christ's death merely as a medium
through which spiritual blessings are conveyed, and
not, the meritorious procuring cause oi them, is to
ascribe no more to it than to the preaching of the gos
pel, which is also a medium through which salvation is
conveyed." On the objection of this able and distinguished di
vine, I submit the following remarks.
* M'Lean's Works, vol. 4, p. 226.

236 ATONEMENT IN ITS RELATION TO SIN.
1 . Here it is supposed that a meritorious and a pro
curing cause are the same. For an illustration of the
difference between these two causes, take the case of
Amyntas pleading for the relief of his brother iEschylus.
The Athenians had condemned .<Eschylus to death, but
his brother pleads for his pardon on account of the arm
which he had lost in fighting the battle, and defending
the honor of his country. In this instance the pro
curing cause of release was Amyntas's love and good
will towards his brother, the meritorious cause was the
loss of Amyntas's arm at the battle of Salamis. It
would not be correct to say that the loss of Amyntas's
arm procured his brother's release; for the loss of the
arm, as such, procured nothing for him; but when
viewed, as sustained in the cause of the government,
and now made to bear on the case of ^Eschylus, it be
came the meritorious cause of his release.
2. If the atonement be the procuring cause of sal
vation, what is the procuring cause of the a.tonement
itself? The procuring cause of the atonement must be
the procuring cause of every other blessing. There
can be no impropriety in saying that sovereign grace is
the procuring cause of salvation, and the atonement the
procuring medium of it.
3. What Mr. M'Lean says about the death of
Christ being a medium, and the gospel being a medium,
is only a play upon words. For instance. In the case
of iEschylus, Amyntas was the medium through which
the Athenian government granted the pardon; the doc
ument authoritatively expressing the pardon was the
medium by which the government conveyed it. Thus
the love of God is the procuring cause of salvation, the
atonement is the meritorious cause; or, if you like, the
procuring medium of it, and the gospel is the medium
of conveying it. Even in commercial exchanges, mo
ney, is not the procuring cause of merchandize, it is
only a procuring medium, and so is the atonement in
moral government.

ATONEMENT IN ITS RELATION TO SIN. 237
3. The death of Christ forms a ground of encour
agement to the sinner to hope and to plead for remission
of sins.
As a sinner, even on the ground of the atonement he
can claim nothing. Christ did not die to make God just,
nor did he die to constrain him to exercise justice, but
that he might be just in justifying the ungodly. It does
not become the sinner to demand pardon as a claimant
but to crave it as a penitent suppliant. There is no
instance in scripture of the sobs of penitence assuming
the tone of demand.
"Sue out your right," is a phrase very common in
religious parlance, and has been frequently used by "the
olde Dyvines." If this phrase means, that a sinner
should demand his salvation as a right due to him, it is
an egregious error, it shocks every Christian grace, and
horrifies all common sense. But if "to sue out" means
to plead with all the earnestness of a humble suppliant,
and with the firm resolution "if I perish I perish," then
the phrase is good, and may be used, and used safely
when the tears of penitence glisten in the sinner's eye.
For earnest entreaties and importunate pleadings at
the throne of grace for pardon, the atonement affords
a broad, firm, and free ground. To a sinner praying
for free mercy for the sake of the atonement we can
say, "Ask what thou wilt, thou canst not be too bold."
4. The death of Christ furnishes the believer in it
with a safe foundation for peace of conscience, confi
dence towards God, and for every other blessing.
Hence, the death of the Son of God is represented
as, sealing a testament, ratifying a compact, and con
firming a charter. This charter says, "There is no
condemnation to them who are in Christ Jesus!" With
this in the hand of faith, the Christian exclaims, "If God
be for us, who can be against us?" "Who shall lay any
thing to the charge of God's elect?" "Who is he that
condemneth?" "Who shall separate us from the love
of God?" This gives him "the full assurance of hope."
The conscience, which none but the God who had been

238 ATONEMENT IN ITS RELATION TO SIN.
offended could hush, finds joy and peace in believing.
The trembling sinner has his mind stayed upon a recon
ciled God, and says, "I am persuaded that neither death,
nor life, nor angels, nor principalities, nor powers, nor
things present, nor things to come, nor height, nor depth,
nor any other creature shall be able to separate us from
the love of God which is in Christ Jesus our Lord,"
He shews forth the Lord's death in all his duties, in
all his conflicts, in all his fears, and in all his privileges
and enjoyments. He shews it to God as the ground of
his hope; he shews it to the accuser of the brethren as
the ground of his justification; he shews it to the world
as the medium_of all his blessings, and he shews it to
his own heart as the greatest motive to holiness and joy.
SECTION IV.
Particular Atonement inconsistent with the substitu
tionary sufferings of Christ.
The hypothesis that Jesus Christ endured the identi
cal punishment due to the sinner, is one of the substrata
of ?he doctrine of particular or personal atonement. It
has been, I think, proved that this substratum is not of
the formation of apostolical times, but the recent allu
vium of modern systematic theology'. Such a sandy
deposit cannot, therefore, be a safe foundation for such
a weighty doctrine.
1. The sufferings of Christ regard all the sins of
mankind. No passage of scripture can be adduced that limits
the atonement to the sins of the elect. Whenever the
death of Christ is mentioned in connection with sin, it
is always with sin universally. The Lord laid on him
the iniquity of us all. He is the Lamb of God that
takes away the sin of the world. John, indeed, seems
expressly to guard against every shadow of a supposition
that Christ made atonement only for the sins of the
elect. "He is the propitiation for our sins, and not for

ATONEMENT IN ITS RELATION TO SIN. 239
ours only, but for the sins of the whole world." When
Paul says that God condemned sin in the flesh, he does
not suppose that he condemned only the sins of the
elect. He condemned every sin. By the death of
Christ he branded the entire revolt of mankind with
infamy and condemnation. "The blood of Christ
cleanseth from all sin." This passage does not mean
that it cleanseth all who are actually cleansed, but that
it is the means to all of cleansing from all sin. Blood
is not in the class of agents, or means, of cleansing in
the sense of washing or cleaning the person, as by the
application of water. "The "cleansing" therefore as
cribed to the blood of Christ, is the cleansing of expia
tion, a cancelling of liableness to punishment. The
passage, therefore, means, "the blood of Christ expi
ates from all sin." It will be immediately objected,
"then why are not all men saved?" You perceive that
this very objection goes on the principle that Christ did
not expiate from all sin unless he endured the identical
penalty due to all sin, which if it had been endured by
him, could not again be inflicted on the sinner. It
supposes that if Christ expiated all sins of all sinners,
then should all sinners go free, as if expiation for sin
were a commercial transaction. The objection "why
are all men not saved" is not removed by reading "the
blood of Christ cleanseth, instead of expiates from all
sin." The scape-goat expiated all the sins of all the
tribes, nevertheless many who would not repent and
afflict their souls, were "cut off." Expiation is not the
deliverance, it is only a medium of deliverance, and
must be used for deliverance.
2. To expiate the crimes of a certain number of
offenders by sustaining the identical punishment due to
them is impracticable and absurd in a moral govern
ment. Such an expiation is not an atonement, it is a literal
infliction of the law as far as the penalty is concerned.
It is true that where the punishment can be numerically
portioned out, the penalties of a certain number of per-

240 ATONEMENT IN ITS RELATION TO SIN.
sons might be borne. If seven men be sentenced to
receive thirty-nine lashes each, a friend of strong frame
might sustain the whole amount for them. If seven
men were sentenced to the stocks for a day each, one
might be found to bear this for them. But this would
not be an atonement. It would be a literal infliction of
the law — only on another person. The deliverance of
the seven men would not be of grace and favor, but of
justice — for the literal penalty due to them had been
literally sustained by their friend.
The scriptures no where give us any such views of
expiation and atonement. Did the lamb of the daily
offering expiate sin by bearing the numerical amount of
punishment for the day? Is the displeasure of God
against sin a thing capable of being numbered and
counted out? Is sin itself capable of being calculated
in weight and number? The wrong which Ham did
to Noah could not be numbered by items, nor was
Noah's displeasure doled out by weight. Such a thing
could not be made a matter of commercial measure
ment. There is a theological phrase in very frequent use,
but I think very few understand it. It is, that " the
sufferings of a mere man cannot give' satisfaction to the
law." I suppose it is meant, that he cannot give satis
faction to the law and survive his sufferings. The law
says, "Do this — or dying thou shalt die." If the man
"do this," the law is satisfied. So if the disobedient
dies, the law is satisfied, for it has received what it re
quired of the disobedient. The law is perfectly satis
fied as to its penal sanctions, in every sinner in the
place of torments.
A thousand times has the necessity of the Mediator's
being God, been founded on this proposition, that "no
man could endure the curse of the law." This phrase,
and others of the kind, always conveyed to my mind
the idea, that this curse of the law was something like
a dark cloud loaded with a stormy tempest, which, if
made to pelt on any one, would require infinite physical

ATONEMENT IN ITi RELATION TO SIN. 241
and muscular strength to sustain it. Then, Christ was
able to bear this storm which would have destroyed the
human race, merely because he was God. I appeal to
all my readers, whether they have not had such thoughts
about the death of Christ? My reader will find that
he did not come by these thoughts from reading the
scriptures : they can be traced to some excellent di
vine, to some popular preacher, or to some sweet
singer of our Israel. All such imaginations proceed
on the opinion, that Christ suffered or sustained every
drop of the identical shower that was to have fallen on
the elect. This argument can never be valid for the
divinity of Christ, for were there no greater reason for
Christ's being God, than that he might be able to bear
under the storm, God, no doubt, could have imparted
to an angel sufficient strength to sustain any infliction.
3. It is inconsistent with substitutionary atonement
as moral means, to be peculiarly designed for par
ticular persons. In the arrangements of providence,
every one will allow, that God designs the light of the
sun as means to enable all men to do the duties of the
day; and the man would not be deemed sane, who at
sunset would argue, that God had not that design to
wards those who had turned out to be idle loungers and
slothful servants, that he had really and truly, only de
signed it for those who had done their work. In like
manner will men consent that God had designed the
brazen serpent to cure all who were bitten in the wilder
ness; nor will any one reason, that it was specifically
designed and purposed only for those who were act
ually healed. Men will not argue so perversely in such
instances, because they have no theological system to
maintain. Yet, because sinners perish by rejecting the
atonement, men will persist in arguing, that it was actu
ally designed for those alone who accept it.
4. The bearing of this principle of substitutionary
sufferings on the principal controversies connected with
the atonement, shows how opposed it is to particular
redemption. If an ultra Calvinist can gain the point,
21

242 atonement in its relation to sin.
that Christ suffered the identical punishment threatened
in the law, he has entrenched the doctrine of particular
redemption within lines that are impregnable. For he
will argue — thousands will suffer this punishment them
selves, which could never again be inflicted, if the sub
stitute had borne it for them. They themselves bear
it, — ergo, He did not bear it. If the Arminian con
cede that Jesus Christ endured the identical curse of
the law due to the sinner, he must with it give up the
general call of the gospel, and the obligation of the
sinner to accept salvation. If the wrath due for sin to
all mankind has been endured by Jesus Christ, there is
nothing in revealed theology that will vindicate the jus
tice of inflicting it again. On this hypothesis it is un
deniable, that if the wrath shall actually be inflicted on
the culprit, no one else could ever have previously
borne that wrath for him. All on the left hand of the
Judge in the last day, will endure a wrath that was
never inflicted on another instead of them. You can
suppose that an Arminian brother had been calling on
some of thbse very persons on the left hand to believe
that Christ had already suffered the curse of the law
for them — and now they cannot fail to perceive, either
that that doctrine was not true, or that the second in
fliction is unjust.
An atonement consisting of substitutionary sufferings
will be opposed both by the ultra Calvinist, and by the
Socinian. The Socinian will oppose it because it
silences all his objections against redemption through
the merits of Christ. If he be not allowed for his
weapons — the wrath of the God of love, — the transfer
of moral character, the infliction of legal punishment
on the innocent, his gauntlet can grasp no other. The
doctrine of a substitutionary atonement, not only blunts,
but breaks and shivers, these favorite and long-used
lances of Socinianism. The ultra Calvinist will op
pose this doctrine, because he thinks it will spring a
mine under particular redemption. Though this prin
ciple will completely subvert the opinion of particular

atonement in its relation to sin. 243
redemption, I most confidently believe that it will not in
the least affect the doctrine of personal election. Par
ticular redemption and sovereign election are supposed
to be alter et idem, because they regard the same per
sons; but the difference between them as measures in
a moral government, is infinite. The doctrine of par
ticular redemption, like the doctrine of "divine right"
of despotism, is a figment; but sovereign election is
like " particular providence," a fact in the divine gov
ernment, which no controversy can shake. Sovereign
election is the exercise of the Governor's prerogative,
but particular redemption divides the empire of God in
to a system of "castes."

CHAPTER X.
ON THE ATONEMENT IN ITS RELATION TO THE
SALVATION OF THE HUMAN RACE.

SECTION I.
The Atonement rendering the Salvation of all Men
possible.
If my reader has ever asked himself seriously, "Can
a sinner like me be saved," or, "Is it likely that J
shall be saved?" the matter of this section cannot fail
to interest him. To such a reader I would answer in
the words of Him who came to save — "The world
through him might be saved." I hope my reader
has considered what were the circumstances which
rendered his salvation difficult and improbable. A sin
ner will never value the salvation of the gospel, till he
perceives, and feels, and confesses the circumstances
which made his salvation apparently impracticable and
unattainable. There are two great and awful obstacles in the way
of saving any offender against the divine government.
These are, the wicked enmity of his own heart against
God, and the Honor of the divine law. These two
obstacles will never be removed by man, for enmity
will never change itself into allegiance, and repentance
will never of itself restore and sustain the honor of the
law. What, then, shall we do to be saved? The mar
vellous light of the gospel breaks in upon our bondage,
and shows that these obstacles can be removed, and
that "the world might be saved."

SALVATION OB' THE HUMAN RACE. 245
I. The obstacles to salvation on God's part have
actually been removed by the atonement of Christ.
The obstacle in God's way was not the want of a
disposition to save men, nor the literal claims of the
penal sanctions of the law. The obstacle to salvation
on his part was that which prevented Darius from sav
ing Daniel, the want of an honorable medium for the
expression of mercy consistently with the honors of the
law. Darius after a long inquiry could not find such an
expedient, — but our God looked into his own fold, and
found there the Lamb of burnt-offering, his own Son,
whom he sent forth as a propitiation for the sins of the
whole world, that He might be a "Just God and a
Savior." God did not remove this obstacle by an arbitrary
exercise of omnipotent power, but by an apparatus of
means, and this splendid apparatus of means is the atone
ment of his own Son. The atonement has removed the
obstacles on God's part, because it has honored the law
of God. This substituted expedient has the same
effects on the community, as if the threatened penalty
itself had been literally inflicted on all the transgressors;
and all the perfections of God, which are, in other words,
the principles of his government, are honored in being
exercised and expressed through the medium, and for
the sake of such an atonement.
If the moral Ruler himself had not provided such an
expedient as the atonement, no sinner would ever have
been saved. Man could never have invented such a
measure; and had he invented it, he could never have
supplied the costly and magnificent furniture of it, the
sacrifice without spot or blemish, the satisfaction that
the authority of the law should not be relaxed by saving
criminals. If this point can be gained, the entire hin
drance on God's part is fully removed, and it is now the
message of the gospel to set forth, tbat this point has
been gained, and that sinners can be honorably saved.
Since God has introduced such a measure as this into
his government, all obstacles on his part are removed
*21

246 ATONEMENT IN ITS RELATION TO THE
fully and effectually, and that, whether any transgressor
be saved or not. The salvation, or perdition of the sin
ner makes no difference whatever in the eact of the
clear removal of the obstacles out of the way. If any
are saved, it is because the obstacles to their salvation
have been taken out of the way. If any perish, it is
not because these hindrances have been unrerhoved, but
because they loved darkness rather than light.
God declares and proclaims himself able, willing,
ready, and delighted to save. In this work he has a
Sabbath in his love, and joys over sinners with singing,
Zeph. iii, 17. He confirms by an oath, that he has no
pleasure in ihe death of a sinner, and that no one per
ishes because it is His pleasure. He asks men a rea
son for their perishing so perversely, and inquires,
"Why will ye die?" He declares with all openness and
sincerity, that "He willeth all men to be saved." He
proclaims himself to all sinners as a God "in Christ
reconciling the world to himself." He is awfully dis
pleased and angry with ihose who will not receive the
provisions of his gospel feast, and who neglect so great
salvation. These things fully prove that now there is
nothing, on God's part, to prevent any sinner from being
saved. II. Sovereign grace has provided means to remove
the obstacles to salvation on man's part.
We have seen that one hindrance, the hindrance on
God's part, has been perfectly taken away by the atone
ment that honored the law. There is another hind
rance to the salvation of man, that is, an enmity of heart
against the divine government, an unwillingness to be
holy and good, an indisposition to be saved from sin.
Man wants a disposition to be saved. This disposi
tion, like any other disposition, is to be acquired by the
use of means, and God in his gospel has provided all
necessary means for producing and fostering such a dis
position. These means are the atonement of Christ,
the ministry of his word, as a system of inducements,
and the influences of the Holy Spirit.

SALVATION OF THE HUMAN RACE. 247
The atonement of Christ has been the means of
effectually removing the obstacles on God's part, and it
is also the appointed means of removing the obstacles
on the sinner's part. The atonement of Christ crucified
will soften and melt the hard transgressor, that is, it is
calculated to do so, as he looks to him, whom he has
pierced. Such a view is calculated to break his heart
into contrition and repentance, into a willingness and a
disposition to be delivered from the sin which the atone
ment condemns. It will not necessarily and infallibly
do this, but it is a meaus intended, and adapted to do so.
The atonement is only a means to an end; and as means,
to be effectual, it must be used and applied. You find
five minutes' serious thoughts of the cross of Christ to
produce in you holy thoughts, favorable dispositions.
Suppose these thoughts to continue an hour,, a day, &;c,
until they become habitual, these dispositions would be
come more strong and established. This would be
removing the obstacle on your part to your own salva
tion; and the hints which I have suggested, shew that
the atonement is calculated to do this. As the atone
ment is in the list of moral means, it secures nothing
purely of itself. It is the balm of Gilead, but it will
cure none without being applied and used. "The world
through him might be saved." It is never the language
of scripture, that since Christ died for his people, God
must save them, or be unjust. No: notwithstanding the
atonement, grace is free in saving man. "I am come,"
says Christ, "that ye might have life." He says, even
to those who "will not come to him," ye might have
life. The ministry of the gospel as a system of motives
and inducements is fitted to produce a cordial acqui
escence in the great designs of the death of Christ.
This gospel is for every creature. Its inducements are
to be fully exhibited to all men. Faith comes by hear
ing it; and faith receives its testimony, and closes with
its oners. The gospel, as the means, is the hammer to
break the rock, the net to catch the souls of men, the

248 ATONEMENT IN ITS RELATION TO THE
cords to draw sinners to God. The constant using of
this ministry, and the continued keeping of the soul's
eye on the exhibitions of the gospel, are calculated to
bring man to cry, "What shall I do to be saved?" and
to give him a disposition, a wish, to be free from sin.
The influences of the Holy Spirit form an indispensa
ble link in the chain of these means. Without this, all
the other links are of no effect. If this be snapped, the
whole chain of salvation is broken. This link is as in
separable from the agency of man in believing, repent
ing, and obeying, as it is from the agency of God in
working in you to will and to do. The influences of
the Spirit are represented as being accessible to any and
to all who ask for them; and men are even blamed for
"not having the spirit." It is impossible to answer the
question, "What shall I do to be saved?" without inti
mating that in his salvation the sinner must do something,
must exercise his own agency. Let those whodoubt
this, try an answer. The sinner's salvation is repre
sented as if it entirely depended on that doing, and yet
the efficiency and success of that doing is never as
cribed to his own agency. Do not startle at a mere
phrase. Suppose I had said that, "a man must use his
own agency in his own salvation; why should this alarm
you. You surely do not believe that it is God himself
that believes the gospel, that repents for sin, and that
sorrows after a godly sort, when you believe and repent.
In these things man is an agent, yet all that he does,
does not procure or deserve his salvation. No. It is
God that effects this. Let me try to make this plain
to you. The success of the farmer is ascribed entirely
to the blessing of God on his labors, yet it is felt and
acknowledged as if it depended entirely on his own
efforts. He toils and labors, fences and watches with
much diligence and anxiety, yet he cannot point to one
action, to which he can ascribe — the giving of life to the
grain of corn. After all, the good man sings his "har
vest home," — "Not unto us, O Lord, not unto us, but
unto thy name give glory."

SALVATION OF THE HUMAN RACE. 249
In the provisions of fhe gospel, then, we find an ap
paratus of means to remove out of the way of salvation,
the obstacles on man's part. The very appointment of
the means for such a purpose, shews that your salvation
is a contemplated case, and that all men, the world,
through Christ might be saved.
III. The right and successful use of these means
is not beyond the reach of man.
I wish it to be observed that I do not say that the
removal of the obstacles is not beyond the reach of man,
but that the using of the means to remove them is not
beyond his reach. No man can make atonement for
the sin of his soul; and the enmity of the human heart
will never change itself, and thus remove the obstacles
to salvation. But to use the means which God has ap
pointed for removing them, is practicable to every hearer
of the gospel. To quicken the seed in the earth is a
work which the farmer cannot do, but to use the means
of God's appointment for quickening it, is within the
reach of every one. To remove the hindrances to sal
vation, is indeed above man's mere agency, but then in
the use of means, the Spirit is promised, with all the
fulness of the blessing of the gospel of Christ, according
to the working of his mighty power.
God would never have established a train of means
that would be inadequate to secure the desired end.
The use of the atonement, the use of the gospel, the
use of the supply of the Spirit, are surely able to save
the soul. There has never been known an instance of
their failure. It has never been known that any man
made a faithful and serious trial of these means, and
found his salvation an impracticable thing. Has my
reader tried, and found it so? Give us your evidence.
Have you tried to believe the testimony of the gospel,
and found it impossible to believe it? Have you tried to
love Christ, but found it a thing impracticable?
God would never command such use of means as
would really be impracticable. No man can be justly.
bound by any law, human or divine, any farther than

250 ATONEMENT IN ITS RELATION TO THE
his faculties and capacities reach. This is as self-evi
dent as that there is a difference between right and
wrong, liberty and oppression. If the use of the ap
pointed means were impracticable, the sinner would be
excusable, and his negligence could not be condemned.
Study the Lord Jesus Christ's fine and clear expo
sition of natural ability and moral impotency, in John
v, 39 — 44; "Ye will not come to me that ye might have
life. I am come in my Father's name, and ye receive
me not; if another shall come in his own name, him
ye will receive." Here we may learn the following
lessons: that the Jews had sufficient power to receive a
Messiah or Deliverer of their own liking — that had
they only exercised these very powers aright, they
would have received Jesus Christ; — and that the only
reason why they did not use these powers to receive
Christ was, that they did not like him. "Ye will not
come unto me."
In salvation, God deals with man as in the arrange
ments of common life, he deals with him as a reason
able creature, as an intelligent being, capable of under
standing his own happiness. In medicine he only says
to men, "you might be well." In science he only
says, "you might be wise;" and in the seasons, "you
might reap a harvest." And in the atonement he em
ploys the same language, "the world might be saved."
IV. The gospel imperatively calls upon all men to
use these means duly and effectually.
God, in the gospel calls upon all men to avail them
selves of the provision of atonement, to believe the
ministry of reconciliation, and to "ask" for the supply
of the spirit. God solemnly warns men, and assures
them that it is at their peril that they neglect or abuse
these means of salvation. The call of the gospel is
universal; it excludes none; it indiscriminately invites
every one. The commission of its heralds is, "As
many as ye find, bid unto the marriage." A minister
of the gospel, with his commission in his hands, can
pever tell any sinners, that some of them can not be

SALVATION OF THE HUMAN RACE. 251
saved, or that it is impossible to save them. No; this
is the message to be proclaimed, "He is able to save
to the uttermost, even the chief of sinners."
Hear the noble language, of this vocation. "Look
unto me, and be saved, all the ends of the earth."
"Preach the gospel to every creature." "Whosoever
will, let him come and take of the water of life freely."
"Him that cometh I will in no wise cast out." Now
God commanded] all men, every where, to repent."
With these free and large invitations, can the hearers
of the gospel doubt whether they might be saved? Can
they think the gospel of truth a pious fraud? Will
they blaspheme God by supposing him insincere1?
Perish such a thought in every heart; and let it be
anathema in every theological creed.
The gospel invites all to Christ, because he tasted
death for every man. A general call is founded on a
general atonement. Such a noble message would not
be founded on the ignorance of the messenger. His
commission does not run — "Come, because, for aught
I know, some of you may be elected to the feast, and
therefore I invite you all." No; but, "come, for all
things are ready, and yet there is room." Thus has
he a more sure word, a more distinct testimony, worthy
of all acceptation.
The tone of legislative authority is employed by the
gospel when it summons all men to use the appointed
means of saving their souls. It says, "Hear, and your
souls shall live." The call of the gospel is a command
to the sinner to comply with the provisions and de
signs of the atonement of Christ. It comes from the
throne of God, invested with all the authority of that
throne. All the authority of the divine government
says, "Repent and believe the gospel," and, therefore,
faith in the gospel is regarded as an act of homage to
the throne of God; and unbelievers are condemned as
those who, "obeyed not the gospel."
V. Sinners of every description, of every class, and
of every grade of depravity, have been saved; and,

252 ATONEMENT IN ITS RELATION TO THE
therefore, it is not the greatness of any man's sin that
makes his salvation impracticable.
It is a grievous and lamentable fact that, notwith
standing the ample provisions of the atonement, many
sinners are still perishing. Here is a matter for the
serious and very painful inquiry, why and how do these
sinners perish, while others have been actually and ef
fectually saved? What obstacles remained in the way
to prevent their salvation? We have seen that there
were but two great obstacles in the way of saving
transgressors — the honor of the government, on the
side of God; and unwillingness to be holy, on the side
of man. Were there more obstacles in the way of
those who perish, than in the case of those who are
saved? Was the atonement insufficient to reach the
case of those who perish? Were they excluded from
availing themselves of the benefits of the atonement?
Were their sins too great to be pardoned? The gospel
of the truth of the case answers all these questions with
a decided negative. If the sins of those who perish
were too enormous to be forgiven, then the atonement
did not reach their case. If they are decretively ex
cluded from all lot in the matter, then an obstacle on
God's part still continues unremoved. Far is this from
the God of mercy and truth. He solemnly proclaims
and announces, that every obstacle on the part of his
law is removed, entirely and for ever, by the substitu
tionary propitiation of his Son; and that consequently,
he sincerely invites, and earnestly beseeches the offend
ers, to lay aside their enmity, and be reconciled to him
by the blood of the cross.
Let any of my readers suppose themselves standing
by the margin of the fiery gulph of woe, and asking the
miserable spirits of wicked men, "Why were you lost,
were you sinners too great to be saved?" The voices
of a thousand awakened consciences would break on
your ears — "No; sinners as great as we were, have
been saved from this place of torment — we perished for
no other reason than the neglect of so great salvation —
we would not be gathered."

SALVATION OF THE HUMAN RACE. 253
It is plainly declared in the Word of truth that the
greatness of man's sins is no obstacle to his salvation,
It was to a seed of evil doers that God said, "Come
now, let us reason together, saith the Lord, though your
sins be as scarlet, they shall be as white as snow;
though they be' red like crimson, they shall be as white
as wool." In full harmony with this declaration is the
language of the New Testament. The blood of Jesus
Christ cleanseth from all sin; he is able to save to the
uttermost; he came to save sinners, even the chief.
Around this glorious testimony, is a cloud of witnesses
formed of such characters as Adam, and David, and
Manasseh; a Saul of" Tarsus, a woman of Samaria, a
converted thief; t.'ie sinners of Jerusalem once clotted
with the blood of a murdered Savior, and the sinners of
Corinth once plunged in a sink of unutterable filth and
corruption. The salvation that was enough for them is
enough for my reader — enough for the greatest sinner.
Thd healing water of the sanctuary will send its mighty
tide to fill all the sinuous creeks of retiring despair, and
co cover the highest Alps of guilt and sin. Since the
mediatorial remedy has already been successful in the
worst cases, "beginning in Jerusalem," the salvation of
no sinner is impossible.
VI. The word of God ascribes the perdition of those
who are lost, entirely and totally, to themselves.
On every one who perishes under the gospel, God
sets a brandmark, which the consuming fires will never
efface, "He heard the sound of the trumpet, he took
not warning, his blood be upon him." It is this char
acter that will make his face gather blackness in the
day of judgment, and clothe him with eternal shame in
hell. Hear how God speaks of these self-destroyers.
"O Israel, thou hast destroyed thyself," — "this is the
condemnation, that men loved darkness rather than
light." "They rejected the counsel of God against
themselves," "ye will not come unto me that ye might
have life." "How oft would I have gathered you, but
ye would not." 22

254 ATONEMENT IN ITS RELATION TO THE
The destruction of sinners is never ascribed to an
arbitrary perfection of God, never to a secret decree,
never to an exclusive edict, but totally and thoroughly
to their own love of sin. It is one of the bitterest in
gredients in the cup of those who are lost, that they
cannot ascribe an iota of their torments to any but to
themselves. It would even gratify their inveterate en
mity against God, if they could trace a tittle of their
sufferings to an arbitrary or capricious purpose in the
mind of God. If the salvation of those who are lost
was not once a possible case, there was no difference
between their case and that of the fallen angels; and it
is difficult to show how they can be justly blamed for
perishing, when their escaping was \q very deed and
from very appointment, actually impossible.
The evidences which I have thus enumerated prove
to my own mind, that the provisions of the atonement
contemplate the salvation of all men as truly possible.
The gospel is an authoritative warrant to induce every
sinner to belive that his salvation is a possible case.
This gospel is a document signed by God for this pur
pose, and may be pleaded with God by every suppliant
for mercy. It encourages every sinner to apply for
mercy at the throne of grace. The sinner's warrant
for acceptance is not that he is one of the elect, — that
he has some previous fitness, — that he feels love to the
divine government: his only warrant is, that the gospel
of the God that cannot lie, assures him that, "Him that
cometh He will in no wise cast out." It assures him
iadividually that "God sent his Son to the world not to
condemn the world, but that the world through
him might be saved." It gives him this assurance
as one of " the world." If words have any meaning,
the meaning of the gospel is, that the salvation of every
one of "the world" is a practical case. While a man
is in "the world" he "might be saved." When he is
out of "the world,'' his case is settled irrecoverably.

SALVATION OF THE HUMAN RACE. 255

SECTION II.
The Duty of every one who hears the Gospel, to be
lieve that Christ died for him.
I wish to argue this subject with men as accountable
sinners, and not as curious disputants. I wish myself
to forget, and I wish my reader to forget, that the mat
ter of this section has ever been a controversial one. I
take it as a shame to polemical divines and to Chris
tian churches, that the great measure provided to settle
the grand controversy between God and man, should
be turned into an instrument of strife and contention
among men themselves, yea, even among Christians
themselves. In the wording of the head of this section, my mean
ing is that it is the duty of every sinner who hears the
gospel, to adopt and employ the words of the apostle
Paul concerning Christ, "Who loved me and gave him
self for me." These words are frequently quoted as
embodying the frame of mind commonly called " as
surance." The word "assurance" as used in theolog
ical discussion or religious conversation, means what is
really the "full assurance of hope," though it is often
misnamed "the full assurance of faith." The "assur
ance of hope" is the Christian's confidence and per
suasion as to his personal state towards God, and his
final salvation from sin. The "assurance oi faith" is
the penitent sinner's confidence in the designation, suffi
ciency, and applicableness of the atonement of Christ
to his own case and condition.
The "assurance of faith" is the frame of mind with
which a sinner is taught to approach the throne of atone
ment in Heb. x, 19, 20. "Having therefore, brethren,
boldness to enter into the holiest by the blood of Jesus,
by a new and living way, which he hath consecrated
for us, through the veil, that is to say, his flesh; and
having an high priest over the house of God: let us

256 ATONEMENT IN ITS RELATON TO THE
draw near with a true heart in full assurance of
faith, having our hearts sprinkled from an evil con
science, and our bodies washed with pure water." ^ In
this passage, does the apostle, — does the Holy Spirit, —
expect a penitent to approach the throne in the "full
assurance" that he is actually accepted, and that he shall
and must be finally saved? No; he is to approach with
a full assurance and confidence that even he may be
accepted and saved, and that "he who cometh shall in
no wise be cast out."
Suppose a messenger had been commissioned to go
through all the camp of Israel to announce the provision
of the brazen serpent as a medium, for healing all those
who had been bitten by the fiery serpents. Suppose
any one in the camp — suppose each and all to say,
"Do you really mean for me individually?" Would not
the messenger cheerfully and honestly say, "Yes, I
mean you, and whosoever is bitten." From such a
testimony every one bitten might look up to the brazen
serpent, in the full assurance of faith, that there was
healing in it/or him, and each might say of it, "Which
regards me, and was lifted up for me."
It is to this assurance that every faithful herald of
grace wishes to bring every sinner who hears him, even
to the belief and assurance that Jesus Christ "loved him,
andgave himself for him." Is the prominency which
I give to this subject startling? Then I can only take
up my lamentation that it has not been before made
more prominent in the ministrations of truth, that its
whole outline and features might have been more familiar
to every hearer of the gospel. It is high time that it
should take its due place in the ministry of the gospel.
In this discussion are you jealous for the credit of some
human system of theology? What? — would you rather
that sinners perished, than that they be saved to the
detriment of a theological system? It is to be lamented
that in the Christian church, as well as in the Jewish,
the "traditions of men" have the attachment and hom
age which are due only to "the commandments of

SALVATION OF THE HUMAN RACfii 257
God." Let God be true, whatever theological system
be found a liar. Let Christians and divines consent
rather to sustain the crash of all the theological systems
in the world, than reject or unsettle one stone in the
temple of divine truth.
1 will now state the evidences which prove that it is
the bounden duty of every man who hears the gospel,
to believe that- Jesus Christ died for him, and made
atonement for his sins.
I. The testimony of the holy scriptures plainly
shews that the death of Jesus Christ concerns every man
in the world .
For the fullest and clearest evidence of this propo
sition, I refer the reader to the following passages: John
iii, 14—17; iv, 42; i, 29; iv. 51; 2 Cor. v, 10, 19. 1
John ii. 2; iv. 14; Mat. xviii. 11.1 Tim. iv. 10; ii. 4,
5, 6. 2 Cor. v. 14, 15. Tit. ii. 11. Heb. ii. 9, 10.
There is not a hint in the scriptures that can suggest
the apprehension to any sinner that Christ did not die
for him. There is not the remotest allusion to any
class of sinners for whom Christ did not die; though
there are many references to classes for whom he
died in vain. There is no text of scripture that ex
presses the sentiment that Christ did not die for every
man. The class of passages which assert that Christ died
for "his sheep," and that he gave himself for "his
church," do not at all exclude others. Such passages
only point out the actual result of his death, and not its
design, and aspect, and adaptation. Suppose an Anti-
slavery society had ransomed all the slaves of our
colonies, and designed to remove them to another coun
try. Some slaves, nevertheless, proved so fond of their
slavery, and so attached to their oppressor, that they
would not take the benefit of the ransom. If the Soci
ety, or the historian of the society, speaking of the slaves
actually emancipated, should say, "We redeemed you
with a high ransom," or, "a great ransom was laid down
for them" no reader would infer that the ransom had
*22

258 ATONEMENT IN ITS RELATION TO THE
not embraced the rest, who had loved slavery more
than freedom.
The passages which I have marked above give a clear,
simple, and unsophisticated testimony, concerning the
applicableness of the death of Christ. Good sense and
right reason require no warrant for believing a testimony,
but its truth. This is truth, that Christ tasted death
for every man; therefore, every man can say, and
ought to believe, that Christ died for him. He can use
the language of Paul, "who loved me, and gave him
self for me."
II. The gospel comes to every sinner as an authori
tative message to invite him, to require and demand of
him to accept and partake of the benefits of the death
of Christ.
Let the reader refer to the following passages: — Mat.
xi, 28, 29; xxii, 2, 3, 4. John viii, 37. Isa. Iv. 1 — 7.
Rev. xxii, 16, 17. John vi, 29; xii, 35, 36. Acts xvii,
30. 2 Cor. v, 20 to vi, 2.
The parable of the marriage supper supposes the
commission of the gospel to be, "As many as ye shall
find, bid unto the marriage." If Christian ministers in
their missionary search to "seek and to save that which
is lost," find out every individual of the human race,
they will act an unfaithful and a dishonest part, if they
do not bid every one of them into the feast of provi
sions in the atonement of Christ. The gospel leaves
out none; even rejecters and despisers are invited.
The belief or unbelief of a sinner cannot alter the
fact of Christ's dying for him. A sinner cannot make
it true by believing it, if it were not true before. Nor
can he make that which was previously true, to be un
true, by his disbelieving it. The fact is unalterable, and
cannot be annulled. That Christ died for many is true,
whether believed or not; and that Christ tasted death
for every man is as true as the Bible, whether believed
or not. The sinner's belief of this testimony is an act
of homage and obedience due from him to the declared
will of God; it is a compliance with the invitations of

SALVATION OF THE HUMAN RACE. 259
the gospel. His disbelief of this message is "making
God a liar," and is, therefore, condemned as wrong
and inexcusable.
In the message of the gospel God offers pardon,
peace, and acceptance to all, "reconciling the world to
himself" in Christ. God does not offer what he can
not honorably grant. As moral governor he cannot
honorably grant pardon and reconciliation to any sinner,
without an atonement for his sin, that is, he cannot offer
acceptance to any sinner for whom Christ did not die.
Unless atonement were made for a given individual, all
the believing in the world would not save him; and to
offer him salvation on his believing, would be horrible
trifling. An offer of pardon to one who has never been
atoned for, is an effect without a cause, a measure with
out a reason.
Christ is offered to the sinner as "the author of sal
vation," that is, as one that has made atonement for the
sins of that sinner. An exhibition or an offer of Christ
to the sinner, in any other character, is not the gospel.
The gospel reveals and offers Christ to the sinner to
redeem him, to cleanse him, and to save him. Christ
cannot do these things for any sinner, without dying for
that sinner. The Savior of man will not die again;
therefore, since the gospel offers him as a Savior to
every man, he has already died for every sinner — for
all to whom the gospel can make an offer of him. Yes:
this only is the ground of the broad and ample invita
tions of the gospel. The universal offer to every sinner,
is not founded on God's foreknowledge that some will
not comply, nor on the minister's ignorance as to the
persons of the elect; but it is founded on the offering up
of the atonement. The invitations of the gospel are
founded on the actual provisions in the feast, and these
are tire same, whether those who are bidden hear, or
whether they forbear.
III. Every sinner is now in the actual possession of
mercies and blessings, which would never have come to
him, but for the sake of the death of Christ for him.

260 ATONEMENT IN ITS RELATION TO THE
The Lord Jesus Christ is "the Heir of all things,"
the "Head over all things;" for "the Father hath com
mitted all things to the Son." Christ is the Heir and
owner of every man's health and life, talents and prop
erty, mercies arid influence. He is the heir and owner
of these things, not as God, but as Mediator — as the
author of atonement.
Let me reason this point with my reader. How came
you to be possessed of these mercies and favors? You
know that God has no way of shewing any favor to a
sinner, except through Jesus Christ. If he could shew
any favor, he could shew every favor, irrespective of
Christ; and then the atonement must appear a measure
unnecessary and unreasonable. You have all the mer
cies of this life, you have the means of grace, you have
the strivings of the Holy Spirit. Did these come to
you by natural descent from Adam? Came they by your
own merits? Or, came they from mere arbitrary will of
the divine Ruler? If you exclude the atonement, you
cannot account for them.
Consider the three following facts: — every sinner is
under the just curse of the divine government — the
providence which extends any blessing to such a sinner,
is the disposal of things by the atoning Mediator; and
He is crowned with this authority, not because he is
God, but because he tasted death for every man.
The mercies which you have are to you the effects of
his death for you. Had he not, on the fall of Adam,
interfered on the ground of his atonement, neither you,
nor any other single child of Adam, would ever have
come into being. Had this gracious interference not
been for you, you would never have existed. Your
existence, therefore, and all its mercies, come through
him, and for his sake. It is for his sake that your life
has been spared so long — it is He that has hitherto in
terceded for you, "spare it this year also." When you
are ill, or any of your children, or friends ill, for whose
sake do you pray for health to be restored and estab
lished? It is for Christ's sake; therefore, your health

SALVATION OF THE HUMAN RACE. 261
and life are connected with the merits of his death.
The language of every mercy you have, is, "I come for
Christ's sake, and by neglecting or abusing me, you
wrong Christ.
Now these things prove that Jesus Christ "loved you,
and gave himself for you;" for if he died for these lesser
favors, for temporal benefits, for your body — you can
not doubt that he died for your soul, and for its eternal
welfare. IV. Every hearer of the gospel owes duties towards
Christ, which could only arise from the fact of his
having died for him.
1 will enumerate a few of them. "Believe in the Lord
Jesus Christ, and thou shalt be saved." "Repent and
be converted every one of you." "Pray God, if per
haps the thought of thine heart may be forgiven thee."
"If any man love not the Lord Jesus Christ, let him be
anathema." "Come unto me all ye that labor and are
heavy laden." Indeed there is scarcely a passage of the
New Testament which does not record some such duties
as I have mentioned. These are not duties which God
as moral governor binds on man as moral agent with the
sanctions of the moral law merely, but they are duties
which "the Just God and Savior" binds on him as a
respited criminal, with all the sanctions of the gospel
message and of the moral law. The moral law could
never alone, either require, or enforce such duties upon
any sinner. They are duties which never could be
required, but under a redeeming and restorative dis
pensation founded in the atonement of the Son of God.
The moral law marks out only the duties of moral
agents; but the duties which I have enumerated are the
duties of a sinner, a character which the moral law, as
such, could never contemplate as the subject of duties,
but as the subject of penalties only. The duties of a
sinner, then, are duties which the gospel binds on him.
It is a grievous insult to the gospel of the blessed God,
that divines should make it a question, "Whether every
sinner who bears the gospel ought to believe it?" These

262 ATONEMENT IN ITS RELATION TO THE
very divines think every man who reads their books
ought to believe them; but if God send a letter of mes
sage and testimony to "every creature under heaven,"
they begin to dispute, whether every one who reads it,
or hears of it, ought to believe it. Ought to believe
it? Why, is the gospel true*? If the gospel be true, it
ought to be believed. It will perhaps be objected that
the dispute about the obligation of sinners to discharge
these gospel duties is not founded on any uncertainty in
the gospel, but upon the inability of sinners themselves.
But even this is indefensible. Men can believe one
another. They can believe ancient and foreign histo
rians. They can believe the testimonies of their favor
ite controversial divines, — why cannot they believe the
testimony of God? The only reason is, they do not like
it. Such a reason can never prove that a sinner ought
not to believe the gospel, unless it can be proved that
no man ought to believe a truth that he does not like.
The truth of the case is, that no man can disbelieve the
gospel but with the very same powers with which he
could believe it, if he liked it.
Under the phrase believing the gospel, I wish to
comprehend every act of homage, obedience, and de-
votedness to Christ as Mediator and Savior. As every
sinner is accountable to Christ, Christ must have claims
on every sinner for which he will reckon with them.
The claims which Christ has on sinners are claims for
their obedience to his call, compliance with his invi
tations, and cordial reception of a "saying worthy of all
acceptation, that he came to the world to save sinners;"
and all these are claims founded on his great atonement.
There are very few pastors who do not find in their
congregations an awful number living and. alas! dying
under an apprehension of this kind, — that religious du
ties are not binding on them, since they are not actually
members of churches, or decided Christians. This is
the reason why such multitudes neglect the Lord's sup
per, family and private devotions, conscientious attend
ance on the means of grace on the days of the week,

SALVATION OF THE HUMAN RACE. 263
Sic. They think that they may do these things if they
please, or let them alone if they please, but they have
no conviction that they ought to "take the yoke," and
be bound to them. Hence they think that many
worldly and sinful compliances are perfectly allowable
in their case, which would be inexcusable in the case of
religious men. Now this pestilential sentiment is one of
the first born of the theology that I am combating. A
sinner very naturally thinks that if Christ has done noth
ing for him as a Savior, he can owe him no duties
under that character. To the sinner it is precisely the
same as if the gospel had left him without a Savior,
and therefore he must be free from gospel duties. Af
terward, if he be persuaded that Jesus Christ died for
him, he thinks that religious duties are binding on him,
and he begins to attend to them. The supporters of this
theology avow the correctness of these impressions in
their sermons, and sanction it in the sacredness of reli
gious conversation. The argument generally employed
by them is, that religious duties ought not lo be done
irreligiously. This is true, but supplies no reason for
abstinence from religious duties. Our Savior reproved
the Jews for the manner in which they read the Old
Testament, but he never exhorted them not to read at
all. Paul reproved the Corinthians for the manner in
which they celebrated the supper of the Lord, but he
never hints that they ought not to celebrate the supper.
It was the doctrine of Paul that every man living ought
to live to Christ. "He died for all, that they which live
should not henceforth live unto themselves, but unto
him who died for them."
V. Christ himself will condemn in judgment every
rejecter of the gospel, because he did not believe that
He died for him.
This is the doctrine of the following passages. "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
* See Chap viii. p. 209.

264 atonement in its relation to the
God." "He that believeth not shall be damned."
"The Lord Jesus shall be revealed from heaven with
his mighty angels, in flaming fire, taking vengeance on
them that know not God, and that obey not the gos
pel of Christ; who shall be punished with everlasting
destruction from the presence of the Lord, and from
the glory of his power." John iii; 18. Mark xvi; 16.
2 Thess. i; 7—11.
The whole of the xxvth chapter of Matthew proves
that men will be judged by Christ in the last day, and
judged according to their conduct towards him. Christ
will not condemn sinners for not believing that he died
for them, if the real truth be that he never had died
for them. In the language of the Judge there will be
nothing like the sentiment — "I adjudge thee to hell be
cause I never died for thee."
Christ, in the course of his ministry ' upbraided the
cities because they repented not." They who refused
to come to the marriage feast were blamed, and con
demned, and destroyed. To these very rejecters it had
been said, "all things are now ready," which they must
have understood as "ready for you." They never
doubted whether the master meant them or not. Event
ually they perished, not because no provision had been
made for them in the supper, but because they deliber
ately refused to partake of it. Mat. xxii, 2 — 10. Luke
iv, 16—24.
"Bring these mine enemies which would not that I
should rule over them, and slay them before me."
Luke xix, 27. Did Christ really and verily propose
to reign over them? Did he indeed offer himself before
"they would not have him?" Might they have had
him over them as their saving king? Here they are
charged with a serious crime. Their crime is an oppo
sition to his authority, a rejection of his mediatorial
power; that is, an unwillingness to be governed and
controlled on the principles of the atonement. They
would not be saved by an atonement, therefore they
are destroyed.

salvation of the human race. 265
The Word, which is the formula to be used in the
last judgment, declares that a "sorer punishment" shall
befal the rejecters of the atonement, than those to whom
it has not been published and offered. Their sorer
punishment is founded on their crimes, because they
have trodden under foot the Son of God, and counted
the blood of the covenant, wherewith they were sanc
tified, expiated, or atoned, an unholy thing. These
men were bound to receive the Son of God as their
atoning sacrifice; and for not receiving him in this char
acter, they are punished. All the rules of eternal
Truth and Justice forbid that they should be punished
for not receiving Christ as the Lamb of atonement for
them, if the actual fact, and the real case be, that he
never made an atonement for them. Judas shall not
be condemned in that day, because he did not believe
that Christ died for Peter — nor will any sinner be con
demned because he did not believe that Christ had died
for others; but because he did not believe that Christ
"loved him, and gave himself for him."
VI. The greatest pains of a sinner in hell will arise
from the consciousness that he rejected a Savior who
had died for him.
"This is the condemnation, that light is come into
the world, and men loved darkness rather than light."
It is not that no light had been provided for them, or
that no atonement had been made for them. This
passage lays the blame at the sinner's door, and it is
there that it ought to be. The sinner's conscience, in
the day of final decision, will blame him in nothing,
but that for which Christ condemns him. The Son of
God will not blame the sinner for what it was impossible
to avoid, he will not blame him for not being an angel,
he will not blame him for not making an atonement for
his sin; but He will blame him for sinning wilfully, for
loving darkness, for neglecting so great salvation, for
not believing the testimony of his gospel.
The day of judgment will declare the truth of the
case between the sinner and Christ. The divine pur-
23

266 ATONEMENT IN ITS RELATION TO THE
poses as to the extent of the atonement will be then
unravelled, the grand problem will be solved. Follow
the condemned rejecter of the gospel to the everlasting
fire. Amid all his wailings and lamentations, no such
sentiments as these escape his awakened conscience —
"Well, it turns out, after all the offers and invitations of
the gospel, that I was never atoned for; Christ, it is
now clear, never died for me If I had believed him
to be my Savior, I should have believed what, as is
now proved, was not true. Yet, I am here in torments,
because I did not believe what the upshot proves to be
a positive untruth." Oh, no, no! The language of
the sinner will be "I destroyed myself." "I have no
cloak for my sin." "I would have none of his ways."
"I loved darkness rather than light; here I find my
condemnation — not in God — not in the atonement —
but in myself; it is here the worm that dieth not, finds
all its venom."
VII. The exhibition of Christ to every sinner as
having died for him, is the most powerful motive to per
sonal and universal holiness.
1. It will make God appear more amiable in his esti
mation. Without this exhibition he has narrow, con
tracted, and suspicious thoughts of God; as if he were
capricious, arbitrary, and partial. But the God who
"loved the world," must be amiable and lovelv. The
Jehovah who will have all men to be saved, is no re
specter of persons. The high and lofty One who
swears, " As I live, I will not the death of a sinner,"
must be worthy of all love.
2. It will sweeten common mercies to him. At pre
sent he thinks his mercies have no connection with the
death of Christ, and consequently he feels no gratitude
to Christ for them. He regards them as some "un
covenanted" largesses thrown about him unaccountably.
The gospel teaches him to see "the image and super
scription" of "Christ crucifed" around every mer
cy; and then every mercy has new charms for him—
it is more dear and precious, more sweet and lovelv in

SALVATION OF THE HUMAN RACE. 267
his estimation. He will now become concerned to turn
every mercy to the best account, to do the most good
with it, and count it of worth only as it is of use for
the cause of Christ, both in his own heart and in the
world. 3. It will greatly embitter sin to him. Now he has
only the slavish motive of punishment to induce him
to avoid sin, and he never sees sin in connection with
Jesus Christ. The gospel unmasks sin, and exhibits
it to the sinner as the murderer of his best Friend, as
a grievous wrong and insult to a Redeemer, who gave
his life a ransom for him. In such connection with the
cross of Christ, sin will appear "exceedingly sinful."
4. It will convince him how entirely salvation is of
sovereign grace. It shows that God required no motive
to induce him to have meicy on man; but that he only
wanted an honorable medium for exercising it with
safety to his government. He was as merciful without
an atonement as with it, but without it he could not
show himself merciful to offenders. The atonement
does not provide that now God must save, or be un
just; for salvation is of free, unconstrained grace.
5. It will persuade him how groundless and unrea
sonable is despair. To the trembling and the fainting
the gospel says, "One died for all — whosoever will,
let him come — him that cometh I will in no wise cast
out." No melancholy person has ever doubted whether
a remedy has been provided, or whether it were suffi
cient. His doubts have been, about his own interest in
the remedy, which he thinks to be peculiar, and limited
to some class. The gospel authorizes him to say,
"Who loved me, and gave himself for me."
6. It will demonstrate the folly and guilt of presump
tion. Many have the full assurance of presumption,
but not that of faith or hope. The mere belief that a
remedy will cure, will never effect the cure, unless the
remedy be taken. He will feel that a salvation neg
lected will save no man.

268 SALVATION OF THE HUMAN RACE.
7. It will show the full certainty of the salvation of
every one who believes in Christ. "He that believeth
shall be saved." Here is no uncertainty. It is the
language of every perfection in God — of every decree
in the divine purposes — of every drop of the blood of
atonement — of every promise in the Bible — of every
syllable in the intercession of Christ — and, of every
fact in the history of redemption; all reverberate, "He
that believeth shall be. saved."

CHAPTER XI.
on The atonement in its relation to the
work of the holy spirit.

The Holy Spirit has been exercising a distinct and
individual agency in every dispensation of moral gov
ernment, and the whole exercise of this agency is,
what I mean by, the work of the Spirit. As the
Father, so the Holy Spirit, exercises no agency but in
connection with the great atonement of the Son. The
Father has given all things mediatorially to the Son,
and of these the Holy Spirit takes, in the exercise of
his agency. SECTION I.
The personal Agency of the Holy Spirit in connection
with the Atonement.
I. The Holy Spirit has made the doctrine of atone
ment the cardinal and principal subject of divine reve
lation. The primary revelation, immediately after the fall,
announcing that "the Seed of the woman should bruise
the serpent's head," contained the great elements, and
the living germs of this great doctrine, and foretold a
gracious deliverance from evil to be effected through
mediatorial interposition and sufferings. All the future
and progressive influences of the Spirit only unfolded
and more fully developed the power and beauty of this
first truth. The whole scriptures are the history of the
developement of this doctrine, that, "in all things the
23*

270 ATONEMENT IN ITS RELATION TO THE
atonement might have the pre-eminence." The atone
ment is the sum of every message from God to man,
and the spirit of every promise, the mark of every pre
diction, the substance of every ceremony, the burthen
of every psalm and spiritual song.
In every age good men became great in proportion
to their growth in the knowledge of the doctrine of sal
vation by a Mediator. 1 might mention Abel and
Noah, Job and Abraham, men who knew that their
Redeemer lived, and who became great as they had
clear views of salvation by ransom, and thus " saw the
day of Christ." Moses was great as God's messenger
to the Israelites, to expound to them the way of ac
ceptance with God through a sacrificial Victim. Among
the constellation of the prophets, Isaiah shines a star
of the first magnitude, pointing directly to Bethlehem,
more than any others of his age. I am often ravished
with the vision of Malachi, who with an eagle's gaze
beheld a beautiful and glorious system of righteousness
and good-will, in the midst of which he saw the Medi
ator, as the centre of harmony to the whole — the Sun
of the glorious system.
Clearer views of the atonement made John greater
than all the prophets that preceded him. They had
seen victims that brought sin to remembrance every
year, and they had predicted a Victim to come, but he
pointed to "the Lamb of God that taketh away the
sin of the world." The apostles themselves grew in
their knowledge of this doctrine, after the effusion of
the Spirit on the day of Pentecost. Before this day
Peter scarcely understood it, especially not when he
said to Christ, "Far be this from thee, Lord." But
after receiving the Holy Ghost, he preached this doc
trine clearly and powerfully, and, taking his stand on
the broad basis of the atonement, he directed all to be
lieve in the Lord Jesus Christ for salvation. It is in
the knowledge of this doctrine that the apostle Paul
appears transcendently great. So great was his admi
ration of this stupendous doctrine, in its length, and

WORK OF THE HOLY SPIRIT. 271
breadth, and height, and depth, that he counted all
things but loss and dung for the excellency of the
knowledge of it, and made the cross of Christ his only
boast and glory.
All these good men attained to this greatness through
the influences of the Spirit, whose work has always
been to glorify the person and the atonement of Jesus
Christ. All his work is connected with the atonement.
All that the holy men of God have spoken concerning
it, are ascribed to his inspiration. The gospel of the
atonement is peculiarly the ministration of the Spirit.
Ministerial gifts for expounding and exhibiting the atone
ment, are at the disposal of the Holy Spirit; and the
rejection of the atonement is branded as tbe sin against
the Holy Ghost. These, and such considerations,
show of what importance the atonement is held among
the doctrines of divine revelation, 1 Pet. i, 10 — 12.
II. In the arrangements of this great scheme, the
work was assigned to the Holy Spirit of forming the
character of the Mediator, that he might be a fit person
to make atonement.
It is not meant here to refer to the divine character
of the Mediator, but to the character of his mediatorial
person, as God and man, or the Word made flesh. Sup
pose the question to be asked in heaven, "Who will be
suitable to make this atonement?" The reply would be,
"Not one of the rebels, for that would savor of rebellion
— the person must be perfect in the sight of God, and
yet a friend to sinners." None but the "just" could
be admitted to die for the unjust. An intercessor or
advocate for sinners, must have a relative worthiness of
his own to plead; and such has "Jesus Christ, the
righteous." The formation of this worthiness of medi
atorial character in the person of Christ is ascribed to
the Holy Spirit, Isa. xi, 1 — 5; lxi, 1 — 3.
When the Holy Spirit is said to have been given to
Christ, I understand that the peculiar attributes ascriba-
ble to the Third Person in the Blessed Trinity were
made to assemble and appear in the character of the

272 ATONEMENT IN ITS RELATION TO' THE
Son. In the scriptural revelation of the mediatorial
economy, there is a perceivable individuality of charac
ter ascribable to the Father, which is not to the Son; and
to the Holy Spirit, which is not to either. When Christ
appears in majesty and glory, authority and goodness,
he is "the express image of the person" of the Father.
When he appears in knowledge and wisdom, truth and
holiness, grace and kindness, he is "the express image
of the person" of the Comforter.
The formation of the character of this mediatorial
personage is the greatest work of the Holy Spirit. It
is greater than forming the character of holy men. It is
a work unique in the universe. As there is no person
like Christ, embodying in himself all the gradations of
existence in the universe, so there is no character like
his, embracing the graces of all intelligences. To form
this character, therefore, is a work of more grandeur
and glory, than the sanctification of a sinner. It will
give greater glory to the Holy Spirit than any and all
of his other works. All intelligences will know with
admiration, that it was "through the Eternal Spirit that
Christ offered himself without spot to God."
III. The doctrine of the atonement is the great
means which the Holy Spirit employs in his administra
tions in the world.
It is by his agency that the benefits of the atonement
are applied to the salvation of sinners. This applica
tion by the Holy Spirit is as necessary to salvation, as
the atonement of the Son, and the love of the Father.
Without the sovereign good-will of the Father, salvation
would not have been contemplated: without the atone
ment of the Son, salvation would not have been honora
ble to the divine government: and without the influences
of the Spirit, it will never be actually effected. "It is
convenient for you," the Lord says, "that I go away;
for if I go not away, the Comforter will not come unto
you. — When he is come, he will convince the world of
sin, of righteousness, and judgment. — He shall glorify
me, for he shall receive of mine, and shall shew it unto
you." John xvi, 7 — 14.

WORK OF THE HOLY SPIRIT. 273
If Christ had not "gone away" to suffering and death,
to Gethsemane and Calvary, the influences of the Com
forter had not come unto us; nor would he have been sup
plied with solid and honorable grounds for comforting us.
The atonement of "Christ crucified," is the great doctrine
employed by the Spirit to prove the glory of Christ, and
to win the revolters of our world to allegiance and obe
dience. "He shall receive of mine, and shall shew it
unto you." "He will go to Bethlehem and Calvary,
and take of mine — he will take the history of my under
taking, and explain the principles of my atonement; and
will convince the world, and lead you unto all truth."
This doctrine is "the sword of the Spirit," which he
delights to wield. This will open the heart, when the
lightnings of Sinai, and the flaming sword of the cheru
bim, shall have failed. This is the doctrine which the
Holy Spirit delights to honor, as has been proved in
the experience of thousands of God's witnesses, in the
history of churches and congregations, and in the nar
ratives of missionary labors. If Christ be lifted up, and
his atonement openly exhibited, sinners will be drawn
and captivated; but on every church, and on every reli
gious institution, that will not honor the atonement, the
Holy Spirit fixes the stigma of "Ichabod," the glory
is departed. IV. To secure and honor the designs of the atone
ment is the great end and aim of the administrations of
the Spirit.
The great aim of the Holy Spirit in all its operations,
is to bring sinners to use the atonement as a medium of
access to God, and to plead it as a ground of pardon.
"He shall glorify me," that is, "my atonement shall be
magnified and made honorable in the sight of the world,
by his agency." All the work of the Holy Spirit tends
to bring men to think highly of Christ, and his atone
ment. He will never take of the things of Christ to
give men low and degrading thoughts of them. If any
have low thoughts of Christ, and his atonement, let them

274 ATONEMENT IN ITS RELATION TO THE
not be ascribed to the Holy Spirit, whose work it is to
glorify Christ; "for every spirit that confesseth not, that
Jesus Christ is come in the flesh," that is, is become
incarnate, "is not of God."
Under the gospel dispensation, the Holy Spirit argues
the cause, and pleads the claims of Jesus Christ, to all
the honors which he has received in heaven, and to all
the obedience he demands on earth. Of these things
he will convince the world. There has been a contro
versy between God and the world. The world was
placed under moral government, and against this govern
ment. the world has rebelled; nevertheless God continues
to enforce the claims, and still men oppose and refuse
them. This controversy is of long standing, and is still
pending; and the Holy Spirit is the agent sent to the
world by the Father and the Son to argue the case, and
to decide the controversy. When this Advocate, this
Arguer, will come, he will make the world see, what it
never saw before; he will convince the world of sin, of
righteousness, and of judgment.
In whatever way the Spirit comes, whether by the
word, or by miracles, or by gracious influences on the
heart, his aim is to promote the ends of the atonement
in the condemnation of sin, and the salvation of sinners.
The word gives clear views of the evil of sin, and
brands unbelief as the blackest rebellion against Christ.
It reveals the glories of Christ, and claims the highest
honors as due to him. It unmasks the malignity of
Satan, and threatens eternal destruction to all his allies.
Miracles have never favored sin, but have demon
strated and aggravated its daring hardihood. They
were wrought in the name of Christ, and confirmed his
testimony against the world. They have exhibited him
who had the power of death, as conquered, and have
shewed all things as subservient to the gospel. His gra
cious influences always destroy sin, honor the right
eousness of the Savior, and vindicate the eternal con
demnation of all who rebel against God.

WORK OF THE HOLY SPIRIT. 275
Whatever be the topic on which the blessed Advo
cate argues, whatever be the manner of his operations,
He never loses sight of the atonement of the Son of
God. In whatever light we contemplate his character,
whether as Arguer or Sanctifier, Guide or Comforter,
Earnest or Seal, the atonement is connected with the
whole of his offices and ministration. In all things he
is "the Spirit of Christ." He does not build but where
the atonement has prepared the foundation; he does not
cleanse, but in the laver of the atonement; he does not
plead, but where the atonement furnishes an argument;
nor does he guide, but where the atonement has opened
a way. SECTION II.
The Influences of the Spirit rendered accessible to all
by the Atonement.
I. The influences of the spirit are exhibited in the
scriptures, as exactly adapted to meet the case of sin
ners. When we see, in the whole government of Cod, that
"one thing is set over against another," we judge
rightly when we conclude, that one is designed for the
other. The scripture describes the state of man as requir
ing these influences of the Spirit. "The natural man
discerneth not the things of the Spirit of God, neither
can he know them, because they are spiritually dis
cerned." "The carnal mind is enmity against God,
and is not subject to the law of God, neither indeed
can be." "No man can come unto me except the
Father draw him." These passages do not mean that
the powers of man are insufficient for the designs of
probation, and for the discharge of duties — but that
the fact will turn out, that they never will be exercised
in discharging duties without divine influences. They
teach that man's opposition to God, and indisposition

276 ATONEMENT IN ITS RELATION TO THE
to what is good, are so inveterate and perverse, that
nothing will conquer them, but the influences of the
Spirit. Man is darkness, and darkness can, by no pro
cess, produce light; he is dead, and the dead cannot
quicken himself; he is enmity against God, and enmity
can never work itself into love.
Divine influences are exhibited as meeting such a
case of perverse ineffectualness. "I will take away the
stony heart out of your flesh, and I will give you an
heart of flesh; and I will put my spirit within you, and
cause you to walk in my statutes," Ezek. xxxvi, 27.
If any person were to exhibit to you bread when you
are hungry, medicine when you are ill, pardon when
you are condemned, liberty when you are in bondage,
you would reasonably conclude from their fitness to
you, that you may have them, that they are accessible
to you.
II. The scriptures declare that God, for Christ's
sake, is disposed and ready to distribute most bounti
fully eyery blessing that a sinner needs for his salva
tion. One evangelist speaks of the readiness of God to give
us "good things;" and another says, "If ye being evil,
know how to give good things to your children, how
much more will your heavenly Father give the Holy
Spirit to them that ask him." Man needs this Holy
Spirit, and God expresses himself ready to supply his
need. The rich and copious abundance of the influ
ences provided, show with what pleasure he will grant
them. You need a supply that is infinite and uninter
rupted — and here it is. God said to Abraham, "Walk
before me and be perfect." Well might he have said,
"Who is sufficient for these things?" God said, " I
am God all-sufficient." Faith bowed, "That is
enough." So for you, it hath pleased the Father, that
in Christ all fulness should dwell — in a cistern low
enough for you to reach, and capacious enough to satisfy
all your wants.

WORK OF THE HOLY SPIRIT. 277
Here, then, is an all-sufficient treasury, an undecay-
ing plenitude of influences. Here is a spring unex
hausted and inexhaustible, an undrained fountain, whose
fulness is never diminished by the largest communica
tions. "My God will supply all your need by Christ
Jesus," was the language of Paul, who had drawn
largely upon this resource.
The copiousness of the provision of divine influences
is a proof that they are accessible, otherwise the full
and clear exhibition of them would be a vain parade.
See in nature and providence, the light that you have
is more than you can appropriate, the time given to
you is more than you can employ, and the health you
have is much more than you improve. Why is this?
It is to give you a hint of the bounty and liberality of
God in diffusing all his blessings. Will he who is thus
profuse in providence, be slack and niggardly in gra
cious influences? "Is the Spirit of the Lord straiten
ed." No, answers the apostle, "ye are straitened in
yourselves." The incapacity for more, and the reluct
ance for more, is in you. Oh, what influences you
have neglected, or abused, or thrown away! Where is
the man who has improved all the suggestions of the
Spirit? What hearer of the gospel can ever persuade
himself that he perishes because divine influences are
not accessible to him?
III. God has established a system of means to en
able sinners to participate in the influences of the
Spirit. If we wish for the divine blessing or the divine in
fluences for the growth of a plant, or for the support
of our life, we know well that there are certain means
established for securing them, and that it would be sheer
madness to expect tbe influences without the use of
such means. The establishment of such means prove
that the necessary influences are accessible if we really
wish for them.
Gracious influences are also communicated in a stated
course, not arbitrarily or capriciously, either as to time,
24

278 atonement in its relation to the
manner, or degree. I would not say that God has
bound and limited himself to this stated course; what I
mean is, that he will never fail it. The Holy Spirit
has been pleased to pledge his blessings to certain rules,
and this does not diminish the grace and freedom of
them any more than in natural influences. The bless
ings which descend on the labors of a farmer or a
physician do not lose their grace and freedom because
they are conveyed in a stated course. The establish
ment of an aqueduct proves that a supply of water is
intended, and that of a pump that water is to be had;
so the establishment of "means of grace" proves that
grace is obtainable.
These means must be used. No man will become
religious as a stone gets warm in sunshine, or wet in a
shower of rain. He must be an Agent as well as a
subject. He must use the appointed means. The
connecting link between divine influences and human
agency is hid in the hand of God, but he has revealed
enough to show us that, according to his arrangement
of the universe. He cannot convert a man unless
that man exercise his own agency. When "cannot" is
ascribed to God, of course, it is meant that such a thing
cannot come to pass without changing the course of
nature. For instance, as we find the world, he cannot
make a man live unless he breathe, or see unless he
open his eyes. In the like manner he cannot effect
faith unless the sinner himself believes, or repentance
unless the sinner himself repents. If this be disputed,
the disputer must show that in the production of faith
and of repentance it is God himself that believes and
repents, and not the sinner. In all the arrangements
of gracious influences, the agency of man only reaches
the means, it is divine influence that effects the pro
duct.* * Ou divine influences as exercised in relation to the condition of man,
and lo the wn.ys of God, sec a very able volume published in 1830, en
titled, "The Work of the Holv Spirit in conversion," by Howard Hin-
ton, A. M, of Reading. English ihcoloiry has no volume like it, in

WORK OF THE HOLV. SPIRIT. 279
IV. Men are commanded to live under the influences
of the Spirit.
"This then I say, ' Walk ye in the Spirit.' " It is
utterly unreasonable to command a man to walk in
sunshine at midnight; therefore the commands of a just
God that men should walk in the spirit, suppose that
the influences of the spirit are accessible to them.
"While ye have light, believe in the light, that ye may
be the children of light." Here the light is declared
to be accessible, even to those who were walking in
darkness. The command, "Walk ye in the Spirit," is
urged with all seriousness and authority. A command
thus given and thus pressed supposes that the influences
of the Spirit shall go forth, as necessary to the persons
thus concerned. Indeed, divine influences are used as
a reason to urge upon men, the great duty of using
their agency in holy exertions. "Work out your salva
tion with fear and trembling, for God worketh in you
to will and to do of his good pleasure." The argument
is, work, for God works; use your agency, for God is
using his; labor in your salvation while divine influences
may be obtained.
V. Men are blamed for not having the influences of
the Spirit.
Jude mentions some characters with deserved repre
hension and blame, as "not having the Spirit." My
reader may have thought himself, ere now, blameable
for many things, but never yet thought himself blame-
able "for not having the Spirit." This is, evidently,
charged upon these characters as a blame, a crime, a
reproach. Yet they were not blameworthy if the in
fluences of the Spirit were not accessible, but arbitra-
which the agency of the Holy Spirit is so scripturally explained, and so
highly honored, in full harmony with the ample powers and obligation of
human agency, and with the tremendous blameableness of human negli
gence. Dr. Owen and Howe in their respective excellent works on the
Spirit, treat of divine in6uences more in their relation to the ways of God,
than to Ihe condilion of inans though Howe indeed, has some sound and
powerful argumenls to demonstrate the criminality of "not having Ihe
Spirit."

280 ATONEMENT IN ITS RELATION TO THE
rily suspended, or capriciously withdrawn. The slug
gishness and the inactivity of man is always charged
upon himself; and if these influences were not acces
sible to him, to be without them would be his misfor
tune rather than his crime, and he would be an object
of pity rather than of blame. God, both for his own
glory, and for the other ends of probation, has not left
the matter so, as that man may say, "I did not obey,
it is true; but it is not my fault, for the influences ne
cessary to obedience were not to be obtained, or they
were arbitrarily withdrawn and held back."
VI. The most ample encouragements are given to
prayer for divine influences.
It would be the height of unreasonableness and
mockery to teach men to pray for an incommunicable
and an ungrantable thing. If man is taught to ask for
a thing, it is an assurance, that that thing is of great
concernment to him, and is obtainable by him.
Prayer for the influences of the Spirit is encouraged
from the nature of God, Luke xi, 13. God will give
the Holy Spirit to them that ask him, as readily and
promptly as parents give bread to their children. There
are, indeed fathers who have not a father's love, but
this unnaturalness belongs not to our heavenly Father.
He pities us as a father pitieth his children; and pity
in him is pity in eternal and inexhaustible plenitude.
He is invariably "plenteous in mercy." Suppose a
child had to undertake a business or a trade at the re
quest of his father, he would say, "I know my father
— if I attend to my business, all needful supplies will
be forthcoming — I shall not fail or break, for he has
promised to supply me in every time of need." We
know that a father, if he were able, would not fail such
a son. Thus should every man argue, and feel per
suaded, that in prayer and the use of means, the "sup
ply of the Spirit" shall not be lacking.
God has given many exceeding great and precious
promises, that he will supply all our need. "The
Spirit" is the foremost promise of the New Testament,

Wore of the holy spirit. 281
and it is thus made prominent because if this be ful
filled, all the others will follow. All these are "yea
and amen in Christ to the glory of God," because the
"God that cannot lie," has Confirmed them by an oath,
that we might have strong consolation. All such solemn
declarations would be vain pompousness, if these strong
consolations were not accessible to us.
VII. The scriptures represent the influences of the
Spirit as accessible to every sinner, as is the atonement
of the Son;
We have seen that the atonement makes the salva
tion of all men possible, and that it is the duty of
every man to believe that the death of Christ is avail
able for his soul in propria persona. The same train
of argument might be successfully used, as to the
relation of man to the influences of the Spirit, for an
accessible remedy supposes the cure accessible, and
an accessible city of refuge supposed the safety ac
cessible. The atonement of Christ is the medium and the
honorable ground for dispensing and communicating
the influences of the Spirit. Gracious influences, like
all sovereign favors, come to the sinner through the
blood of Jesus Christ. The Lord Jesus himself dis
penses these influences by an authority founded on his
atonement. "If I depart, I will send him to you."
He fulfilled this promise most signally on the day of
Pentecost. He then showed that he had received gifts
for men, and he issued them forth in such wide-spread
largesses, and so soon after his departure, that the world
might see the connection between them and his death,
and ascension.

24*

282 ATONEMENT IN ITS RELATION TO THE

SECTION III.
The Sovereignty exercised in Divine Influences founded
on the Atonement.
I. It is an awful fact that unless God will sovereignly
exercise his gracious influences on the hearts of men,
not one of the human race will ever avail himself of
the benefits of the atonement, and consequently, no
flesh would be saved.
Men will slight and neglect the atonement, not be
cause they have no power or ability to avail themselves
of it, but simply because they have no inclination or
disposition to make any use of it. They cannot choose
death without possessing and exercising the very powers
that would enable them to choose life. It is a most
grievous error to suppose that unless sovereign grace
dispose these powers aright, man is not accountable
and blameable for exercising them wrong. Divine in
fluences are not in the list of the elements of human
accountableness. The justice of God has supplied man
with grounds sufficiently firm and broad to hold him
accountable without divine grace. Man ought to do
his duty, to love God, believe in Christ, obey his word,
whether he have grace or not. If "not having the
grace of God" is a good plea for not doing one's duty
— the less a man has of the grace of God, the less is
he obliged to obey God; that is, the more wicked a
man is, the less and less is it his duty to be good; the
less thankful a child might be to his parents for distin
guished favors, the less is it his duty to thank them.
Besides the very man that tries to palm this plea as an
excuse with God will never allow it to avail with him
self from his fellow-man. Suppose his child or ap
prentice to say to him as an excuse for neglecting his
commands. "If I had the grace to obey you, I would;
but as I suspect that God has not given me grace to
obey you, I hope you will excuse me." Suppose again,

WORK OF THE HOLY SPIRIT - 283
a man who refuses to pay him a sum of money that is
due, to say, " if I had grace to be honest and upright
I would be so, but as God has not given me grace to
be so, have me excused." This very man who puts
off the claims of God with such flimsy plea, would
spurn all such excuses, and would treat him according
to his ability to do right, and would actually make
his want of disposition to be honest, an aggravation of
his offence. The whole scriptures declare that God
will judge mankind on the same principles.
All mankind are, of themselves, so opposed to the
designs of the mediation bi Christ, and so inclined and
disposed to persevere in sin, that unless God in his
sovereignty will exercise his influences in special and
personal cases, not one of all the human race will ever
be saved. Yet their rejection of salvation, in other
words, their refusing to be saved, is solemnly pro
nounced by God to be a conduct criminal, blameable,
and condemnable.
That without divine influences mankind would let
the atonement sustain a total and eternal failure, may be
proved from the nature of the case — from facts in the
past history of man — from the doctrine of the scripture
concerning divine influences — and from the impossibility
of accounting for the conversion of a sinner on any
other principle.
It is in the physical and moral constitution of the na
ture of man, that what he is unwilling to do, he never
will do. Hence the scriptures speak of that which a
man is unwilling to do as a thing impossible to come to
pass. When Christ charges the Jews with this unwil
lingness, he represents their coming to him as impossi
ble. "Ye will not come to me that ye might have
life," for "how can ye believe which receive honor
one from another;" "no man can come unto me unless
my Father draw him." When we say that a kind
father never can murder his own child, or never will
murder it, our meaning is, that such an event will never
come to pass. We do not mean that the thing is

284 ATONEMENT IN ITS RELATION TO THE
physically impossible in itself. So when we say that
no sinner will, of himself, come to Christ, we do not
mean that he has not power to come, but that such an
event will never transpire — for the enmity of the human
heart against God never will change itself to friend
ship. This statement of the case of man is corroborated by
an unbroken chain of facts in the history of mankind.
The ages and generations gone by, do not furnish one
instance of a man who has ascribed his conversion from
sin lo his own agency and goodness of heart. All such
persons recorded in the scriptures plainly declare, that
it is God that made them to differ, and the theme of
their song is, "not unto us, O Lord, not unto us, but
unto thy name give glory." The cases are innumera
ble in which the best means have been tried and used
in vain, though they were means adapted and intended
to succeed with them. Witness the ministry of Noah,
of Moses in the wilderness, of Isaiah, and of the Savior
himself. Yet among men of the same character, means
apparently less likely to succeed have prospered mighti
ly. Such success, productive of such infinite good,
cannot be ascribed to the capriciousness of the human
will, but to the demonstration of the Spirit and of
power. The holy scriptures invariably ascribe the success of
means and instruments to divine influences. Their lan
guage is, "It is God that worketh in you to will and to
do." "We are His workmanship in Christ." "You
hath He quickened," &.c. All the instances of conver
sion mentioned in ihe scriptures are ascribed to God:
e. g. those of Zaccheus, Paul, Lydia, &tc. The Bible
also teaches us that prayer to God for the exercise of
sovereignty is one means of obtaining success. If man
will change himself, it is to man the prayer ought to be
made, and not to God. To address a prayer to God
for the conversion of any man, is an acknowledgment
that such a conversion is to be effected by his grace and
Spirit.

WORK OF THE HOLY SPIRIT. 285
On any other principle than the sovereign application
of divine influences, it is impossible to account for the
conversion of man. The theory of "common grace"
will not account for it, for it leaves the question behind
it, "How comes one man more than another to make a
right use of this 'common grace.' " The self-determin
ing power of the will will not account for it, for there is
no such thing. A will not determined by motives, is
not the will of an intelligent and accountable being. To
say that peculiar circumstances of afflictions, &lc. will
not account for it unless these peculiar circumstances
always produce the same results; to think that conver
sion is an accident that happened by chance, is an insult
to a wise God that worketh all things after the counsel
of his own will, and is the efficient cause of every good
thing in the universe. God alone changes the heart.
II. God has a sovereign and independent right to
impart divine influences in what degree and on whomso
ever, he pleases, according to the counsel of his own
will. In all the disputes against the exercise of this sove
reignty the condition and character of mankind as con
demned criminals worthy of death, are always forgotten.
At the bottom of every reasoning against the sovereign
dispensation of divine favor, there always lurks a sup
position that man has some claim upon his Maker; and
on such data time will never see an end to the dispute.
Upon the supposition that every man is unworthy of
any favor from God, the question in dispute is very
simple. It is this — "Has God a right to shew a kind
ness to any person that does not deserve it?" Probably
there is not a man on the earth that will deny that God
has such a right; most assuredly there is not a man lhat
would consent to abide by such a denial, that God should
shew him no more favor than he deserved. Captious
cavillers, who forget their condemned character, will still
dispute, "Is it just that such a right should be exercis
ed?" This objection supposes such a right to belong to
God, but doubts its justice when exercised. This ob-

286 ATONEMENT IN ITS RELATION TO THE
jection is the shell of a theological monstrosity unparal
leled in hideousness. It supposes that God will exer
cise his right in a wrong manner. It is worse, for it
supposes that God's right to confer benefits on the unde
serving is a right to do wrong. The disputant
supposes that it is wrong in God to confer favors upon
any of his creatures beyond their due, and in the whole
argument forgets, that he himself is a condemned, and
undeserving character.
Take an illustration of this. Suppose Newgate, or
any other prison, to be thronged with criminals under
sentence of death, and regarded by all honest men as
justly condemned. It is known in the constitution of the
realm, that the king has the prerogative of reprieving
and pardoning any criminal he pleases. The actual
exercise of this, prerogative to pardon has no injurious
aspect upon the condition of the condemned criminals.
Rather, the existence and the exercise of such a pre
rogative is pure and entire good. It is not a preroga
tive to inflict tortures on them, but. its very design and
aspect is to confer good. Suppose such a prerogative
not to exist — -the exclusion of it would not improve the
condition, or better the prospect of any one criminal.
You, therefore get no accession of good by excluding
the king's prerogative. But allow it to be introduced, —
and you immediately secure a splendid amount of good.
Suppose the king, in the exercise of his prerogative, to
pardon any number out of them, and you gain so much
good. Will the gaining of so much good be really a
wrong to the rest? Try to answer these questions. How
does this good wrong them!? Does it make their case
worse1? Does any thing befal them, after all, worse than
what was justly due to them? Would they have been
better off, had there been no prerogative exercised?"
Your conscience will not answer these questions in
the affirmative, but your heart says, "I should not like
the king to pardon other offenders and pass by me."
Yes, that is the real truth, that is an accurate statement
of the case. All your opposition to the exercise of di-

WORK OF THE HOLY SPIRIT. 287
vine sovereignty proceeds from what is implied in the
little word "me." And yet, why not you1? Have you
not deserved to die? Have you any claims upon his pre
rogative? Is God not to exercise his prerogative because
you do not like others to have more benefits than you?
Examine yourself, and you will discover that it is only
when you do not consider yourself as a criminal justly
condemned, that you quarrel with the exercise of God's
sovereign prerogative.
God is perfectly independent of the whole universe,
and all-sufficient for his own happiness and glory. It is
the glory of his nature and of his character, that all the
good in the universe is the product of his own good
pleasure, and that he works and produces good freely,
without constraint, and without necessity. His grace is
free, unbiassed and uninfluenced. He can give or with
hold his favors without any impeachment of his charac
ter. He can confer his benefits when, how, and on
whom he pleases. God always claims to himself the
free exercise of his sovereign right, to have mercy on
whom he will have mercy. He could neither see, nor
foresee any good in man that should induce or deserve
this exercise of sovereignty, for God hath chosen men
unto obedience, and not for obedience; and that they
might be holy, and not because they were so. If he
exercised this prerogative in consequence of any previ
ous good in man, his grace would be turned into dis
tributive justice, salvation would be of works, and boast
ing would not be excluded. If God exercise no sove
reign prerogative, but only acts according to previous
conditions in man, then the glory of his grace would de
pend on the capricious will of man, and he would be
doing and working nothing because that it was the good
pleasure of his will. The scriptures assure us that this
sovereignty is exercised not according to works of right
eousness which we have done, but according to God's
own counsel and good-will.
III. The atonement is an honorable ground for the

288 ATONEMENT IN ITS RELATION TO THE
exercise of sovereignty in the special communications
of divine influences.
The whole mediatorial work of Jesus Christ is so
worthy and so meritorious that it deserves that some
measures should be taken to ensure it from entire fail
ure. It is not to be expected, in the administration of
moral government, that God should give us an account
of his sovereign measures, or to supply us with direct
reasons for the discriminating speciality that is visible
in the communication of divine influences. It is enough
for us, that is, it is enough for all the ends of our ac
countableness, to be assured, that God is under no more
obligations to provide divine influences for us, than he
was to provide an atonement for us; and that as the
benefits of the atonement are available to all applicants,
so "the supply of the Spirit" is accessible to all who
"ask" it.
Nevertheless God has condescended to "set forth"
the infinite dignity and transcendent worthiness of the
atonement as supplying an honorable ground, and a
just vindication, for the exercise of speciality in divine
influences. The atonement is a measure of such in
effable worth, that it inherently deserves that its ends
should be accomplished; and that it should not be, like
other measures and expedients in divine government,
liable to entire failure. To this splendid expedient God
has, through the church, called the attention of princi
palities and powers in heavenly places; and all these
intelligences watch the movements of this measure,
and diligently observe its bearings on the interests of
the universe. If, then, a measure of such grandeur
and dignity entirely fail, the universe nidy, in amaze
ment, ask the Creator, "What wilt thou do to thy great
name?" The entire failure of the Eden dispensation would
have clouded the divine character, had it not been res
cued by the introduction of a compensative atonement.
The entire failure of the Sinai experiment would have
reflected dishonor on the divine glory, but it was re-

WORK OF THE HOLY SPIRIT. 289
deemed by the establishment of a "better Hope." But
if the atonement itself entirely fail, what shall then
vindicate the honor of the wisdom, and power, and
grace of God? How awfully disastrous will be the up
shot of moral government? It would shatter every
world in the empire of God, and stun all intelligences
"in all the places of his dominions."
The disastrous upshot would not have been effect
ually prevented by leaving the atonement entirely to
the liberty of free agents; for in such hands the failure
would be entire and total. The measure of its success,
therefore, is entrusted to the sovereignty of divine
grace, and not to the sovereignty of human capri-
ciousness. This arrangement makes the measure
of success certain. "It is of faith, that it might be
of grace, that the promise may be sure to all the
seed." All who believe the doctrine of divine influences take
it for granted, that the atonement is capable of entire
failure, for they assert that the blood of Christ will save
none, unless the Spirit apply it. This is the very thing
we are now pleading for. Nothing can prevent this
entire failure but the determination of God to impart
sovereign influences to make some men differ from
others, and to give unto them for the sake of Christ to
believe in him. And God's great defence against the
charge of arbitrariness or capriciousness in. this sove
reign speciality is, that the atonement of Christ de
served that it should not entirely fail. If any sinner
be disposed to complain of God thus sovereignly apply
ing the benefits of the atonement in any special case,
conscience must flash conviction in the breast of that sin
ner, that God has only used for its designed purpose that
very atonement, which the sinner has been invited and
commanded to use for that purpose, but which he vol
untarily rejected, and spurned as the off-scouring of all
things. 25

290 ATONEMENT IN ITS RELATION TO IHE
IV. The exercise of divine sovereignty in the special
communications of divine influences is an honor to the
atonement. The Christian church has been deluged with boister
ous discourses and turbid volumes to prove that the
speciality of divine sovereignty is a disgrace to the atone
ment. Against this most formidable flood I would un
furl a banner lifted up by the hand of the Redeemer
himself. "In that hour, Jesus rejoiced in Spirit, and
said, I thank thee, O Father, Lord of heaven and earth,
that thou hast hid these things from the wise and prudent,
and hast revealed them unto babes; even so, father,
for so it seemed good in thy sight." Luke x,
21,22. The Lord Jesus Christ views the difference in the
spiritual conditions of men as the special product of
the sovereign agency of God; and considers the ex
ercise of divine sovereignty as a perfectly satisfactory
account of the matter. He further regards this sove
reign speciality as a positive "good" to the universe,
and as entitling God to "thanks" and praise. It is true
that this account of the matter shocks the hearts, and
disturbs the theological systems of many good Chris
tians, but it does so, only so far as their hearts and
theological sentiments differ from the heart and the doc
trine of Jesus Christ. This view of the case perfectly
satisfied Christ; why, then, does it not please you? —
"Let the mind that was in Christ be also in you."
There are four considerations that ought to induce us
to rest satisfied in the sentiments which satisfied Christ.
1. The Lord Jesus Christ perfectly understood this
subject. "No man knoweth the Father but the Son."
He thoroughly knew the mind and the plans of his
Father. The sentiments which he expresses in the
above passage are not his guesses and conjectures —
but he completely knew the whole truth of the case. —
If the argumentum ad verecundiam be valid any where
it must be here.

WORK OF THE HOLY SPIRIT. 291
2. The Lord Jesus Christ was perfectly benevolent.
As a benevolent Being he would not be satisfied with
any measure that was wrong, unjust, and injurious in
any of its bearings. If the speciality of divine sove
reignty were such a measure in reality, he would not
have approved of it. He viewed the exercise of di
vine sovereignty as a source of happiness to the world.
"It seemed good in thy sight." God knows what is
really "good," and Christ knew what was "good" in
the "sight of God." The exercise of sovereignty is
"good" in the sight of God; why is it an evil in your
sight? You are not a better judge than He is of what
is truly benevolent.
3. The Lord Jesus Christ was altogether holy. As
a holy Being he could not be pleased with what was
unholy in itself, or had an unholy tendency. He could
not be pleased with any thing that would cause sin, or
that would supply an apology for sin. There are sys
tems of theology that suppose that this is precisely the
case with this doctrine of sovereign speciality. Many
argue that it produces heedlessness and licentiousness,
and that is an excuse for living in sin. It should,
however, be remembered that this is the "sovereignty"
of theological systems — not the sovereignty of God as
revealed in the scriptures. In that, Christ who knew
his Father's sovereignty, saw no aspect or tendency of
the kind — and we must allow that what had, or what
had not, a holy tendency was known to him.
4. The Lord Jesus Christ was deeply interested in
the subject? It was by the exercise of this sovereignty
that he was to see of the travail of his soul. He never
thought that his harvest would have been larger and
more splendid, if it had been left to the self-determin
ing sovereignty of the human will. He regarded it as
more sure in the hands of his Father. Divine sove
reignty settles every jewel in the mediatorial diadem.
This arrangement made Christ happy. Why does it
not make you happy? One of the parties, Christ or
you, must be wrong! Bethink ye — You often read of

292 WORK OF THE HOLY SPIRIT.
his toils and labors, of his sorrows and tears, you never
hear of his rejoicing but this once, and then it was in
his views of divine sovereignty! This glorious subject
made him "rejoice in spirit." It unfolded "the joy
that was set before him." For the exercise of sove
reignty, he "thanked" his Father, the Lord of heaven
and earth. He considered these special displays of
sovereignty as exhibiting God worthy of all gratitude,
praise and glory. That God should exercise his sove
reignty to secure the designs of the atonement against
utter failure, the Lord Jesus Christ considered as an
honor conferred on his mediatorial undertaking. The
clear and ample manifestations which the exercise of
sovereignty gives of the entire character of God, — the
immense and magnificent accession of happiness which
it brings to the universe, — the full consistency of its
operations with the honors of infinite justice, surround
the cross with a halo that is ineffable and "full of
glory."

CHAPTER XII.
ON THE ATONEMENT IN ITS JRKLATION TO THE
CHURCH.
SECTION I.
The designs of the Atonement to be infallibly secured
in certain instances.
The designs of the atonement in reference to man
kind have already been secured in numerous instances;
and we are informed by the scriptures that there shall
be such instances of its success, in every age of the
world. The persons, in whom the success of the atone
ment is instanced, form what is called, the chuuch of
Christ. These instances are not matters of chance, —
they are the result of definite purpose, and of an ad
justed plan settled in eternity. God will direct that the
workings of the great principles of the atonement shall
infallibly issue in the personal salvation of a multitude
which no man can number, so that "the faith of God
shall not become of none effect."
He is a theologian of no mean temerity who will
meet this statement with a negative. It would be, in
fact, to say that the designs of the atonement come to
pass at random. Hitherto the doctrine of this state
ment has been combated only by a liberal use of the
ample and furnished arguments about the free agency
of man; but in the heal of conflict, and the din of bat
tle, it has been forgotten that God is a free agent, as
well as man. Besides, in the smoke and dust of pole
mics, these arguments have been brandished as if man
would always use his free agency well, if he were left
to it; and God could never use his free agency without
*25

294 ATONEMENT IN ITS RELATION
infringing on the rights of man. A theological system
founded upon the hypothesis, that if God ever exercise
his free agency, He is sure to exercise it wrong; or, if
he does what he wills with his own, he is sure to in
jure some persons, — should indeed make its defenders
examine more minutely its foundations, and take heed
to the towers thereof.
The 'certain instances' in which the designs of the
atonement shall be secured, mean, special cases of defi
nite persons. It is meant that personal predestination
shall certainly issue in personal salvation. If the reader
would rather have the statement that they who were
personally foreknown shall be personally called and
glorified, I can have no objection to it, for "whom God
did foreknow, them he also predestinated, and whom
he predestinated them he also called." To cut off the
link of predestination, will not make the links of fore
knowledge and calling fit better into each other, and
thus make the chain look fairer or stronger. Suppose
the chain ran, "whom he foreknew them he also call
ed," how is it improved? What did God foreknow
about the called? He foreknew that thev were ene
mies to him by wicked works, that this enmity would
by no means change itself into love — that they would
not make themselves to differ — that they would never
listen to his call, unless he would give them his Spirit
to take away the heart of stone — and he foreknew that
he would give them that Spirit. "Yes" it is rejoined,
"but he foreknew it conditionally." This is one of the
jargons of systematic theology. A definition of "con
ditional fore-knowledge," is a great desideratum in
moral and theological science. Does it mean that God
foreknows the meeting between the agent and the con
dition — but does not see any further, — does not fore
know what the result of the meeting will be? If God
does not see the result, it cannot be called fore-
knowledge. The principles of mental philosophy, as
well as the revelations of theology know no more of
conditional /ore-knowledge, than they know of condi-

TO THE CHUROH. 295
tional past knowledge. A man who, in order to main
tain a fond metaphysical conceit, would assert that a
certain event in the Roman empire was but condition
ally known to historians, must calculate largely on the
tender mercies of mankind not to be treated as a
dreamer. If there be any prophecies which have come
to pass, and which God only foreknew conditionally,
the question is decided.
God foreknew with perfect certainty the special in
stances in which the designs of the atonement should
be secured in the personal salvation of particular indi
viduals. I use the phrase, personal or particular sal
vation, rather than that of particular redemption, for
this reason. The phrase, particular redemption, as of
ten used in theological discussion, covers a fallacy
which is seldom detected in the heat of argument. If
by particular redemption is meant that the ransom price
was given only for some particular persons; — if it
means that only some particular persons were atoned
for, then it is wrong, and directly opposed to the scrip
tures. If the phrase particular redemption means that
only some particular persons shall in the event prove
to be actually delivered from sin to heaven, then it is
true, just in the same way as particular providence is
true. A particular providence is the operation of the
provisions of a general providence, sovereignly directed
to bear upon the interest of special particular persons,
and particular salvation is the working of a general
atonement, made to bear upon the interests of particu
lar persons, with sovereign speciality. The advocates
of general atonement never mean by such a phrase, a
general actual deliverance of all men from sin and
misery in the event; they simply mean by the word
"redemption," the ransom price, the atonement that
was offered up for all, that whosoever believeth, might
be saved. The phrase "particular salvation," then,
seems to steer clear of the supposed fallacy.
I. The absolute or perfect certainty of the particular
salvation of special persons is not at all inconsistent with

296 atonement in its relation
the piovisions of a general atonement, intended as the
means of salvation to all.
In the whole of this book it has been "the writer's
end," to prove the universal extent of the atonement of
Christ. The atonement has been exhibited as capable
of utter failure. It is now intended to show that it shall
not utterly fail, but that it shall infallibly prosper in the
actual salvation of special and particular persons. We
will, therefore, proceed with calmness and candor, to
examine the harmony between the particular salvation
of certain persons, and the unlimited extent of an
atonement for all.
1. There is the same relation between the atone
ment and all, as there is between providence and all.
Providence is the means of supplying all men with
physical and moral furniture necessary for the ends of
their being here. It furnishes all men with capacities,
means, and opportunities for action and improvement.
All men are sufficiently supplied with abilities, means,
and opportunities for advancement in wealth, learning,
liberty, and civilization. This is the general provision,
but the history of six thousand years, tells us, that the
advancement of men has not been as general as the
provision. The designs of the general provision are
fully secured only in special cases, and in all such cases
it comes to pass by "the blessing of God." In the
provision there is nothing to exclude any man from
wealth, learning, Sic. Nevertheless, wealth and learn
ing are only enjoyed in special instances. Take learn
ing as an example. The provision for improvement is
general and open to all. The sun, and the moon, and
the stars, have always presented the appearances which
they did to Newton and his scholars, yet the cases are
special and few in which men, like them, tabernacle
among the heavens, and take stars and systems for their
books. Newton acted freely in availing himself of
Ihe general provision, and every man who is not a
Newton, acts freely in disregarding it. It is assuredly,
to the glory of God to suppose that He intended to

TO THE CHURCH. 297
produce a Newton, and that the endowments of his
mind were designed to be conferred on him. You
cannot find an adequate cause, in an intelligent uni
verse, for such a product, but "the blessing of God,"
according to his will and purpose. Yet Newton was
as free and laborious as if there were no purpose of the
kind. Why may it not be so with mankind and the provi
sion of the atonement? There is no decree to exclude
any from the benefits of the atonement. They who ac
cept the atonement are conscious that they act freely
under the blessing pf God, which is only another name
for divine influences. The atonement is a remedy in
moral government like any other remedy in providence.
Medicinal virtues are given to plants and minerals, as a
general provision for diseases among men, but the ap
plication of them is special and particular. As to prov
idence, no one will argue that the provision was made
because particular persons were to be healed. Unfet
tered common sense teaches us that particular persons'
were healed because of the special application of the
general provision to individual persons. After the same
manner, the atonement was not made for all, because
God intended to save some; but some particular persons
are saved because the Holy Spirit "takes of" the gen
eral atonement, and sovereignly applies it to particular
cases. 2. The same relation exists between atonement and
all, as between the word of God and, all. By the
word of God, I mean all that God has revealed to man
as a system of motives. These motives, in all their
extent and influence, belong to all accountable beings.
Some have these motives exhibited more abundantly
and more clearly than others. Some, under their influ
ence, become better fathers or children than others, or
better masters and servants. Wherever these motives
are successful, it is by the blessing of God, and where-
ever they fail it is by the voluntary negligence of man.
The provision of motives is general, but the instances of

298 ATONEMENT IN ITS RELATION
successful result are special and particular. The gen
eral provision of motives was not made because these
particular instances of success were to be realized, but
these instances come to pass because God specially
blessed the general provision. It were highly incongru
ous to argue that the general provisions of the British
constitution were made only for the particular instances
in which they were observed, but were never intended
for those who disregarded them.
Again I would ask, Why may it not be thus with the
atonement? Providence is the medium of furnishing all
accountable beings with abilities and means; divine rev
elation is the medium of influencing all by motives; and
the atonement is the medium of saving all by faith.
Man is free in using providence, he is free in yielding to
motives, he is free in pleading the atonement. There
is a speciality in the providential furniture, there is a
speciality in the operation of motives, and there is the
same speciality in the application of the atonement. It
is therefore undeniable that the special application of
the benefits of a universal atonement is in perfect agree
ment with the whole constitution of the moral system
that we occupy; and that if our creeds clash with this,
they must clash with the universe.
Let us try to illustrate this case of speciality. Sup
pose we say,- — and "O let not the Lord be angry, and I
will speak yet but this once" — suppose we say that, on
the foresight of this world's being peopled by sinful
generations, there would have been no atonement but
for God's intention to save. He foresaw that after all
his provision, men would be so wicked that they would
not accept of this atonement, and that, therefore, he
determined to exercise his sovereignty to secure some,
whom he gave to his Son as persons, in whom the de-.
signs of his death should be infallibly magnified and
made honorable. Jesus Christ knew these, definitely
and personally, and had a direct reference to them in
his sufferings and death. If a special reference to them
in the divine government does not involve a denial of a

TO THE CHURCH. 299
general providence, I cannot see, how a special refer
ence to them in the death of Christ can imply a denial
of a general atonement.
Should some objector say — "since it was foreseen
that some would not accept of it, why was an atonement
made for them?" I would say, that the objector cannot
claim an answer. He replies against God. He must
suppose another system of the universe. He might as
well ask, why God took the Israelites out of Egypt,
when only two of them entered Canaan, — or ask, why
God made free and accountable creatures. Jesus Christ
has taught his disciples to say, "Even so Father, for so
it seemed good in thy sight."
Perhaps, however, we might be within the bounds of
legitimate inquiry, if we were to suppose that it is im
possible, on the present principles of moral government,
to make an atonement for the sins of the elect, without
affecting the sins of the others. On the present princi
ples it is impossible to administer, even providence itself,
for the benefit of some, without affecting others. What
would you think of a medicine that would only cure the
predestinated? What would you think of a land that
would yield a harvest only to those who were decreed
to sow it? What would you think of the sun shining only
on the good and the elect? Just such a thing would be
an atonement that would only benefit the select few
decreed. But I will take the favorite notion of the atonement.
I will suppose an army of a thousand soldiers to rebel
against their rightful sovereign. And I will suppose that
the king is determined to save five hundred of them,
and that, to effect this honorably, the king's son consents
to suffer ignominy and death for the sin of these five
hundred. Now, I mean, that this cannot be done with
out affecting the other five hundred. An atonement is
an equivalent for a threatened punishment; and the de
sign of an atonement is, to suspend the execution of the
penalty, and yet secure the ends of that execution.
These ends could not be secured in the five hundred

300 ATONEMENT IN ITS RELATION
to be saved without affecting the five hundred left. Let
us consider, what are the ends of punishment that are
to be secured by an atonement? They are to shew the
evil of rebellion, to express the king's determination to
maintain his law, and to shew that even when he par
dons, it is on honorable grounds. The king cannot
condemn the rebellion of the five hundred to be saved,
without, by the same measure, condemning the rebellion
of the rest. Yea, he intends to express to the rest his
determination to maintain his law.
This comparison would be valid if the five hundred
left were in the same state as fallen angels. The atone
ment of Christ even affects devils, so far as to express
the wickedness of their rebellion, the determination of
jehovah to honor his government, and that he will exer
cise mercy only on grounds honorable to his law. The
devils feel this — they believe it and tremble. If the five
hundred left are intended to represent the "rest" of
mankind, the analogy fails. Let us suppose that after
the king's son died for the five hundred to be saved, the
government issued a proclamation, declaring that the
other five hundred perished because they refused the
benefits of the son's death. "Refused the benefits of
his death?" an astonished empire would exclaim, "when
it is known that he only died for the favored five hun
dred!" "Perished solely for refusing the benefits?"
might the hardened rebels mutter, "when it was a pre
vious fixed arrangement, that his death should not be
available for us?"
This comparison, then, does not give a correct re
presentation of the circumstances of mankind in con
nection with the atonement. The relation of the atone
ment to all mankind, to the saved, and to the lost, I
conceive to be somewhat of this kind. It was foreseen
that this world would be inhabited by a sinful race of
accountable beings. They were to be in a state of pro
bation. The accepting of the atonement of the Seed
of the woman was to be the test of their probation, as
the tree of knowledge was of Adam's. They had

TO THE CHURCH. 301
every necessary power, and means, and motives, to ac
cept it; but they loved darkness rather than light, and
they voluntarily rejected it. God therefore determined
to exercise his sovereign pleasure in graciously influenc
ing some to accept it for their salvation.
I am much inclined to think that the exercise of sove
reignty in applying the benefits of the atonement to some
more than others, is a measure above the atonement, but
exercised through the atonement. Thus the atonement
itself is a measure above moral government, and yet is ex
ercised through moral government. So miracles are
measures above providence, yet exercised through provi
dence. In like manner, divine sovereignty is above the
atonement, yet exercised through it. In such language I
only embody, in other words, the doctrine of Paul con
cerning the sovereignty of God. "When it is said that all
things are put under him (Christ), it is manifest that he
is excepted who did put all things under him." In
the atonement God did not sink his supremacy, or part
with his sovereignty. The atonement laid him under
no obligation, under no constraint, to exercise his sove
reignty. He had a sovereign right without the atone
ment, and with it, to have mercy on whom he will have
rnercy; but he has been pleased to exercise this right
through the atonement. He is supposed actually to
exercise his sovereign agency in saving, only after
men have exercised their agency in rejecting his claims,
and after they become liable to what is justly due to
them for their sin, and to evils which they themselves
have voluntarily chosen. So that after all, the rejecters
receive nothing but what is just, nothing but what they
choose themselves.
Will any say, "Cui bono, such a statement — what
do you gain by it?" Gain ! I gain every thing; I gain
the accountableness and blameableness of men for not
being saved; I gain the unsullied honors of the divine
perfections and government in the condemnation of such
perverse rejecters; I gain the eternal and imperishable
glory of free and sovereign grace, that condescended
26

302 atonement in its relation
to save any of such a race of evil-doers; I gain every
thing that can make theology valuable, and religion
practical. II. The sacred scriptures give us the most clear,
ample, and cogent evidence, that the designs of the
atonement shall be infallibly secured in instances without
number. Scriptural testimonies of this class are so abundantly
and so constantly exhibited in Calvinistic Bodies of
Theology, and in other works and treatises bearing on
the doctrine of predestination unto life, and so accessi
ble to the inquirer, that a formal induction of them here
is deemed unnecessary. The sacred scriptures distinct
ly assert that the designs of the atonement shall be infal
libly secured — that Christ shall see of the travail of
his soul — that the word of reconciliation shall not return
to him void — that as many as the Father gave him shall
come unto him, and that none shall be able to pluck
them out of his hand. They lift up for us the veil of
futurity, and assure us, that in the last day there shall
he, and will he, many on the right hand of the Judge;
arid they represent heaven as infallibly to be peopled
with a multitude which no man can number, all of whom
shall have washed their robes in the blood of the
Lamb. The revelations of the scriptures consider this
as a sure case. Another class of scriptures designate
and mark out the characters in whom all the purposes
of the death of Christ shall be fully accomplished. They
are called his "sheep," his "friends," his "church," and,
"the people whom the Father gave unto him." The
scriptures do not mark these as the only characters for
whom the Son of God died, but as the only characters
in whom the great designs of his death are fully an
swered. Another class of passages represent the pro
duction and formation of these characters as the result
of a divine and eternal purpose and plan. They are
called out of the world from amid others, according to
God's purpose and grace. Christ gives the honor of
sitting at his right hand in his kingdom, only to those

TO THE CHURCH. 303
for whom it has been prepared by the Father. Hence,
in the last day he will say to these very persons, —
"Come, inherit the kingdom prepared for you before
the foundation of the World." They are predestinated
to be conformed to the image of Christ, and chosen in
him that they should be holy. The scriptures hold up
the sovereign right of God to produce such charac
ters, according to such purpose, in all the sunbeams of
truth. He has a right to have mercy on whom he will
have mercy — Even so, for so it seems. good in his sight.
No theological writer has ever, manfully and openly, at
tacked the sovereign right of God to confer any favors
on any sinners he pleases; that is, no one has fairly at
tacked the doctrine of sovereign election. The crusade
against this doctrine has been perfectly Quixotic. Some
have mistaken the proud towers of fate for it. Oth
ers have mistaken the dungeons of reprobation for it.
In the mean time the doctrine itself stands as a fair and
glorious temple, whose foundations are laid deep in
the eternal purpose and grace of God, whose pinnacles
sparkle in the light of uncreated glory, and over whose
portals is the inscription of truth: "Him that cometh I
will in no wise cast out."
section ii.
The Influences of the Atonement on the interests of
the Church.
The atonement of the Son of God for sin, is the
ground for calling a church out of the midst of man
kind. This is one reason why Jesus Christ, in his
mediatorial character, is called the 'foundation" of the
church. The first stones of the church of God were
built on the promise of the "Seed of the woman," and
on this every succeeding stone has been placed. This
is the ground of the general call of the gospel; and
what a sure foundation it is for a minister to stand upon,
to beseech all men to he reconciled to God! On this

304 atonement in its relation
the prophets and apostles, and all wise master-builders
have placed the living materials of the "church of the
Lord." The ministry of the atonement is the great instrument
for collecting the church. Unto Christ the gathering
of the people is to be. Something else may gather a
sect of philosophers, or bands of philanthropists; but it
is this alone that will gather a church. "And I, if I
be lifted up, I will draw all (men) to myself." It is
emphatically called the word and ministry of recon
ciliation. It is the trumpet of jubilee that announces
the acceptable year of the Lord, and calls back to their
home and their inheritance, the captives and those that
are ready to perish.
This doctrine has always been in the church. When
Adam, and Eve, and Abel, formed the first members
of the church, the doctrine of the atonement was a
cardinal article of its creed. In the church there was
never known any way of acceptance with God but
through an atonement. Whatever the church lost in
seasons of afflictions and defeats, it has never entirely
lost the doctrine of the atonement. Its outlines, from
behind the dim transparency of ceremonial shadows,
never entirely faded away from the vision of the Jewish
church; and in the Christian church the ordinance of
the Lord's supper has been a plain and imperishable
emblem of the atonement, to show forth the Lord's
death till he come. Though the emblem has been
criminally shrouded from the people in the dark fold
ings of superstition, or, at another time, shamefully ex
hibited to the populace in a mantle of State trappings
yet the doctrine itself has never quitted the Christian
temple. Ecclesiastical History proves that in the pre
cise proportion that any church becomes erroneous on
the doctrine of the atonement, that church, whether in
Rome or in England, among Episcopalians or Dis
senters, becomes corrupt. It is also capable of proof,
on which no entrance can be made now, that a church
that denies the atonement of Christ is not a church
of his.

TO THE CHURCH. 305
The provisions of the atonement have a special re
ference to the well-being, the purity, the perpetuity,
and the glory of the church. The general provisions
of the atonement give the Mediator power over all
flesh, that he might give eternal life to as many as the
Father hath given him; and constitute him "Head over
all things," with speciality of application, "to the
church." To the church, all the provisions of the
atonement, like all the arrangements of nature and pro
vidence, work together for good.
All the services of the church have a direct refer
ence to the atonement. No service in the Christian
temple is acceptable to God, but that which is offered
through the hands of the "minister of the sanctuary."
The prayers of the church take Calvary in their way
to heaven. In singing with grace in the heart, the
harp must be tuned for the "Song of the Lamb" at
the foot of the cross. It disowns all preaching but
"the preaching of the cross." The church is baptized
into the death of Christ as an atonement for sin; and
in the Lord's supper it sits to the feast of the atone
ment. The atonement will be the theme of the church for
ever and ever. In heaven not a note will be sounded
but in harmony with "the blood that speaketh better
things." The burthen of, the song will be "unto him
that hath loved us, and washed us from our sins in his
own blood." The harp of Saul of Tarsus will send
forth a sound which the harp of Gabriel does not reach,
and a throng of ransomed sinners will for" ever swell
the strain, "washed us from our sins," and the sounds
of the harpers harping will thrill eternity into melody
and praise.

26*

CHAPTER XIII.
THE ATONEMENT IN ITS RELATION TO THE VARIOUS
DISPENSATIONS OF REVEALED RELIGION.
SECTION I.
The progressiveness of Divine Dispensations.
It has pleased God that the revelation of his mind
concerning the salvation of sinners should pass through
various and progressive degrees, or stages, of advance
ment, which, in theological nomenclature, are called,
different dispensations. It is to such a delivery of
revelation in various and successive parts and parcels,
that Paul alludes in the commencement of his epistle
to the Hebrews. "God who in sundry parts and in
various manners, spake of old to the fatbers by the
prophets, hath now in these last days of the Jewish dis
pensation and beginning of the gospel age, spoken to
us by his Son," Heb. i, 1*
As a gradual progressiveness is visible in works which
are acknowledged to be of God, such successive dis
pensations in divine revelation can be no valid objection
either to its reality, or lo its certainty. Even if divine
revelation had been given instantaneously, and not in
successive portions and degrees, it would, nevertheless,
have been various and progressive in its character and
influence, according to the respective capacities and
personal circumstances of each individual to whom it
was proposed. This would be a dull world, if every
man in it were of the same gradation of intellect, and
if successive generations derived no information or im-
* M'Leait on the Epistle to the Hebrews, works, vol. v, til loc.

DISPENSATIONS OF REVEALED RELIGION. 307
provement from their predecessors. Rational beings,
however large their capacities, can know nothing of
God any farther than God manifests himself; and He
manifests himself in his works and in his word, which
are all multiplied instances and evolutions of his power,
wisdom, and goodness. The full light of an instan
taneous revelation would probably be inconsistent with
the frame of the human faculties, and incompatible
with a state of discipline and probation. If such a
revelation would not overwhelm and oppress the facul
ties with the splendor of its blaze, it would probably
render them inactive, so that there would be no more
praise-worthiness in accepting a testimony from God,
than there is in receiving light from the sun? And
such a condition of things could not be a state of pro
bation. Rational beings are so constituted and so circum
stanced, under the discipline of moral government, as
to be capable of progressively tending and advancing
towards moral greatness and strength of character.
The light of prophecy reveals that the whole mass of
human population is capable of this progression, and
that by the diffusion of religion, liberty, and the arts,
the people of the globe will, as a body, advance to
such moral worth and manliness of character, as to be
ashamed of oppression and slavery, falsebood and
wrong, envy and war.
As for the church of Christ, the entire testimony of
the scriptures is unequivocal and certain, that it shall
thus progressively advance to the full proportion of manly
growth and masculine vigor; when it shall display and
exercise, not the puny and tender limbs of an infant,
but the nerves, and bones, and muscles of full-grown
men; and when its sanctuary shall be not so much the
nursery of babes, as the home of a gigantic generation.
All the various dispensations of religion, and all the
different talents and offices in the church are only an
apparatus of divine government, "for perfecting the
saints, for the edifying of the body of Christ,] till we

308 ATONEMENT IN ITS RELATION TO VARIOUS
all come in the unity of the faith and of the knowledge
of the Son of God, unto a perfect man, unto the meas
ure of the stature of the fulness of Christ." This
progressiveness of the church does not terminate in the
church. It affects other intelligences in the universe;
for through the church the manifold, and the perpetu
ally unfolding, wisdom of God is made known to prin
cipalities and powers in heavenly places, who desire to
look into these things, and as they look, advance in the
knowledge of the works and ways of God.
While the progressive dispensations of revelation were
suited to the circumstances of the faculties of man, and
in harmony with other works and ways of God, we must
think that such an arrangement was intended to do
honor to the Person and to the atonement of Jesus
Christ. "For this man was counted worthy of more
glory than Moses, inasmuch as he who hath builded the
house hath more honor than that house."*
SECTION II.
The influence of the Atonement retrospective as well
as prospective.
1. The doctrine of the atonement has been prom
inent and foremost among the articles of religion under
* "If we had notice of a certain stranger being about to come into a
country, and should observe that a great preparation was made for him,
great things were done, many alterations made in the slate of ihe whole
country, many hands employed, persons of great note engaged in making
the preparation; and al! the affairs and concerns of the country ordered so
as to be subservient to the design of entertaining that person;" il would be
natural for us lo think, surely, this is some extraordinary person, and it is
some ver}* great business that he is coming upon. How great a person,
then, must he be, for whose coming the great God of heaven and earth,
and Governor of all things, spent four thousand tears in preparisig
the way! Soon after the world was created, and from age to age, he has
been doing great things, bringing mighty events lo pass, accomplishing '
wonders without number, often overturning the world in order lo it. He
has been causing every Ihing in the stale of mankind, and all revolutions
and changes in the habitable world, from generation to generation^ to be
subservient to this great design. Surely this must be some great and ex
traordinary Person, and a great work indeed il must be, about which
he is coming." — Pres. Edwards' 'Hist, of Redemption,' works, vol. v., p.
132.

DISPENSATIONS OF REVEALED RELIGION. 309
every dispensation. There never has been a dispensa
tion of mercy towards mankind since the expulsion from
Eden, without a marked reference to sacrifice and
atonement. Though every succeeding dispensation has
improved on the preceding, yet every one of them has
had the same leading elements and principles. In every
dispensation we find a universality of aspect, a Sabbath
of holy retirement, an atonement for wrong, an impu
tation of sin and worthiness, the church membership of
children, seals of outward ordinances, liableness to fail
ure, and frustration only through unbelief. The princi
ple of atonement has always been in the foreground of
every dispensation, as might be witnessed in Abel, in
Noah, in Abraham, in Job, in Moses and the prophets.
In the Christian dispensation the atonement is all in all;
and even in the celestial dispensation at the close of pro
bation, the Lamb of atonement will always be in the
midst of the throne.
2. The holy scriptures are the code and the chroni
cle of these dispensations. Some, indeed, boldly assert
that they have read the scriptures repeatedly, and have
never been able to find the atonement there. What
ever may have been the success of these Zoilan inquir
ers, the apostles, and Jesus Christ himself, assert that
they found the doctrine of the atonement in the Old
Testament, and that "Jesus Christ died for our sins ac
cording to the scriptures." As to the New Testament,
the Jews and the Greeks found this doctrine in the
addresses of the apostles, and made it a ground of seri
ous objection against their ministrations. Had the apos
tles preached in the style of modern Socinians, and de
termined to purge their creeds and discourses of this
doctrine, the Greek would not have been offended, nor
would the Jew have stumbled. The Judaizing teachers
had early introduced among the Galatians a doctrine
without the Christian atonement, but the apostle dis
tinctly and broadly avers, that such a doctrine is entirely
another gospel, and brands it as "accursed," though
it were delivered by an angel from heaven.

310 ATONEMENT IN ITS RELATION TO VARIOUS
3. The reason why the doctrine of the atonement
is found under every dispensation, is, because the influ
ence of the atonement reached and affected every dis
pensation. The atonement was available in every age
of the world. The scriptures are decided and clear
with regard to the retrospectiveness of the death of
Christ. He is represented as a Lamb slain from the
foundation of the world. Peter says, that men are re
deemed by the precious blood of Christ, who verily
was fore-ORDAiNEn before the foundation of the world,
but was manifest in these last times. Paul also says,
that there was a covenant confirmed of God in Christ
with Abraham, four hundred and thirty years before the
giving of the law by Moses; and that believers, like
Abraham, were saved by that covenant, and not by the
Mosaic institutions. The atonement of Christ is rep
resented as buying off the punishment due for the sins
committed under previous dispensations, and as vindi
cating the justice of God in forgiving them. The death
of Christ was for the redemption of the transgressions
that were under the first covenant. God set him forth
as a propitiation to declare his righteousness for the re
mission of sins that are past, through the forbearance
of God. Rev. iii, 8. 1 Peter i, 19, 20. Heb. ix, 15.
Rev. iii, 25.
4. The arrangement that the atonement should have
a retrospective influence is consistent with the whole of
God's moral government. We find that, unlike physi
cal causes, moral causes operate long before they
come into actual existence themselves. Thus did the
deluge affect the interests of many before it came to
pass; the possession of the land of Canaan operated
on the Israelites long before they inherited it; the ad
vent of the Messiah had the same retrospective influ-.
ence, and the moral provision of a day of judgment
sends back an influence that reaches to the dawn of
time. Thus may the atonement of Christ, from "the
hour" in the garden, send back a worthiness, that was
always available for sinful man. Hence the hundred

DISPENSATIONS OF REVEALED RELIGION. 311
and forty-four thousand from among the tribes of Israel,
as well as the countless millions from among all nations
and generations of men, are represented as praising the
Lamb that died.
5. The retrospectiveness of the atonement supplies
us with a principle that accounts for many things, oth
erwise inexplicable, in the progress of the divine dis
pensations. It accounts for the extraordinary appear
ance of Christ, in the early ages of the world, as the
angel- Jehovah. It explains the names and the titles
which Christ has assumed as the head of all economies,
such as First-born, Heir of all things, Alpha and Ome
ga, &c. It is the only thing that gives a substantial
meaning to the Jewish types and ceremonial institutions.
It accounts for the subserviency of each and all previous
economies, to the dispensation of the fulness of times.
It gives oneness to the Church through every changing
dispensation. It makes the Old Testament promises
valid under the new dispensation, for if these had not
been confirmed and ratified by the death of Christ, they
would not have been yea and amen, either before or
since the advent of Christ. It is this principle that gives
unity to the song of heaven, for had the saints of the
Old Testament been received to heaven irrespectively
of the. atonement of Christ, the elements of their hap
piness, and the themes of their song would have been
different. So then, it is "the glory that excelled),"
that throws the refulgence of its light to make any dis
pensation truly glorious.
6. The retrospective influence of the death of Christ
on all former dispensations, furnishes an answer to what
has been often regarded as an unanswerable argument
for the limitation and restriction of the atonement. It
has been vaunted with a high tone of triumph that it
is blasphemous to say that Christ died for those persons
who were in hell some hundreds of years previous to
his death; and this has been regarded as an irrefragable
proof that Christ did not die for all.

312 ATONEMENT IN ITS RELATION TO VARIOUS
This argument has force only on the hypothesis that
Christ suffered the identical penalty due to sinners.
The argument is, that it would be monstrous for Christ
to suffer the punishment of persons who were actu
ally suffering it themselves at the hour of Christ's
crucifixion. If the Arminians allow the data of this
hypothesis, their theory of a universal atonement is at
once crushed; for it is impossible to show how justice
can inflict a punishment on the substitute which it is
at the same time, and has been for ages, literally execut
ing upon the criminals themselves.
This difficulty is obviated by the doctrine that the
sufferings of Christ were substituted, instead of the
literal penalty due to sin, as a ground or reason for not
inflicting on the sinner the sufferings due to him. It
did not necessarily and unavoidably do this, as a quid
pro quo, but it was available for this by being pleaded
as such by the sinner for his remission. As a moral
cause the death of Christ had an influence long before
it actually took place, just as the promise of payment
realizes an influence long before the payment be actu
ally made.
Take the case of antediluvian sinners for an instance.
Was their salvation ever a possible case? Was it
their own fault that they perished? Were they in as
hopeless a slate as that of the fallen angels? For
what purpose did the Spirit of God strive with them?
It was, no doubt, for their salvation. But, has God
any salvation for any sinner irrespective of the atone
ment of Christ? Was their salvation possible if the
atonement, in promise, did not reach their case?
These very men were called to believe promises which
were to be established by the influence of a future
atonement. If these promises were not established as
true and sure, in their offers, by the atonement, the
event proved it was no crime to doubt and neglect
them. God, therefore, had a public atonement to vin
dicate the measures of his government towards these
lost sinners, on the same principle, that he will have a

DISPENSATIONS OF REVEALED RELIGION. 313
public Day of Judgment to vindicate his administra
tions towards all others who have perished. If we
plead that an atonement can be of no use for them that
perish, we might as well argue that a day of Judgment
can be of no use for those who are already in punish
ment; for in both cases we forget the character of the
divine government. Under every dispensation, the
atonement was a sweet savor unto God both in them
that are saved, and in them that perish, the one a savor
of life unto life, to the other the savor of death unto
death. Every unprejudiced mind will see, that it was
as necessary for Christ to die to justify the condemna
tion of sinners, as it was to justify the admission of saints
to heaven under every dispensation.
SECTION III.
The universal extent of ihe Atonement not inconsistent
with the limited promulgation of the Gospel.
The advocates of a limited atonement have argued,
that if God had given his Son an atonement for all, he
would have given and sent a revelation of that fact uni
versally to all.
This objection is founded on wrong principles. It
supposes that God cannot justly perform any one good,
unless he also do every other conceivable good in con
nection with it. It supposes that the atonement cannot
be of any benefit to any persons unless they are in
formed of it; whereas we know that thousands are
benefited by providence, who never knew that it is the
providence of God; and we have seen, in the progress
of this inquiry, that mankind owe even their existence
to the mediation of Christ, though they do not know it.
It supposes that the atonement was offered on the prin
ciple of commercial justice, so that God is bound in
equity to dispense all the good, for which he had value
received in the death of his Son. It supposes that all
the good which the atonement was capable of securing
27

314 ATONEMENT IN ITS RELATION TO VARIOUS
shall be infallibly attained, though it is a contemplated
fact that very many will neglect this salvation, re
ceive its grace in vain, and come short of the heav
enly rest. It supposes that, notwithstanding man's abuse
and neglect, and loss of moral means, God is bound to
continue them to him; whereas it is an inseparable
characteristic of moral government, that the use of
means is left to the free choice of accountable beings.
It supposes, also, that God must inform every individual
of all the good that he is doing in the universe.
The question has been frequently asked, "Did Christ
die for those who have never heard of his atonement?"
For a solution I would suggest the following hints:
1. We have already seen that God may and can do
good, e. g. providence, to a creature, without letting
that creature know the medium of doing it.
2. God has provided ample means to make the pro
vision of this medium known to all who are concerned.
3. As it is the duty of every nation to come out of its
barbarism, ignorance, and political bondage, so are all
the nations of the earth under obligations to come forth,
from the moral darkness in which they have involved
themselves. 4. All people who possess the knowledge of the death
of Christ are under the most awful responsibility to
communicate it to those who need it.
5. The revelation which God has given of his salva
tion is unrestricted, and of a universal aspect; and the
" limited promulgation of the gospel, is not owing to the
scantiness of the provision, but to the negligence of the
people who possess it, and hold it back in unrighteous
ness. 6. All will be dealt with according to the light that
they have. And wherever there is a heathen Cornelius,
he will be accepted before God for the sake of a Sa
vior, of whom he has not heard.
7. Faith is necessary to salvation only to those who
have the gospel. Faith cometh by hearing — and hear
ing can only be where the gospel is. Infants are

dispensations op revealed religion. 315
saved for Christ's sake, though they do not know the
medium of their salvation) and so might a virtuous
heathen, wherever such can be found.
S. Missionary institutions take for granted that Christ
has died for heathens, who have never heard of his
death. If Christ has not died for them, what message
can these institutions send to them? When a mission
ary arrives among a heathen nation he tells them,
"Jesus Christ died for you." Suppose he go to China,
instead of to India, would that circumstance imply
that Christ had died for the Chinese, but not for the
people of India? Does the fact that he delivers the
message to the heathen of the nineteenth century im
ply, that Christ had not died for the heathen of the
eighteenth, or the fifteenth, &ic. Christ has died for
•them, whether he goes there or not — for a fact in the
nineteenth century cannot alter what transpired in the
first. There is one topic more to which I would advert.
It is that the extent of the atonement is not to be
measured by the actual success of any dispensation, but
by the design and aspect of all dispensations. Each
and all of these dispensations had a universal aspect of
good-will towards the interests of all mankind. Their
limitation was not owing to any sovereign restriction
from God. But, say the objectors, if Christ was in
tended for the salvation of all men, how comes it to
pass that so few are saved?
1 . This implies that God must save all whom he can
save. But power is not the rule of his administra
tion. He can create more worlds — for no one would
say that He has created all the worlds that he could.
And it would be the highest blasphemy to think that no
more good is done in the universe, because God can
do no more. If power were his rule, his government
would not be moral.
2. The salvation of sinners is not the last end of the
atonement, but the glory of god. His last end in
endowing minerals and vegetables with healing virtues

316 DISPENSATIONS OE REVEALED RELIGION.
is not the cure of disorders, but his own glory. And
in a fiee and moral government the provisions redounds
to his glory, whether men use them or reject them.
3. All that is in the gospel is adapted, designed, and
intended to be the means of saving all men, and all men
are invited and pressed sincerely to use them.
4. The gospel system invariably ascribes its ineffi-
cacy to save all men to their own unbelief and voluntary
rejection of its provisions.
5. Nevertheless, through the exercise of sovereign
grace, the number of the saved will not be few, but
will far exceed the number of the lost.
6. To limit the efficacy of the atonement to save, to
the actual instances of its success, is incongruous. You
do not measure the power to create by the actual
number of worlds created. You do not measure the
virtue of a medicine by the number of persons which
it cures. You do not limit the power of Christ to work
miracles to the mere number actually wrought. You
know that he was prevented from working some mira
cles by the unbelief of the people. By parity of rea
soning, the efficacy of the atonement is not lo be measur
ed by the number of the saved.

CHAPTER XIV.
ON THE ATONEMENT IN ITS RELATION TO THE
ETERNAL STATE OF THE UNIVERSE.
The entire universe of God is under the govern
ment of Jesus Christ. In the present administration of
it there is a mixture of good and evil, but he intends to
remove out of his moral government every offence and
"every thing that defileth." This administration of it
is to come to a close, and then the state of probation
will end, accountable beings will be reckoned with,
sentence will be passed on^ each class of agents, and
their respective states fixed. By these measures a
separation will be made between the good and the
wicked. Rewards and punishments will be awarded
to each respectively. Both will be awarded for eternity,
and both will be awarded by a mediatorial authority
founded on the atonement. The glorification of the
saints, the rewarding of angels, the condemnation of
the wicked, and the eternal condition of all beings are
connected with the mediation and the atonement of
Christ. SECTION I.
The influence of ihe Atonement on the Happiness of
Heaven.
All the blessedness and all the glory of all heavenly
Beings are connected with the atonement of Jesus
Christ. The spirits of just men made perfect owe
every thing to it. The whole of their happiness is re
presented as consisting in — being with Christ where
27*

318 ATONEMENT IN ITS RELATION TO THE
he is — in having a clear and full sight of all his glory
— in being as to their souls and bodies perfectly like
him — in having without interruption the most intimate
intercourse with him, — and in having an ample and an
eternal share in his glory, dominion, and blessedness,
being glorified together as joint heirs.
The happiness of angels will take a character or a
modification from their long inquiries and services in
connection with the great atonement of their Lord.
Their interests were embraced in the mediatorial sys
tem, by which measure their present happiness was in
creased, and their eternal happiness secured. Their
eternal adorations are connected with the atonement.
In heaven they will be always praising him, singing,
"Worthy is the Lamb that was slain." They cheer
fully join the ransomed of the Lord in celebrating his
praises; and though one of the sweetest lines of our
song is out of theirs, yet they will always desire to
look into these glorious themes, and never will they for
get the scenes of the manger and the cross.
The scriptures teach us to regard the eternal glory
and blessedness of God as connected with the mediato
rial atonement. The Father will rejoice in the re
dounding of all things to the praise of the glory of his
grace, according to the eternal purpose which he had
purposed in Christ Jesus. The Son will be pleased
and satisfied in seeing of the travail of his soul.
The joy of the Holy Spirit will be connected with
glorifying Christ, by introducing to heaven millions
of souls sanctified and formed after his likeness. For
this all the works of God were made, and all the word
of God spoken. Through this all the divine perfec
tions were displayed and honored, and all the divine
purposes accomplished and glorified. The mediatorial
administration of the divine government shall come to a
close, but the influence of the atonement, on the in
terests of the divine empire, shall never end.
There ate two elements in the state of the blessed
that are inconsistent with a restricted atonement on the

ETERRA STATE OF THE UNIVERSE. 319
principles of commercial redemption, viz., its freeness,
and its gradations. Commercial redemption supposes
that Christ suffered so much punishment for so many
sins of the elect, and consequently by so much suffer
ing, purchased so much blessedness for them, and for
them only. The blessedness of heaven is, first, free —
all of pure, unmerited, and unpuichased grace. It
was not due to the elect; nor did the atonement con
strain the Father to confer it from justice to Christ.
It is meant that public justice was honored in awarding
blessedness to the saints for the sake of Christ — but
justice was not the ground and cause of the award —
it was sovereign, free grace exercised through the
medium of the atonement. If, however, Christ paid
so much suffering for so much blessedness, that bless
edness is due in justice, either to Christ, or, according
to his will, to the persons to whom he paid the amount,
whose song must be to the praise of the glory of his
justice. The blessedness of heaven, secondly, has gradations
as one star differeth from another star in glory. Now
on the principles of commercial redemption, how will
you account for the gradations of saints in glory ? This
commercial hypothesis supposes that Christ sustained
or paid greater sufferings for a great sinner, and less
for a sinner of a lower grade. Here, then, we have
two difficulties: — First, the more Christ suffered for
any one, the more he deserved for him, and conse
quently he must have a greater share in the blessed
ness. Secondly, The reason why any one may be
least in the kingdom of God is, that Christ suffered
least for him; and Christ suffered least for him, because
he had the least sins to suffer for! How mercenary,
pitiful, and absurd! On the contrary, the scriptures
represent the atonement as the medium, and not as the
measure of the rewards. Though the reward is not
for our works, it is according to them. As the atone
ment contemplates God as free agent, so it contem
plates man as a free agent. Consequently though all

320 ATONEMENT IN ITS RELATION TO
rewards come from free grace through the atonement,
yet the measurement is, "he that soweth sparingly
shall reap sparingly, and he that soweth bountifully
shall reap also bountifully." Such an arrangement ac
counts for the gradations in glory on principles honor
able to the government, for it supposes every saint per
fectly and fully happy in his gradation according to his
several ability. They will never have the apprehension
that they have so much glory because Christ has de
served and purchased no more for them.
The eternity of a happy universe will be perpetually
and progressively unfolding the glories of the great
atonement, for amid all the splendor, blessedness, and
joy of the heavenly worlds, "the lamb will be the light
thereof." SECTION II.

The aspect of the Atonement on the Perdition of the
Lost.
On the day that shall terminate the probation of all
accountable beings, they will all be judged by the Me
diator, and the eternal separation between the good and
the bad shall be effected by mediatorial authority. It
is not in his authority as God, the Maker of all things,
that Christ will judge, but in his authority as Mediator,
and he has no authority as Mediator, but what is founded
on his atonement.
I. The eternal condemnation of fallen angels will
be connected with this mediatorial authority founded on
the atonement.
The scriptures clearly assert, and constantly suppose,
that a race of fallen spirits and wicked intelligences do
exist, that they exert an agency and influence in this
world, and that their agency is exerted entirely for evil.
These fallen and wicked spirits have attempted to ruin
the whole human race. They have tried to convert

THE ETERNAL STATE OF THE UNIVERSE. 321
this world unto a theatre of the most malignant evils.
When the Son of God came as a second Adam to op
pose the progress of evil, they grievously afflicted him,
and made every effort to conquer him. They have
been, since, employing all their agents and instruments
for crushing and destroying the church of Christ. With
inveterate and undiminished malignity they have con
stantly aimed at clouding the honors of the divine per
fections, and at frustrating all the divine purposes, and
especially, purposes of mercy and favor.
As the eternal happiness of angels will take a charac
ter and modification from their services in the cause of
the atonement, so will the eternal punishment of fallen
spirits take a character from their machinations and
opposition against the atonement. Though they have
not rejected the atonement, they have opposed it from
enmity against the redeeming measures of the Seed of
the woman, and the bruising and crushing of their agency
and influence will be by mediatorial power and au
thority. II. The condemnation of the heathen who have
perished without hearing of the atonement will be an
act of Christ as the Mediator.
It is through the provisions of the atonement that the
heathen have had their being. Had it not been for the
prompt interposition of Christ in Eden as Mediator to
"save the world," neither the heathen, nor any other
nations would ever have come into existence. They
have become members of moral government, therefore,
and mental endowments and means of accountableness
have been conferred upon them on account of the
introduction of a compensative dispensation. Conse
quently, all the favors of providence, and fruitful sea
sons, filling their hearts with food and gladness come to
them, though they do not know it, through the media
tion of Christ. They will, therefore, be dealt with ac
cording to what they have through the atonement, and
not according to what they have not. As they have
not received the ministry of the atonement, they will

322 ATONEMENT IN ITS RELATION TO
not be condemned for rejecting that, but for abusing or
neglecting what they had actually received.
It is sometimes objected that it were unreasonable to
judge the heathen on the principles of the mediation of
Christ, since these principles were never known to them.
This objection would suppose it unreasonable to judge
them on any other principles. On what principles can
they be judged? If they be judged on the principles of
God's providential government over them, it will be ob
jected that they never knew that the government under
which they were, was the providence of God. If they
be judged on the principles of God's right to them as
their Maker and Owner, it will be objected that they
did not know that God was their Maker. "He will
judge them," say some, "as the God of nature;" but
they do not know that he is the God of nature. The
objection then, must suppose that they are excusable,
that they will not be judged, and that they are not ac
countable to God. Against all this, examine the word
of God. There you will find that the heathen are
already condemned upon principles which are not
known to them. The word of God now condemns
their manners and actions, and we cannot doubt that
this "judgment is according to the truth" of the case.
Though the word of God judges them on these princi
ples, it judges them according to what they have, and
not according to what they have not. What the word
of God condemns now, it will condemn in the day of
judgment, and its condemnation will be pronounced by
the Mediator. The Judge of the whole earth will do
right, and to him, they stand or fall.
III. There cannot be a doubt that the condemnation
of the rejecters of the gospel will be connected with
the atonement.
That sinners will perish notwithstanding an atonement
for them, is one of the most flagitious and tremendous
facts in the history of evil. This fact is so awfully
melancholy, and, on some theological principles, so un
accountable, that many have disputed the reality of it,

THE ETERNAL STATE OF THE UNIVERSE. 323
and have indeed denied that those who perish had any
relation to the atonement, as their perdition would be a
great dishonor to it. This strange and awful fact, then
deserves an examination.
1. It is an indisputable fact that sinners perish not
withstanding an atonement made for their sin.
1. The scriptures declare plainly that Christ died
for all, and yet they announce as plainly that all will
not be saved. No one will dispute the melancholy fact
that all will not be saved, but they dispute whether
Christ has died for all. Paul, in 2 Cor. v, 14, 15, as
sumes the death of Christ for all as a conceded, or, in
deed, as an undisputed point. It is therefore beyond a
doubt, that though Christ died for all, yet all will not be
saved. 2. It was foreseen and contemplated that the atone
ment of Christ would not have the same effects on all.
It was known that Christ should be for the rising and
falling of many in Israel, that he should be a stone of
stumbling and a rock of offence to the world; but to
the saved, the power and wisdom of God; and that the
atonement would be to some the savor of life unto life,
and to others the savor of death unto death. By saying
that such effects were foreseen and contemplated, it is
not meant that such consequences were intended and
contrived, but that they were known and recognized as
possible and probable. We do wrong when we deny
such consequences, merely because they run athwart
our theological views. These results did not thwart
the theology of the inspired writers, and they ought not
to thwart ours.
3. The holy scriptures avowedly suppose that there
are some cases in which the death of Christ will be of
no effect. In Gal. v, 2, 3, 4, Paul distinctly mentions
two cases which would make the atonement of Christ
unavailable and unprofitable. To any man who trusted
for salvation either in outward ceremonies, or in works
of law, the atonement of Christ would be of no effect;
it would be to him as if Christ had never died. Here

324 ATONEMENT IN ITS RELATION TO
is no allusion that Christ had not died for such a man,
but a distinct avowal that Christ had died for him in
vain. Final impenitence is another case which the
atonement of Christ does not reach, and, speaking with
reverence, could not reach. No purposes of moral
government could be secured by an atonement for final
impenitence, and such an atonement would be as unrea
sonable and unjust as an act of pardon to persevering
and persisting rebels.
4. The death of Christ for souls that perish is used
as an argument against our being the occasions of their
perdition. "Destroy not bim with thy meat for whom
Christ died." "And through thy knowledge shall thy
weak brother perish, for whom Christ died?" Rom.
xiv, 15. 1 Cor. viii, 11, 12. If there be meaning in
"words which the Holy Ghost teacheth," these passages
teach us, that souls for whom Christ died might by our
wrong conduct be destroyed and perish, and that their
perdition by such means is a grievous wrong, and a
public injury against Christ. If it was ever the doc
trine of Paul that souls for whom Christ died could
never perish, these very solemn warnings and injunc
tions are worse than serious trifling. He speaks of
"destruction" and "perishing," as results that would
take place, in given cases, notwithstanding the death of
Christ, and as consequences which the atonement did
not, and would not prevent.
5. It is solemnly announced that all the rejecters of
the atonement shall perish, notwithstanding its worth
and sufficiency, Heb. ii, 2, "How shall we escape,
(neglecting, or) if we neglect so great salvation?" Heb.
x; 26, 27. "If we sin wilfully after that we receive
the knowledge of the truth, there remained] no more
sacrifice for sin," or the sacrifice for sin is no more
available for us. Fallen angels cannot be charged
with neglecting a salvation that was never intended for
them. This great salvation, then, has some relation
towards the men who perish which it never had towards
fallen angels. Men perish, not by being left without a

THE ETERNAL STATE OF THE UNIVERSE. 325
salvation, but by neglecting the salvation provided for
them in the atonement. The apostle supposes that
these persons for whom the atonement was made, may
reach a case in which this atonement will be no longer
available to them, — they are gone beyond its reach.
But were they ever within its reach? Did the atone
ment continue/or anytime available for those who have
ere now perished? The apostles take this as a granted
truth, and founds upon it, as on a sure foundation, a
powerful and awful argument for cultivating a state of
mind corresponding with the designs of the death of
Christ. It is here clearly assumed that there is noth
ing in the provision of the great atonement to prevent
the perdition of those who neglect it.
6. The fact that an atonement has been made for
those who perish is employed as an argument for the
infliction of sorer punishment upon those who reject it,
than upon those who have not lived under its ministry,
Heb. x, 29. The blood wherewith these sinners have
been sanctified, that is, atoned or expiated, is the blood
of Christ- Yet, notwithstanding this expiation they
receive a sorer punishment for despising and rejecting
it. If this blood never had expiated such sinners, to
tbem it was an unexpiating and an unappropriated blood.
If they were not atoned for by it, it is impossible to say
how they can justly deserve a sorer punishment for
regarding it as a blood which had done nothing for
them. On these scriptural premises it is impossible to doubt
that many whom the Lord has bought will reject his
redemption, and bring swift destruction upon them
selves. II. Though the perdition of the rejecters of'the~.gqs-
pel be a grievous and a distressing fact, it reflects no
dishonor on the atonement itself.
1. Such results are constantly taking place' in all the
other provisions of God's moral government without any
dishonor on his arrangement. In providence, there
are many things which appear to be, "in vain" and "of
28

326 ATONEMENT IN ITS RELATION TO
none effect," as to a great number of mankind; — yet
such failures are never regarded as a dishonor to prov
idence; e. g providence designs health, liberty, know
ledge to all mankind, yet they are "of none effect" to
many. After all, the diseases, the ignorance, and the
barbarousness of nations are not to be laid to the blame
and dishonor of providence, for providence has made
every moral arrangement to prevent them. We have
already seen, in some of the previous pages, that in
various constitutions and dispensations of God, there
have been similar failures, as in those of Eden and Sinai.
Even the economy of heaven itself failed as to some of
the angels who failed to keep their first estate. It is
not, therefore, unexampled or unaccountable that the
dispensation of the gospel should be liable to failure;
and in such failure there is no dishonor which does not
belong to the whole of the divine government.
2. The word of God never ascribes the perdition of
sinners to any deficiency in the provisions of the atone
ment. None of the hearers of the gospel perish be
cause the atonement was not sufficient for them, — or
not intended for them. Freely and sincerely and
pressingly they have been besought to "receive the
atonement." The grand provisions of the atonement
have been clearly and distinctly exhibited to them as
"the things which belonged to their peace," — but
they would not receive them.
3. The perdition of those who reject the atonement
is their own personal, voluntary, and chosen act. They
sin "wilfully." They voluntarily and perseveringly
"reject the counsel of God against themselves." They
are not influenced, constrained, or tempted by any di
vine attribute, by any secret decree, or by any doubt
ful and uncertain gospel. It is no disgrace to a Rem
edy that it does not cure those who persist in rejecting
it. It is no dishonor to a Refuge that it does not de
fend those who refuse to enter it. And it is no dis
honor to the atonement to be "of none effect" to those
who reject its pardon, and seek to be justified by the
works of the law.

THE ETERNAL STATE OF THE UNIVERSE. 327
4. The atonement will appear honorable and glorious,
even in the destruction of those who reject it. The
apostles' ministry was to God a sweet savor of Christ,
even in them that perish, and so is the atonement itself.
Its great and distinguished ends will have been answer
ed, in the glory and the harmony of the divine per
fections, in the eternal condemnation of sin, in the
honor and safety of the divine government, in the
"many crowns" of the Mediator, and in the salvation
of countless millions of the human race. All holy and
blessed intelligences will own and approve the justice
of the condemnation of all the despisers of the way of
salvation, and their punishment will be for ever, to the
universe, an awful monument and example of the evil
of sinning against God. In the fixing of the eternal
state of the universe, all holy intelligences are repre
sented as singing, "amen, alleluia, worthy is the
Lamb."

CHAPTER XV.
ON THE MORAL GRANDEUR OF THE DOCTRINE OF
THE ATONEMENT.
No one can rise from reading the New Testament
without the convidion that the death of Jesus of Naza
reth is the most prominent subject of it. The lan
guage of one of the apostles expresses the sentiments
of all of them, "God forbid that I should glory, save
in the cross of the Lord Jesus Christ." In the New
Testament the ministry of the apostles is designated
with marked emphasis, and bold peculiarity, "the
preaching of the cross," that is, the report and pro
mulgation of the death of Jesus Christ by crucifixion.
They openly published the crucifixion of Christ as the
most remarkable eact in the history of God's govern
ment. The crucifixion of Christ was of such offensive
peculiarity that the enemies of the gospel had singled
it out as being most notoriously prominent in infamy.
It was the death of a criminal, of an odious traitor or
a detestable impostor. It was the death of a slave.
It was the death, of all others, held by the Jews as
alone cursed — cursed by the execrations of a con
temptuous rabble, and cursed by the frowns and male
dictions of heaven. The Jew and the Gentile alike
viewed such a death with ineffable scorn, and with a
contempt that thrilled the whole frame into rage.
Nevertheless the apostles themselves placed this most
offensive subject first and foremost in the topics of their
ministry. They unflinchingly and calmly preached
"Christ and him crucified," not Christ and him glori
fied, but Christ and him crucified. They did not

the doctrine of the atonement. 329
take their standing on sunny spots in the history of
their master, but they planted their banner in "the
reproach of Christ," and invited to it the gaze and
the scrutiny of the world. The accents of derision
and taunt which jarred, against their high and noble
cause, were echoed back upon the world in tones of
increased volume and power, till the ends of the earth
caught the joyful sound.
Let us accompany the apostle Paul when about to
soar into the bright effulgence of this glorious subject,
and when about to train the vision of the young off
spring of his ministry to sustain the splendors of the
"marvellous light." What an array of means he pre
sents to them as necessary to the process of training
them for his high contemplation! He first bows his
knees unto the Father of the Lord Jesus Christ, of
whom the whole family in heaven and earth is named,
that he would grant them, according to the riches of
his glory, to be strengthened with might, by his spirit,
in the inner-man, that Christ might dwell in them by
faith, that they might be rooted and grounded in love.
And what is all this preparatory training and mustering
of energies for? — "That they might be able to com
prehend with all saints, what is the breadth, and length,
and depth and height, and to know the love of Christ
which passeth knowledge." Oh! for an angel's wing
and an angel's vision to survey this vast and stupendous
theme, whose breadth takes in every intelligence and
every interest, whose length reaches from everlasting to
everlasting, whose depth fathoms the lowest state of
depravity and misery, and whose height throws floods
of glory on the throne and the crown of Jehovah.
Then, there must be something of infinite worth,
dignity and grandeur in the love and the death of Jesus
Christ above all others. If the Lord Jesus were only
a saint, a divine messenger, or a holy martyr, what is
there in his love or his death above any other. Imag
ine for a moment all this apparatus of means and train
ing instituted to contemplate the death of Moses or
28*

830 ON the moral grandeur op
Isaiah, or John the Baptist, and into what sesqUipedalia
verba, will these elevated words of truth and soberness
dwindle. Why should it be a stumbling block to the
Jews, or an offence to the Greeks, that Christ died,
any more than the fact that John the Baptist died or
that Socrates died? Did the apostles preach that Christ
died a martyr to his message? And did not John the
Baptist and Socrates die so? The entire structure of
the New Testament is founded on the fact that the
apostles solemnly announce the death of Christ to be
a stupendous expedient of infinite wisdom for saving
sinners with honor to the divine government, they pro
claimed the crucifixion of Christ to be a lustration,
a propitiation for the sins of the world. They went
forth "determining to know nothing among men but
Jesus Christ, and him crucified." Hear their frank
and manly confession: — "The Jews require a sign, and
the Greeks seek after wisdom; but we preach christ
crucified unto the Jews a stumbling block, and unto
the Greeks foolishness, but unto them which are called,
both Jews and Greeks, Christ the power of God, and
Christ the wisdom of God." 1 Cor. i, 22 — 24.
A ministry that rejected the atonement would never
have used the language of the apostles. Never were
a band of men so enraptured with their subject, and
never was there a subject so calculated to enchant the
mind or ravish the affections of the heart.
1 . The atonement gives us the most enlarged views
of the person of the Son of God. The scriptures
avow that "great is the mystery of Godliness, God
manifest in the flesh." The person of Jesus Christ is
unique in the universe — unparalleled in the forms and
tribes of being. All forms and grades of existence
meet in Him. In Him the Godhead lives in union with
rational life. His character is not that of his nature.
His character is moral and official; yet his nature as
God and as man is pure, unmixed, and individual.
His character and person once passed through a process
of accountableness, trial, and discipline, and now sus-

THE DOCTRINE OF THE ATONEMENT. 331
tain the official employments of Mediator, Intercessor,
and Savior. Yet he is God over all, blessed for ever.
He well deserves the name "Wonderful." His person
was constituted for his work and office, and, but for
the atonement, such a personage would not have been
presented to the notice, the admiration, and homage of
the universe. Divest this personage of his atoning
office, and he is "wonderful" no longer.
2. The atonement has fixed an eternal stigma on
sin. The destruction of fallen angels, the expulsion of
our first parents from Eden, the devastations of the
flood, Sic, were but hints of God's aversion to sin.
The notice which God took of sin in the death of his
Son is the most marked and the most signal. For the
offended to call in the mediation of a third party — that
third party to be a person of high worth and dignity —
and that exalted person to transact the affair of the
reconciliation publicly before a whole community — is a
demonstration that the offence is regarded as of high
criminality and demerit. This is, indeed, the secret
of men's opposition to the atonement — it makes too
much of what they call human frailties and foibles —
hut what God calls crime and treason. Every thing
in the atonement is against sin; — there is nothing in it to
extenuate sin. They who see most evil in sin, see most
worth and grandeur in the atonement, and they who most
love and admire the atonement most hate and abhor sin.
3. The atonement is the most splendid and magni-
ficient vindication of the honor of divine government.
All the judgments with which God has visited this world
are vindications of his government; they have shewn
on what side God is, — they have proved that sin cannot
be traced to him — they have signified that God will at
all hazards defend his law; but the atonement of his
Son is the most amazing of all his measures. The an
nals of his empire present nothing like it. It is so mag
nificent that angels look to it with admiration. When
the Mediator finished this vindication, the physical uni
verse did it homage, and mantled in sackcloth, bowed

332 ON THE MORAL GRANDEUR OF
to the greater miracle of moral government, an atone
ment for sin.
4. The atonement brings a greater revenue of glory
to God than any other measure. This dispensation
eclipses the renown of all the others. In other meas
ures we see but portions of the ways of God. Here
we behold all the perfections of God in transcendent
lustre, and beautiful harmony. There is a greater dis
play of public justice in the death of the cross, than in
all judicial inflictions. There is more goodness in the
salvation of one fallen sinner, than in the confirmation
of thousands of holy angels. The equity of the divine
government shines with brighter honors in the scheme
of sovereign grace, than in the dispensations of Para
dise. Besides, here, and here alone, is a standing for
mercy; here alone she unfurls ber ensigns of peace, and
sways her sceptre at once to vindicate the throne, and
save the sinner. The attributes, whose honor seemed
to require the destruction of si.iners are glorified in his
salvation, yea, more glorified in his salvation than they
would have been in his perdition.
5. The atonement brings an immense accession of
good to the universe. What a universe of death would
this have been, if all the evils due to sinners actually
took place! But God has thoughts of peace, and not of
evil towards us. "For if God spared not his own Son,
but delivered him up for us all, how shall he not with
him also freely give us all things." He gave his Son
as the magazine and repository of all fulness of bless
ings. Here are all sorts of good that man is capable
of, or can possibly need, — good lo the highest degree,
"far above all that we are able to ask or think," — good
distributed with the freest bounty and copiousness for
wants in all conditions — good for eternity for an immor
tal spirit. All this good comes through the atonement
of Jesus Christ. The cross received the thunder from
the threatening cloud, and gave sunshine tothe universe.
6. The atonement excites interest in the remotest
parts of the universe. Angels desire to look into it.

THE DOCTRINE OF THE ATONEMENT. 333
Philosophers have studied and admired gravitation, and
have almost adored the principle that keeps in harmony,
innumerable myriads of worlds in the remotest regions
of space, to which imagination can push. But what is
this, compared with the principle and arrangement that
makes known unto principalities and powers in heavenly
places the manifold wisdom of God, and preserves the
order and happiness of countless intelligences? This as
infinitely transcends the other, as influence over mind,
surpasses in dignity and grandeur, influence over matter.
7. The atonement takes for the accomplishment of
its designs a vast circuit of dispensation. Its goings
forth have been from eternity. The world was created
a theatre for its scenes. The machinery of providence
was constructed to introduce its operations. The
Mosaic law was the schoolmaster of its first principles,
and the Jewish temple with all its furniture was but a
scaffold for its building of mercy. Four thousand
years were employed to summon attention to its designs.
After time has perished, the results of the atonement,
like the circle produced in a peaceful lake, will be
widening, and perpetually widening, through the length
and breadth of a shoreless eternity.
8. The atonement supplies a stupendous system of
motives to bear on the interests of the universe. The
epistles of the New Testament bring these motives to
bear upon our duties towards God, towards Christ, to
wards the world, and towards each other in our relative
capacities. There are no motives like these to tell on
the heart, and to produce repentance towards God. The
atonement "speaks better things" than any other meas
ure for the interests of holiness and truth. A ministry
without the motives of the atonement is a ministry in
which the "blood of sprinkling" is hushed and mute.
A world in which were hushed the music of the groves,
the cadences of murmuring streams, and the dulcet
sounds of love and friendship, were but a faint emblem
of the sepulchral dulness of such a ministry. It is when

334 THE MORAL GRANDEUR OF THE ATONEMENT.
the atonement "speaketh better things," that the gospel
is the power of God unto salvation.
9. The atonement is the medium of the most glori
ous change in the character and the prospects of sinners.
"Behold what manner of love is this that we should be
called the sons of God." In this medium the sinner
can meet "the consuming fire" without being destroyed.
It is a refuge accessible, designed, and sufficient for
every sinner. To what honor will God exalt believers,
when even this glorious Mediator will come to be glo
rified in his saints! Think what they were when he
came to seek and to find them — and think what he has
made of them by his blood and Spirit — and you will
approve of their having no song in heaven but "Wor
thy is the Lamb that was slain for us."

THE END.

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ety. Stereotype Edition.
SELECTIONS FROM THE CONVERSATIONS AND
UNPUBLISHED WRITINGS of the Rev. Edward Payson,
D. D., late of Portland. With a neat Likeness and Vignette Title
Page. Comprised in a neat miniature volume. Price 37 1-2 cts.
U^Thesc thoughts have much of the point and force of ihe writings of
Bishop Beveridge and of Thomas Adam. The author had an extraor
dinary faculty of saying things so that they wiH be remembered and felt.
Clear conceptions, fervid imagination, and burning emotions enabled hint'
to utter truth in the most pointed and sententious manner. —American
Quarterly Register.
dj=Payson is one of the best models of a Chrislian minister that lias ap
peared in the present age. This miniature volume is so well enriched with
a collection of his mosl devout thoughts, that no one of virtuous suscepti
bility can rise from its perusal without an impression of the desirableness
of pure religion. — Boston Christian Watchman.
Qti'A very neat miniature volume, filled with striking, impressive, and
precious sayings of a richly gified and holy man. Il is worthy lo be in the
hands of every Chrislian, and to be resorled lo frequently for food for the
soul in all its progress towards and in the Christian life  It is re
freshing to meet with a genv like this. — Boston Recorder.

Valuable Religious Publications.
DR. WORCESTER'S EDITION OF WATTS' PSALMS,
HYMNS AND SPIRITUAL SONGS, with Four Hundred and
Seventy Four SELECT HYMNS from other Authors, and Thirty
OCCASIONAL PIECES. This edition was enlarged, and the
Index of Subjects and Scriptures, and Table of First Lines, greatly
improved, by SAMUEL M. WORCESTER, A. M, Professor of
Rhetoric in Amherst College, Mass. — It is stereotyped in the 32mo.,
Pocket size, — 18mo., — Common size, — and 12mo., Large size.
This size is on large type and particularly desirable for the Pulpit
and aged people. The several editions can be had in various bind
ings. Price in common binding, Pocket and Common sizes, $8,00
a dozen — Large Pulpit size, $10,00 a dozen.
A MEMOIR OF MARY JANE GRAHAM, late of Stoke
Fleming, England. By the Rev. Charles Bridges, M. A., author
of the Christian Ministry, &c, with Introductory Notices, by Rev.
Dr. Wisner, and Rev. John S. Stone, of Boston, and an engraved
Likeness. 1 vol. 12mo.
[Tj^This Memoir is not of that common place and tiresome sort, which
are occupied, as too many are, with a dry detail of facts and events, the
mere external history of a moving, busy, unthinking automaton, giving us
little insight into the mind of ils subject, as if ils subject had had no mind.
The writers of biography ought lo be profound, original thinkers, capable
of tracing the remote causes in the formation of character, and bringing out
to view the process of its formation and dcvelopement. The book before
us is valuable, as exhibiting, in a good degree, this species of talent in
analysing character, and showing what were ils constituent principles, and
how it is formed. There is, moreover, in the character itself, which the
book exhibits, an unusual degree of excellence. The spirit of piety which
it breathes, is ol" the sweetest, purest kind; eminenllv digniBed and intel
lectual. We cordially commend it to our readers, and especially to the
young females of our country, as being well adapted to excite to efforts
towards a higher standard of intellectual aud spiritual improvement. —
Christian Spectator.
DOWN THE HILL; or the History of Samuel Woden. By
Old Harlo. With Engravings.
rXx'Among the numerous new publications, one of the best we have
seen is this little book. It is written in a pure but simple style, well adaDt-
ed to the comprehension of children — and is full of incidents of a character
calculated lo interest Ihe youthful mind. In addilion lo these recommen
dations, the moral is excellent, — and cannot be misunderstood, for il is
seen on the surface of the work. In fact, the history of Samnel Woden is
the history of a drunkard — and comprises ihe most remarkable incidents
in his life, from the lime when he was a good-hearted school-boy, a stranger
to vice, unlit he. came to a miserable but untimely end. The gradual steps
from purity and innocence lo crime and wretchedness, are described with
the pen of a master. The work is embellished wilh some well executed
engravings, and is got up in a beautiful style. — Mercantile Journal.
GALLAUDETT'S EVERY DAY CHRISTIAN, being No.
1 of a series.
THE CHILD AT HOME, by Rev. J. S. Abbott, author of
"The Mother at Home," embellished with illustrative engravings.
THE MOTHER AT HOME; or the Principles of Maternal
Duty familiarly illustrated. By the author of "the Child at Home."

Valuable Religious Publications.
THE LIFE OF REV. JOSEPH EMERSON, Pastor of the
Third Congregational Church in Beverly, Mass., and subsequently
Principal of a Female Seminary. By Rev. Ralph Emerson, Prof.
of Ecclesiastical History in Theol. Seminary, Andover.
QtyMr. Emerson is undoubtedly to be numbered among the most useful
men who have lived in our country, particularly on accounl of his efforts
in the cause of female education. He communicated an ardor, a high
wrought enthusiasm, into the bosoms of thousands. Just such a man was
needed to arouse the community to a much neglected but most important
subject. His claims to the gratitude of future generations will rest, princi
pally, we think, on this fact. Our readers will peruse ihe memoir wilh
great satisfaction. The editor has manifested good judgment, and remark
able honesty and candor, in detailing the character of his brother. We
are certain that a failhful portraiture is given. There are many collateral
facts and circumstances respecting the state of society in New England,
for the last thirty years, which give additional value to the volume. —
American Quarterly Observer.
CALMET'S DICTIONARY OF THE HOLY BIBLE, as
published by the late Mr. Charles Taylor, with the Fragments in
corporated. Revised, with large additions, by Edward Robinson,
D. D., Professor Extraordinary in the Theological Seminary,
Andover. Illustrated with Maps and Engravings on wood. Com
plete in one volume, imperial octavo.
ILr'We think that we may safely pronounce this Ihe best work of the
kind, within the same compass in the English language, and we Ihink the
sound Biblical scholar will more highly prize this volume, than the Quarto
edition in 5 vols, which at one time sold for $45. — New-York Obsem-.er.
D^p'T am exceedingly pleased, with your edition of Calmet. What a
mass of precious Biblical instruction does it contain! — and how very cheap!
Surely it should be in the hands of all teachers, whether of Sabbath
Schools or others; and in every family. — May you supply the land with
many ten thousands." — Extract of a letter from the late Rev. Joseph Em
erson, Principal of the Female Seminary, Wethersjield, Ct.
ROBINSON'S EIBLE DICTIONARY. A Dictionary for the
use of Schools and Young Persons. By Edward Robinson, D. D.,
Professor Extraordinary, of Sacred Literature in the Theological
Seminary, Andover. Illustrated with Engravings on Wood, and
Maps of Canaan, Judea, Asia Minor, and the Peninsula of Mount
Sinai, Idumea, &c.
(CfTo the Bible Class Teacher and Scholar, who feels unable lo pur
chase Calmet, lo the Sabbath School Teacher, and to the lover of the
Bible, lei me say, Buy the abore volume — you will gel the value of yonr
money wilh interest. — Cincinnati Journal.
MEMOIRS OF MRS. SUSAN HUNTINGTON, of Boston,
Mass.; compiled from her Diary and Letters, with the Sermon,
occasioned by her death. By Benjamin B. Wisner, D. D., pastor
of the Old South Church, Boston. Fourth edition, with an Intro
ductory Essay, and an Original Poern, by James Montgomery,
Esq., author of Christian Psalmist, World Before the Flood, &c.
With a Portrait.
^* PRESIDENT DWIGHT'S DECISIONS OF QUESTIONS
discussed by the Senior Class in Yale College, in 1813 and 1814.
From the Stenographic Notes, by Theodore Dwight, Jun.

Valuable Religious Publications.
CHINA AND THE ENGLISH, or the Character and the
Manners of the Chinese, as illustrated in the history of their inter
course with foreigners; written for Abbott's Fire Side Series.
BARNES' NOTES ON THE GOSPELS, ACTS, AND
ROMANS, in 4 vols. Designed for Bible Classes and Sabbath
Schools. DAILY DUTIES, inculcated in a Series of Letters, addressed
to the Wife of a Clergyman. By Mrs. Adams, Author of Parlor
Lectures, &c. &c.
[£/*Thi's volume will doubtless be hailed wilh satisfaction by those who
occupy a similar station to the individuals particularly addressed. Il will
also be taken up with inleresl by those who are anticipating Ihe untried,
and to them almost unknown duties, of a Pastor's wife. We are happy
after an examination of its pages to say, we apprehend lhat neither the
one, or Ihe olber, will be disappointed in the perusal. We hope every
minister's wife will be able to possess so valuable a directory in her Daily
Duties, as we are sure it will not be without a happy influence on every
sincere inquirer. We further hope, that the circulation of this book will
not be restricted by its locality of title, to either of Ihe classes which have
been adverted to. — Newburyport Register.
O^We have had repeated occasion to acknowledge the satisfaction and
instruction, for which we have been indebted lo former publications of
Mrs. Adams. We greet this new volume as another most useful labor, des
tined lo have an important influence in promoting "whatsoever things are
true, honorable, jusl, pure, lovely, and of good report," in the families of
clergymen. — Portland Christian Mirror.
JAMES' FAMILY MONITOR, or a Help to Domestic Happi
ness. Third edition, enlarged.
LIBRARY OF RELIGIOUS KNOWLEDGE. Vols. 1, 2
and 3, containing T3»erman and Bennett's Journal. — Vol. 4, Bates'
Harmony of the Divine Attributes, with a Preface, by Dr. Alex
ander. — Vol. 5 and 6, Wilson's Evidences of Christianity.
SPIRITUAL DESPOTISM, by the Author of Natural History
of Enthusiasm, Saturday Evening, &c. — editions of which are
published as above.
KINGSLEY'S SOCIAL CHOIR; designed for a Class Book,
or the Domestic Circle. Consisting of selections of Music, from
the most distinguished Authors; among whom are the names of
Mozart, Handel, Hayden, Auber, Boieldieu, Rossini, Beethoven,
and Weber; with several original pieces of Music by the Editor,
some of which are now published for the first time. Most of the
music has been adapted to poetry never before used with music;
many beautiful extracts have been made from Mrs. Hemans, T.
Moore, Bishop Heber, Dr. Percival, Dr. T. Gray, and others. The
whole arranged as Solos, Duetts, Trios, and Quarettes — with an
ccompaniment for the Piano Forte.
ZEUNER'S ANCIENT LYRE. A collection of old, new, and
original Church Music, under the approbation of the Musical Pro
fessional Society of Boston. This work contains an extensive
selection of the old and justly popular Church Melodies, such os
Majesty, Chester, Wantage, Victory, Buckingham, Paris, &c.,
newly arranged, with many original compositions, and a large"
number of select pieces, suitable for all the various public occa
sions.