In discussing this part of the subject I must inquire briefly into the governmental value and bearings of the Atonement.
1. It is valuable only as it tends to promote the glory of God, and the virtue and happiness of the universe.
2. In order to understand, in what the value of the Atonement consists, we must understand:
(1.) That happiness is an ultimate good.
(2.) That virtue is indispensable to happiness.
(3.) That the knowledge of God is indispensable to virtue.
(4.) That Christ, who made the Atonement, is God.
(5.) That the work of Atonement was the most interesting and impressive exhibition of God that ever was made in this world and probably in the universe.
(6.) That, therefore, the Atonement is the highest means of promoting virtue that exists in this world, and perhaps in the universe. And that it is valuable only, and just so far as it reveals God, and tends to promote virtue and happiness.
(7.) That the work of Atonement was a gratification of the infinite benevolence of God.
(8.) It was a work eternally designed by him, and therefore eternally enjoyed.
(9.) The design to make an Atonement, together with the foreseen results which were in an important sense always present to him, have eternally made no small part of the happiness of God.
(10.) The development or carrying out of this design, in the work of Atonement, highly promotes and will for ever promote his glory in the universe.
(11.) Its value consists in its adaptedness to promote the virtue and happiness of holy angels, and all moral agents who have never sinned. As it is a new and most stupendous revelation of God, it must of course greatly increase their knowledge of God, and be greatly promotive of their virtue and happiness.
(12.) Its value consists in its adaptedness to prevent farther rebellion against God in every part of the universe. The Atonement exhibits God in such a light, as must greatly, strengthen the confidence of holy beings in his character and government. It is therefore calculated in the highest degree,
to confirm holy beings in their allegiance to God, and thus prevent the further progress of rebellion.
Let it be remembered, the value of the Atonement consists in its moral power or tendency to promote virtue and happiness.
Moral power is the power of motive.
The highest moral power is the influence of example. Advice has moral power. Precept has moral power. Sanc-tion has moral power. But example is the highest moral influence that can be exerted by any being.
Moral beings are so created as to be naturally influenced by the example of each other. The example of a child, as a moral influence, has power upon other children. The example of an adult, as a moral influence, has power. The example of great men and of angels has great moral power. But the example of God is the highest moral influence in the universe.
The word of God has power. His commands, threatenings, promises; but his example is a higher moral influence than his precepts or his threatenings.
Virtue consists in benevolence. God requires benevolence, threatens all his subjects with punishment, if they are not benevolent, and promises them eternal life if they are. All this has power. But his example, his own benevolence, his own disinterested love, as expressed in the Atonement, is a vastly higher moral influence than his word, or any other of his ways.
Christ is God. In the Atonement God has given us the influence of his own example, has exhibited his own love; his own compassion, his own self-denial, his own patience, his own long-suffering, under abuse from enemies. In the Atonement he has exhibited all the highest and most perfect forms of virtue, has united himself with human nature, has exhibited these forms of virtue to the inspection of our senses, and labored, wept, suffered, bled, and died for man. This is not only the highest revelation of God, that could be given to man; but is giving the whole weight of his own example in favor of all the virtues which he requires of man.
This is the highest possible moral influence. It is properly moral omnipotence; that is—the influence of the Atonement, when apprehended by the mind, will accomplish whatever is an object of moral power. It can not compel a moral agent, and set aside his freedom, for this is not an object of moral power; but it will do all that motive can, in the natare of the case, accomplish. It is the highest and most weighty motive that the mind of a moral being can conceive. It is the most moving, impressive, and influential consideration in the universe.
Its value may be estimated, by its moral influence in the promotion of holiness among all holy beings:
1. Their love to God must depend upon their knowledge of him.
2. As he is infinite, and all creatures are finite, finite be- ings know him only as he is pleased to reveal himself.
3. The Atonement has disclosed or revealed to the universe of holy beings, a class and an order of virtues, as resident in the divine mind, which, but for the Atonement, would probably have forever remained unknown.
4. As the Atonement is the most impressive revelation of God, of which we have any knowledge, or can form any conception, we have reason to believe that it has greatly increased the holiness and happiness of all holy creatures, that it has done more than any other and perhaps every other revelation of God, to exalt his character, strengthen his government, enlighten the universe, and increase its happiness. •
5. The value of the Atonement may be estimated by the amount of good it has done and will do in this world. The Atonement is an exhibition of God suffering as a substitute for his rebellious subjects. His relation to the law and to the universe, is that which gives his sufferings such infinite value. I have said, in a former lecture, that the utility of executing penal sanctions consists in the exhibition it makes of the true character and designs of the lawgiver. It creates public confidence, makes a public impression, and thus strengthens the influence of government, and is in this way promotive of order and happiness. The Atonement is the highest testimony that God could give of his holy abhorrence of sin; of his regard to his law; of his determination to support it; and, also, of his great love for his subjects, his great compassion for sinners; and his willingness to suffer himself in their stead; rather, on the one hand, than to punish them, and on the other, than to set aside the penalty without satis- , faction being made to public justice.
6. The Atonement may be viewed in either of two points of light.
(1.) Christ may be considered as the law-giver, and attesting his sincerity, love of holiness, approbation of the law, and compassion for his subjects, by laying down his life as their substitute.
(2.) Or Christ may be considered as the Son of the Supreme Ruler; and then we have the spectacle of a sovereign, giving his only begotten and well beloved Son, his greatest treasure, to die a shameful and agonizing death, in testimony of his great compassion for his rebellious subjects, and of his high regard for public justice.
7. The value of the Atonement may be estimated, by considering the fact that it provides for the pardon of sin, in a way that forbids the hope of impunity in any other case. This, the good of the universe imperiously demanded. If sin is to be forgiven at all, under the government of God, it should be known to be forgiven upon principles that will by no means encourage rebellion, or hold out the least hope of impunity, should rebellion break out in any other part of the universe.
8. The Atonement has settled the question, that sin can never be forgiven, under the government of God, simply on account of the repentance of any being. It has demonstrated, that sin can never be forgiven without full satisfaction being made to public justice, and that public justice can never be satisfied with any thing less than an Atonement made by God himself. Now, as it can never be expected, that the Atonement will be repeated, it is for ever settled, that rebellion in any other world than this, can have no hope of impunity. This answers the question so often asked by infidels, "If God was disposed to be merciful, why could he not forgive without an Atonement?" The answer is plain; he could not forgive sin, but upon such principles as would for ever preclude the hope of impunity, should rebellion ever break out in any other part of the universe.
9. From these considerations, it is manifest that the value of the Atonement is infinite. We have reason to believe, that Christ, by his Atonement, is not only the Savior of this world, but the Savior of the universe in an important sense. Rebellion once broke out in Heaven, and upon the rebel angels God executed his law, and sent them down to hell. It next broke out in this world; and as the execution of law was found by experience not to be a sufficient preventive of rebellion, there was no certainty that rebellion would not have spread until it had ruined the universe, but for that revelation of God which Christ has made in the Atonement. This exhibition of God has proved itself, not merely able to prevent rebellion among holy beings, but to reclaim and reform rebels. Millions of rebels have been reclaimed and reformed. This world is to be turned back to its allegiance to God, and the blessed Atonement of Christ has so unbosomed God before the universe, as, no doubt, not only to save other worlds from going into rebellion, but to save myriads of our already rebellious race from the depths of an eternal hell.
For whose benefit the Atonement was intended.
1. God does all things for himself; that is, he consults his own glory and happiness, as the supreme and most influential reason for all his conduct. This is wise and right in him, because his own glory and happiness, are infinitely the greatest good in the universe. He does what he does, because his intelligence demands it. He made the atonement to satisfy himself; "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." God himself, then was greatly benefitted by the Atonement. In other words, his happiness, in a great measure consisted in its contemplation, execution and results.
2. He made the Atonement for the benefit of the universe. All holy beings are and must be benefitted by it, from its very nature, as it gives them a higher knowledge of God, than ever they had before, or ever could have gained in any other way. The Atonement is the greatest work that he could have wrought for them, the most blessed, and excellent, and benevolent thing he could have done for them. For this reason, angels are described as desiring to look into the Atonement. The inhabitants of Heaven are represented as being deeply interested in the work of Atonement and those displays of the character of God that are made in it. The Atonement is then, no doubt, one of the greatest blessings that ever God conferred upon the universe of holy beings.
3. The Atonement was made for the benefit particularly of the inhabitants of this world, from its very nature, as it is caK culated to benefit all the inhabitants of this world; as it is a most stupendous revelation of God to man. Its nature is adapted to benefit all mankind. All mankind can be pardoned, if they will be rightly affected and brought to repentance by it, as well as any part of mankind can.
4. The Bible declares that Christ tasted death for every j man.
5. All do certainly receive many blessings on account of it. There is reason to believe, that but for the Atonement, none of our race, except the first human pair, would ever have had an existence.
6. But for the Atonement, no man could have been treated with lenity and forbearance any more than Satan can.
7. The lives, and all the blessings which all mankind enjoy, are conferred on them on account of the Atonement of Christ; that is—God could not consistently wait on sinners, and bless, and do all that the nature of the case admits to save them, were it not for the fact of atonement.
8. That it was made for all mankind, is evident, from the fact that it is offered to all, indiscriminately.
9. Sinners are universally condemned, for not receiving it.
10. If the Atonement is not intended for all mankind, God is insincere in making them the offer of salvation through the Atonement.
11. If not, sinners in hell will see and know that their salvation was never possible; that no Atonement was made for them; and that God was insincere in offering them salvation.
12. If the Atonement is not for all men, no one can know
for whom, in particular, it was intended, without direct revelation. Hence,
13. If the Atonement is for none but the elect, no man can know whether he has a right to embrace it, until by a direct revelation, God has made known to him that he is one of the elect.
14. If the Atonement was made but for the elect, no man can by any possibility embrace it without such a revelation. Why can not Satan believe in, embrace, and be saved by the Atonement? Simply because it was not made for him. If it was not made for the non-elect, they can no more embrace and be saved by it than Satan can. If, therefore, the Atonement was made but for a part of mankind, it is entirely nugatory, unless a further revelation make known for whom in particular it was made.
15. If it was not made for all men, ministers do not know to whom they should offer it.
F —'16. If ministers do not believe that it was made for all men, they can not heartily and honestly press its acceptance upon any individual, or congregation in the world; for they can not assure any individual or congregation, that there is any Atonement for him or them, any more than there is for Satan. But upon this subject, let the Bible speak for itself: "The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world." l"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent nothis Son into the world, to condemn the world: but that the world through him might be saved." "And said unto the woman, Now we believe, not because of thy saying; for we have heard him ourselves, and know that this is indeed the Christ, the Savior of the world.''-- Jno. 1: 29; 3: 16,17; 4:42. « Therefore, as by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification of life."-Rom. 5: 18. "For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: And that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again."—2d Cor. 5; 14, 15. "Who gave himself a ransom for all, to be testified in due time." "For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, especially of those that believe."—1st. Tim. 2: 6; 4: 10. "And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world."—1 Jno. 2: 2.
That the atonement is sufficient for all men, and, in that sense, general, as opposed to particular, is also evident from the fact that the invitations and promises of the gospel are addressed to all men, and all are freely offered salvation through Christ. "Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else." "Ho! every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread? and your labor for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David."—Isa. 45: 22; 55:1,2, 3. "Come unto me all ye that are weary and heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart; and ye shall find rest unto your souls. For my yoke is easy and my burden is light." "Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready; come unto the marriage."—Mat. 11: 28,29, 30; 22:4. "And sent his servant at
supper time to say to them that were bidden, Come, for all things are now ready."—Luke 14: 17. "In the last day, the great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink.."—Jno. 7: 37. "Behold I stand at the door and knock, if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." "And the spirit and the bride say Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely."--- Rev. 22:17.
Again: I infer that the atonement was made, and is sufficient for all men, from the fact that God not only invites all, but expostulates with them for not accepting his invitations. "Wisdom cricth without; she uttereth her voice in the streets: She crieth in the chief place of concourse, in the openings of the gates- in the city she uttereth her words, saying, now long ye simple ones, will ye love simplicity? and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof: behold I will pour out my spirit unto you, ! will make known my words unto you."—Prov. 1: 20—23. "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be white as snow, though they be red like crimson, they shall be as wool."—Isaiah 1: 18. "Thus saith the Lord, thy Redeemer, the Holy One of Israel, I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way that thou shouldst go. Oh that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea."—Isaiah 48: 17, 18.' "Say unto them, as I live saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live; turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?" —'Eze. 33: 11. "Hear ye now what the Lord saith: Arise, contend thou before the mountains, and let the hills hear thy voice. Hear ye, O mountains, the Lord's controversy, and ye strong foundations of the earth; for the Lord hath a controversy with his people, and he will plead with Israel. O my people what have I done unto thee? and wherein have I wearied thee? testify against me.—Micah 6: 1—3. "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathercth her chickens under her wings, and ye would not!"—Mat. 23: 37.
Again. The same may be inferred from the professed sin
cerity of God in his invitations. "O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children forever!"—Deut. 5: 39. "O that they were wise, that they understood this, that they would consider their latter end!"--. Deut. 32: 29. "For thou art not a God that hath pleasure in wickedness; neither shall evil dwell with thee."—Ps. 5: 4. "Oh that my people had hearkened unto me, and Israel had walked in my ways! I should soon have subdued their enemies, and turned my hand against their adversaries. The haters of the Lord should have submitted themselves unto him: but their time should have endured for ever."—Ps. 81: 13—15. "O that thou hadst hearkened unto my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea."—Isaiah 48: 18. "For I have no pleasure in the death of him that dieth, saith the Lord God: wherefore turn yourselves, 'and live ye."— Eze. 18: 32. "And when he was come near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! But now they are hid from thine eyes."—Luke 19: 41, 42. "For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved."—John 3: 16,17. "I exhort therefore, that first of all, supplications, prayers, intercessions, and giving of thanks be made for all men: for kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Savior; Who will have all men to be saved, and to come unto the knowledge of the truth."—1 Tim. 1—4. "The Lord is not slack concerning his promise, as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance."—2 Peter 3:9. Again the same inference is forced upon us by the fact that God complains of sinners for rejecting his overtures of mercy: "Because I have called, and ye refused; I have stretched out my hand, and no man regarded."—Prov. 1: 24. "But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear. Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the Lord of hosts hath sent in
his Spirit by the former prophets: therefore came a great wrath from the Lord of hosts. Therefore it is come to pass; that as he cried and they would not hear: so they cried, and I would not hear, saith the Lord of hosts."—Zechariah 7: 11. 12, 13. "The kingdom of heaven is like unto a certain king which made a marriage for his son. And sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants, and treated them' spitefully, and slew them."--- Matthew 22: 2,3,4,5,6. "And sent his servant at supper-time to say to them that were bidden. Come; for all things are now ready. And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. And another said I have married a wife; and therefore I can not come."—Luke 14:17,18, 19, 20. "And ye will not come to me, that ye might have life."—John 5: 40. "Ye stiff-necked and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye."—Acts 7: 51. "And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season I will call for thee." —Acts 24: 25.
Again, the same is inferable from the fact that sinners are represented' as having no excuse for being lost and for not being saved by Christ. "And he saith unto him, Friend, how earnest thou in hither, not having a wedding-garment? And he was speechless."—Matthew 22: 12. "For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse."— Romans 1: 20. "And ye will not come to me, that ye might have life."—John 5: 40. "Now we know, that what things soever the law saith, it saith to them who are under the law, that every mouth may be stopped, and all the world may become guilty before God."—Romans 3: 19.
VII. I now proceed to answer objections.
I To the fact of atonement. It is said that the doctrine of atonement represents God as unmerciful.
Ans. 1. This objection supposes that the atonement was demanded to satisfy retributive instead of public justice.
2. The atonement was the exhibition of a merciful disposition. It was because God was disposed to pardon that he consented to give his own Son to die as the substitute of sinners.
3. The atonement is infinitely the most illustrious exhibition of mercy ever made in the universe. The mere pardon of sin, as an act of mercy, can not compare with the merciful disposition displayed in the atonement itself.
II. It is objected that the atonement is unnecessary. Ans. 1. The testimony of the world and of the consciences of all men is against this objection. This is universally attested by their expiatory sacrifices. These, as has been said, have been offered by nearly every nation of whose religious history we have any reliable account. This shows that human beings are universally conscious of being sinners and under the government of a sin-hating God; that their intelligence demands either the punishment of sinners, or that a substitute should be offered to public justice; that they all own and have the idea that substitution is possible, and hence they offer their sacrifices as expiatory.
A heathen philosopher can answer this objection, and rebuke the folly of him who makes it.
m. It is objected that the doctrine of the atonement is inconsistent with the idea of mercy and forgiveness.
Ans. 1. This takes for granted that the atonement was the literal payment of a debt, and that Christ suffered all that was due to all the sinners for whom he died, so that their discharge or pardon is an act of justice and not of mercy. But this was by no means the nature of the atonement The atonement, as we have seen, had respect simply to public, and not at all to retributive justice. Christ suffered what was necessary to illustrate the intention of God in respect to sin and in respect to his law. But the amount of his sufferings had no respect to the amount of punishment that might have justly been inflicted on the wicked.
2. The punishment of sinners is just as much deserved by them as if Christ had not suffered at all.
3. Their forgiveness, therefore, is just as much an act of mercy as if there had been no atonement
IV. It is objected that it is unjust to punish an innocent being instead of the guilty.
Ans. 1. Yes, it would not only be unjust, but it is impossible to punish an innocent individual at all. Punishment implies guilt. An innocent being may suffer, but he can not be punished. Christ voluntarily "suffered, the just for the unjust." He had a right to exercise this self-denial; and as it was by his own voluntary consent, no injustice was done to any one. 2. If he had no right to make an atonement, he had no right to consult and promote his own happiness; for it is said that rst for the joy that was set before him, he endured the cross, despising the shame." .
V. It is objected that the doctrine of atonement is utterly incredible.
To this ! have replied in a former lecture; but will here again state, that it is utterly incredible upon any other supposition than that God is love. But if God is love,as the Bible expressly affirms that he is, the work of Atonement is just what might be expected of him under the circumstances; and the doctrine of Atonement is the most reasonable doctrine in the universe.
VI. It is objected to the doctrine of Atonement, that it is of a demoralizing tendency.
Ans. 1. There is a broad distinction between the natural tendency of a thing and such an abuse of a good thing as to make it the instrument of evil. The best things and doctrines may be, and often are, abuse'd, and their natural tendency perverted.
2. The natural tendency of the Atonement is the direct opposite of demoralizing. Is the manifestation of deep disinterested love naturally calculated to beget enmity! Who does not know that the natural tendency of manifested love is to beget love in return?
3. Those who have the most fully believed in the Atonement, have exhibited the purest morality that has ever been exhibited in this world; while the rejecters of the Atonement, almost without exception, exhibit a loose morality. This is as might be expected from the very nature of Atonement . VII. To a general Atonement, it is objected that the Bible
; represents Christ as laying down his life for his sheep, or for Lthe elect only, and not for all mankind. : Ans. 1. It does indeed represent Christ as laying down his life for his sheep, and also for all mankind.
1 John 2: 2. "And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world."
John 3: 17. "For God sent not his Son into the world to condemn the world; but that the world through him might be saved."
Heb. 2: 9. "But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man."
2. Those who object to the general Atonement, take substantially the same course to evade this doctrine that Unitarians do to set aside the doctrine of the Trinity, and the Divinity of Christ. They quote those passages that prove the unity' of God and the humanity of Christ, and then take it for granted that they have disproved the doctrine of the Trinity and Christ's Divinity. The asserters of limited atonement in like manner quote those passages that prove that Christ_died Jql. thejglecjt and for his saints, and then take it for granted that he digd for none else. To the Unitarian we reply, we admit the unity of God, and the humanity of Christ, and the full meaning of those passages of Scripture .which you quote in proof of these doctrines; but we insist that this is not the whole truth, but there are still other passages which prove the doctrine of the Trinity and the Divinity of Christ. JusfT so to the asserters of limited Atonement we reply, we believe that Christ laid down his life for his sheep, as well as you; but we also believe that he tasted death for every man.
John 3: 16. "For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
VIII. To the doctrine of general Atonement it is objected, that it would be folly in God to provide what he knew would be rejected; and that to suffer Christ to die for those who he foresaw would not repent, would be a useless expenditure of blood and suffering.
Arts. 1. This objection assumes that the Atonement was a literal payment of a debt, which we have seen is not the nature of the Atonement.
2. If sinners do not accept it, no particle of the Atonement can be useless, as the great compassion of God in providing an atonement and offering them mercy will forever exalt His character in the estimation of holy beings, greatly strengthen his government, and therefore benefit the whole universe.
3. If all men rejected the Atonement it would nevertheless be of infinite value to the universe, as it is the most glorious revelation of God that was ever made.
IX. To the general atonement it is objected, that it implies universal salvation. Ans. It does indeed imply this, upon the supposition that the atonement is the literal payment of a debt. It was upon this view of the atonement that Universalism first took its stand. Universalists taking it for granted that Christ had paid the debt of those for whom he died, and finding it fully revealed in the bible that he died for all mankind, naturally, and if this were correct, properly inferred the doctrine of universal salvation. But we have seen that this is not the nature of atonement. Therefore this inference falls to the ground.
x. It is objected that if the atonement was not a payment of the debt of sinners, but general in its nature, as we have mentioned, it secures the salvation of no one.
Ans. It is true that the atonement itself does not secure the salvation of any one; but the promise and oath of God that Christ shall have a seed to serve him does.
REMARKS ON THE ATONEMENT.
1. The execution of the law of God on rebel angels must have created great awe in heaven.
2. Its action may have tended too much to fear.
3. The forbearance of God toward men previous to the atonement of Christ may have been designed to counteract the superabundant tendency to fear, as it was the beginning of a revelation of compassion.
4. Sinners will not give up their enmity against God, nor believe that his is disinterested love, until they realize that he actually died as their substitute.
5. In this can be seen the exceeding strength of unbelief and of prejudice against God.
6. But faith in the atonement of Christ rolls a mountain weight of crushing considerations upon the heart of the sinner.
7. Thus the blood of Christ when apprehended and believed in, cleanses from all sin.
8. God's forbearance toward sinners must increase the wonder, admiration, love and happiness of the universe.
9. The means which he uses to save mankind must produce the same effect .
10. Beyond certain limits, forbearance is no virtue, but would be manifestly injurious, and therefore wrong. A degree of forbearance that might justly create the impression that God was not infinitely holy and opposed to sin, would work infinite mischief in the universe.
1L When the forbearance of God has fully demonstrated
his great love, and done all it can to sustain the moral government of God, without a fresh display of holiness and justice, He will no doubt come forth to execution, and make parallel displays of justice and mercy forever, by setting heaven and hell in eternal contrast
12. Then the law and gospel will be seen to be one harmonious system of moral government, developing in the fullest manner the glorious character of God.
13. From this you can see the indispensable necessity of faith in the atonement of Christ, and why it is that the gospel is the power of God unto salvation only to every one that believeth. If the atonement is not believed in, it is to that mind no revelation at all, and with such a mind the gospel has no moral power.
14. But the Atonement tends in the highest manner to beget in the believer the spirit of entire and universal consecration to God.
15. The Atonement shows how solid a foundation the saints have for unbroken and eternal repose and confidence in God. If God could make an Atonement for men, surely it is infinitely unreasonable to suppose that he will withhold from those that believe any thing which could be to them a real good.
16. We see that selfishness is the great hindrance to the exercise of faith. A selfish mind finds it exceedingly difficult to understand the Atonement, inasmuch as it is an exhibition of a state of mind which is the direct opposite of all that the sinner has ever experienced. His experience being wholly selfish renders it difficult for him to conceive aright what true religion is, and heartily to believe in the infinitely great and disinterested love of God.
17. The Atonement renders pardon consistent with the perfect administration of justice.
18. The Atonement, as it was made by the lawgiver, magnifies the law, and renders it infinitely more honorable and influential than the execution of the penalty upon sinners would have done.
19. It is the highest and most glorious expedient of moral government. It is adding to the influence of law the whole weight of the most moving manifestation of God that men or angels ever saw or will see.
20. It completes the circle of governmental motives. It is a filling up of the revelation of God. It is a revealing of a department of his character, with which it would seem that nothing else could have made his creatures acquainted. It is, therefore, the highest possible support of moral government.
21. It greatly glorifies God, far above all his other works and ways.
22. It must be to him a source of the purest, most exalted, and eternal happiness.
23. It opens the channels of divine benevolence to state criminals.
24. It has united God with human nature.
25. It has opened a way of access to God, never opened to any creatures before.
26. It has abolished natural death, by procuring a universal resurrection:
1 Cor. 15: 22, 'For as in Adam all die, even so in Christ shall all be made alive.'
27. It restores the life of God to the soul, by restoring to man the influence of the Holy Spirit.
28. It has introduced a new method of salvation, and made Christ the head of the New Covenant.
29. It has made Christ our surety:
Heb. 7: 22. 'By so much was Jesus made a surety of a better testament.'
30. It has arrayed such a public sentiment against rebelion, as to crush it whenever the Atonement is fairly understood and applied by the Holy Spirit.
31. It has procured the offer of pardon to all sinners of our race.
32. It has been the occasion of a new and most aggravated kind of sin.
33. It has, no doubt, added to the happiness of heaven.
34. It has more fully developed the nature and importance of the government of God.
35. It has more fully developed the nature of sin.
36. It has more fully developed the strength of sin.
37. It has more fully developed the total depravity and utter madness of sinners.
38. It has given scope to the long-suffering and forbearance of God.
39. It has formed a more intimate union between God and man, than between him and any other order of creatures.
40. It has elevated human nature, and the saints of God, into the stations of kings and priests to God.
41. It has opened new fields of usefulness, in which the
benevolence of God, angels, and men may luxuriate in doing good.
42. It has developed and fully revealed the doctrine of the Trinity.
43. It has revealed the most influential and only efficacious method of government.
44. It has more fully developed those laws of our being upon which the strength of moral government depends.
45. It has given a standing illustration of the true intent meaning, and excellency of the law of God. In the Atonement God has illustrated the meaning of his law by his own example.
46. The Atonement has fully illustrated the nature of virtue, and demonstrated that it consists in disinterested benevolence.
47. It has for ever condemned all selfishness, as entirely inconsistent with virtue.
48. It has established all the great principles and completed the power of moral government.