THE

D0CTRINE

OF

THEATONEMENT;WITH

STRICTURESONTHERECENTPUBLICATIONS

OF

DRSWARDLAWANDJENKYN.

ToTHISEDITIONISADDED

ANAPPENDIX,

CONTAINING

AREPLYTODRPAYNE'SARGUMENTS

ONTHESUBJECT.

ByJ.A.HALDANE.

SECONDEDITION.

EDINBURGH:WILLIAMWHYTE&CO.

B00KSELLERSTOTHEQUEENDOWAGER,

LONDON:HAMILTON,ADAMS,&CO.,GLASGOW,W.COLLINS,

ANDDBRYCE;ABERDEEN:J.MACDONALD;

DUBLIN:W.CURRY&CO.,ANDW.CARSON.

847.

TableofContentsCHAPTERI.

PerniciousConsequencesofBlendingMetaphysicswithScriptureTruthintheInvestigationoftheDoctrineofChrist.

CHAPTERII.

DangerofAttemptingtoRemovetheOffenceoftheCross.

CHAPTERIII.

Redemption.

CHAPTERIV.

GeneralObservationsontheAtonement.

CHAPTERV.

OntheUnityofChristandHisPeople.

CHAPTERVI.

TheNatureofTheAtonement.

CHAPTERVII.

ExtentoftheAtonement.

CHAPTERVIII.

EffectsoftheAtonement.

CHAPTERIX.

TheManifestationofDivineJusticeandTruthintheAtonement.

CHAPTERX.

ImproprietyofConfoundingtheDeathThreatenedforDisobedience,withtheSentenceofFallenMan’sReturningtotheDust.

CHAPTERXI.

UniversalAtonementInconsistentwiththeFirstIntimationofMercy,andwithGod’sDealingswithMankind,BothBeforeandSincetheAppearanceofChrist.

CHAPTERXII.

ThePerfectConsistencyoftheGeneralInvitationsoftheGospelwiththeDoctrineoftheAtonementHavingBeenOfferedOnlyfortheChurch.

CHAPTERXIII.

OntheSufficiencyoftheSacrificeofChristforallMankind.

CHAPTERXIV.

InconsistencyofUniversalAtonementwiththeDoctrineoftheSubstitutionandSuretishipofChrist.

CHAPTERXV.

God’sLovetoallMankind.

CHAPTERXVI.

ExaminationofJohniii.16,17.

CHAPTERXVII.

TheBearingoftheNewSystemontheDoctrineofJustificationbyFaith.

CHAPTERXVIII.

ObservationsonDivineInfluence,andUponNaturalandMoralInability.

CHAPTERXIX.

DrWardlaw’sObservationsonJustice,Considered.

CHAPTERXX.

RemarksonSomePassagesofDrJenkyn’sWork.

CHAPTERXXI.

TheApplicationoftheExpressionsofGod’sLoveforIsraeltoMankindinGeneral,OneSourceoftheErrorofUniversalAtonement.

CHAPTERXXII.

PassagesoftheWordofGodWhichAsserttheLimitationofRedemptiontotheSheepofChrist.

CHAPTERXXIII.

GeneralExpressionsUponWhichtheDoctrineofUnlimitedAtonementisFounded.

CHAPTERXXIV.

TheEffectsoftheDoctrineofUniversalAtonementIllustratedbytheSentimentsWhichAppeartobeBecomingPrevalentinScotland.

CONCLUSION.

APPENDIX.

ReplytoDrPayne'sArguments

PREFACE.

ScotlandwaspeculiarlyfavouredatthetimeoftheReformation,notonlyinmanyfaithfulandablemenbeingraisedup,butinthepeculiarcircumstancesof the country, which tended to the advancement of truth, and led to awiderseparationfromtheChurchofRome.

No Established Churchwas probably ever so efficient in promoting theprogressofreligiousknowledge,andinnocountryofthesameextentwerejustandaccurateviewsofthegreatdoctrinesoftheGospelsowidelydiffused.Thiswas occasioned, underGod, notmerely by the standards of theChurch beingvery scriptural, but from the institution of parochial schools; which may beconsideredasacomponentpartoftheChurchofScotland.

ThecountrywasnearlyunanimousinitsattachmenttotheChurch;almostthe only dissenters were the Episcopalians; and although in no country isreligious liberty more fully enjoyed than in Scotland, toleration by law isexclusivelygrantedtothatbody.

AlmostfromthecommencementoftheChurchofScotland,therehadbeenastruggleinregardtotheappointmentofministerstovacantcharges;andunderthe plea that disturbances frequently arose on such occasions, in the reign ofQueenAnne, the patronage of the different parisheswas divided between theCrown and the landholders; while it was understood that at least a certainproportionofthecongregationshouldgivetheirconsenttotheadmissionofthepresentee.

The exercise of patronage gradually introduced a different class ofPreachersintotheChurch,andwhilemanyadheredtothedoctrinetaughtinthestandards, others widely deviated in their preaching from what they hadsubscribedastheconfessionoftheirfaith.Hencearosethedistinctionbetweenthe Evangelical and Moderate parties, which were constantly brought intocollisioninthechurchcourts.Theformerwhoweremostpopular,lookedwithanevileyeuponpatronage,anddidall in theirpower tosupport thepeople intheirattemptstopreventthesettlementofModerates.

For a time, theEvangelical or orthodoxparty possessed the ascendancy;but through political and personal influence, the number of the Moderatesincreasedconsiderably,andfeelingthattheydidnotpossessthesympathyofthe

people, they exerted themselves to increase the power of their party, byadmitting,undertheshelterofpatronage,menlike-mindedwiththemselves, inoppositiontothewishesofthepeople.

ThisgaverisetotheSecession.AtfirstonlyfourministerslefttheChurch,but theywere joinedbyothers; and theUnitedSynod remainanumerousandrespectablebody.TheSecedersretainedthestandardsoftheChurchofScotland,and probably it was in some measure owing to them, that these standardscontinued topossess somuchauthority throughout thecountry.Meantime, theModeratepartyintheChurchhadgreatlyincreased,andhadbymeansofthelayelders, obtained amajority in theGeneral Assembly. They also becamemoreboldinpreachingadoctrineveryoppositetothestandardsoftheChurch.

Otherbodiesofdissentershadarisen,buttheyalmostuniversallyheldtheviewsofdoctrinecontainedintheConfessionofFaith.IntheChurchitself,theModeratepartybegantoloseground;amuchgreaterproportionoftheministersavowed their attachment to the doctrine taught in the standards; and thepreponderance of the Evangelical party in the Assembly, was secured by theadmissionoftheministersofChapelsofEase,tovoteinthechurchcourts.Thisled to the recent separation of those who have taken the name of the “FreeChurchofScotland.”

Previouslytothis,theattentionoftheSecessionSynod,wasdirectedtothedoctrinepreachedbysomeof theirnumber.Thediscussionsupon this subject,proved that differences subsisted in the body, which had not been previouslybroughtforward.TheConfessionofFaithdistinctlylimitstheAtonementtotheChurchwhichChristloved,andforwhichhegavehimself;butitappearedthatsomeoftheUnitedSynodmaintainedtheuniversalityoftheAtonement.

ThissentimenthasalsobecomewidelydiffusedamongIndependents,andhas given rise to a separation of some churches from that body, not fromdisapprobationofuniversalAtonement,butfromtheirhavingfolloweditouttoits natural consequences,—the exclusion of the doctrine of personal election,andthenecessityoftheworkoftheSpirit.

Itmay at first sight appear improbable, but there seems to have been aconnexion between missionary exertions for evangelizing the world, and agreater indifference inregard to themaintenanceofsounddoctrine.Tillwithinthe last fifty years, few attemptsweremade to diffuse theGospel among thenations.Contentedwiththeenjoymentoftheirownprivileges,believersdidnot

feeltheobligationunderwhichtheywerelaidtodisseminatetheknowledgeofthetruth.Theirattentionwasconfinedtothestateofreligionathome,andthosewhofelt the importanceofcontendingearnestly for thefaithoncedelivered tothesaints,exertedthemselvestopreservetheGospelinitspurityandsimplicityat home. In this field, the zeal of the most devoted servants of Christ wasemployed; but no soonerwas a commencementmade in themissionary field,thantheimportanceoftheobjectcommendeditselftobelievers.Societieswereformed,notonlyforthepropagationoftheGospelabroad,butalsoforitswiderdiffusionathome.Thusafieldwasopenedforactivity,ofwhichmanyavailedthemselveswhohadformerlybeensatisfiedwithattendingtotheirownreligionsconcerns,andthoseoftheirimmediatefriends.

In this world everything is mixed and alloyed; the best schemes areattendedwithsomedrawbacks.WhilethenewbornzealforthepropagationoftheGospelhadthehappyeffectofpromotingunionamongbelievers,whohadhithertobeenseparatedbytheirdifferencesinregardtochurchorder,itledmanyto undervalue the importance of those differences respecting the doctrine ofChrist,whichhadhithertooccupiedtheirattention.

“Lifeanddeath,”saystheScripture,“areinthepowerofthetongue,andthey that love it, shalleat the fruit thereof.”Thecondemnationofbigotry,andthepraiseofliberalitywhichechoedfromeveryplatform,powerfullyoperated,both on the speakers and hearers, and while union was promoted, it was notunfrequentlyattheexpenseofzealforthetruth.

In addition to this, a class of personswere brought into connexionwithbelievers whowere very estimablemembers of society, and were desirous ofpromoting the happiness of their fellowmen, while they had paid but littleattentiontoreligion,andhadbeensomuchoccupiedwithworldlybusiness,thatthey entertained very inaccurate views of doctrine, and consequentlyundervalued as mere “speculative knowledge,” an intimate acquaintance withthosegreattruthsinwhichthecharacteroftheGodwithwhomwehavetodoisdeveloped.The formationofBibleSocieties,operatedstillmorepowerfully inthe same direction. The desire of disseminating the Scriptures was the soleobject;andallminordifferences,astheyweretermed,werekeptoutofsight.

The consequencewas, that a “mixedmultitude” unitedwith believers intheir exertions for the diffusion of the Gospel of Christ, and like those whofollowed Israel out of Egypt, they exercised an unfavourable influence, and

rendered the people of God less anxious than formerly about the accuracy oftheirviewsofGospeltruth.

But this was not all; many were sanguine in regard to the universaldiffusion of the Gospel in the world. In a late very popular publication, it isstated, thathad theChurchdone itsduty, theworldwoulderenowhavebeenevangelized. It is not easy to guesswhat precise idea shouldbe affixed to theterm.Ifit imply,thatallmankindwouldhavebeenbroughtwithinthebondofthenewcovenant,itgivesaveryfalseviewoftheDivineprocedure,asifitwerepossiblethatanyshouldbelostofthosewhowerechoseninChrist,andgivenhim tobe redeemed fromamongmen. If, on theotherhand, it imply, that theworldwouldbythistimehavebecomenominalChristians,likethegeneralityoftheinhabitantsofthisandotherChristiannations,itmaysafelybesaid,thattheChurchhasneverpossessedthemeansofaccomplishingthetask.

From not attending to the doctrine of Scripture, many erroneouslysupposed that the universal proclamation of the Gospel, implied UniversalAtonement; for how, as Dr Wardlaw asks, could pardon of unatoned sin bepreached?sothatthemorezealoussuchmenbecameinthecauseofmissions,themoreweretheyconfirmedinthisunscripturaldoctrine.Thisnotion,howevererroneous,appearstohavegreatweightwithmany;sothatinavarietyofways,the unscriptural doctrine of Unlimited Atonement has received support frommissionaryexertions.

The object of the following pages, is to vindicate the doctrine ofPARTICULAR REDEMPTION; to show that Christ purchased the Church with hisown blood, and has thereby secured eternal life to all his sheep, whom heseparatesfromthegoatsbymeansoftheGospel,whichisrepresentedastherodofhispower.

DrWardlaw having taken a prominent part in defending the doctrine ofUniversalAtonement,hisprincipalarguments,inhis“DiscoursesontheNatureand Extent of the Atonement of Christ,” are particularly considered, and theinevitable consequencesof thenew systemare illustratedbywhat has alreadytaken place, in the denial of election, and of the necessity of thework of theSpirittoproducesavingfaith.

Dr Wardlaw’s publication is characterized by a very able reviewer, ascontaining doctrinal views, which “involve in their nature and tendency, asurrender into the hands of the enemy of not an immaterial or unimportant

positionmerely,buttheveryfortressoftheGospel.”[*]

DrWardlawhasreplied,butbynomeansinasatisfactorymanner.Heemploysthewords,“imputation,”“substitution,” and “expiation,” but attaches to them a differentmeaning fromthatwhichtheyhearinthewordofGod.Hisargument,inregardtothemodeoftheDivinegovernment,isworthyofparticularattention.Hemaintainsthatitisnotconductedontheprincipleof“distributive,”or“retributive,”butof“publicjustice,” which is only the shadow of justice without the substance, theappearancewithoutthereality.

SomeobservationsarealsomadeuponDrJenkyn’swork,whichhasbeenwidelycirculatedinEngland.

TheAtonementisthefoundationoftheGospel;itistherootfromwhichallitsramificationsspring,anduponthecorrectnessofourviewsonthissubject,depend, under God, our true or false apprehensions of every part of therevelationofmercy.

Should the following pages be made useful in preventing any of thechildrenofGodfrombeingcarriedalongwiththecurrent,whichappearstohaveset inwith such force in this country, andwhich threatens to sweep away theancient landmarks;or should theybe instrumental in recoveringanywhohavefallenintoerror,theAuthor’sobjectwillbeattained.Amidstthefalsedoctrineswhicharesoprevalent,wemayrejoiceintheassuredconfidence,thatHewhoisHeadoverall thingstotheChurch, isconductingtheaffairsofhiskingdomtothatconsummationwhichshallatoncemostillustriouslydisplayhisownandhisFather’s glory, and shall most effectually tend to the advancement of thehappinessofhisredeemedpeople.

PREFACE

TotheSecondEdition.

There isnodangerof the interestsof religion sufferingbydiscussion. Itmayindeedbeconductedinanimproperspirit,andmuchsinmaybecommittedwhile we are attempting to vindicate the truth; but this is the abuse of theapostolicprecept, thatweshouldearnestlycontendfor thefaithoncedeliveredtothesaints.Amidsttheunmeaningdeclamationagainstreligiouscontroversy,itiswell to remember, that theGospel is the revelationof thecharacterofGod,andconsequently insofaraswetakeafalseviewofanypartof the truth,wemust, to thesameextent,err in regard toourapprehensionsofHimwhomweprofesstoworship.

ThisholdsmoreespeciallyinregardtothedoctrineoftheAtonement.Thequestionrespectingitsnatureandextent, involvesthefundamentalinquiries:—Whethertheincarnation,sufferings,anddeath,oftheSonofGod,resultedfromthe perfection of theDivine character, which rendered it imperative, ifmercywereshowntotheguilty,thattheclaimsofjusticeshouldbefullysatisfied?—Whether in the plan of salvation, the law has been magnified and madehonourable, not a jot or tittle passing from it till all was fulfilled?—Whether,while transgressors arepardoned, sinhasbeenmore signallypunished, than ifthewholehumanracehadperished?or—Whether theplanofredemption, intowhich the angels desire to look, was designed merely to vindicate thegovernmentofGod in the eyesof his creatures, and toprevent its falling intocontempt?inshort—WhethertheAtonementwasreallyanexpiationofsin,oraspectacle for the purpose of producing an impression upon the subjects of theDivinegovernment?

In opposition to the numerous and explicit declarations of theWord ofGod,inwhichthesinsofhispeoplearerepresentedasbeingmadetomeetuponChrist, that theymightbe investedwithhisperfect righteousness;according tothe new system, although treated as righteous, yet they can never cease to beguilty;whiletherewasnotransferenceofguilttotheirgloriousHeadandSurety,whosesufferingsanddeathwereconsequentlyamerelygratuitousintimationofwhattheirsinshadmerited.

IntheintroductionofthenewtheoryofAtonementintoScotland,wehavea striking example of error being privily brought in. Just views of the subjectwere almost universal among the disciples of Christ; but the leaven now sowidelydiffusedwassilentlyintroduced.Beingfosteredbysomewhosecharacterfor Christian knowledge and experience stood high in public estimation, itwrought gradually and almost imperceptibly, till it attained its presentmagnitude,andhasspreadverywidely inmanydenominations; thusremovingone of the most powerful barriers against the introduction of Popery, whichthreatensoncemoretooverspreadtheland.

NotlongaftermyhavingbeeninformedthatasecondeditionofthisWorkwas required, I heard ofDrPayne’s Strictures onwhat I had published. In anAppendix,hisstatementsareexamined.Accordingtohissystem,thesacrificeofChristborenonearerrelationtothosewhoaresavedthantothosewhoarelost.The subject ismost important; it is not a dispute aboutwords; it involves thevery essence of gospel truth. On the decision of the question rests themomentous inquiry, —Is the Divine justice a reality or merely a name, asubstanceoronlyashadow?

Edinburgh,February1847.

CHAPTERI.PerniciousConsequencesofBlendingMetaphysicswithScriptureTruthintheInvestigationoftheDoctrineofChrist.

THE ATONEMENT is the most important subject which can engage thethoughts ofmen or of angels. It not only involves the eternal destinies of aninnumerablemultitudeof thehuman race, butgives to theuniverse the fullestview of the perfections of the great Creator. In it are hid all the treasures ofwisdomandknowledge;itexhibitstheunsearchablerichesofChrist;and,bytheChurch purchased with his blood, is made known to the principalities andpowersinheavenlyplaces,themanifoldwisdomofGod.TheAtonementmadebytheSonofGod,isthebeginningoftheransomedsinner’shope,andwillbethethemeofhisexultation,whenheshallcasthiscrownbeforethethrone,andsingthesongofMosesandoftheLamb.

Ifsuchbe the importanceof thisdoctrine,ofwhatmomentmust itbe tounderstanditaright?Buthowisfallenmantoapprehendthosetruthstowhichhis heart is somuch opposed? All the force of human intellect is feebleness,whenitattempts,initsownstrength,tocomprehendthethingswhichpertaintothekingdomofGod. This is a fundamental truthwhichwe are ever prone toforget; and, as a preliminary to the considerationof theAtonement, itmaybewell for a moment to contemplate the weakness of unaided reason, and itsinabilitytounveilthemysteriesofthegospelofChrist.

The grand distinction between the knowledge of Christ and every otherscience,consists in this,—thatnostrengthofnaturalabilities,noacutenessofperception,noreachofgenius,issufficienttodissipatethecloudwhichsinhasinterposedbetweenGod and every child ofAdam.Andwhat renders the casestillmoreawful,fallenmanisunconsciousofthedarknessofhisunderstanding.Though blind, he says, “I see and, like Samson shorn of his locks, yet stillconfidinginhisstrength,heknowsnotthattheLordhasdepartedfromhim.Itisthispresumptuousconfidence in theirownwisdom, thisprideof intellect, thisignoranceoftheirownblindness,whichenablesSatantoleadmencaptiveathiswill,andtopreventthelightofthegloriousgospelfromshiningintotheirhearts.Butnotonlyarethousandsthusconductedtoperdition;eventhosewhoinsomemeasureknowthetruth,andhave,atleastinpart,renouncedtheirownwisdom,toooftenforgetthefirstlessontheyhavelearned,andresorttothemetaphysicsoftheschools,andtothedeductionsoffalliblereason,fortheelucidationofthe

truthasitisinJesus.

Thishasprovedafruitfulsourceoferroramongbelieversinallages,andyet the voice of inspiration in almost every page of Scripture, exposes thepresumptionofsubjectingthethingsofGodtothetestofthisworld’swisdom.ThedoctrineofChristwasintendedtostaintheprideofman,andtobringdownhis high imaginations. He fell by pride, by coveting a greater measure ofknowledgethanGodhadseenfittobestow;andheisrestoredbyceasingfromhisownwisdom,andreceivingthekingdomofGodasa littlechild.WhentheLord appeared, he did not resort to the schools of the learned, or select hisdisciples from among the rulers or scribes of Israel: he chose his firstmissionaries from among the poor and uneducated, not that he might pourcontemptonhumanlearning,whenconfinedtoitspropersphere,buttoteachusthattheexcellencyofthepowerbywhichsinnersareconvertedisofGod,thatnofleshmightgloryinHispresence.WhentheSeventyreturnedwithareportoftheirsuccess,Jesusrejoicedinspirit,andsaid,“Ithankthee,OFather,Lordofheavenandearth,becausethouhasthidthesethingsfromthewiseandprudent,andhastrevealedthemuntobabes;evenso,Father,forsoitseemedgoodinthy

sight.”[†]

To the same purpose, the apostle Paul speaks throughout his epistles; itwashisboastthathecountedallhisworldlyattainmentslossfortheexcellencyof theknowledgeofChrist.His language in regard tohumanendowmentsandhumanacquirements,isverydifferentfromthe“greatswellingwordsofvanity,”bywhichmanywritersonreligionstrivetosetforthinaphilosophicform,newviewsofthegospelofChrist.Hetellsus,hewassenttopreachthegospel,“notwithwisdomofwords,lestthecrossofChristshouldbemadeofnoneeffect.”He informs thedisciples inCorinth,—at thatperiod themostpolishedcityofGreece,—thathecametothem,“notwithexcellencyofspeech,orofwisdom,declaringthetestimonyofGod;” thathisconfidenceofsuccessdidnotrestonthe learning which he had acquired at the feet of Gamaliel, but in hisdetermination not to know anything among them “but Jesus Christ and himcrucified.”Hedeclaresthathisspeechandhispreachingwere“notwithenticingwordsofman’swisdom,but indemonstrationoftheSpiritandofpower;”andlest these declarations should not be sufficient, he adds, “It is written, I willdestroythewisdomofthewise,andwillbringtonothingtheunderstandingoftheprudent;”and inquires,“Where is thescribe?where is thedisputerof thisworld?hathnotGodmadefoolishthewisdomofthisworld?forafterthatinthe

wisdom of God, the world by wisdom knew not God, it pleased God by thefoolishness of preaching, to save them that believe.”And, finally, he declaresthat“Godhathchosenthefoolishthingsoftheworldtoconfoundthewise,andGodhath chosen theweak thingsof theworld to confound the things that aremighty; and base things of theworld, and things that are despised, hathGodchosen,yea,and things thatarenot, tobring tonought things thatare, thatnofleshshouldgloryinhispresence.”

Tothosewhoare“wiseintheirownconceit,”thesearehardsayings;andtheyarereadytoexclaim,Whocanhearthem?Arethenoblestendowmentsofman,hisvariousfaculties,theacquirementsoflaboriousstudy,theaccumulatedlearningof the schools, tobe trampledunderfoot?DoesChristianitydisparagescience, and put a stop to philosophical inquiry? If suchwere its tendency, itwould indeedbecalculated—asaSocinianwriter, inopposing theGospel,hasalleged—to lead us back to the barbarism of the dark ages. But whileChristianitydoesnotrepresstheexerciseofthehumanintellect,whenlabouringinitsownterritory,itwarnsusagainsttamperingwiththerevelationofGod;itinforms us that to be wise unto salvation, we must become fools. It keepseverything in its proper place; it draws a broad line of demarcation betweennatural and spiritual things, and characterizes as “science falsely so called,”everyattempttoillustrateandexplainbyourvainreasonings,thosethingswhicharerevealedtofaith,andarethereforetobereceivedontheauthorityofGod.BytheveryprocesswhichtheApostlesopointedlycondemns,menatfirstlosttheknowledgeofGod.“Professing themselves tobewise, theybecamefools,andchanged the glory of the incorruptible God into an image made like tocorruptibleman,andtobirds,andfour-footedbeasts,andcreepingthings;”and,as the righteous punishment of their rebellion, they were given up to thecommissionofeveryabomination.

It is againstwhat theApostle terms the “vain babblings” of philosophy,that inspiration points its artillery. The wise of this world are condemned inScripture,notbecause theyareengaged in thepursuitof science,butbecause,underthemaskofphilosophy,theyrejecttheknowledgeofGod,and,filledwiththeprideoftheirownattainments,refusetohearkentothetruthasitisinJesus.Itwasthetestimonyofthewisestofmen,undertheguidanceofinspiration,thatthefearoftheLordisthebeginningofknowledge,andtothesamepurposetheApostle—afterexposingtheunsatisfactoryresultofallthewisdomofthisworld—proceeds,“Howbeit,wespeakwisdomamong them thatareperfect,yetnot

the wisdom of this world, nor of the princes of this world, which cometh tonought,butwespeakthewisdomofGodinamystery,eventhehiddenwisdomwhichGodordainedbeforetheworldtoourglory.”

Truephilosophyconsists inoursittingat thefeetofJesus,andreceivingthe truth asHehasbeenpleased to reveal it.TheScriptures teachus, that theunderstanding of fallen man is darkened, and that the Holy Spirit alone canilluminateitsinmostrecesseswiththelightoftruth.Isitnot,then,theheightoffollytoexpecttoattaintheknowledgeofthetruth,exceptbytheSpirittakingofthethingsofChrist,andshowingthemtous?Butmanywhoadmitthistruth,arepronetoblendthedoctrineoftheBibleandthesystemsofphilosophy.Thisisafruitful sourceofheresyanderror; andhence theearnestnesswithwhichPaulwarnedhis sonTimothy, to shunwhathe terms“profaneandvainbabblings;”hence, too, the solemn denunciations of the Apostle John against those whoperverted thegospel.Andwere itnot thathumannature isever thesame, thatfallenmanisalienatedfromthelifeofGod,throughthedarknessandignorancethat is in him, it would be passing strange that, notwithstanding all thesewarnings,inspiteofalltheexperienceofages,andofthelessonstobelearnedfromthehistoryoftheapostolicchurches,goodmenarestillfoundaffectingthewisdom, and courting the reputation of philosophers, thus seeking to shun thereproach of the cross, by accommodating their doctrine to the prejudices of aworldinrebellionagainstGod.

These remarks have been suggested by the consideration of the variousschemesbywhichmenhaveattempted tobring thedoctrineof theAtonementintoharmonywith theirownconceptions. Insteadofbeingguidedby theplaindeclarations of the word of God, many are not afraid to try the Divineproceedings by the standard of their perverted judgement, receiving, rejecting,bending,andmodifyingthetruthaccordingtotheirownvainimaginations.

TheSocinianboldlyrejectstheAtonement,assubversiveofhisnotionsoftheDivinecharacter.TheArminianexplainsawaythedoctrine,soastorenderitas much a propitiation for the lost as for the saved. While, in our own day,anotherclassof theologianshavearisen,whoattempt toobviate theobjectionsmadeagainsttheAtonement,asexhibitedinthewordofGod,byrepresentingitmerely as a public display of God’s disapprobation of sin, and consequentlyindefinite,oruniversal,withreferencetoitsobjects.

AgainsttheSocinianviewoftheAtonement,itwillbeunnecessarytosay

anything, further than thatbetween it and thenewsystem,allmustperceiveastrong family likeness.Both coincide in setting aside the essential attribute ofDivinejustice.Thedifferenceconsistsintheonemakingashowofwhathasinreality no existence; while the other considers the doctrine Atonementderogatory to the Divine benevolence. The Arminian scheme has been oftendiscussed,andrefutedbymen,thememoryofwhoseusefullabours,stilllivesinalltheChurches.ThethirdschemeisamodificationofArminianism,containing,insomerespects,agreaterportionoftruth,whichrendersitbettercalculatedtomisleadandtoperplex.Ithasbeenwellsaid,that,“partsandparcelsoftruthareamongthemostenvenomedshaftsthatflyfromthebowofSatan.”

The question at issue is of great importance; it extends farther, and cutsdeeper, thanmay at first appear. It professes to obviate prejudices against theGospel,andisdefendedbymenwhoseemtodesiretoupholdthetruthasitisinJesus,whileinrealityitleadstoconsequencesfromwhichtheywouldshrink.Inattemptingtoremovetheoffenceofthecross,theGospelisinfactbetrayed;foriftheAtonementbeindefinite,itisinitselfanullity,andnosupplementaryactof sovereign grace can clothe it with an importance which it does not reallypossess.Ifitbeonlyadisplay—avindicationof“publicjustice,”—if,asoneofitsadvocatesaffirms,“aguiltycreaturecanneverbecomeaninnocentcreature,”thenourfaithisvain;weareyetinoursins,andarenecessarilyexcludedfromthat place into which no guilt or impurity can possibly enter.We may neverceasetoexist,butitisimpossibleweshouldenjoythatlifewhichconsistsinthefavourofGod;forHeisofpurereyesthantobeholdiniquity,andcannotlookupon sin. To suppose God wiping away all tears from the eyes of a guiltycreature, is absurd and contradictory; for guilt and misery are inseparable.PerfecthappinesscanonlybeenjoyedbyourbeingperfectlyconformedtoGod,andthiscannevertakeplacewhilethereisaboutusaparticleofguilt.

IftheAtonementbeafiction,andnotareality,—ifitbenomorethananexhibitionofdispleasureagainstsin,thenmayweexclaimwiththeApostle,“OwretchedmanthatIam!whoshalldelivermefromthebodyofthisdeath?”Butwecannotunite inhis triumphant response,when, in thecontemplationof theAtonementasanactualsatisfactionfor,andexpiationof,hisguilt,hereplies,“IthankGodthroughJesusChristourLord,”andproceeds,“thereisthereforenownocondemnation to them that are inChrist Jesus;” and, viewingChrist as theHead of his body the Church, and the perfection of that righteousness withwhich, through union with Him, believers are invested, he boldly demands,

“Whoshall layanything to thechargeofGod’select? It isGod that justifieth.Whoishethatcondemneth?ItisChristthatdied,yearather,thatisrisenagain,whoisevenattherighthandofGod,whoalsomakethintercessionforus.”

We shall conclude this chapter with two extracts from Mosheim’sEcclesiastical History,—a writer whom none will suspect of a disposition toundervalue learning and philosophical investigation; but he clearly perceivedhow the gospel, which had at first been corrupted by the Judaizers, wasafterwards vitiated by attempts to harmonize it with the idle speculations ofthosewhosoughtdistinction,bystrikingoutsomethingoriginal,andattemptingtoingrafttheircrudenotionsonthestockofrevealedtruth.

“Among other accessions to the splendour and force of the growingChurch,wemayreckonthelearnedandingeniouslaboursofthosephilosophersandliteratiwhowereconvertedtoChristianityinthiscentury.Iamsensiblethattheadvantagesarisingfromhencetothecauseoftruereligionwillbedisputedbymany; and, indeed,when thequestion is thusproposed,Whether, upon thewhole, the interests of Christianity have gained or lost by thewritings of thelearned, and the speculations of philosophers, that have been employed in itsdefence? Iconfessmyself incapableof solving it ina satisfactorymanner.Fornothingismoremanifestthanthistruth,thatthenoblesimplicityanddignityofreligionwere sadly corrupted inmany places, when the philosophers blendedtheiropinionswithitspuredoctrines,andwereaudaciousenoughtosubmitthatDivinesystemof faithandpiety tobescrutinizedandmodifiedby the fallible

ruleofimperfectreason.”[‡]

Again,—

“This venerable simplicitywas not indeed of a long duration; its beautywasgraduallyeffacedby the laboriouseffortsofhumanlearning,and thedarksubtilties of imaginary science.Acute researcheswere employed upon severalreligioussubjects,concerningwhichingeniousdecisionswerepronounced,and,what was worst of all, several tenets of a chimerical philosophy wereimprudently incorporated into the Christian system. This disadvantageouschange,— this unhappy alteration of the primitive simplicity of theChristianreligion,waschieflyowing to two reasons; theonedrawnfrompride,and theotherfromasortofnecessity.Theformerwastheeagernessofcertain learnedmen to bring about a union between the doctrines of Christianity and theopinionsofthephilosophers;fortheythoughtitaveryfineaccomplishment,tobe able to express the precepts of Christ in the language of philosophers,

civilians,andrabbins.TheotherreasonthatcontributedtoalterthesimplicityoftheChristianreligion,was,thenecessityofhavingrecoursetologicaldefinitionsandnicedistinctions, inorder toconfoundthesophisticalargumentswhichtheinfidelandthehereticemployed; theonetooverturntheChristiansystem,and

theothertocorruptit.”[§]

CHAPTERII.DangerofAttemptingtoRemovetheOffenceoftheCross.

THE satisfaction made by the Son of God for his people is the grandpeculiarity,—thesumandsubstanceoftheGospel.Herewebeholdmercyandtruthmeeting together, righteousness and peace embracing each other.We see“theLord,theLordGod,mercifulandgracious,long-suffering,andabundantingoodness and truth; keeping mercy for thousands, forgiving iniquity,transgression and sin, and that will by no means clear the guilty.” But “thenaturalman receiveth not the things of the Spirit of God;” and therefore thisdoctrinehasinallagesbeengainsaidandperverted.TotheJew,elatedwiththenotionofMessiahadornedwithworldlypomp,andwieldinganearthlysceptre,theideaofChristcrucifiedwasastumbling-block.TothephilosopherofGreece,a doctrine so humiliating appeared like the ravings of insanity; and in everysucceedingage,thetruth,whichinthedaysoftheApostlesprovokedthescornof the Jewand the contempt of theGreek, has awakenedkindred emotions ineveryunregenerateheart.

Those to whom “it is given to know the mysteries of the kingdom ofheaven,” should lookwith pity on the opposition of the ungodly. It is a smallmattertobereputedfoolsbythosewhodespisethewisdomofGod.Inthatday,whentheheavensandtheearthshallfleeawayfromthefaceoftheJudgeofthequickandthedead,theAtonementwillnotonlyprovetherockofthesalvationofbelievers,butwillalsoappear in theeyesofanassembleduniverse tohavebeen the power and the wisdom of God. There will then be nothing to blindmen's judgement; the allurements of sin will have lost their power; theapprobation of our fellow-creatures will have ceased to be an object of theslightest importance.Allwill be fully occupiedwith their own concerns; eachindividualofanassembledworldwillfindhimselfalonewithGod.ThethoughtsofSatanhimselfwillbeconcentrateduponthehopelessmiseryinwhichallhiswileshave issued, andneitherhenoranyof thecountlessmultitudewhomhehas deluded, will have the melancholy satisfaction of thinking that they havebeenhardlydealtwith.

Itmighthavebeenexpectedthat thedisciplesofChristwouldhavebeensufficientlyguardedagainstthedelusionsofscience,falselysocalled;yetitisamelancholy fact, thatmanyof them, ineveryage,havevainlyendeavoured toremovetheoffenceofthecross.Theyseemalmostashamedofthesimplicityof

thegospel,tilltheyhavearrayeditinthetawdrygarbofphilosophy,andbroughtitintoaccordancewiththewisdomofthisworld.Toremovetheoffenceofthecross, is an attempt as hopeless as to create a newworld; wemay reject theGospelaltogether,but,withoutbeingutterlycorrupted,itcannotbeblendedwithmen’spreconceivednotions.Theoffenceofthecrossisthefruitofthatdarknessinwhichmanwasinvolved,when,refusingtobeguidedbythewisdomofGod,hepresumedtocastoffhisallegiancetohisMaker;andnothingbutthepowerwhich caused the light to shine out of darkness, can give us the light of theknowledgeofthegloryofGod,asitshinesinthefaceofJesusChrist.Butwhileitisvaintoendeavour,bycarnalweapons,toeffectwhattheHolySpiritalonecan accomplish, it is possible to mutilate the truth as it is in Jesus, so as toneutralizeitspowerwhilestrivingtorenderitmorepalatable.Thisisthegreatdanger towhich the truth has in every age been exposed. To this theApostlereferred,whenhesoearnestlybesought theColossianstobewarelestanymanshould spoil them through philosophy and vain deceit, after the traditions ofmen, after the rudiments of theworld, and not afterChrist.He entertained noapprehensionsfor theGospel,—thewordof theLordendurethforever;—buthefearedthattheColossiansmightberemovedfromthatsteadfastnessinChrist,—from that simple relianceonhisAtonement,whichwas essential to the fullassuranceofunderstanding,totheacknowledgementofthemysteryofGod,andoftheFather,andofChrist.

Thereisanothertemptationofakindreddescription,bywhichmanyhavebeenseducedintoerror,whilephilosophisingontheGospel.ItisanerrorakintothatofUzzah,whoputforthhishandtosupportthearkofGodwhentheoxenstumbled.ItconsistsinadesiretovindicatethecharacterofGod,andtoaccountfortheDivineprocedureintheplanofredemption, inamannersatisfactorytoourlimitedreason.

It is very awful to observe how lightly some writers speak of thosemysteriesintowhichangelsdesiretolook.“Thehalflearningofmodemtimes,”says a celebrated writer, “has been the fruitful source of many evils;” and,assuredly,itisnottheleastoftheseevils,thatsomanyseemdisposedtoacquireliteraryfame,bypublishingsomethingnewonthedoctrinesoftheGospel.Suchwriters are naturally led to attempt to discover a method by which theymaysoften down what may be deemed the hard features of Christianity, by sometheorywhichshallexhibittheGospelinamorepopulargarb,andbywhichtheDivine character may be brought into closer accordance with men’s

preconceivedopinions.

Thismodeofprocedureis,tosaytheleastofit,veryoppositetothespiritandexampleoftheWordofGod.WearetheretaughtthatHegivethnoaccountofHismatters,—thatitishisglory“toconcealathing.”WearetoldthatbeforeHim all the inhabitants of the earth are reputed as nothing; that He dothaccording toHiswill in thearmyofheaven,andamong the inhabitantsof theearth;thatnonecanstayHishand,orsayuntoHim,Whatdoestthou?

Thosewriterswho,topleasephilosophers,ortoadvancetheirreputation,inagreatmeasurediscard theBible, anddiscuss thecharacter andconductofJehovah on abstract principles;—those who seem to think it a fair subject ofdebate,whetherGod’sdealingswithhiscreatures,asexhibitedintheScriptures,are becoming and right, —do in effect, if not intentionally, presumptuouslysummon their Creator to the bar of their puny judgement, —call upon theAlmighty to give an account of his matters,—and, in reality, although not inwords,sayuntoGod,“Whatdoestthou?”

HowdifferentisthelessontaughtusinScripture!WhentheLordspoketoJoboutofthewhirlwind,Hedidnotcondescendtovindicatetherectitudeofhismoralgovernment,whichJobhadpresumedtoimpugn.Heexhibitedhimselfasthe Almighty, as the Creator and Upholder of all things. And the Apostle’sreasoningispreciselysimilar,whenheinquires,“Nay,but,Oman,whoartthouthatrepliestagainstGod?shallthethingformedsaytohimthatformedit,whyhastthoumademethus?”Itwouldbewellforwriterssuchasthosetowhomwehavereferred,toremember,thatfallenmancanonlyescapethewrathtocome,byhishighimaginationsbeingcastdown.Insteadofansweringthequestion,—How can these things be? God tells us, so they are. But men are prone toexercisethemselvesinthingstoohighforthem,andinattemptingtogobeyondwhat is written, and to overleap the bounds of revealed truth, they bewilderthemselves in theendlessmazesof theirownimaginations.Weareeverapt toforgetthatthethingsoftheSpiritofGodarefoolishnesstothenaturalman.Weendeavourtoamplifythem,thatwemayremovetheoffenceofthecross;andtheresultofourpresumptionis,—aperversionoftheGospelofChrist.

CHAPTERIII.Redemption.

To REDEEM, means to repurchase, to recover, to ransom. Man was thepropertyofhisCreator,whogavehimbeing.HesoldhimselftoSatan;andallmankind are naturally led captive by the devil at hiswill.But the seed of thewoman,—thosewhomChrist isnotashamed tocallbrethren,—are ransomedfromthecruelbondageinwhichtheywereheld;whiletherestofmankind,—the seed of the serpent, — remain the bond slaves of Satan. Redemption isalways limited to the people of God, and is synonymous with salvation. TheChurch is termedChrist’spurchasedpossession,Eph. i.14, for it ispurchasedwithhisownblood,Actsxx.28;itsmembersareredeemedtoGodbythebloodoftheLamb,Rev.v.9.Electionandredemptionareevidentlyofthesameextent;theyrelatetothesameindividuals,toallsuch,andtononeelse.Allthechosenpeopleareredeemed,andall theredeemedarechosenuntoobedience, throughsanctificationoftheSpirit,andthesprinklingofthebloodofJesusChrist,1Pet.i.2.Again,weread,“Accordingashehathchosenus inHim,—inwhomwehaveredemptionthroughhisblood,”Eph.i.4,7.

Redemptionissometimesspokenofasfuture,becauseitisnotcompletedtilltheresurrection,whichiscalled“theredemptionofourbody,”Rom.viii.23.“thedayof redemption,”Eph. iv.30.The redeemedarenow the sonsofGod,adopted intohis family;whilehere they are exposed to the same troubles andafflictions as othermen, butwhenChrist,who is their life, shall appear, theyshall be like him, having their vile body fashioned like to his glorious body.Hence it is written, “I will ransom them from the power of the grave; I willredeemthemfromdeath:Odeath,Iwillbethyplagues;Ograve,Iwillbethydestruction:repentanceshallbehidfrommineeyes,”Hoseaxiii.14.

Theredemptionof theChurch, thebodyofChrist, likeeveryothergreatdoctrine of the Gospel, was embodied in the history of Israel. They wereredeemedfromcruelbondage,fromtheironfurnace,whilethesprinklingofthebloodof thepaschal lambpreserved themfromtheawful judgementbywhichtheir redemption was effected. Many plagues had been inflicted upon Egypt;and,asGodhadforetold,theyproducednolastingeffectuponthehaughtymindof Pharaoh. But, previously to the destruction of the first-born, the Lordcommandedhispeopletopreparefortheirdeparture,bykeeping“thepassover.”Had their deliverance been effected without blood, it would not have

correspondedwiththeredemptionofthetrueIsrael,whoareredeemedwiththepreciousbloodofChrist,asofalambwithoutblemishandwithoutspot.“Christourpassoverissacrificedforus.”Believersaredescribedashaving“cometothebloodofsprinkling,whichspeakethbetter things than thebloodofAbel.”TheredemptionofIsraelafterthefleshwastemporal,thatofthetrueIsraeliseternal.Heb.ix.12.

In theOldTestament,we find nothing like universal redemption; itwaslimited to God’s chosen people. They were exclusively the redeemed of theLord, Psal. cvii. 2.; Micah vi. 4; but they were taught to look for a greaterredemption by the King Messiah. Hence the disciples, after mentioning themightyworkswhichJesushaddone,added,“Wetrustedthishadbeenhewhoshould have redeemed Israel,”Luke xxiv. 21. They knew not, that it behovedChristtosuffer,andtorisefromthedeadthethirdday;butwhatledthemtofearthattheyhadbeenmistaken,ultimatelyprovedthecrowningevidencethatJesuswastheChrist.

Had he appeared to accomplish for Israel a temporal deliverance, themightyworkswhichheperformedwouldhaveprovedthathewasequaltothetask,andthatonhimtheymightconfidentlyrely;buthecametoobtain“eternalredemption” for his people, to spoil principalities and powers, and tomake ashow of them openly, triumphing over them in his cross, Col. ii. 14, 15; thiscouldonlybeaccomplishedbydeath,bymakinghissoulanofferingforsin;byratifying the everlasting covenant,which secures the salvation ofGod’s elect,with his ownblood; by dying, rising, and reviving, that hemight be theLordbothof thedeadandof theliving:andthusmakingitmanifest thathehadthekeys of hell and death. His people, in common with all mankind, had beendoomed to return to the dust. For many generations they had successivelydisappeared from theearth,andgonedown thevalleyof theshadowofdeath;butthegoodShepherdappearedtobringagainthatwhichwasdrivenaway,—tobindupthatwhichwasbroken.Hecame,bydeathtodestroyhimthathadthepowerofdeath; tobreakhisyoke fromoff theirnecks; todeprivedeathof itssting, and the grave of its victory; so that his peoplemightmeet the king ofterrors not only with calmness, but with joy, as the termination of all theirafflictions.

Wehaveobserved, thatredemptionissynonymouswithsalvation.HenceIsrael, so frequently described as God’s redeemed, are represented as saved,Deut,xxxiii.29.True,theirsalvationorredemptionwastemporal,—ashadow

for the time then present, prefiguring the spiritual and eternal redemption orsalvationofthetrueIsrael,—thechildrenofGod,whoarescatteredabroad,andwhom Jesus came to gather into one, John xi. 52. The means which Godemployed, were effectual for the redemption of Israel after the flesh, whomalone,underthatdispensation,heknew,ofallthefamiliesoftheearth;andthemeans employed, viz. the incarnation and sufferings of the Son of God, areeffectualfortheredemptionofthetrueIsrael,forallwhoweregiventohimoftheFather,andwithwhomhetookpartinfleshandblood;inregardtoallothershewillsay,Departfromme,“Ineverknewyou.”

While the final and complete separation of the children ofGod and thechildrenofthedevilwillnottakeplacetillthejudgementofthegreatday,arealseparation is produced by the publication of the Gospel. It is to be preachedindiscriminately toallwho, in thecourseofProvidence,arebroughtunder thejoyfulsound.Salvationisoffaith,andfaithcomethbyhearingthewordofGod;whenceitfollows,thatthegospelinvitationsshouldbeaddressedtoalltowhomwehaveaccess.ThegospelisthefanbywhichChristseparateshispeoplefromtheworld;thewordofGodtriesallwhohearit:somebelievethethingswhicharespoken,andsomebelievenot.Theformeraredeliveredfromthepowerofdarkness,andtranslatedintothekingdomofGod’sdearSon;Christisformedinthemthehopeofglory;hetakesuphisabodeintheirheartsbyfaith,andthey

becomethetemple[**]

oftheHolyGhost,whichdwellethinthem,whichtheyhaveofGod,andbywhichtheyobeythetruth,1Pet.i.22.

Ampleinstructionsaregiventopreachafreeandfullsalvationtomankindindiscriminately,whileredemptionis limited toGod’select,whoaredescribedasredeemedorsaved,Tit.ii.14.;iii.5.ThosefromwhomtheGospelishid,areirrecoverablylost;whilethosewho,byreceivingtherecordofGodconcerninghisSon,settotheirsealthatGodistrue,aresavedwithaneverlastingsalvation,—made meet for the inheritance of the saints in light; and thus the effectproduced upon men by the Gospel, discovers for whom expiation was madeupon the cross,whose sinsChrist bore inhis ownbodyon the tree, that they,beingdeadtosins,shouldliveuntorighteousness.

Thegospeltellsnomanhissinsareatonedfor,butittellseverymanwhohears it, that it is a faithful saying, andworthy of all acceptation, that Christcameintotheworldtosavethechiefofsinners;andthatbyHimallwhobelievearejustifiedfromallthings,whilethewrathofGodabidesuponunbelievers.

Godprovidedredemptionformen,notfordevils;whynotthenforsomemen,andnotforothers?NeithermennordevilshadanyclaimuponGod;bothwere inexcusable, andwho shall presume to decide towhomHismercy shallextend?Rom.ix.15.

“In Scripture, redemption is something substantial and palpable; it isredemption toGod—from the earth—fromamongmen—frombondage—fromdeath—fromthegrave—fromthecurseofthelaw—fromalliniquity—fromourformervainconversation;butuniversal redemptionfreesus fromnothing;—itleavesuswhereitfoundus—itislikeanidol—itisnothingintheworld—itisanotherredemption,whichisnotanother,butaperversionoftheredemptionofChrist—itisashadow—ithasnosubstance—itisbutaname.”

CHAPTERIV.GeneralObservationsontheAtonement.

AmidstthevariousschemesatpresentformedtodiffusetheknowledgeofChrist throughout theworld, there appears no small danger of another gospelbeingsubstituted insteadof thatpromulgatedby theApostles.TheuniversalityoftheAtonementhaslongbeenheldbysomeclassesofprofessingChristians;butthedoctrinethatthegoodShepherdlaiddownhislifeforthesheep,—thatHepurchasedtheChurchwithhisownblood,—hasgenerallyprevailedinthiscountry since the Reformation. Of late, however, many have embraced thenotionthatthisisanarrowviewofthesubject,andthattheAtonementofChristwasnotrestrictedtothechildrenwhomGodhadgivenhim,tobegatheredoutoftheworld;butwasmadeequallyforallmankind.Thishaslongbeenoneofthepointsof controversybetweenCalvinists andArminians.But inconnexionwith the universality of the Atonement, the latter denied personal election;whereas those who have lately embraced the Arminian tenet of universalatonement,maintainthatthepeculiarityofredemptionconsistsinitsapplication,according to the sovereignpleasure ofGod;whence it inevitably follows, thatmenarenotsavedbytheAtonement,butbyitsapplication;and,consequently,thattheHolySpirit,andnotChrist,istheSaviour.

The new system is not more scriptural, and is less plausible, than

Arminianism.[††]

If thedoctrineofelectionbeadmitted,ofwhatdifficultydowegetrid,byassertingthatChristdiedforall?Theelectaloneobtainsalvation,and the rest are blinded. It is said the free and unlimited proclamation of theGospeltosinnersofmankind,isfoundedontheuniversalityoftheAtonement;but such is not the case. Pardon through faith in Jesus, is commanded to bepreachedtoallwho, in theprovidenceofGod,arebroughtunder thesoundoftheGospel,andbytheirreceptionofthetruth,thosewhoseguiltwasexpiatedonCalvary,aredistinguishedfromthosetowhomtheLordwillsay,Ineverknewyou. The Gospel brings the redeemed under the shadow of the wings of theAlmighty,whileitdiscoverstheutteralienationfromGodofthosewhoperish,whomChristneverknew.

The difference between those who hold particular redemption, and theadvocatesof thenewsystem,ishighlyimportant.Sofarfrombeingastrifeofwords, it involves the very essence of theGospel.A universalAtonement, bywhichallarenotsaved,isnoAtonement;andherewehaveanillustrationofthe

commonproverb, thatextremesmeet.IfAtonementweremadeforall,andyetmany perish, none are saved by theAtonement,—they owe their salvation tosomethingelse;sothat,inpointoffact,noAtonementwasmade,nosatisfactionwasgiven,forthesinsofanyofthechildrenofmen.

Atonementmeansexpiation,—satisfactionforsin;andif thesatisfactionbesufficient,thoseforwhomitwasmade,mustnecessarilyreceivethebenefit.DrWardlaw,incommentingupontheApostle’swords,“Butnowonceintheendof the world hath he appeared to put away sin, by the sacrifice of himself,”observes, “It is obvious that the putting away of sin, when represented aseffectedbyasacrifice,mustmeantheexpiationofitsguilt,andtheconsequentprevention of its penal effects. I think, therefore,” he adds, “I shall not be farfromthetrueimportofthewords,ifIconsiderthemasexpressingthesentimentthatChristcameforthepurposeofMAKING,BYTHESACRIFICEOFHIMSELF,AN

ATONEMENTFORSIN.”[‡‡]

Cananythingbemorepalpable than that,accordingtothisstatement, thesinofthoseforwhomtheAtonementwasmade,wasputaway,—theirguiltwasexpiatedbythesacrificeofChrist,anditspenaleffectsprevented.IfChristmadeAtonementforsin,andifthisAtonementbeuniversal,either all are justified, or the Atonement has proved insufficient. The latteralternativecannotbeadopted;forDrWardlawmaintainstheinfinitevalueofthesacrificeofChrist,sothathissystemnecessarilyleadstouniversalrestoration.

Every deviation from the word of God is fraught with danger. Error inreligion resembles awedge, which at first produces no perceptible effect, butwhich surely, though gradually, rends the substance into which it has beenintroduced. This is illustrated in the progress of the advocates of universalAtonement.Somehavecarriedouttheprincipletoitslegitimateconsequences,representingmenaspossessingability torepentand turn toGod.OthersadmitthatitisonlybythepoweroftheHolySpiritthatsinnersarebroughttothefootof the cross. While a third party adopt a middle course, and by distinctionsbetweennaturalandmoralinability,seemdisposedtogetridofthequestion.

ItistheobjectofthesepagestoexhibittheAtonementinthelightoftheword of God, and to consider the principal arguments in favour of a systemwhichvirtuallysetsasidetheAtonementaltogether,disparagestheloveofGodtohispeople,andturnsawaythemindfromthesimplicitythatisinChrist.

It is a very striking feature in the writings of the advocates of the newsystem, that they are chiefly occupied with metaphysical reasonings. Their

appealisnotsomuchtothewordofGod,astoourpreconceivednotions.Itisevidenthowfallacioussuchalineofargumentmustprove.ThewisdomofGodisindiametricaloppositiontothewisdomofthisworld,sothatifanymanwillbewiseinthisworld,hemostbecomeafool,thathemaybewise.

All errors respecting theAtonement originate in erroneous views of thestate intowhichmanwasbroughtby the fall. It hasbeenalleged thatAdam’sposteritypartakeoftheconsequencesofhissin;buthadtheynotbeenpartakersofhisguilt,theycouldnothavebeenpartakersofitseffects.Itmaybelaiddownas an incontrovertible axiom, that UNDER THE RIGHTEOUS AND PERFECTGOVERNMENTOFGOD,THERECANBENOSUFFERINGWHERETHERE ISNOSIN.TheimputationofguilttoAdam’sposteritywasnotanarbitraryact;theywereverilyguilty,elsetheywouldnotbe“bynaturechildrenofwrathandalthoughinChrist there was no sin, yet having condescended to unite himself with hispeople,tocomeinthelikenessofsinfulflesh,andbeingmadeunderthelawastheir suretyandsubstitute,hewas justlymadeanswerable for them.When theswordawokeagainst theManwhowas the fellowof theAlmighty, itwas theswordofjustice.Tothewisdomoftheworldthisisfoolishness,buttothosewhoarecalled,itisthepowerofGod.ItisthewisdomofGodinamystery;eventhehiddenwisdomwhichGodordainedbefore theworldforourglory,andwhichbelieversarecommandedtoholdinapureconscience.

Anotherincontrovertibleaxiomis,thatNOTHINGBUTSINCANSEPARATEACREATUREFROMITSCREATOR.GuiltaloneinterposesanimpassablegulfbetweenHimwhoisofpurereyesthantobeholdiniquity,andtheworkofhishands;butit is filledupby theAtonement.God looksupon those inwhosebehalf itwasoffered in the face of his Anointed, and sees no iniquity in Jacob, norperversenessinIsrael.SogloriousistheAtonementmadeforthemonthecross,sofullthesatisfactionmadetotheholyandrighteouslaw,thatGodrememberstheir sins nomore,—they are fully expiated. Thus are the redeemed, in theirsuccessive generations, justified from all things. In their glorious Head, theyhaveenduredthepenaltyoftheirguilt;theyaredeadtothelawbythebodyofChristbrokenforthem;theyarethereforenomoreunderthelaw;themarriageisdissolvedbydeath;theyaremarriedtoanother,andtheevidenceoftheunionistheirbringingforthfruituntoGod.Sin,saystheapostle,shallnothavedominionoveryou,foryearenotunderthelaw,butundergrace.Andagain,“Howshall

wethataredeadtosin liveanylonger therein.”[§§]

Whileunder the law, theywere under the curse, Gal. iii. 10; but in Christ they endured the curse, —

“Christhathredeemedusfromthecurseofthelaw,beingmadeacurseforus.”What is the curse? Being forsaken of God. And this extorted from the greatRedeemer the loudandbitter cry, “MyGod,myGod,whyhast thou forsakenme!” A solemn pause ensued, while darkness enveloped the earth, for it waseminentlythehourandpowerofdarkness.Atlength,havingtastedthebitternessof death in the withdrawing of the light of his Father’s countenance, Jesusproclaimed, “It is finished!” The Atonement was complete, the law wasmagnified andmadehonourable, andGod’speople are “sanctified through theofferingof thebodyofChristonceforall.” Inhis resurrection theyreceivedafull discharge. The handwriting of ordinances which they had violated wasforevercancelledandnailedtothecross,andhencethereisnocondemnationforthem;andalthoughtheymustdrinkofhiscup,—belikeHimwhowasamanofsorrowswhileinthisworld,—andbemadeconformabletohisdeath,theyshallbealso in the likenessofhis resurrection, andhavepart in that endless life towhichheisrisen.

Thus was Christ, who knew no sin, made sin for his people, that theymightbemade therighteousnessofGodinhim.According tosome,hisbeingmadesinmeansasinoffering;buthisbeingmadesin isopposedtoourbeingmaderighteousness,whichsurelydoesnotmeanarighteousoffering.Shoulditeven be admitted that sin is here to be understood tomean a sin offering,wewould ask, Why was the sin offering called sin? Because the sin of theworshipper was figuratively transferred to the victim, which, under thisimputation, endured the wages of sin; and thus was Christ stricken for thetransgressionofGod’speople, Is. liii.3—8.HepurchasedtheChurchwithhisownblood,andin thedayofregenerationhetakespossessionofhispurchase,takinguphisabodeinhispeople,byhisSpirit.Hencetheapostleconnectstheassertion that believers are bought with a price, with their bodies being thetempleoftheHolyGhost,1Cor.vi.19,20.

Nodoubt,theimputationofAdam’ssinandofChrist’srighteousnessisastumbling-blocktomany;butwhentheGospelcomestous,notinwordonlybutinpower,andintheHolyGhost,andinmuchassurance,wereceivethispartoftruthaslittlechildren,andonlyassuchcanweenterthekingdomofGod.Ourfaithmustberegulatednotbyourpreconceivedopinions,butbyHiswordwhohassaid,“Mythoughtsarenotyourthoughts,normywaysyourways.”

The doctrine of the imputation of our sins to Christ, and of hisrighteousnesstous,hasbeenobjectedto,asgivinga“commercial”viewofthe

Atonement.ThisphrasehasoflatebeenemployedasabugbeartosetasidethedoctrineofScriptureonthissubject.Doubtless,whenwereadthatbelieversare“boughtwithaprice,”thattheChurchwaspurchasedwith“thebloodofGod,”that his people are ransomed from the power of the grave, “commerciallanguage”isemployed;butitisthelanguagedictatedbythewisdomofGod,asbeing best adapted to convey to us just views of the Atonement. The termredemption is strictly “commercial,” but it is selected by InfiniteWisdom, tocommunicatetousthegrandestviewoftheDivinecharacter.

Nocreaturecouldhavemadeanatonementforsin,orhavemagnifiedthelaweitherbyobedienceorsuffering.Hadabodybeenpreparedforthehighestangel, his incarnationmust have been an act of obedience to hisCreator; andafter all his humiliation, and all his sufferings, he would have been anunprofitable servant; he could have done no more than his duty. Hisrighteousness,therefore,couldnothaveextendedtoanother;hecouldhavehadnosuperfluousmerit,neithercouldhehaveofferedhimselfavoluntarysacrifice;hecouldnothavelaiddownhislife,fornocreaturehaspoweroverhisownlife.Nocreatedbeingcouldhaveenduredthecurseofthebrokenlaw,orhavestoodas the substitute and surety for another; for every creaturemust bear his ownburden.ButtheCreator,inwhomwaslife,ofwhosesovereignwillthelawisbuttheexpression,appearedintheformofaservant;byhisobedienceuntodeath,hemagnifiedandmadehonourable the lawwhichhispeoplehadbroken; thusrestoringwhathetooknotaway.InobediencetohisFather’scommandment,helaiddownhislife,thathemighttakeitagain,androsetothepowerofanendlesslife,asthefirst-bornofmanybrethren,towhomhewasinallthingsconformed.

Such is the foundation which God has laid in Sion for the hope of theguilty.SuchistheeverlastingrighteousnessinwhichChrist’speopleshallstandunrebukable.It“differsentirelyfromtherighteousnessofmenandangelsinitsAUTHOR;foritistherighteousnessnotofacreature,butoftheCreator.ItheLordhavecreatedit.Itisadivineandinfinitelyperfectrighteousness,wroughtout by Jehovah himself, which, in the salvation of man, preserves all Hisattributesinviolate.TheFathercreateditthroughtheSon,inthesamewayasby

theSonhecreatedtheworld.”[***]

Thegospelistherevelationofthisrighteousness;itistobemadeknowntoallnationsfortheobedienceoffaith,andallwhohearitareinvitedtoreceiveJesusastheirAlmightySaviour;byhimtobelieveinGodastheircovenantGod

andFather,andtobeholdgracereigningthroughrighteousnessuntoeternallife.InthesufferingsanddeathoftheonlybegottenSon,wehaveamoreawfulproofofthemalignityofsinthanifthewholehumanracehadperished,whilepeaceisproclaimed to the chief of sinners, and thosewho believe are investedwith arighteousnesssoglorious,thattheeyeofOmnisciencecanperceiveinitnoflaw.

Theoriginal constitution of the human race had reference to the plan ofsalvation.“KnownuntoGodareallhisworksfromthebeginningoftheworld.”The creation is itself amystery indicativeof theplanof redemption;mankindwere created not individually, but inAdam.Hewas constituted the covenant-headandrepresentativeofallhischildren,andinhimtheyallsinnedanddied.Upon this subject the Scripture is explicit: “By oneman’s disobediencemanyweremadesinners;—by theoffenceofone, judgementcameuponallmen tocondemnation;—byoneman’soffencedeath reignedbyone; inAdamalldieand it is equally explicit in declaring, that “the grace of God and the gift bygrace,whichisbyoneMan,JesusChrist,hathaboundeduntomany,” that“bytheobedienceofoneshallmanybemaderighteous.”HenceAdamistermedthefigureofHimthatwastocome;andEve,takenfromhissidewhilehewascastintoadeepsleep,wasthetypeoftheChurch,whichoriginatedinthedeathofChrist,Eph.v.29,32.

CHAPTERV.OntheUnityofChristandHisPeople.

THEAtonement is foundedupon theunityofChristandhispeople,withwhomhe tookpart in fleshandblood.Allmankindarepartakersof fleshandblood,butheonlytookpartwiththechildrenwhomGodhadgivenhim.ThisisevidentfromthelanguageoftheApostle:“Forbothhethatsanctifieth,andthey

whoaresanctified,areallofone;[†††]

forwhichcauseheisnotashamedtocallthembrethren,saying,Iwilldeclarethynameuntomybrethren;inthemidstofthechurchwillIsingpraiseuntothee.”Andagain,“Iwillputmytrustinhim.”And again, “Behold I and the childrenwhichGod hath givenme. Forasmuchthen as the children are partakers of flesh andblood, he also himself likewisetook part of the same; that, through death hemight destroy him that had thepowerofdeath, that is, thedevil; anddeliver themwho through fearof deathwere all their lifetime subject to bondage,”Heb. ii. 11—15.Here the unity ofhim that sanctifieth, and of them that are sanctified, is expressly declared, inconsequence of which Jesus acknowledges them as his brethren, representshimselfasleadingthepraisesofhispeople,and,likethem,livingalifeoffaithinhisFatherwhilehesojournedinourworld.Heisrepresentedashavingcome,thatbydeathhemightsubvertthekingdomofSatan,anddeliverhispeoplefromthebondageofthekingofterrors.Thisdeliveranceisnotuniversal;itislimitedtoChrist’sbrethren, to the childrenwhomGpdhadgivenhim,withwhomhetookpartinfleshandblood;andhencetheapostleadds,“Forverilyhetooknotonhimthenatureofangels;buthetookonhimtheseedofAbraham,”ver.16.ItisnotsaidhetookonhimtheseedofAdam,thefatherofmankind;buttheseedofAbraham,thefatherofbelievers.“Whereforeinallthingsitbehovedhimtobemade like unto his brethren, that hemight be amerciful and faithful highpriest in things pertaining to God, to make reconciliation for the sins of thepeople,”ver.17.Christ isheresaidtobemadelikeuntohisbrethren,whoarepreviouslydescribedas those thataresanctified,—separatedfromthemassofmankind,whoarenotoftheworld,evenasheisnotoftheworld,Johnxvii.16.So far from having united himselfwith thewhole human race, hewill say tomany,“Ineverknewyou;departfromme.”Christmadeatonementforallwhomheknew;henceit iswritten,“TheLordknoweththemthatarehis;”“thegoodshepherd knows his sheep;” “by his knowledge shall my righteous Servantjustifymany,forheshallbeartheiriniquities,”Is.liii.11.

By sin, fallen man was alienated from his Maker; but in Christ all hisbrethren are reconciled to God. And this reconciliation is exhibited in thewonderful person of Immanuel, in which the divine and human natures areindissolubly united; Jesus is thus perfectly qualified to act as the MediatorbetweenGodandman.Heisthedaysmanbetwixtthem,whocanlayhishanduponboth.InhimthegloryoftheDivinecharacterissecure,forHeisGodoverall.TheinterestofHispeopleisnotlesssafe,forHeisboneoftheirbone,andfleshoftheirflesh.

Adam was given as a covenant to all his posterity, who were entirelydependent upon him; the second Adam, the Head of the new, the spiritualcreation, is the Surety of the new covenant, the children of which were theobjects of God’s everlasting love, and shall inherit the kingdom prepared forthem from the foundation of theworld. The Son ofGod, inwhom theywerechosen, and to whom they were given, undertook their cause; and from theperiod of the fall, even before His manifestation, their sins were forgiven, inconsiderationoftheransomwhichHehadengagedtopayforthem,Rom.iii.25,andwhichwaseverpresentintheviewoftheeternalJehovah.

TheerrorofthosewhostigmatizethefullsatisfactionmadebytheLordinbehalfofHispeople, as a commercial transaction, arises fromnot consideringthetruthsomuchinsistedoninthewordofGod,oftheunityofChristandHispeople.TheApostle,afterspeakingof thevariousgiftsbestowedonbelievers,proceeds, — “For as the body is one, and hath many members, and all themembersofthatonebody,beingmany,areonebody:soalsoisChrist,”1Cor.xii.12.Herewefind,sotospeak,theunityandpluralityofChrist.ItisnottheSonofGodconsideredindividually,whoisherespokenof,butChrist,theHeadofhisbodytheChurch,includingallHismembers.

TheChurchofChristisasreallyoneasthehumanbody,Eph.v.30.WhentheChurchisspokenofasabody,Christisrepresentedasthehead,Eph.iv.15,16.Inthehead,allthesenses,—withtheexceptionoffeeling,whichisspreadover thewhole body,—are placed; sight, hearing, taste, smelling, so that thebodyisentirelyunderthedirectionofthehead.TheapostlespeakingofhimselfasamemberofChrist, says,“IamcrucifiedwithChrist.”As thedeathof theheadisthecertaindeathofthemembers,sowasthedeathofChristthedeathofallhispeople.Theyalldiedinhisdeath,roseinhisresurrection,andaremadetosittogetherinheavenlyplacesinChristJesus,Eph.ii.6.

Thus we see that the spiritual creation was prefigured by that which isnatural,1Cor.xv.46.AdamwasthefigureofHimthatwastocome,Rom.v.14.Two things are essential to the preservation of our natural life; breath, whichGodatfirstbreathedintoAdam’snostrils,andwhichthroughhimisconveyedtoallhisposterity;andfood,bywhichthebodyisnourished,andthediminution,whichcontinuallytakesplace,issupplied.Inexactcorrespondencewiththis,thespiritual life, implanted in the day of regeneration, is maintained, 1st, by theconstant supply of the Holy Spirit given to Christ without measure, andconveyedtohispeople, likethepreciousoilupontheheadofAaronthatwentdowntotheskirtsofhisgarments;and,2ndly,bythetruth,asitisinJesus,orthedoctrineofChrist,whichistothesoulwhatfoodistothebody.Hencetheprophetsays,“Thywordswerefoundofme,andIdideatthem,andtheywerethejoyandrejoicingofmyheart,”Jer.xv.16;andtheLorddeclares,“Exceptyeeat the fleshof theSonofman, anddrinkhis blood, yehaveno life inyou,”Johnvi.53.Believersareeverpronetoletslipthetruth; theyarecomparedtoleakingvessels,Heb.ii.1.whichcanonlybekeptfullbyaconstantsupply.

Hadnotsinenteredintotheworld,allmankindwouldhavebeenperfectlyunited; they would have had one heart and one way; no man would havepreferred his own interest to that of his brother; the royal law would haveremained inviolate, and man would have loved his neighbour as himself; thehuman race would have formed a glorious fellowship, of which their fatherAdamwouldhavebeen thehead, andas there isno schism in thebody, therewould have been none in the human family. Mankind would have been knittogetherinlove,whichtheApostletermsthebondofperfectness,ortheperfectbond; but sin broke the brotherly covenant, andmen live inmalice and envy,hateful,andhatingoneanother.ThestateofmankindpreventsourenteringintothemeaningofChristnotbeingashamedtocallhispeoplebrethren.Menbeingbrethren,made of the sameblood, is no security formutual love, because thefoundations of the earth are out of course, Ps. lxxxii. 5; the creation ismadesubjecttovanity.

Thusthevesselappearedtobemarredinthehandofthepotter,buthedidnot lose thematerials, forof the shredsof thebrokenvesselhe formedanewfellowship,asmuchmoreglorious than the first,as theSecondMan, theLordfromheaven,ismoregloriousthanthefirstman,whowasoftheearthearthy.

Itisnotsurprisingthatthenaturalcreationwasblasted,forallfleshisasgrass;but itwasa typeof thespiritualcreation,consistingofChrist theHead,

andhispeople,who,althoughmany,formonebody;justasthehumanbodyisone, composedofmanymembers, all animatedbyone spirit.Such is thecasewith thebodyofChrist; “Foraswehavemanymembers inonebody, andallmembershavenot thesameoffice,sowe,beingmany,areonebodyinChrist,

and every one members one of another,” Rom. xii. 4, 5.[‡‡‡]

This is the“fellowship of the mystery,” or the mysterious fellowship, “which from thebeginninghadbeenhid inGod,”bywhich itwasHiseternalpurpose tomakeknown unto the principalities and powers in heavenly places, His manifoldwisdom, Eph. iii. 9—11. Hence we are taught, that all things, visible andinvisible,weremade,notonlyby,butforChrist,Col.i.16.

Thisfellowshiporsociety,wasfirstannouncedastheseedofthewoman.ThetitleprimarilybelongstoChrist,Gal.iv.4;butallthefamilyinheavenandinearth,arenamedofhim,Eph.iii.15.Inthefulnessoftime,theOnlybegottenof theFather, theHeadof thisglorious fellowship,appeared,and,as thegreatHighPriestofhispeople,accordingtothewillofGod,offeredthebodywhichhad been prepared for him, “By thewhichwill we are sanctified through theofferingofthebodyofJesusChristonceforall,”Heb.x.10.Bythisofferinghehathperfectedforeverthemthataresanctified,Heb.x.14,whowerechoseninhim, from themass ofmankind, andwhomhe sanctifiedwith his ownblood,Heb.xiii.12.HavingsatdownontherighthandoftheMajestyintheheavens,hesentforththeGospel,therodofhispower,thathemightgatherintoonethechildrenofGod,whichwerescatteredabroad.Havingredeemedthemwithhisblood,hebegetsthemwiththewordoftruth,andthusaretheycreatedanewinhim, made partakers of a divine nature, and shall be raised spiritual andincorruptible, in his likeness, to which they are all predestinated to beconformed.Thisisthecompletionoftheneworspiritualbirth,beguninthedayof regeneration,whenJesusmanifestshimself tohispeople, Johnxiv.21.Thesinneristhenrenewedinthespiritofhis.mind,andthechangeiscompletedattheresurrectionofthejust.

The fellowship subsisting between Christ and his people, may well becalledmysterious, for it cannotbeperceivedbyour senses,norbyournatural

faculties;[§§§]

it can only be perceived by Divine teaching. The wisdom bywhich it is discerned, cometh from above, but the fellowship is not on thisaccountthelessreal;itcorrespondswiththeunityofChristandhisFather.Thisillustrationisverystriking:theunityoftheFatherandChrististhepatternofthe

unityofChristandhispeople.TheFather isnot theSon,yet theyareone; theHolySpiritisdistinctfromboth,yettheseThreeareone,1Johnv,7.Hencetheapostolicblessing,“ThegraceoftheLordJesusChrist,andtheloveofGod,andthecommunionoftheHolyGhost,bewithyouallAmen,”2Cor.xiii.14.ThisexactlycorrespondswiththeblessingpronouncedbythepriestuponIsrael:“TheLordblessthee,andkeepthee:TheLordmakehisfaceshineuponthee,andbegraciousunto thee:TheLord lift uphis countenanceupon thee, andgive theepeace,”Numb.vi.24—26.HereisathreefoldrepetitionofthenameofJehovah,andthisistermed,puttingtheLord’snameonhischosenIsrael.

Christisappointedheirofallthings.HewhoistheHeadofhisbody,theChurch,isseatedattherighthandofGod,faraboveallprincipalityandpower,andmight,anddominion,andeverynamethatisnamed,notonlyinthisworld,butinthatwhichistocome.AllthingsareputunderHisfeet.WhentheFirst-begottenwasbroughtintotheworld,thedecreewentforth,letalltheangelsofGodworshiphim;andnowtheyareallministeringspirits,sentforthtoministerforthemwhoshallbeheirsofsalvation.Suchisthegloryofthefellowshipofwhich the Son ofGod is theHead. It is sometimes represented as a building,[****]

composedoflivingstones,derivinglifefromthelivingstoneonwhichitrests. In this glorious temple, theLordwill forever dwell, thus accomplishingHis eternal purpose, of giving to the universe the fullestmanifestation ofHisinfinitewisdom.

TheunityofChristandhispeopleismuchinsistedoninthewordofGod,andwehaveseenhowimportantitwasintheeyesoftheApostles.ItisthefruitofChrist’sincarnation,withoutwhichHecouldnotbydeathhavedestroyedhimthat had the power of death. He might have continued upon his throne, anddestroyedSatan, but in vindication of his truth and justice,Hemustwith himhavedestroyedthewholeraceofAdam,boththeSerpentandhisbrood;but,bytakingpartinfleshandbloodwiththechildrenwhomGodhadgivenhim,Christbecame their near kinsman, obtained the right of redemption, and not onlyrestored them to the favour ofGod, by delivering them from the curse of thebroken law, Gal. iii. 13, but raised them above the angels, and brought themnearestthethroneofGod.

OntheunityofChristandhispeople, in theirbeingone,as thehusbandandthewife,—astheheadandmembersofthenaturalbody,—asthevineandthebranches,—nay,astheFatherandtheSon,isfoundedtheAtonementmade

forthemonthecross.ThelastoftheseemblemsalonegivesafullrepresentationoftheunityofChristandhispeople.Theotheremblemsareearthly,andgiveanimperfect view of the subject. The marriage relation is dissolved by death; amember of the bodymay be amputated; the branchmay be severed from thestock;sothatnothinginthisworldcanadequatelyrepresentthisglorioustruth.WemusthaverecoursetotheunionoftheFatherandtheSon,inordertoformajust conception of the closeness and perpetuity of the union ofChrist and hismembers.ItistruethattheunionoftheFatherandtheSonpassethknowledge,butitisreal,andindissoluble,andsuch,wearetaught,isChrist’sunionwithHischosen people: “Neither pray I for these alone, but for them alsowhich shallbelieveonmethroughtheirword;thattheyallmaybeoneasthou,Father,artinme,andIinthee,thattheyalsomaybeoneinus;thattheworldmaybelievethatthouhastsentme.AndtheglorywhichthougavestmeIhavegiventhem;thattheymaybeone,evenasweareone;Iinthem,andThouinme,thattheymaybemadeperfect inone;and that theworldmayknow thatThouhast sentme,and hast loved them, as Thou hast loved me.” John xvii. 20—23. Upon thisglorioustruththeAtonementrests.

SomerepresenttheAtonementasanexpedienttovindicatepublicjustice,and tomaintain thehonour of theDivinegovernment in pardoning theguilty;but according to the viewwhich they give of thematter, it is an expedient todispensewith justice; it is thepunishmentof the innocent, that theguiltymayescape. Such things may take place under human governments, but it isimpossibleunder the righteousgovernmentofGod.Such is itsperfection, thatunder it NO INNOCENT PERSON EVER SUFFERED, NO GUILTY PERSON EVERESCAPED; and so far is the Atonement of the Son of God from forming anexceptiontothisrule,thatitaffordsthemostconvincingevidenceofitstruth.

WhentheadvocatesofuniversalAtonementtalkofthedifferencebetweenapecuniarydebtandacrime,allegingthatasuretymaylawfullydischargetheone, while he cannot justly be required tomake satisfaction for the other,—when they represent the scriptural view of the Atonement as a commercialtransaction,theycompletelylosesightoftheunityofChristandHispeople.TheAtonementconsistsneitherinastranger,noranintimatefriend,undergoingwhatanother merited, or being made answerable for another’s guilt; it is the headbeingmaderesponsiblefortheactofthemembersofthespiritualbody,asthemembers had been made responsible for the act of the head, when, by theoffenceofone,judgementcameuponallmentocondemnation,or,asthehead

inthenaturalbodyisresponsiblefortheactofthemembers.Theassassinrushesuponbisvictim,andplungesadaggerinhisheart,and,bythelawsbothofGodandman,theheadisresponsiblefortheactofthefeetwhichwereswifttoshedblood,andofthehandwhichperpetratedthecrime;themurdererdiesthedeath,andnoonedisputesthejusticeofthesentence.Itisnocommercialtransaction;itisfulfillingtheappointmentofHimwhoismostjust.Inlikemanner,sofarfromthe Atonement of Christ interfering with justice, it brings into a focus thisgloriousattribute; itdemonstrates that,although thesinnerhadbeen thesignetonGod’srighthand,heshouldhavebeenpluckedoff;nay,thatwhenHisonlybegotten and well-beloved Son had condescended to unite himself with theguilty,thusplacinghimselfintheirroom,theswordawokeagainstHim.

It is true,Christwas holy, asGod is holy; true,He did no sin, norwasguile found in hismouth; true,Hewas a Lambwithout spot and blemish, allwhich was essential to his making the Atonement—for the sacrifice must beperfecttobeaccepted,Lev.xxii.21;butHewhoknewnosin,wasmadesinforus;thePrinceofLifeenteredintoanindissolubleunionwithadeadbody,that,by partaking of its death, He might impart to it life; and however men mayspeculate aboutdifferentkindsof justice, and affirm that aguilty creature canneverbecomeaninnocentone—invirtueoftheAtonementoftheSonofGod,allhismembersshallbepresentedtohimfaultless,andthatnotfiguratively,butintruthandinreality;allthesinsoftheredeemedarecastintothedepthsofthesea,andwhentheyaresoughtfor,theyshallnotbefound,beingcompletelyandforeverobliterated.Theredeemedarejustifiedfromallthings,andareinvestedwitharobeofrighteousness,suchasAdaminhisbestestatedidnotpossess,andsuchasnorighteousnesswithwhichanycreatureisinvested,canevervie.

InthepersonoftheirgloriousSurety,theredeemedhavereceiveddoubleforalltheirsins,theyhaveenduredthefullpenaltydenouncedagainstsin.Thehonour of the law which they had violated is restored, by an obedience soperfect,anatonementsoglorious—madenotbyastranger,butbythegreatHeadoftheChurch,whoseunitywithhismembersisasrealasthatoftheFatherandthe Son—that the pardon of a countless number of our fallen race, morestrikingly illustrates the justice and holiness of God, than if all mankind hadperished. This is a great mystery, but it is undisputable, if we receive thetestimony ofGod. This is themystery of the faith, and it is ignorance of thismystery which gives rise to those winds of doctrine by which so many areseduced from the faith once delivered to the saints, respecting theAtonement

madeuponCalvary.

The doctrine of the unity ofChrist and his people is highly practical; itgoes to the root of the question respecting the Atonement, and dissipates thebaselessfigmentofacommercialtransaction.ItvindicatestherighteousnessofGod;itmanifestshisinfinitewisdom;itshowsthatwiththeOmnipotentnothingis impossible; it proves that the primary object of the Son of God beingmanifested,was not tomake an impression on the creature, but to satisfy thejustice,andtovindicatethetruthofthegreatCreator.Itharmonizesmercyandtruth, righteousness andpeace. Itmaintains theperfect integrityofGod’sholylaw; not suffering one jot or tittle to pass unfulfilled. The rebel suffers themeritedpunishmentofhisguilt;judgementislaidtotheline;andrighteousnessto theplummet, and the sinsof all themembersofChrist’smystical bodyareforeverburiedinthegraveoftheirHead.SinbroughttheSonofGodtothedustofdeath;HenowlivesuntoGod,andbelievers,havingdiedinhim,aretaughttoreckon themselves deadunto sin, but alive toGod, through JesusChrist, theirLord.Inhimtheylive, inhimtheystand,andinvirtueof theirunionwith theonly begotten Son, they are brought intoGod’s family, and are taught to cry,Abba,Father.

WereitnotfortheunityofChristandhispeople,justice,insteadofbeingmagnified,wouldhavebeenviolatedinhissubstitution.Insomeothernaturethesamesufferingsmighthavebeenendured,andtheymighthavebeendeclaredtobetheeffectofGod’shatredofsin;butthiswouldhavebeenanactofarbitrarypunishment, which could not have affected fallen man. However great thedignity of the sufferer, however deephis voluntary humiliation, itwould havebeen no atonement for us. In order to purge our sins, in order to ransom hisChurch, Christ must so entirely unite himself with his people, that their sinsshouldbecomehissins,thathissufferingshouldbetheirsuffering,andhisdeaththeirdeath. Inshort, theunionofbelieverswith theSonofGod isas intimateandrealasthatofAdamandhisposterity,whoallsinnedanddiedinhim.Thewages of sin is death; and God required the life of a countless multitude ofAdam’srace,atthehandofHimwhowasmorethantheirbrother,—whointheeverlasting councilwas constituted their Father and theirCovenantHead; andwhointhefulnessoftime,assumedtheirfleshandblood,boretheirsinsinhisownbodyonthetree,thatthey,beingdeadtosin,mightliveuntorighteousness,beinghealedwithhisstripes.

By the announcement of his incarnation, the Church was betrothed to

Christ, and the marriage takes place in the day of regeneration, when Godreveals his Son in his people,whenChrist takes up his abodewith them, andbeginstodwellintheirheartsbyfaith.TheyarerepresentedasputtingonChrist,Gal.iii.27;theyputhimonintheloweststateofhishumiliation,Rom.vi.3,4,and rise towalkwith him in newness of life. ThusHe gathers them “one byone;”butthecompletionoftheunion,—themarriage-supperoftheLamb,willtakeplaceinthepresenceofanassembleduniverse,whenHeshallcome,andallhis saints with him, that they may enter upon the full enjoyment of theeverlastingmansionswhichHehasgonebeforetoprepare.

Howmuchconcernedoughtbelieverstobe, towalkworthyofGodontoallpleasing?Arewe,throughunionwithChrist,adoptedintothefamilyofGod?how carefully ought we to cherish the spirit of adoption! Hath God, who isfaithful,calledusintothefellowshipofhisdearSon,JesusChristourLord?1Cor.i.9;howsolicitousshouldwebehabituallytorecollectthatGodhathnotcalled us to uncleanness, but onto holiness! that Christ and Belial have noconcord,andthatthetrutheffectuallyworkethinallwhobelieve!

WehaveseenthattheunityofChristandtheChurchisasrealasthatoftheheadandthemembersofthehumanbody;andasthereisnoschisminthenatural body, there ought to be none in the body of Christ. All the membersought tohavethesamecareoneofanother,1Cor.xii.25.“Foras thebodyisone,andhathmanymembers,andallthemembersofthatonebody,beingmany,areonebody; soalso isChrist.ForbyoneSpirit areweallbaptized intoonebody,whetherwebe JewsorGentiles,whetherwebe bondor free; and havebeen all made to drink into one Spirit. For the body is not one member, butmany.Ifthefootshallsay,Because1amnotthehand,Iamnotofthebody;isitthereforenotofthebody?andiftheearshallsay,BecauseIamnottheeye,Iamnotofthebody;isitthereforenotofthebody?Ifthewholebodywereaneye,wherewere thehearing? if thewholewerehearing,wherewere the smelling?But now hathGod set themembers every one of them in the body as it hathpleasedhim.Andiftheywereallonemember,wherewerethebody?butnowaretheymanymembers,yetbutonebody.Andtheeyecannotsayuntothehand,Ihavenoneedof thee;noragain, thehead to thefeet, Ihavenoneedofyou.Nay,muchmorethosemembersofthebodywhichseemtobemorefeeblearenecessary,”1Cor.xii.12-22.“Wearemembersofhisbody,ofhisflesh,andofhis bones.” Again, believers are exhorted to grow up into him in all things,which is the head, even Christ, “From whom the whole body fitly joined

together and compacted by that which every joint supplieth, according to theeffectualworkinginthemeasureofeverypart,makethincreaseofthebody,untotheedifyingofitselfinlove,”Eph.iv.16.

Thereisthemostperfectsympathyinthemembersofthenaturalbody,1Cor.xii.26;andsowill ithereafterbe, in thebodyofChrist, andsowould itevennowbewereitnotforthebanefuleffectsofindwellingsin.Theseedofthewoman, when delivered from the power of Satan, and translated into thekingdomofGod’sdearSon,are,whileinthisworld,inastateoftransition;bothAdamandChrist liveinthem,andhencetheyhavemuchincommonwiththeseedoftheserpent.Theyare,indeed,renewedinthespiritoftheirmind,—theyhaveputon thenewman,—theydelight in the lawofGod;buta lawin theirmemberswaragainstthelawoftheirmind,sothattheycannotdothethingsthattheywould,—theirtransformationisimperfect;buthereaftertheyshallbelikeChrist,for theyshallseehimasheis.TheirconnexionwithfallenAdamshallthenbeentirelydoneaway;theoldmanshallbecompletelyputoff;theyshallbesatisfiedwhentheyawake,withGod’slikeness.

At present the perfect sympathy winch ought to subsist in the body ofChristisonlyseeninthegloriousHeadoftheChurch;hefullysympathizesbothwiththejoysandsorrowsofhispeople.ObservehiscareofIsraelaftertheflesh,whowerebutanemblemofthetrueIsrael.“Hefoundhiminadesertland,andin thewastehowlingwilderness; he ledhimabout, he instructedhim,hekepthimastheappleofhiseye.Asaneaglestirrethuphernest,flutterethoverheryoung,spreadethabroadherwings,takeththem,beareththemonherwings;sotheLordalonedidleadhim,andtherewasnostrangeGodwithhim.Hemadehim ride on the high places of the earth, that hemight eat the increase of thefields:andhemadehimtosuckhoneyoutoftherock,andoiloutoftheflintyrock;butterofkine,andmilkofsheep,withfatoflambs,andramsofthebreedofBashan,andgoats,withthefatofkidneysofwheat;andthoudidstdrinkthepure blood of the grape,” Deut. xxxii. 10—14. In all their affliction he wasafflicted; he that toucheth them toucheth the apple of his eye, Zech. ii. 8. InregardtothetrueIsrael,aninjurydonetoadisciple,isdonetoChrist,andanactofkindnesstooneofhispeoplehewillacknowledgeasdonetohimself.WhenSaul was on his way to Damascus breathing out slaughter and threateningsagainst the disciples of the Lord, “there shined round about him a light fromheaven:Andhefelltotheearth,andheardavoicesayinguntohim,Saul,Saul,whypersecutestthoume?Andhesaid,Whoartthou,Lord?AndtheLordsaid,I

amJesus,whomthoupersecutest,”Actsix.3—5.

He represents himself when seated on the throne of judgement, asacknowledging thekindnessshown to the leastofhisbrethren,“And theKingshall answer and say unto them,Verily, I say unto you, Inasmuch as ye havedoneituntooneoftheleastofthesemybrethren,yehavedoneituntome,”Mat.xxv. 40. On the other hand, disregard of his people is visited with his heavydispleasure. “Then shall he answer them, saying, Verily, I say unto you,Inasmuchasyediditnottooneoftheleastofthese,yediditnottome,”Mat.xxv.45.Thefinalstateofmankindwillbeirrevocablyfixedaccordingtotheirattachmentto,oralienationfrom,thebrethrenofChrist.Thisistheinfallibletestofourstateandcharacter.Alltheseedofthewoman,—thebrethrenofChrist,aretaughtofGodtoloveoneanother,1Thess.iv.9;whilethenaturalenmitytoChrist,andhispeople—althoughitmayberestrainedbyexternalcircumstances—remainsunbrokenintheseedoftheserpent,Gen.iii.15.

Christ still suffers in his members; the satisfaction to justice wascompletedonthecross,buttheredeemedmust,throughmuchtribulation,enterintothekingdomofGod;theymustalldrinkofhiscup;andhencetheApostlerepresentshimselfasfillingup,byhissufferingsforhisbrethren,“thatwhichisbehindoftheafflictionsofChrist inmyfleshforhisbody’ssake,whichisthechurch,”Col.i.24.Thesentencepassedonmankindwhiletheysojourninthisworld,Gen.iii.17—19,hastakenholdoftheredeemedaswellasofothers;itisapartof their fellowshipwithHimwhowasamanofsorrows.But theyshallsoonputoff thisearthly tabernacle,beclothedwith theirhousewhich is fromheaven, and partake of the glory into which he has entered. The mysteriousfellowshipwillthenappearinallitslustre;Christwillbeseeninhisfulness;hisbody will be complete, not a member superfluous or lacking, and havingaccomplished the glorious end of the mediatorial kingdom,—having fulfilledGod’s eternal purpose by making known to the principalities and powers inheavenlyplaceshismanifoldwisdom,—havingputdownallrule,andauthority,andpower,whichinterferedwiththeuniversaldominioncommittedtohim,hewill,asthefirstbornandheirofthewholecreation,deliverupthekingdomtoHimwhoputallthingsunderhim,thatGodmaybeallinall.

CHAPTERVI.TheNatureofTheAtonement.

ATONEMENT means expiation of guilt, satisfaction for an offencecommitted. It is used in Scripture interchangeably with reconciliation. Ifsufficient, it removes the ground of variance, so that the offender and theoffendedwalkinharmony.GodwasinChrist,reconcilingtheworldtohimselfnot imputing their trespasses unto them; their iniquities were blotted out as acloud,and their transgressionsasa thickcloud.Thiswasnot theeffectofanychange in the Divinemind in regard to sin, for God is of purer eyes than tobeholdiniquity;Hecannotlookuponsin.ItwastheeffectofthesacrificeoftheSonofGod,who,beingmadeunder the law,whichhispeoplehadbroken,byhis perfect obediencemagnified andmade it honourable, and, by enduring itscurse in the character of their surety and substitute, removed their guilt,redeemed them from death, delivered them from the power of Satan, andtranslatedthemintohiseverlastingkingdom.

TheHebrewwordrenderedAtonement,signifiesCOVERING.BythedeathofJesus,thesinsofhispeoplearecovered,sothatwhentheyaresoughtfortheyshall not be found. Hence the Apostle describes the blessedness of the manwhosesinsarecovered.Thecoveringof thearkwhichcontained the tablesofthelaw,wascalledthemercy-seat;itwasthethroneofGod,whodweltbetweenthecherubiminthemidstofhischosenpeople.Thuswasrepresentedtheunionof justice andmercy in the character of theGod of Israel. The law had beenbroken, but, as it is unchangeable, the tables were renewed, and, by God’sappointment,acoveringwasprovidedforthem.

The covenant of redemption was made in the everlasting council. TheFather, Son, and Holy Spirit—the one Jehovah—took part in theaccomplishmentof thismostwonderful transaction. In the fulnessof time, theWordwasmadeflesh;abodywaspreparedbythepoweroftheHolyGhost,inthewombof theVirgin, and theFather sent forthhisSon,madeof awoman,made under the law, to be the Head of a countless multitude, who had beenchoseninhim,andtowhom,astheobjectsofGod’severlastinglove,eternallifehadbeenpromisedbeforetheworldbegan,Titi.2.

Thegreatmysteryofgodliness,isGodmanifestintheflesh,1Tim.iii.16.AlthoughallthefulnessoftheGodheaddweltinhimbodily,heappearedintheformofaservant,andwasinallthingsconformedtothewillofHimthatsent

him.Heneitherdid,norspokeanythingofhimself.BytheHolySpiritgiventohimwithoutmeasure,hetaughtthatdoctrinewhichhehadheardandlearnedofhis Father, performing those mighty works which proved his divine mission;and, having fulfilled all thatwaswritten of him in the Scriptures of truth, hebowedhishead,andgaveuptheghost.Nomantookhislifefromhim;helaiditdown of himself. This commandment he had received from his Father. TherewasnoremissionofsinunderthelawofMoseswithoutthesheddingofblood,andthiswasafigureofthesheddingofthebloodoftheLambofGod,bywhichthesinsof the true Israelare removed.Hewas in thebosomofhisFather;hewasfullyacquaintedwithhismostsecretpurposes.Hemadehissoulanofferingforsin,heknewthesacrificewasaccepted,and,intokenofthis,heresumedthelifewhichhehadvoluntarilylaiddown.TheunityoftheGodheadisexhibitedintheresurrectionofJesus.ItisascribedtotheFather:—“HewasraisedfromthedeadbythegloryoftheFather,”Rom.vi.4;itisascribedtohimself:—“IlaydownmylifethatImighttakeitagain,”Johnx.17;andalsototheHolySpirit:—“Hewasputtodeathintheflesh,butquickenedbytheSpirit,”1Pet.iii.18.

ThuswaseverypartoftheplanofsalvationconductedbyHimwhoselawhadbeenviolated.ThemalignityofsinwasmadeknownbytheinfinitepriceoftheredemptionofthosewhomChristisnotashamedtocallbrethren.TheSonofGodwasatoncethepriestandtheoffering:inhisdivinenature,hewasequallyincapableofhumiliationandexaltation,buthewasfoundinfashionasaman,andwithhisownfullconsent,—afterpassingthedaysofhispilgrimageuponthisearth,whichhadbeencursedforman’ssake,—hewasbroughttothedustof death. But the Prince of life could not be held under its power. He died avictimtosin,anddescendedintothelowerpartsoftheearth?Then,forthefirsttime,thegravesaid,“Itisenough.”Justiceandtruthdescendedfromheaventorollawaythestonefromthesepulchre;mercyandpeacetookpartinthework,andtheSonofGodcameforthfromthegraveasthefirst-bornofmanybrethren,theHeadofthenewcreation.Inthatnatureinwhichhehadenduredsuchdeephumiliation,astherewardofhiswork,heascendedfaraboveallheavens, thathemightfillallthings;andthuswastheSonglorifiedwiththeglorywhichhehadwiththeFatherbeforetheworldwas.Notonlydidthedecreegoforththateverykneeshouldbowtohim,andeverytongueconfessthatheisLord,tothegloryofGodtheFather,butangels,principalities,andpowersaresubjected totheSonofman,whohasforeversatdownattherighthandoftheMajestyintheheavens, holding the reins of universal dominion, and having received poweroverallflesh,thathemightgiveeternallifetoasmanyasGodhathgivenhim.

Before his ascension, he commanded his ambassadors to go into all theworld, and to preach the glad tidings of pardon, through faith in his name, tomankind,assuringthemofhispresenceandcountenancetotheendoftheworld.TheApostleswere eminently qualified for thework inwhich theywere to beengaged;theyweretaught,notbymanbutbyGod,thegospelwhichtheywereto preach; still they felt that, like the prophet, theywere in the valley of drybones,andthatPaulmayplantandApolloswater,butGodgiveththeincrease.TheLordaloneknoweththemthatarehis,thetravailofhissoul,thepurchaseofhis blood; but they are manifested by listening to his voice, by being madewilling in a day of power. By means of the truth, he enters their heart; andalthough Satan be not immediately expelled; although he still maintain anunholywarfare;thechildrenofGod,afterbeingmadeconformabletothedeathof their elder Brother, shall, like him, be brought from the dead through thebloodbywhichtheeverlastingcovenantwasratified.Suchis thenatureof theAtonementofChrist, inwhich is given the fullestmanifestationof theDivineglory.

The redemption of the Church of God is illustrated by the right ofredemptioninIsrael.IfanIsraelite,—forthislawrespectedIsraelalone,waxedpoor,andhadbeensold fordebt,hemight redeemhimself,oranyofhisnearkinsmen might redeem him. Now Jesus, by his incarnation, became the nearkinsman, the brother of his people, and consequently had the right ofredemption.Theywereallthesonsofhismother,wereallnamedafterhim,theseed of thewoman,Gen. iii. 15; Rev. xii. 17. Theywere sold under sin, hadincurredcondemnation,butheredeemedthemfromthecurseofthelaw,beingmade a curse for them. They had trampled on the Divine authority, but herestoredwhathetooknotaway.ThefirstmandishonouredGodbyrebellion;thesecond Man, the Lord from heaven, gave glory to God in the highest, bymagnifyingthelaw,andmakingithonourable.

ThefallenangelsdepartedfromGod:whatwastheiroffenceweknownot,but it involved them in swift destruction, and they are reserved in everlasting

chainsunderdarkness to the judgementof thegreatday.[††††]

Mankindwere,by the sin of Adam, in whom they were created, involved in the samecondemnation.TheyhadviolatedthelawofGod,whichislight,andtheirlampwas put out in obscure darkness, so that amidst all the glories of creation,proclaimingtheeternalpowerandGodheadoftheMostHigh,theychangedthegloryoftheincorruptibleGodintoanimagemadeliketocorruptibleman,and

to birds, and four-footed beasts, and creeping things. Had they been left tothemselves,hadnotanAtonementbeenprovided,thechainsofdarkness,—likethosewhichbindthefallenangels,andwhichhaveforeverexcludedthemfromtheknowledgeandenjoymentofGod,—wouldhavebeeneverlasting;butGodhadthoughtsofmercytoaninnumerablemultitudeoftheraceofAdam,whomitwasHiseternalpurpose,notonlytopluckasbrandsfromtheburning,but,intheir salvation, to give to the principalities and powers in heavenly places themostconspicuousviewofHischaracter,andtoexhibit theperfectharmonyofthose glorious attributes which, to every created intelligence, seemedirreconcilable.

Both God’s justice and truth appeared irrevocably pledged for thedestructionoffallenman.Alawhadbeengivenhim,sanctionedbythepenaltyofdeath;inotherwords,destructionfromthepresenceoftheLord,—separationfromthesourceofpurity,holiness,andhappiness.This lawhadbeenviolated,—thepenaltyincurred;justiceandtruthseemedimperativelytodemandthatthesentenceshouldbeexecuted.Therewasnoeye topity.Mankind layunder thecurseoftheAlmighty;andallGod’sobedientandintelligentcreationregardedwithloathinganddisgustthelostandruinedfamily.Therewasnohandtohelp.Thethoughtofinterferingintheirbehalfwouldhavebeenrebellionandmisery;Hewhosaystothesea,Hithertoshaltthoucomebutnofarther,andhereshallthy proud waves be staid, had permitted Satan to triumph over man, — toinvolvehim,asheimagined,inthesamehopelessmiseryinwhichhimselfwasinvolved; but his success was made the means of his own punishment anddegradation. He had by conquest become the god of this world. Allmankindwerebynaturethechildrenofwrath, ledcaptivebythedevilathiswill.Theyweregivenovertothehandofacruel lord,andafiercekingruledoverthem;but his triumphwas short; the coming of the secondMan, theHead ofGod’select, who was to contend with him upon his own ground, was immediatelyannounced.HewastorecoverfromtheusurpeddominionofSatanacountlessmultitude,whoshouldbe raised toa stateofglory, security, andhappiness,ofwhichAdam’sfirstestate,althoughheweremadeintheimageofGod,wasbutafigure;andsofarfromthejusticeofGodbeingtarnishedbytheforgivenessofsin, itwasmoregloriouslyillustratedthanifallmankindhadforeverperished.SoastonishingisthechannelthroughwhichthemercyofGodflowstosinners,thattheangelsdesiretolookintoit;andthegloryofthecharacterofGod,—hisunspottedpurity, his inviolable justice, andhis eternal truth,—areplaced in apoint of view which no created understanding could have conceived. This

subjectistoovastforourcomprehension;itpassethknowledge;buttheoutlineisrevealedwithsufficientclearness,whileweareguardedagainstintrudingintothosethingswhichwe“havenotseen,vainlypuffedupinourfleshlymind.”

WearenotforamomenttosupposethattheAtonementwasnecessarytochangethefeelingsoftheFathertowardsthoseinwhosebehalfitwasoffered.No.Hegavehiselect,—theobjectsofhisunchangeableeverlastinglove,—tohisSon.The “counselofpeace stoodbetween themboth,”but theAtonementwas essentially necessary, in order that this love might flow to them in anhonourablechannel;that,sofarfromthegloryofGodbeingtarnishedbytheirsalvation,everyDivineattributemightbeplacedinamoreconspicuouspointofview;while amultitudewhich noman can number shall be brought from thedead,—clothedintheeverlastingrighteousnessoftheSonofGod,andadornedwithall thebeautiesofholiness,—to theenjoymentofanexceeding,evenaneternalweightofglory;sothatintheirredemptionGodshallappeargloriousinholiness,fearfulinpraises,doingwonders.

We have seen that the Surety and Substitute of fallen man must be aDivinePerson.WhileeverycreatureisattheabsolutedisposalofitsCreator,Hecould not, in consistency with his glorious perfections, make one creatureresponsible for the sinof another.But in the redemptionofhis people, by theincarnation, sufferings, and death, of his only begotten Son, an exhibition ismadeto theuniverseof the infinite treasuresofwisdomandknowledgewhicharehidinGod.Hereallhisgloriousattributesarefullymanifested.

WearetaughtthatitbecameHimforwhomareallthings,andbywhomare all things, in bringingmany sons unto glory, tomake theCaptain of their

salvationperfectthroughsufferings.[‡‡‡‡]

Inhimselfhewasabsolutelyperfect,—holy, harmless, undefiled, separate from, sinners; but, as the Saviour of hispeople,Hewasmade perfect,Heb. ii. 6. Sin and suffering are inseparable: inordertothesalvationofhispeople,hemustbeartheirsinsinhisownbodyonthetree,—hemustbemadesinforthem,andsufferitsjustdemerits,that,theirguilt being expiated, he might justly claim their restoration to God andhappiness,andconferuponthemanexceedingandaneternalweightofglory.

WhilethepeopleofGodarecompleteinChrist,duringtheirabodeinthisworldtheybearaboutwiththemabodyofsinanddeath.TheirintercoursewiththeirGodandFatherismaintainedthroughtheirgreatHighPriestandAdvocate.NomancomethtotheFather,butbyHimwhoeverlivethtomakeintercession,

notfortheworld,butforthosewhoweregivenhimbytheFather,Johnxvii.9.He is the Friend of sinners, but he is Jesus Christ the righteous; for hisintercessionisfoundedontheperfectionoftheexpiationwhichhemadeforhispeopleuponthecross.HeistheMediatorbetweenGodandman,theSuretyofthe everlasting covenant, throughwhom every spiritual and heavenly blessingdescendsuponhisbrethren,thechildrenofthatcovenant,whileinhimtheyhaveboldness and access with confidence into the holiest of all. No wonder theApostledetermined toknownothing inhis intercoursewith thepeopleofGodbutJesusChrist,andhimcrucified.Thisisthetruelightbywhichaloneanyofourfallenracecanpossiblybeenlightened;forthusourguilt,whichasathickcloudconcealedGodfromourview,isremoved.ToeverychildofAdaminhisnatural state, God dwells in impenetrable darkness; but, says the Apostle, weknowthattheSonofGodiscome,andhathgivenusanunderstanding,thatwemayknowhimthatistrue;andweareinhimthatistrue,eveninhisSonJesusChrist. This is the true God, and eternal life. Little children, keep yourselvesfromidols,Amen,1Johnv.20,21.WemaycomparethiswithourLord'swords:“Andthisislifeeternal,thattheymightknowThee,theonlytrueGod,andJesusChrist,whomThouhastsent.”Johnxvii.3.UnlesswehaveseenGodasHehasrevealedhimselfinourcrucifiedandrisenRedeemer,weworshipweknownotwhat;anditisoflittleconsequencewhethertheobjectofourworshipbeastockorastone,oranidolofourownimagination.

CHAPTERVII.ExtentoftheAtonement.

THE extent of the Atonement is involved in its nature and essence.Differences on this subject always originate in a difference in regard to thenature of the Atonement itself. The withering of Jonah’s gourd was but asymptom;thediseaselayattheroot.Whenmenareagreedaboutthenatureofthe Atonement, they will soon be at one respecting its extent. When a realatonement,expiation,orsatisfactionforsin,isadmitted,itmustofnecessityberestrictedtothosewhoseguiltitcancels.Where,ontheotherhand,theSaviour’ssufferings and death are viewed as “that which shall preserve to the moralgovernmentofGodthatpowerfulcontroloveritssubjectswhichtheentranceofsin endangered, and which its unconditional forgiveness would have entirely

destroyed,”[§§§§]

therewill,ofcourse,beavirtualdenialofthesubstitutionofChristforhispeople.

ThedoctrineofUniversalAtonementsetsasidetheAtonementaltogether.Iftheworld,forwhichChrististhepropitiation,benotsaved,it isevidentthepropitiationwasnotsufficientforthesalvationofthoseforwhomitwasmade.IfChrist’ssacrificewereaccepted,itmusthavebeenacceptedinbehalfofallforwhomitwasoffered.Itcannothavebeenacceptedinpart,andrejectedinpart;itwaseitheraworkgloriouslycomplete,or,toborrowDrJenkyn’slanguage,“anentirefailure.”Allthesacrificesenjoinedbythelawhadadefiniteobject;iftheAtonementweremadeforthelost,aswellasforthesaved,nomanissavedbyit;hissalvationrestsonsomeotherfoundation.Itmaybereplied,—Salvationisoffaith.It isso;butwhenceisfaith?Is itnot theeffectof thebelieverhavingbeenredeemedfromthecurseofthelaw,—ofhisbeingreconcileduntoGodbythecross,bywhichtheenmityofman’sheartisslain,throughtheremovalofhisguilt? Eph. ii. 16.Why are the things of the Spirit of God foolishness to thenaturalman?WhycannotthecarnalmindbesubjecttothelawofGod?Whyisthe understanding darkened?Why are sinners alienated from the life of Godthroughtheignoranceanddarknessthatisinthem,becauseoftheblindnessoftheirheart?Why,beingpastfeeling,havemengiventhemselvesovertoworkalluncleanness with greediness? Why, in short, is the heart deceitful above allthings,anddesperatelywicked?Whydoesnogood thingdwell in fallenman?Why,—but because he is by nature a child of wrath, under the curse, whichseparates him from the Fountain of all goodness, purity, and holiness; while

thosewhosesinsarecovered,arebroughtnightoGodbythebloodofChrist.

BytheAtonement,theelectareredeemedfromthecurseofthelaw;theirguiltisexpiated,andtheyareinconsequencemadepartakersofeveryspiritualandheavenlyblessing inChrist Jesus.Hence theApostle connects redemptionfrom the curse of the law with the blessing of Abraham coming upon theGentiles, thatwemight receive thepromiseof theSpirit throughfaith,Gal iii.13, 14; and the Scripture declares “that Hewho spared not his own Son, butdeliveredhimupforusall,willwithhimalsofreelygiveusallthings.”Itmustbeso;for,ashasbeenobserved,nothingbutguiltcanseparatethecreaturefromits Creator, and prevent its enjoying the tokens of his love.Here, then, is thesecretofthenewbirth,—ofthenewcreationofsinnersinChristJesus.Inthedeath of their elderBrother, all the childrenwhomGod had given to his Sonendured the penalty of their guilt derived from the first Adam, and are, inconsequence, called, justified, and glorified in the second Adam. As theirdisobedienceanddisregardofGodresultedfromtheirguiltandcondemnation,theirwalkinginnewnessoflifeisthecertainconsequenceoftheirjustification:On theotherhand, the seedof the serpent remain in thegallofbitternessandbondofiniquity.Thegiftsoffaithandrepentancearenotbestoweduponallwhohear the Gospel; it comes to many only in word, and is, consequently, anaggravation of their guilt,—the savour of death unto death, while by far thegreater part of mankind, during eighteen hundred years, have lived withoutChrist,havingnohope,andwithoutGodintheworld.

HadtheAtonementbeenmadeforall,allwouldhavebecomedeadtothelawbythebodyofChrist;theiroldman,beingcrucifiedwithChrist,wouldhavebeen destroyed, that henceforth they should not serve sin; being dead, theywouldhavebeenjustifiedfromsin,Rom.vi.7,which,consequently,couldnothavehaddominionoverthem,fortheywouldnothavebeenunderthe.law,butundergrace,Rom.vi.14.

ThenewsystempalpablymakesvoidtheAtonement.Theincarnationanddeath of Christ are represented merely as an expression of God’s displeasureagainstsin,sothatthehonourofHisgovernmentmightbemaintainedwhileHepardoned the elect.This is precisely theoldSociniandoctrine, that justicedidnotrequireAtonementtobemadeforsin;thattheonlydifficultywastomakeasuitableimpressionuponmen,andtoprevailuponthemtobereconciledtoGod,asifAtonementandreconciliationwerenotsynonymous.Whatisthemeaningofreconcilingtheholyplaces,Lev.xvi.20,butmakingatonementforthem,—

purifying themwith blood, to render them a suitable habitation forHimwithwhomevilcannotdwell?ButhowarethehonourofGod’sgovernmentandtherights of justice vindicated by the sufferings of an innocent person, howeverexalted? and howderogatory is it to theDivine character, thatGod should bemanifest in the flesh, that he might suffer and die to “preserve to the moralgovernmentofGodthatpowerfulcontroloveritssubjectswhichtheentranceofsin endangered?” In other words, the object of the Atonement was to saveappearances,andtopreventtheDivinegovernmentfallingintocontempt!Thisisnot the Gospel of Christ; this is not the revelation of God’s righteousness; itconfounds guilt and innocence; it punishes the innocent, and lets the guiltyescape.

Nodoubt,endangeringtheDivinegovernmentisasublimeidea,butinitwe have an illustration of the proximity of the sublime and the ridiculous.EndangerthegovernmentofHimwhodwellethinthelighttowhichnomancanapproach!beforewhomallnationsareasnothing!Yes:Hisgovernmentmaybeendangered,as the lifeofJesuswasendangered incrossing theseaofGalilee;butawordhushedthetempestandcalmedthesea!

TheScripture teachesus that theunityof theGodheadsubsists inThreePersons.Thispartofrevelationisnotintendedtogratifyourcuriosity;itisafactofwhichwecangivenoexplanation:ifwereceiveitatall,wemustreceiveitaslittle children. Yet it is eminently practical; for upon this mysterious truth isfounded thewholeplanof redemption, inwhicheachof theDivinePersons isrepresented as acting an important part, and all inperfect harmony; “there arediversitiesofoperations,but it is thesameGodthatworkethall inall,”1Cor.xii.6.Universalredemptiondestroysthisharmony;theelectarechosenin,andgiven to, the Son; but he lays down his life, notmerely for them, but for allmankind.This isapalpabledenialof theunityof theFatherand theSon,—aunitysoperfect, that theLorddeclares,“He that seethmeseethHim that sentme,” John xii. 45; “Christ is the image of the invisibleGod,”Col. i. 15; “theexpressimageofhisperson,”Heb.i.3;“theSoncandonothingofhimselfbutwhatheseeththeFatherdo:forwhatsoeverthingsHedoeth,thesealsodoeththeSonlikewise,”Johnv.19.EverypartofourLord’sconductuponearthwasanactofobediencetothewillofhisFather:—“Icamedownfromheaven,nottodomineownwill,butthewillofHimthatsentme,”Johnvi.38.Hedidnotevenspeak of himself: “The Father which sent me, He gave me a commandment,whatIshouldsay,andwhatIshouldspeak,”Johnxii.49.How,then,couldhe

laydownhislifeforanybutforthosewhoweregivenhimoftheFathertoberedeemedfromamongmen?Hadhelaiddownhislifeforallmankind,hewouldhavegonebeyondhiscommission;hewouldhavedonewhathehadnotseentheFatherdo.

ThelawofhislifeuponearthwasimplicitsubmissiontohisFather’swill.HeweptovertheimpendingdownfallandmiseryofJerusalem,buthecouldnotgobeyondthecouncilsofeternitytoavertthesecalamities.Ifinthetendernessof his love and compassion he would have gathered Jerusalem, as a hengatherethherchickensunderherwings,:thelanguageofhisheartmuststillhavebeen,“notMYwill,butTHINEbedone.”Whatweknownotnow,weshallknowhereafter; but this we do know, that it has not been the holy will of God tobestow salvation on more than a remnant of mankind, —a “little flock,”compared with the world at large, although “a multitude which no man cannumber.”ThisisamatteroffactdeclaredinScripture,andmadeevidenttotheeyeofsense,whenwelookabroadontheworldwhichliethinwickedness.If,then,salvationbe limited to thosewhomtheFather’selecting lovegave tohisSon,howcouldtheSongobeyondthepurposeofHimwhosewillhecametodo?HowcouldhegivehislifeforthosewhomtheFatherneverknew,whomtheHolySpiritwillneversanctify,whomtheSonhimselfwillforeverreject,when,beholdinghisblood-boughtsheep,—themembersofhisbodytheChurch,“heshall see of the travail of his soul, and be satisfied?”The unity of thewill ofChristwiththatoftheeternalFather,isofitselfconclusiveonthesubjectoftheextentof theAtonement; itDEMONSTRATES that theAtonementwasmadeonlyfortheChurch.

Jesushasnowreceivedpoweroverallflesh,thathemightgiveeternallifetoasmanyastheFatherhathgivenhim,Johnxvii.2.Hencehesays,“Iprayforthem:Ipraynotfortheworld,butforthemwhomthouhastgivenme;fortheyare thine,” John xvii. 9. Atonement and intercession are inseparable; they arecomponentpartsofthepriestlyoffice,andcannotbedisjoined;consequently,torepresentChristasdyingfortheworld,whileheexpresslydisclaimsprayingfortheworld,isevidentlymostunscriptural.

ThelegalsacrificeswereofferedonlyforIsrael;theirsinsalonewerelaidupon the head of the scape-goat on the great day of atonement. These were“patternsof thingsin theheavens,”andhavetheirfulfilment in theAtonementofferedforthetrueIsrael.Themiddlewallofpartitionisnowbrokendown;noman is knownafter the flesh; thosewho areChrist’s areAbraham’s seed, and

heirs according to thepromise.Theglad tidingsofpeace andpardon, throughthefaithofJesus,arepreachedtoallwhocomeunderthesoundoftheGospel.Salvationisbestoweduponbelievers,towhatevernationtheymaybelong;andhencethosegeneralexpressionsareemployed,bywhichmanyhavebeenledtosuppose that an Atonement has been made for all mankind, which is utterlysubversive of the doctrine of Scripture, and which, in fact, makes void theAtonementaltogether.IftheAtonementweresufficient,thesinsofallforwhomitwasofferedareexpiated,—are removedas far as theeast is from thewest.This requiresnoproof; it is self-evident.The swordof justicecouldnot smiteboththeShepherdandtheflock;theSurety,andthosewhomherepresented.InChrist’sdeath,allthemembersofhismysticalbodydied;thustheyreceivedthewagesofsin,andare,therefore,nolongerunderthelaw,butundergrace.IntheresurrectionoftheirgreatHeadandSurety,theyhavereceivedafulldischarge;for he who was delivered for their offences, was raised again for theirjustification.

Nodoubt,ungodlymenmayperverttheGospel,turningthegraceofGodintolasciviousness,andmakinglightofsin.Butitiswritten,“WithoutholinessnomanshallseetheLord.”Althoughbelieversarenotunderthelaw,butundergrace,theyareunderthelawtoChrist,whohasengagedthatsinshallnothavedominionover them.Hesaveshispeople from their sins,and in thegreatdaythey shall be distinguished from them that know not God, by the fruits ofrighteousness,which, throughunionwithChrist, theyhavebrought forth.Thedeadshallbejudged,everymanaccordingtotheirworks,Rev.xx.12,13.“AndIheardavoicefromheavensayinguntome,Write,Blessedarethedeadwhichdie in theLord fromhenceforth:Yea, saith theSpirit, that theymay rest fromtheirlabours;andtheirworksdofollowthem,”Rev.xiv.13.

There isprobablynorefugeof lies towhichmensofrequentlyresort,asthe plea that allwill bewell, becauseChrist died for them.The conclusion issure, but the premises are false, in regard tomanywho urge the plea.All forwhom theSaviour died, shall, doubtless, obtain the salvation that is inChrist,witheternalglory.HeistheSuretyofthenewcovenant;itwasratifiedwithhisblood;andsogloriousisthesacrifice,thatGodnomoreremembersthesinsofthe children of the covenant, and writes His law upon their hearts. It isimpossible that payment should be demanded both of the Surety and thosewhosecauseheundertook.Menmayspeculateaboutdifferentkindsofjustice,andperplexthemselvesandtheirreaderswithstatementsrespectingthevarious

characterswhichGod sustains, and bywhich his conduct ismodified; but theScriptureuniformlydescribesourviolationofthelawasadebtwhichwehavecontracted, forwhichpayment isdemanded,andwhichwas fullymade forallChrist’sbrethren,whenhedieduponthecrossfortheirsins.

CHAPTERVIII.EffectsoftheAtonement.

MANwasoriginallycreatedintheimageofGod;butthisimagecouldonlybe retained by his continuing to contemplate the glorious object which heoriginally reflected.NosoonerdidSatansucceed inchanging the truthofGodinto a lie in the mind of man, —no sooner did he persuade Adam that theAlmighty was false, jealous, and envious, thus substituting his own hatefulcharacter insteadof the glorious character ofGod, thanhe became the godofthisworld.WhilemanbeheldGodashehadrevealedhimself,hereflectedthelovelyimage;butwhenhegavecredittothefalsehoodofSatan,itwasaswhenabeautifulobjectisremovedfrombeforeamirror,andsomethingloathsomeanddisgustingsubstitutedinitsplace.HavinglosttheknowledgeofGod,fallenmanreflectedtheimageofSatan,thenewgodwhomhehadchosen;hewasnowofhis father the devil, and like him, his heart had become deceitful above allthings,anddesperatelywicked.

Hence thenecessityofourbeingbornagain,beingcreatedanew,beforewecanenter thekingdomofheaven,orberecognizedas thechildrenofGod;andthischangeiseffectedbybeholdingtheFatherasheisrevealedinhisSon.ThustheimageofGodisrestoredtofallenman,andthenewman(ChristJesus)isputon,which, afterGod, is created in righteousnessand trueholiness.AndhowistheFatherrevealedintheSon?AstheGodoflove;thejustGodandtheSaviour, not sparing his own Son, but delivering him up, that a countlessmultitudemight, inhim, theirElderBrother, theirSurety,andSubstitute,yieldperfect obedience to the holy law, endure the penalty of disobedience, and beraised to glory, honour, and immortality, in perfect harmony with truth andjustice. It isonly through the rentvailof theRedeemer’s flesh that fallenmancan lookuponGod. InHim,—who (duringhispilgrimageonearth, exhibitedeveryDivineperfection,andwho,as theHeadofhisbody theChurch,passedthrough the dark valley of death into the glorywhich he hadwith the Fatherbefore theworldwas,—we behold the glory of theDivine character, and arechangedintotheimageofGod.HenceChristiscalledthelightoftheworld,andthosewhofollowhimdonotwalkindarkness,buthavethelightoflife.

The change thus produced is described as a new birth. Its subjects arerenewed in the spirit of theirmind; it is a spiritual change effected by Jesus,manifestinghimselftousashedothnottotheworld;bytheHolySpirittaking

ofthethingsofChrist,andshowingthemtous.Itisthecommunicationofanewsense, bywhichwediscern spiritual things, towhichwewere formerlyblind.The instrument employed by the Spirit is theword ofGod,which testifies ofChrist, who is called the truth, because in him alone canwe behold the TrueGod,1Johnv.20.GuilthadshutoutGodfromourview;inhismostrighteousindignation He had covered himself with a cloud, through which our prayerscouldnotpass;but,asthewickednessofthegenerationbeforethefloodwasthemeansofproducingthemostbeautifulobjectinnature,sotheintroductionofsinhasledtoadevelopmentoftheDivinecharactersuchasithadneitherenteredintotheheartofmennorofangelstoconceive;andbelieversbeholdthethroneof their covenant God, encircled with a rainbow, Rev. iv. 3, in which all theattributesofJehovaharegloriouslyblended,whileitssplendourisaugmentedbytheblacknessoftheclouduponwhichitrests.

Believersaresaid tobeborneitherof theSpiritorof theWord,becausethey have obeyed the truth through theSpirit. “ThyWord,” says thePsalmist,“hathquickenedme,”Ps.cxix.50.ThefirstAdam,inwhomallmankindwerecreated,wasmadea livingsoul; the lastAdam, inwhombelieversarecreatedanew, is a quickening Spirit, who came that his people might have life, andmighthaveitmoreabundantly.InthedeathofAdam,thefountainofnaturallifewasdriedup,andconsequentlythestreamsmustfail;butastheFatherhathlifeinhimself, sohathhegiven to theSon tohave life inhimself, andChrist isaperennialfountainofeternallifetoallhischildren.

Herewebeholdthebeautifulharmonybetweenthefallandtherestorationof man, between his corruption and sanctification. He was corrupted byfalsehood,heissanctifiedbytruth;Satanenteredhisheartintheformofalie,andGodresumeshisauthoritythroughthetruthasitisinJesus,whichgivesthesinner the knowledge of salvation by the remission of his sins, through theblood-sheddingoftheSonofGod.ThefalsehoodofSatan,effectuallywroughtintheheartofAdam,effacingtheDivineimage,andsubstitutinghisowninitsstead;thetruthasitisinJesus“effectuallyworks”inallwhobelieve,andthusthe Divine purpose that the followers of Christ should be conformed to theimageoftheSonofGod,isfulfilled.

The Gospel reveals God as just, and the justifier of the ungodly. Thehonouroftheholylawandthetruthofthethreateningagainstitsviolationarefullyvindicatedinthehumiliation,suffering,anddeathoftheSonofGod,andofallthemembersofhismysticalbody,intheirCovenantHead.TheGospelis

called thewordof reconciliation, becauseChrist hathmadepeace through thebloodofhiscross,hathturnedawaytheangerofGodfromhisbrethren,whomhe thus delivers from the power of Satan, and translates into his everlastingkingdom,bymanifestinghimselftotheminawayhedothnottotheworld.TheGospelistobeaddressedtoall;longwastheknowledgeofGodconfinedtoonefamily, but now He commands all men everywhere to repent, and Christ isexaltedtogiverepentanceandeternallifetoalltheIsraelofGod.

BytheGospel,thewheatisseparatedfromthechaff;asbothareputintothefan,sotheGospelisaddressedequallytotheseedofthewomanandtotheseedoftheserpent.Totheone,itisthesavouroflife,—totheother,thesavourof death; hence it is represented as a two-edged sword proceeding out of theRedeemer’smouth.ItresemblesthepillarinterposedbetweentheEgyptiansandIsrael,—“Itwas a cloud and darkness to them, but it gave light by night forthese.”IfourGospel,says theapostle,behid, it ishid to themthatare lost; ifmenreceivenottheAtonementmadeuponCalvary,astheonlygroundoftheirhope,—iftheydonottakeshelterundertheSaviour’swings,thereremainethnomoresacrificeforsins,butacertainfearfullookingforofjudgementandfieryindignation,whichshalldevourthemastheimplacableadversariesofGod.

CHAPTERIX.TheManifestationofDivineJusticeandTruthintheAtonement.

WE have seen that in thewonderful plan ofman’s salvation, the fullestdisplay is given of the perfect harmony of all the Divine attributes, moreespecially of justice andmercy,which appear at irreconcilable variance in thetreatmentofanoffender.Theredeemedarenotonlypardoned,butjustified,—pronouncedrighteousbyHimwhoismostjust,whosejudgementisaccordingtotruth.Hence theGospel is termed the revelation ofGod’s righteousness,withwhich,aswehaveseen,thebelieverisinvested.Wemighthaveexpectedittobetermed the revelationofhismercy,but,what ismostastonishing,grace reignsthroughrighteousnessuntoeternallife.

Thebestowmentofmercyonfallenmanalsoappearedincompatiblewiththetruthofthedeclaration,—“Thesoulthatsinnethitshalldie;”butinvirtueof the unity of Christ and his people, of the Sanctifier and them that aresanctified, he endured the cursewhich they had incurred; and as they had allsinnedinAdam,inChristtheysufferedthepenaltyofsin,and,consequently,arejustifiedfromallthingsbytheGodoftruth.

Nothing is more degrading to the wisdom and power of God, than torepresenttheplanofsalvationasanexpedienttoremedyanuntowardevent.Sofarfromthisbeingajustviewofthematter,theworldwasmadetobeatheatreforthedisplayofthegloryoftheSonofGod;allthingsweremadebyhim,andfor him,Col. i. 16; yet a latewriter represents theAlmighty as governing theworldbymeansoffeebleexpedients,andspeaksofthefallasthe“entirefailureoftheEdendispensation,”andwhattookplaceinIsrael,as“theentirefailureof

theSinaiexperiment;”[*****]

whileinthewordofGod,boththeintroductionofsinandtheperversenessofIsrael,arerepresentedassubservienttothefulfilmentoftheeternalpurposeofGod,forthemanifestationofhisownglory.

God is his own chief end. It cannot be otherwise; this is the highestpossible object, and is inseparably connected with the happiness of all hisintelligent andobedient creatures; for thecontemplationof theDivineglory isthegreatsourceoftheirenjoyment.ThemorefullytheDivinegloryisrevealed,thegreatertheenjoymentofthosewhosurroundhisthrone.

Dr Wardlaw, in his late publication on the Atonement, has quoted thefollowing passage from my work on Man’s Responsibility. “The prevalent

notion at present is, not that by his incarnation, sufferings, and death, Christmadeatonementforthosewhosesinsheboreinhisownbodyonthetree,—thuscancellingtheirguilt,andopeningachannelthroughwhichmercyandloveflowto them inperfect consistencywith justice,—but that themanifestationof theSonofGodwasdesignedasapublicdisplay,inordertomaintainthehonouroftheDivine government.What a view does this give ofHim beforewhom thenationsareadropofabucket,andarecountedasthesmalldustinthebalance.Was God manifest in the flesh? Did the Creator of the world, in our nature,sufferanddie,merelytoproduceanimpressionuponthemindsofrebels,andtopreventhisgovernmentfromsinkingintocontempt!No.ItwasthathemightbeJUST,andthejustifierofhimthatbelievethinJesus;thathemightbefaithfulandjustinforgivingthesinsofthosewhosegreatHeadandSurety,accordingtohiscovenant engagements, endured the penalty which they had incurred, andyielded to the lawwhich theyhadbroken, theobediencewhich it demanded.”Hethengoesontoanimadverton“thelightnesswithwhichthiswritertreatstheideaofapublicdisplay”andasks,ifitbe“ofnoimportance,providedGodbejust,whether,intheeyesofhisintelligentcreation,heappearjust?”Again:“Isthis a matter of which He himself, in his word, ever speaks in terms which

indicatehisnotthinkingitworthhisminding?”[†††††]

In the passage referred to, I have not denied the importance of God’sappearingjustandholyintheeyesofhisintelligentcreatures;but,howeverlightitmayappeartoDrWardlaw,Irepeat,thattherepresentationoftheAtonementashavingbeenintendedtomaintainthehonouroftheDivinegovernmentintheeyes of his creatures, is altogether unworthy of God. ITWAS HIS ESSENTIALJUSTICEANDTRUTHWHICHREQUIREDTHEATONEMENT.Itwasmade,notmerelythatHemightappearjust,butbecauseHewasreallyjust,otherwiseitwouldnothavebeenamanifestationbutamisrepresentationofhischaracter.Wearetold,“Itbecamehim,forwhomareallthings,andbywhomareallthings,inbringingmany sons unto glory, to make the captain of their salvation perfect throughsufferings,”Heb.ii.10.

ThemanifestationofGod’sgloriousattributeswasasecondaryobject; itwas indeed of unspeakable importance, because it exhibited the treasures ofwisdomandknowledgewhichwerehidinGod,whileitpromotedhisglorybythe advancement of the happiness of the universe; but if sinners are pardonedthrough theAtonement, not because justice and truth imperatively required it,but to save appearances, then theAtonement gives a false viewof theDivine

procedure;itrepresentsGodactingforeffect,andnotfromtheinnateperfectionofhisownmostgloriouscharacter.ARomanhistoriansumsuphispanegyricononeofhisheroes,bysaying,hewasmoredesirousofbeingthanofseemingtobegood;andshallwe—withtheScriptureinourhands,whichtellsusthat“Godmadeall thingsforhimself,” that“ofhim,andthroughhim,andtohimareallthings,”—representhimasgivinguphisSon to thedeath, for thepurposeofmaking an impression on the minds of his creatures? The hearts of men andangelsareinhishands,andHemakesonthemwhat impressionHepleases.ItwasthereforealtogetherunnecessarythatHeshoulddeliverhisonlybegottentoshame,humiliation,anddeath, inorder toproducean impressionwhichmighthave been made without such an expense. His administration does not, likehumangovernments,“hangonthethreadofopinionwhichthetouchofchancemaybreak,”butrests immoveablyuponhisowninfinitewisdomandalmightypower.

DrWardlawcannotholdmorestronglythanIdo,thatthegloryofGodisthegrandendofcreation,andofallhisdealingswiththechildrenofmen.WhenGod threatened todestroy Israel,Mosesmade intercession in their behalf, andwhatwas the pleawhich he urged?The dishonourwhichwould fall upon theGodofIsrael,Exod.xxxii.12;Numb.xiv.15,16.WhenthearmyofIsraelwasdefeatedbeforeAi, Joshuaurges the sameplea,—“Whatwilt thoudo to thygreatname?”Josh.vii.9.AndwhentheLordpromisestobestowuponIsraelallspiritualandheavenlyblessings,Hesays,“Idonotthisforyoursakes,OhouseofIsrael,butformineholyname’ssake,”Ezek.xxxvi.22.Theseandmanyotherpassages demonstrate that regard to his own glory is the primary motive ofGod’sdealingsevenwithhischosenpeople,theobjectsofhiseverlastinglove.

The difference between the system of Dr Wardlaw and that of theScriptures is this: DrWardlaw teaches that the Atonement was a display; theScriptures represent it as a reality.TheAtonement, according to the former, isnothingbetterthanamakebelieve,—ashow,—ashadowofjusticewithoutthesubstance.ItisofthissystemIhavespoken,notsomuchintermsoflightness,as of scorn; and I trust that DrWardlawwill himself be brought to view thelanguagewhichhehasused,inregardtothejusticeofGodandtheAtonementofChrist,withsorrowandhumiliation.

Inthetreatiseonwhichheanimadverts,Ihaveinsistedmuchonthefact,thattheLordmagnifiedthelaw,andmadeithonourable.Howcouldthisbedoneintheviewofcreation,exceptbythemanifestationofthegloryandhonourwith

which,bytheSaviour’sincarnation,itwascrowned?Inthesametreatise,Ihavespoken of the work of Christ as “having exhibited to the universe theunsearchable riches of Divine wisdom;” but while I have thus dwelt on theimportanceof themanifestationof theDivineglory, Ihavealsoresisted to theutmosttheideathatthismanifestationwasamerescenicexhibitionofwhathadnoexistence; that therewasanappearancewithout thereality. Inopposition tothis,Ihavemaintainedthat thesinsof theredeemedwerelaiduponChrist;—thathebareour sins inhisownbodyon the tree, thatwe,beingdead to sins,mightliveuntorighteousness,andarehealedbyhisstripes;—thatourSubstitutehasenduredthecurse,thatwemightinheritablessing.

CHAPTERX.ImproprietyofConfoundingtheDeathThreatenedforDisobedience,withtheSentenceofFallenMan’sReturningtotheDust.

ITisjustlyobservedbyDrOwen,thatallerrorsrespectingtheAtonement,originate in not understandingour connexionwithAdam.Noman apprehendsthetruthofourhavingsinnedanddiedinAdam,tillhishighimaginationsarecastdownbythepowerof theHolySpirit.Theimputationof thefirstAdam’ssin,andofthesecondAdam’srighteousness,istheveryessenceoftheGospel.Thisimputationisnotanarbitraryact;itnecessarilyresultsfromtherelationinwhich the children of the first and second covenants stand to their respectiveheads.Whenthisisunderstood,itwillbereadilyadmitted,thatarealAtonementwasmadeuponCalvary;andwhereitisdenied,thesubstitutionofChristforhispeopleisnecessarilymadevoid.

ManyaremisledbysupposingthatthedeaththreatenedincaseofAdam’sdisobedience,means the separation of soul and body, and, consequently, theymaintainthatthesentencewasnotexecuted.HadAdamreturnedtothedustonthedayofhis transgression, therewouldhavebeenanendof thehumanrace.ButthedeaththreatenedwasseparationfromGod,inwhosefavourislife,Psal.xxx. 5. This sentence was not suspended; Adam died on the day of histransgression;hewasatoncealienatedfromthelifeofGod;nogoodthingnowdwelt inhim,andheprovedhisenmity,aswellashisfolly,byhidinghimselfamongthetreesofthegarden.

Immediatelyafter thefall,mankindweredividedinto twogreat families,the seedof thewoman, and the seedof the serpent.The formerwereheirs ofsalvation,—thechildrenofpromise,—thebrethrenofHimwho,inthefulnessoftime,wasmadeofawoman,madeunderthelaw;thelatterwere“thechildrenof thewickedone.”But the lot of both in thisworldwas to be the same; all,irrespectiveofcharacter,weretoeattheirbreadinsorrow,andthenreturntothedust, from which they were to be raised, in order to the complete and finalseparationwhichwasthentotakeplace.

Thesentence,“Dustthouart,andtodustthoushaltreturn,”wasnotthenthefulfilmentofthethreatening,“Onthedaythoueatestthoushaltsurelydie.”The latterhas takenholdofeverychildofAdam, inconsequenceofwhichallarebynaturechildrenofwrath,—dead in trespassesandsins; the formerwasannounced inconnexionwith,andsubsequent to, the intimation respecting the

Redeemer’s conflict with, and victory over, our adversary the devil; and thisconnexion is clearly pointed out by the Apostle, Heb. ix. 27, 28, — “It isappointed for men once to die, and after death the judgement;” in exactcorrespondencewiththeDivinepurpose,thatChristshouldbe“onceofferedtobearthesinsofmany,andthatuntothemthatlookforhimheshouldappearthesecondtime,withoutsinuntosalvation.”Bydeathhedestroyedhimthathadthepowerofdeath,thatisthedevil;hedescendedintothelowerpartsoftheearth,andallhisbrethrenmustbemadeconformabletohisdeath.Itisthelastpartoftheir fellowshipwith their sufferingRedeemer,and“ifwesufferwithhim,weshall also reign with him.” In all things believers are predestinated to beconformedtoChrist,andtheyshallallshareinhisvictory,byhavingfellowshipwithhiminhisresurrection.Thedissolutionofthehumanbody,sofearfullyandwonderfullymade,istermeddeath,becauseitisthemostlivelyemblemofthesecond death,—the destruction of soul and body in hell, which is the doomawaitingtheseedoftheserpent.Naturaldeathconsistsintheseparationofsoulandbody;spiritualandeternaldeath,intheseparationofbothfromGod.

That the separationof soul andbody, althoughan emblemofdeath,—atypeof thewrath tocome,wassomethingverydifferent fromthedeathwhichAdamincurred, isevidentfromourLord’sdeclarations,—“Ifamankeepmysaying,heshallneverseedeath,—whosoever livethandbelieveth inmeshallneverdie.”OurbelievinginChristwillnotpreventourreturningtothedust;but,inregardtothechildrenofGod,deathisabolished,—itsstingistakenaway,—itisaharmlessmonster.

Believers are not under the law, which is the strength of sin; they fallasleep in Jesus, and shall have fellowship with him in his resurrection, whendeathshallbeswallowedupinvictory.Itistrue,theleproushousemustbetakendown,andcastintoanuncleanplace;thosememberswhichwehaveyieldedasinstrumentsofunrighteousnessuntosin,mustmoulderinthedust;butthebodiesofthesaintsshallberefinedinthegrave,andraiseduplikethegloriousbodyofJesus.

CHAPTERXI.UniversalAtonementInconsistentwiththeFirstIntimationofMercy,andwithGod’sDealingswithMankind,BothBeforeandSincetheAppearanceofChrist.

NOTonlydidGod,by thedivisionofmankind into twofamilies,plainlyshow that salvation was to be limited to a part of the human family, but HedeclaredthatHewouldputenmitybetweentheseedoftheserpentandtheseedof the woman. They were to be respectively subjects of the kingdoms ofdarknessandoflight,andhencetheLordinformedhisdisciplesthattheyshouldbehatedofallmenforhisname’ssake;thattheworldshouldhatethem,becausethey were not of the world, but chosen out of it; and his Apostle teachesbelievers not tomarvel if theworld hate them: “Weknow,” says he, “thatwehave passed from death to life, because we love the brethren.” Christ’s littleflockaretaughtofGodtoloveoneanother;thisloveisthelawofthehouse;itisthebadgeofdiscipleship.“Hethatlovethnothisbrotherabidethindeath.”

The separation of mankind into two classes was not only foretold, butexhibited in Adam’s sons, Cain and Abel. The former was the seed of theserpent,—hewas“ofthatwickedonethelatterwastheseedofthewomen,anheirofpromise, justifiedby faith;and theenmitywhichGodhadputbetweenthe two families, was manifested by Cain slaying his brother. He was inconsequence cursed, driven out from the presence of the Lord, and thus wasseparatedfromthefamilyofSeth,theprogenitorofChrist.Menattemptedtoputanend to theseparationby intermarriages,and thisoccasionedtheflood,Gen.vi.2.3.

Noah,theprogenitorofChrist,foundgraceinthesightoftheLord,and,by Divine direction, prepared an ark for the saving of his house. This was aremarkabletypeofthegreatsalvation.Noahwassavedbygracethroughfaith;thewaterwhichoverwhelmedtheworld,boreuptheark,preservinghimandhisfamily;sobydeath,whichisthedestructionofthewicked,Christdestroyedhimthathadthepowerofdeath,thatis,thedevil;andallhispeopleinconsequenceofhavingdiedinhim,shallliveandreignwithhimforever.Hencedeathissaidtobeswallowedupofvictory.

Veryshortlyaftertheflood,thetwofamiliesintowhichmankindhadbeendivided, were again brought to view in the curse pronounced on Ham, whileShemandJaphetwereblessed.Soonafterwards,Abrahamwas takenout fromhiskindred,wasconstitutedthefatherofChristandofallbelievers,andinhis

family, in the line of Isaac and Jacob, the knowledgeofGodwasmaintained,whileallothernationswereplunged in ignoranceand idolatry,andsuffered towalk in their ownways. “You only,” says theLord, “have I known of all thefamiliesoftheearth,”Amosiii.2.

The reason of the preference given to Israelwas their carnal relation toChrist,invirtueofwhichtheywerebroughtintocovenantwithGod,andblessedwithallcarnalblessingsinearthlyplaces,ashadowforthetimethenpresentofthetrueIsrael,who,invirtueoftheirspiritualrelationtotheSaviour,1Cor.vi.17, are, by a new and better covenant, “blessedwith all spiritual blessings inheavenly places in Christ,” Eph. i. 3. Thus all the promises, both carnal andspiritual,areyeaandameninChristJesus;andthisexplainsthedeclarationoftheApostle,—“Hesaithnottoseeds,asofmany;butasofone,andtothyseed,which isChrist,”Gal. iii.16.Henceof theeightsonsofAbraham,only Isaac,thechildofpromise,andtheprogenitorofChrist,hadpartinthecovenantwhichGod established with Abraham. The whole history of Israel, according to theflesh,isaparable,theinterpretationofwhichwehaveinGod’sdealingswiththetrueIsrael,thechildrenofAbrahambyfaith,Gal.iii.26—29.

Thus we see that, in the limitation of the Atonement to the heirs ofpromise, theLordonly followedout that systemofseparationwhichhadbeencoevalwiththerevelationofhispurposesofmercytosinnersofmankind;and,inleavingthefargreaterpartofthehumanraceindarknessandignorance,heispursuingthesameplanonwhichhehasactedfromthebeginning.Itistruethatthereisnownopreferenceofanyparticularfamily;themiddlewallofpartitionbetweenJewandGentileisbrokendown,and,—whileitwasnecessarythattheGospelshouldfirstbepreachedtoIsrael,andthatthefirstfruitsofthefamilyinwhichtheLordcondescendedtobebornshouldbegatheredin,asthepledgeoftheir future restoration,—the commandment is given to preach the Gospel toeverycreature;andthepromiseoftheHolyGhostismade,notonlytoIsrael,but“toallthatareafaroff,evenasmanyastheLordourGodshallcall,”Actsii.39.

InthehistoryofIsraelaftertheflesh,weseeallthegreatdoctrinesoftheGospel exhibited, with one exception. At present it seems as if God had castawayhispeople;butsuch isnot thecase.Hehas, indeed, takenvengeanceontheirinventions.TheyrejectedHimwhoistheendofthelawforrighteousnessto everyone that believeth; and God has rejected them. But they have notstumbled that they should fall; they are scattered among all nations, yetpreserveddistinct.TheyhavebeenGod’switnesses,bothwhileHedweltwith

themintheirownland,andsinceHehathscatteredtheminhiswrath;andtheyshallyetbehiswitnessesintheirrestoration.Thiswillcompletetheirtestimony;andthegreatdoctrineoftheperseveranceofthesaints,ofGod’sunchangeablelovetohispeople,willbeillustriouslydisplayed,inthevail—which,tothisday,remainsuntakenaway,—beingremoved,sothattheyshalllookonHimwhomtheyhavepierced,andmourn;andbythecontemplationofthegloryoftheLord,in theunvailed faceof Jesus, they shallbechanged into the same image fromglorytoglory,asbytheSpiritoftheLord.

While the commandment to preach repentance and remission of sins isunlimited, and neither JewnorGreek is preferred in the kingdomofGod, thecommandment ismodified by the providence ofGod.Eighteen hundred yearsaftertheascensionofChrist, theGospelhasreachedbutasmallportionoftheworld.Millions are plunged in heathen andMahometan darkness; and the fargreaterpartof thosecalledChristianshave fallen into idolatry,andare trainedfrom infancy to theworship of theVirginMary and the saints. Even in thosecountriesmost highly favoured, such as our own,where the Scriptures are sowidely circulated, and where the Gospel is so generally preached, whatmultitudes are systematically brought up in the grossest wickedness andignorance; and even among those who are educated and well-informed, whatutterblindnessdowemeetwithrespectingthewayofsalvation!

Wehavealreadynoticed, thatwhen the incarnationof theSonofGod isspokenof,heisrepresentedastakingonhimnottheseedofAdam,thefatherofmankind,butofAbraham,thefatherofGod’speculiarpeople.Wehaveseenthatfor two thousand years the knowledge of God was confined to that family,which,bytheirlawsandinstitutions,wasseparatedfromallotherfamilies;andeven now, when no man is known after the flesh, when the Lord representshimselfasnotbeingtheGodoftheJewsonly,butalsooftheGentiles,salvationis entailed upon the family of Abraham; and men of every nation obtain theinheritance,bybeinggrafted,contrarytonature,intothegoodolivetree.ThosewhoareChrist’sareAbraham’sseed,andheirsaccordingtothepromise.Hencewe learn that thenewcovenant, aswell as theold, ismadewith thehouseofIsraelandthehouseofJudah,Jer.xxxi.31;notthatitislimitedtoIsraelaftertheflesh,butallwhoarebroughtwithinitsbondbecome,byfaith, thechildrenofAbraham. “We,” says theApostle, speaking in thenameofbelievers, “are thecircumcision,whoworshipGod in the Spirit, and rejoice inChrist Jesus, andhavenoconfidenceintheflesh.”

May we not, then, with confidence appeal to every unprejudiced mind,whethertheAtonement,beingmadeexclusivelyfortheseedofthewoman,-—or, in other words, for the brethren of Christ, chosen in him before thefoundation of the world,—be not more consistent with the first intimation ofmercy, with God’s dealings with mankind from the beginning, and with thepresentstateoftheworld,—thanauniversalAtonement,whichdoesnotpreventthecondemnationofthegreaterpartofthoseforwhomitwasmade,whoneverhadanopportunityofavailingthemselvesofthesacrificeoffereduponthecross.ItmayindeedbesaidthatitisowingtotheunfaithfulnessandslothofChristiansthat the Gospel has not been carried to the uttermost ends of the earth; butwhatever may have been the cause, such is the fact; and however we mayaccountforit,wecannotbutseethatitisveryinconsistentwiththedoctrineofuniversalAtonement.

CHAPTERXII.ThePerfectConsistencyoftheGeneralInvitationsoftheGospelwiththeDoctrineoftheAtonementHavingBeenOfferedOnlyfortheChurch.

THERE is perhaps no argument upon which the advocates of universalAtonement more confidently rely, than the inconsistency of the unlimitedinvitationsoftheGospelwiththeoppositedoctrine.

Theopinion thatChrist died for thewholehuman race, hasof late beenmore favourably received by not a few, from themistaken idea that a limitedAtonement is incompatiblewith theunlimitedproclamationofpardon throughfaith in Jesus. This has, perhaps, been partly owing to some who, holdingscriptural views respecting the extent of the Atonement, have founded thegeneralinvitationstothosewhocomeunderthesoundoftheGospel,uponthesufficiency of the Atonement for all. To this sentiment we shall afterwardsadvert.Atpresent,weonlyobserve,thattheinvitationsoftheGospelrestupontheLord’sexpresscommandment,“Gointoalltheworld,andpreachtheGospelto every creature.” This precept is illustrated by the practice of the Apostles.Theywere sometimes forbidden to go to particular places; but wherever theywent, they addressed men indiscriminately, whether Greeks or Barbarians,whetherwiseorunwise.Inlikemanner,thesinner’swarranttotrustinChristforsalvation, is not his own speculations about the sufficiency of theAtonement,butthepositiveassurancethatwhosoeverwill,maycome,andtakeofthewateroflifefreely.

ThewordofGodaloneisthewarrantofourfaith;hispurposetosavefewormanyisnottheruleofourobedience.TheinvitationsoftheGospelarefreeastheairwebreathe,asthelightofheaven;andaretobeaddressedtoallwhocome under the joyful sound. No qualification is required to entitle us toembracethem;theyarecloggedwithnocondition.NotonlyisthegreatestrebelencouragedtocometoChristthathemayhavelife,butheisurgedtojoinintheinvitationtohisfellow-sinners:“Lethimthatheareth,saycome.”FaithinJesusisthegoldenkeywhichopenstoourviewthesecretsofthebookoflife;ifwebelieveinChrist,—ifonthegroundofthewarrantofthewordofGodwetrustinhimforsalvation,—wehavetheassuranceofbeingpartakersofeternallife,asmuchasifwesawournamesenrolledamongGod’select.

DrWardlaw observes:— “On the point now before us, of the free anduniversalofferofpardon to sinnersofmankindwithout exception,—the third

scheme ofAtonement is unembarrassedwith any difficulty.We state the casethus,—AccordingtotheadmittedconstitutionoftheGospel,inconformitywiththe revealed principles of God’s moral government, sin cannot be pardoned,exceptasatonedfor.Inotherwords,atonementisnecessarytopardon.Icannotsee, then, on what other ground we can consistently offer pardon to all, andinvitealltotheacceptanceofit,thanthegroundoftheAtonementmadehavingincluded all, and the sins of all. According to every other system, there is animmenseamountofsinthatisunatonedfor;andifwhathashadnoatonementmadefor it,cannotbe remitted,withwhatconsistencycanwe, in thenameofGod,offertheremissionofit?Thereisavastmultitudeofsinnersforwhom,andforwhose sins, no propitiation has beenmade:—and if ‘without shedding ofblood there is no remission,’ and no blood has been shed for them,— whatconsistency can we invite and urge them to accept the blessing? But on theprinciple of an indefinite atonement, an atonement ‘for the sins of the wholeworld,’thegroundofinvitationisclearandconsistent.Onthisgroundwecan,atonceandfreely,withouttheslightestfeelingofhesitationorembarrassment,saytoallwhomwecaneverbecalledtoaddress—Thereispardonforyou.Butwecouldnotsayso,unlesswewereablealso tosay,There isatonement foryou.The twodeclarationsmustbe co-extensive; theoneevidently restingupon theother,andderivingfromititstruth.Wecantellthemthatthereisnothing,eitherin the limited sufficiency or in the limited destination, of theAtonement, thatconstitutestheslightesthinderancetotheirforgiveness;thathinderancethereisnonesaveinthemselves,—intheirindifference,ortheiraversion,—their‘evil

heartofunbelief.’”[‡‡‡‡‡]

Inthefirstplace,itisperfectlytrue“thatsincannotbepardoned,exceptasatonedfor.”ThejusticeandtruthofGodforbidthesupposition;buttheconverseis equally true, that sin cannot BUT be pardoned IF atoned for. If sin be notpardoned,itisself-evident,eitherthatnoatonementforithasbeenmade,orthatithasprovedinsufficient.IftheAtonement“includedall,andthesinsofall,”theiniquitiesof all arepurged,—are removedas far as theeast is from thewest.“Anindefiniteatonement—anatonementforthesinsofthewholeworld,”ifthewholeworld is not saved, is no atonement; it is, asDr Jenkynwould say, “acompletefailure.”

In another passage, Dr Wardlaw inquires, “WHAT IS THE ATONEMENTWHICH, ACCORDING TO THE CHRISTIAN SCHEME, HAS ACTUALLY BEEN MADE?Andinanswertothisinquiry,thewholeBiblebearsusoutinaffirmingittohave

been Atonement by sacrifice,—in other words, by substitution and vicarioussuffering. Of this the Bible is full. To the mind that can contrive, to its ownsatisfaction, to strip the Bible of the doctrine of Atonement by vicarioussuffering, it might, in my apprehension, be safely pronounced impossible toconvey a divine discovery at all; there being no terms conceivable thatmightnot,bysuchamind,beexplainedaway.SALVATIONISTHELESSONoftheBible:

anditissalvationBYATONEMENT,ORSUBSTITUTIONARYSUFFERING.”[§§§§§]

IfChristmadeAtonementbysacrifice,thoseforwhomitwasofferedarewhiterthansnow;ifhewereasubstitute,itisapparenthissubstitutionmustbeavailable for thosewhose place he occupied; if his sufferings were vicarious,theymusthaveforeverperfectedthoseinwhoseplacehestood.Hecametodothe will of God; “by the which will,” says the Apostle, “we are sanctifiedthroughtheofferingofthebodyofJesusonceforall.”

Again,we are told that there is no hinderance tomen receiving pardon,“saveinthemselves,—intheir indifferenceor theiraversion,—theirevilheartof unbelief.” Most true; and this indifference or aversion, if persisted in,demonstrates that they were not redeemed from the curse of the law,— thatChrist was notmade a curse for them,—that their guilt was not expiated onCalvary;forguiltisthesolecauseofmen’sdepravityandalienationfromGod,—of“theirindifference,ortheiraversion,—theirevilheartofunbelief.”Thesedispositions could not subsist in an innocent creature; and where guilt isexpiated,thecreatureisinnocent.

In the second place, pardon is not offered to all, nor have all anopportunityofprofitingbytheAtonement;foracomparativelysmallpartoftheworldhavehithertoheardof thenameofJesus.AccordingtoDrWardlaw, theAtonement“includedall,andthesinsofall;”yetasmallpartofthehumanraceenjoythemeansofderivingbenefitfromtheAtonement,which,accordingtohistheory,wasmadeforthem.

In the third place, we have no warrant to “offer” remission to anyindividual.Wearecommandedtoproclaimafreeandfullsalvationtothemostguilty,throughfaithintheLordJesus,—totellmenthatbyHimallthatbelievearejustifiedfromallthings;thatallwhoheartheGospelarecommandedtorestonhimwithassuredconfidence,and toenjoyeternal life,by receivinghimastheirAlmightySaviour.TheGospelrevealssalvationtoeveryonewhobelievesin Christ, and God’s testimony holds equally true, whether men will hear, or

whethertheywillforbear.'

Godhas beenpleased to appoint that faith should comebyhearing; andhas commanded the Gospel to be preached to every creature, while in hisprovidenceHeconfinesittothosenationsandindividualswhomHeseesfittodistinguishaboveothers.Tosome itcomes inpoweranddemonstrationof theSpirit;toothersitcomesonlyinword.Totheformer,itisthepowerofGoduntosalvation, it introduces them into the fold of Christ; to the latter, it is astumbling-block and foolishness. The former are delivered from the power ofdarkness,andtranslatedintothekingdomofGod’sdearSon;theyaresavedbygrace through faith; while the guilt of the latter is aggravated, and theirdetermined enmity against God manifested, by rejecting the counsel of Godagainst themselves; and thus the elect and non-elect are distinguished by thepreachingof theGospel.Those fromwhom it ishid, are irretrievably lost, forthereisbutonenamegivenunderheavenwherebywecanbesaved.Thefaithbywhichtheloveofthetruthisreceived,is, ineverycase,thegiftofGod,—thefruitoftheSpiritflowingtoChrist’sflockthroughtheAtonementmadeforthemonCalvary,and thus“their indifference,or theiraversion,—theirevilheartofunbelief,”isremoved.

The Gospel tells no man that an Atonement was made for his sins; itinformsus that “there is an immenseamountof sin that isunatoned for,” thattherearemanytowhomtheLordwillsay,“Ineverknewyou;yearenotofmysheep.”Wearetaughtthatthewholeworld,withtheexceptionofChrist’slittleflock, lieth in thewicked one,—that the roadwhich leadeth to destruction isbroad;butallwhoheartheGospelareinvitedtoenterthestraitgate,bylookingtoJesusformercy,andcallinguponthenameoftheLord.Now,whatgroundisthereforsupposingthatthe“Atonementmade,includedall,andthesinsofall?”TheApostlespeaksofthoseforwhomChristdiedbeingjustifiedbyhisblood,andsavedfromwraththroughhim;beingreconciledtoGodbythedeathofhisSon, and “much more, being reconciled, shall we be saved by his life.” Wecannotsaytoanyman,youarepardoned;butwecansaytoeveryman,“byHIMallwhobelievearejustifiedfromallthings,”and,letwhowillrejecttheGospel,Godabideth faithful.Thecalls and invitationsof theGospel shall fulfilGod’spurpose,ingatheringinallforwhosesinsatonementwasmade.TheyareknowntoHim,theyarehishiddenones,andaremanifestedbyreceivingtheloveofthetruth. “All things,” says the Apostle, “are for your sakes, whether Paul, orApollos, orCephas,” and again, “I endure all things for the elect’s sakes, that

theymayalsoobtainthesalvationwhichis inChristJesuswitheternalglory.”God’swordshallnotreturntohimvoid; itshallaccomplishwhatHepleaseth,andprosperinthethingwheretoHesentit;whileitdemonstratesthemalignityofsinintherejectionofmercythroughtheSaviour,byallwhowerenotgiventoChrist,withwhomhedidnottakepartinfleshandblood;forwhosesakehedidnotsanctifyhimselfthattheymightbesanctifiedthroughthetruth;inshort,byall who, not being the objects of God’s everlasting love, were not chosen inChristbeforethefoundationoftheworld,thattheymightbeholy,andwithoutblamebeforeHiminlove.

DrWardlawspeaksoftheuniversalandfreeinvitation“totheacceptanceofanofferedpardon,whilstyet,foralargeproportionofthosesoinvited,thereisnopardonpossible, in consequenceof therebeingnoAtonement,” asbeing“incapable of reconciliation,” and involving a “palpable contradiction.” Now,sinceheadmits thatnoneeverwereorshallbesaved,exceptbythesovereignapplication of theAtonement,—that thework of the Spirit is as necessary tosalvationastheworkofChrist,—thatnothingshortoftheSpirit’spower“caneffectuallyovercomethatenmity,—thataversionofheart,thatrebellionofwill,”in which human inability consists;—what difficulty, we ask, is got rid of, byasserting that “the Atonement included all, and the sins of all,” when thatAlmighty power, which is as necessary to salvation as the Atonement, iswithheld?WithoutAtonement,therecanbenosalvation;theworkoftheSprit,whichisbestowedonlyupontheelect,isequallynecessary,andthereforeiftheonebeapalpablecontradiction,whatshallwesayoftheother?Thedifference,says DrWardlaw, lies in this,—the one is a natural, the other only a moralimpossibility;but,byhisownadmission,theoneisasab-soluteastheother.Headmits thatnonecouldbypossibilityhavebeensavedwithout theAtonement;and,sincetheworkoftheSpiritis“asnecessary,”withouthispower,salvationisequallyimpossible.

DrWardlawmaystilladheretothescripturaldoctrineofelection,andtheabsolutenecessityoftheworkoftheSpirittoconversion;butitdoesnotrequirethespiritofprophecy to foretell that thenextandalmost inevitablestep in thedownwardprogressofthosewhohaveoflateadoptedthechimeraofuniversalAtonement,willbethedenialofGod’sabsolutesovereigntyinthebestowmentofsalvation,andquickening thosewhoaredead in trespassesandsins.Strongsymptomsofthisarealreadyappearing,towhichweshallafterwardsdirectourattention.

IgiveDrWardlawcreditforholdingthedoctrineofelection;but,onthispoint,heresemblesatreefromwhoserootsthesoilis,toaconsiderabledegree,washedawaybythestream.ThedoctrineofelectiondoesnotwellcomportwithuniversalAtonement,andthefollowingquotationproves,ifwemistakenot,thathisviewsonthissubjectdonotcorrespondwiththedoctrineofthewordofGod.“TheGospel,”hetellsus,“maybepreached,andpreachedinallitsfulness,—nay,wemustsay,ought tobesopreached,—withoutawordbeingsaidaboutelection.”—p.181.This is aboldassertion in the faceofourLord’s repeateddeclarationswhenaddressingunbelievers,thatallwhoweregiventohimbytheFathershallcometohim,—thatnomancancometohimexcepttheFatherdrawhim, —and that men believe not, because they are not of his sheep. TheScripture exhibits the character of God, and the relation in which fallen manstands to hisMaker; but, according to DrWardlaw, this part of truth (for headmitselectiontobe truth)shouldbekeptoutofview.“Anystatementof thatdoctrine,”hesays,“isnotatallnecessarytothefullexhibitionoftheGospelasaproclamationoftheDivinesatisfactioninthefinishedworkofJesus,andoftheground, and the offer of pardon and salvation to sinners ofmankind, withoutexception. In point of fact, the recorded specimens of apostolic preachingcontainnothingofthedoctrineofelection.”

When addressing the Jews on the day ofPentecost, Peter told them thatwhat they had done was according to the determinate counsel andforeknowledgeofGod,Actsii.23,iii.18,andiv.27,28.TheJewsmighteasilyhave wrested his words; and so maymen wrest the doctrine of election. Butwhatever canons may be laid down by divines as to the proper method ofpreachingtheGospel,itiswellforustobeguidedbytheexampleoftheLordand his inspired Apostles, and by manifestation of the truth to commendourselves to everyman’s conscience in the sight ofGod.Man’s utterly ruinedstateismostfullyexhibitedinthedoctrineofelection.Notonlyisheincapableofsavinghimself,butwhenafreesalvationispreachedtohim,hecontinuestospurnit,tillitisbroughthometohisheartwithDivinepowerandenergy.Here,then,wehavethefullestexhibitionoftheawfulstateandcircumstancesoffallenman;and should itbeconcealed from thosewhomweaddress?Shallwehidefrom them their true situation, in the hope of beguiling them into the faith ofChrist?ShallwebeafraidtotellthemhowabsolutelydependenttheyareuponHimwhomadethem?“No,”says theApostle,“wehaverenouncedthehiddenthings of dishonesty, notwalking in craftiness; not handling theword ofGoddeceitfully.”DrWardlawadmits, that, had therebeennoelection, therewould

havebeennosalvation.Thisdoctrineshutsmenup toabsolutedependenceonGod’smercy. TheGospel is a two-edged sword; it may either be received inlove,orwrestedtomen’sdestruction.Notonlyelection,buteveryotherdoctrineof the Gospel, may be perverted. Men may say, “Let us sin that grace mayabound;nevertheless thefoundationofGodstandethsure,havingthisseal, theLordknoweththemthatarehis,andleteveryonethatnameththenameofChristdepartfrominiquity.”

Still,itissaid,thatunlessthesinnerknowhehasbeenredeemed,orthatatonement has beenmade for him, he can have no assurance that his sins areforgiven;andwhatassurance,mayweask,canhereceivefromtheuniversalityoftheAtonement,sinceitsadvocatesadmitthatitgivesnosecurityofsalvation?Manyof thehuman raceperish,notwithstanding thisuniversality. It is a truth,firm as the throne of the Almighty, that he who believeth shall be saved; nostrongerevidenceofanythingcanbegiventhanthepromiseandoathofGod.“He that believeth hath the witness in himself;” the joy of faith, thecontemplation of his security in the arms of an almighty Saviour, casteth outfear,andleadsthebelievertotriumphintheGodofhissalvation.Itistrue,thatsinceChristdidnotdieforallmankind,allshallnotbesaved;butitisequallytrue,thatthereasonwhyallarenotsaved,isthatallhavenotfaith.HaditbeengiventoeveryindividualofthehumanracetobelieveinChrist,notonewouldhaveperished.NonewhotrustinChristshallbelostthroughtheinsufficiencyoftheAtonement.TherejectionofChrist’ssalvation,fromtheloveofdarknessandhatred of the light, will be the ground, of the condemnation of all who haveheard and rejected the Gospel. None who come to Jesus shall be cast out,because no provision was made for their salvation. There is no child of thehumanfamilywhobelievestheGospel,howeveraggravatedhisguilt,forwhosesalvation,throughthebloodofAtonement,theveracityofGodisnotpledged.

Thenotion,thattheuniversalproclamationofpardoncanonlybemadeonthesupposition thatChristdiedforall,proceedsfromafalseviewofwhatwearecommandedtobelieve.TheScripturedoesnottellusthatChristdiedforanyparticular individual, therefore no man is required, in the first instance, tobelieve thatChristdied forhim.Theproclamation, thatwhosoeverbelieves inChristshallbesaved,istrue,whetherwebelieveitornot.Ifwebelievenot,yetheabidethfaithful;hecannotdenyhimself.Thetruthwhichwearecommandedtobelieve,cannotbeaffectedbythereceptionwhichitexperiences.TheGospelannounces thatChristcameinto theworld tosavesinners; itsays toallandto

eachindividualwhohearsit,“BelieveintheLordJesusChrist,andthoushaltbesaved.”ItproclaimsafreepardontoallwhowillreceiveitthroughfaithinthebloodofChrist; itopensanewandlivingway,bywhichthevilestsinnermaydrawneartoGodwiththefullassuranceofacceptance.ItrevealstheGodandFather of our Lord Jesus Christ seated upon a throne of grace, and all whoapproachinthewaywhichhehathconsecrated,shallstandunrebukablebeforeHim who cannot look upon sin. No discretion is given us in preaching theGospel;wearenotentitledtopreachittosome,andwithholditfromothers.Itistobeaddressedtoall.Itslanguageis,—“Toyou,Omen,Icall,andmyvoiceistothesonsofmen.”“Lookuntome,andbeyesaved,alltheendsoftheearth;for I amGod,” “a just God and a Saviour.” TheGospel is Christ’s voice, bywhichhisblood-boughtsheepareconductedintohisfold,andarethusseparatedfromthegoats.Itistherodofhispower,bywhichheguideshisflock,whiletoothersitisastumbling-blockandfoolishness.“Iknowmysheep,”saystheLordJesus,and,bythemeansoftheGospel,theyaremadetoknowhim.HencetheApostle,says,“AfterthatyehaveknownGod,”orratherareknownofGod,Gal.iv.9.He,asitwere,correctshimself,andteachesusthatourknowledgeofGodis the consequence of his having known us. To the same purpose, he says, “Ifollow after, if that Imay apprehend that forwhich also I am apprehendedofChristJesus,”Philip, iii.12.Thusweareplainly taught thatourknowledgeofChrist,andourapprehensionofhissalvation,istheeffectofhishavingknownandapprehendedus.

Wearetaught,tolaytheGospelbeforeourfellowmen,notasifwewereindifferentwhethertheyreceiveditornot,buttourgeitontheiracceptance.Wesee how tenderly and affectionately the Lord addressed the lost sheep of thehouseofIsraelduringhispersonalministry,andhowtheApostlesbesoughtmentobereconciledtoGod.And,althoughmany,bothJewsandGentiles,rejectedthecounselofGodagainstthemselves,bythesemeanstheelectweregatheredin,andobtainedsalvation,whiletherestwereblinded,Actsxiii.48;Rom.xi.7;2Tim.ii.10.

ThefaithofJesusisnotthepersuasionthatweareoftheelect,orthatoursinsarepardoned.Neitherofthesecanbeascertainedprevioustoourbelieving.Weare exhorted tomakeour calling and election sure.The latter canonlybeascertainedbytheformer.Weareneverrequiredtobelieveanythingbutwhatistrue, independently of our belief. The Gospel declares that, whatever ourcharacter may be, Christ stands with open arms to receive us. Independently,

therefore,ofanyqualification,weareencouragedatoncetotakeshelterundertheshadowofhiswings,—to trust inhimforpardonof thepast,and tohaveconfidenceinhim,thatsinshallnotinfuturehavedominionoverus.Thisisthebeginningof theChristian’s confidence; this ishis consolationwhenhe entersuponhispilgrimage,andthissupportshimwhenhewalksthroughthevalleyofthe shadow of death. The ground of faith, then, is not the extent of theAtonement;itisthepromiseofpardonandeternallifethroughJesustoallwhobelieve,withoutdistinctionandwithoutexception.Those forwhomChristdidnotlaydownhislife,iftheycomeunderthesoundoftheGospel,havethesamewarranttobelieveasthosewhosesinswereexpiatedonCalvary,whosenameswerewrittenintheLamb'sbookoflife,andtowhom,inthepersonoftheirgreatHeadandRepresentative,God,whocannotlie,promisedeternallifebeforetheworldbegan.

DrWardlaw inquires, “Are the elect in a stateof salvationpreviously tothe grace of God applying the Atonement? Are they not, on the contrary,described as being, before that time, children of wrath, even as others?” Theelect were chosen in Christ from everlasting, and eternal life was secured tothembythepromiseofGod,beforetheworldwas,Tit.i.2.Itistrue,theywerenaturethechildrenofwrath.ConsideredintheirrelationtoAdam,theywereasguilty, and asmuch condemned as others; but theywere the objects ofGod’severlasting love. “Thine theywere,” says the Saviour, “and thou gavest themme,”Johnxvii.6.InvirtueoftheirelectioninChrist,theirCovenantHead,theywere ransomed from death by his blood. They are said to have redemptionthroughhisblood, theforgivenessofsins,Eph. i.7.Theyarebroughtnighbythe blood ofChrist, Eph. ii. 13.He is their peace, havingmade peace by thebloodofhiscross.Inshort,intheirredemptionfromthecurseofthelaw,byhisbeingmadeacurseforthem,everyspiritual,andheavenly,andeternalblessing,issecuredtotheelect.Heboretheirsinsinhisownbodyonthetree.

WeareevertodistinguishbetweentherevealedwillofGodandhissecretpurpose.ItishisrevealedwillthatsalvationshouldbepreachedtoallwhoarebroughtunderthesoundoftheGospel;butit ishispurposetosavethoseonlywhomHe has chosen inChrist. Thismay appear a hard saying, but the samedifficultyattachestothesystemofthosewhoholduniversalAtonement,andatthesametimeadmitthedoctrineofelection.TheytellusChristdiedforall,andthereforetheGospelistobepreachedtoall;buttheyacknowledgethatitisonlygiventoacertainnumbertobelieveintheSaviour.Theyadmitthat,whileGod

beseechesmentobereconciled,HeatthesametimegivestheSpirit—“whichisasnecessary”tosalvation“astheworkofChrist,”—onlytothosewhomHehasforeordained toeternal life.How, then,can theycharge inconsistencyon thosewhomaintain thatChrist purchased theChurch—and theChurch alone—withhis own blood? Both acknowledge that the invitations of the Gospel areaddressedtoall,inthemostunlimiteddegree;bothholdthatitisnotthepurposeofGodthatallshouldbesaved.TheonesidemaintainsthatonlythoseforwhomtheRedeemerstoodassuretywill listento thevoiceofmercy;while theotherasserts, thatalthoughtheredemptionofallhasbeenpurchased,andthesinsofall expiated, Divine sovereignty restricts salvation to a few. Thuswe see thatuniversal Atonement removes no difficulty; it still leaves the objectionunanswered, —why the Gospel is commanded to be preached to the wholeworld, while Divine sovereignty restricts the benefit to a limited number,bestowingonlyuponsomegrace tobelieve,although theSonofGodbore thesinsofallinhisownbodyuponthetree;notwithstandingwhich,thegreaterpartofmankindneitherbecomedead tosin,nor liveuntorighteousness.Those,onthecontrary,whoholdparticularredemption,maintain that theGospel is tobepreachedtoall,andthatbyittheLordgathersintoHisfoldthesheepwhomHepurchasedwithHisblood.

The objection, that there can be no bona fide invitation to sinners toreceivepardonthroughfaithinChrist,unlessAtonementhasbeenmadeforall,isfoundedonavarietyoferrorsinregardtotheGospel.

In the first place, it proceeds on the erroneous supposition that Godcommands sinners to believe that anAtonement has beenmade for their sins.Now,wehaveseenthattheGospelmerelyinvitessinnerstotrustinChrist,withtheassurance that indoingso theyshallbesaved.Menarenevercalled in thefirstinstancetobelievethattheyaresaved,orthattheyareofthenumberoftheelect, or that anAtonement has beenmade for their sins. TheGospelmerelyrevealsthesacrificeoffereduponthecross,withtheassurancethatrelianceuponitisinseparablyconnectedwithsalvation.Thisisatruthentirelyindependentofthe extent of the Atonement. God has established an indissoluble connexionbetweenfaithinJesusandsalvation,andnothingcanputasunderwhatHehathjoined.TheGospel is thetouchstonebywhichtheelectaredistinguishedfromthosewhodieintheirsins.ThoseforwhomnoAtonementwasmade,whoarenotofChrist’ssheep,forwhomthegoodShepherddidnotlaydownhislife,donot receive him as their Saviour; in other words, are not made partakers of

preciousfaith:buthissheephearhisvoice,heknowsthem,theyfollowhim,andhegivesthemeternallife.HencetheApostlesays,“Knowing,brethrenbeloved,yourelectionofGod.ForourGospelcamenotuntoyouinwordonly,butalsoinpower, and in theHolyGhost, and inmuch assurance,” 1 Thess. i. 4, 5. TheGospel is addressed indiscriminately to all who come under its sound; to thenon-electitcomesinword,totheelectinpower.Theformer,likethedeafadder,stop theirears, andwillnot listen to thevoiceof thecharmer; the latter set totheirsealthatGodistrue,bytrustinginthebloodofAtonement.

Inthesecondplace,theobjectionproceedsupontheassumptionthatthereisapossibilityofthegiftsofGodbeingseparated.ChristisGod’sunspeakablegift.Now,thesuppositionthatthisgiftwasbestowedonall,whilethesecondary,and consequently inferior gifts of faith, repentance, pardon, and salvation, arewithheld,isutterlyunscriptural.Thisisdecidedbythequestion,“HethatsparednothisownSon,butdeliveredhimupforusall,howshallhenotwithhimalsofreely give us all things?” TheAtonement removes the apparently impassablebarrierwhichsinhasinterposedbetweenajustandholyGodandfallenman;itopensachannel throughwhichgrace,mercy,andpeace, flow toall forwhosetransgressions Christ was smitten. Guilt alone prevents the love of God fromflowingtoanyofhisintelligentcreatures;andthosewhoseguiltwasexpiatedbytheAtonement,receivethroughtheirSurety,Substitute,andCovenant-head,theHolySpiritinallhisquickeningandenlighteninginfluence.

Inthethirdplace,theobjectionevincesaveryerroneousviewofthestateintowhichmanhasbeenbroughtby thefall.He isunder thecurse,—dead insins.HisinabilitytoturntoGodis,doubtless,amoralinability;butitisnot,onthis account, awhit less absolute. This is evident, not only from the repeateddeclarations of theWord ofGod, but from faith being represented as his gift.WhatavailsanAtonementifithavenotremovedthecursebywhichthesinneriscutofffromGod,theFountainofpurityandholiness.Ifnogoodthingdwellin him, (Rom. vii. 18,) how is it possible he should believe, or do anythingpleasing to God? In such circumstances, he can nomore believe than he cankeepthewholelaw.Solongasheisunderthecurse,faithisimpossible;butallforwhom theAtonementwasmade are redeemed from the curse, and, as thenecessary consequence, aremadewilling in a day of power, andwithout fail,inheritablessing.DrWardlawadmitsthattheworkoftheSpiritisasnecessaryto salvation as the work of Christ, consequently, the bestowment of the onebringsnoonenearertoeternallife,iftheotherbewithheld.Whatwoulditavail

the prisoner in a dungeon to have an ample supply of victuals, if he wereincapable of swallowing? Death must be the consequence. “True,” says DrWardlaw,“anddeathwillinfalliblybethelotofallwhoarenotofthenumberoftheelect,notwithstanding theAtonementbysacrifice;”—“inotherwords,bysubstitution and vicarious sufferings that sacrifice, substitution, and vicarioussuffering,areemptynames,excepttotheelect.

In the fourth place, the objection assumes that God is such an one asourselves.Ifapersoninviteanunlimitednumberofgueststoafeast,hemightbeaccusedofdeceit,becausehecouldnotknowwhethermoremightnotcomethan those for whom he had made provision. Now, the objection implies thepossibilityofsinnerslisteningtotheinvitationsofmercy,withoutGodrevealinghisSoninthem.SinceitisadmittedthattheworkoftheSpiritisasnecessaryasthe work of Christ, —that those only whom the Father draws will come toChrist,—whereisthedifficultyofreconcilingtheuniversalityoftheinvitationswith the veracity of God? It is granted that only a certain number have beenelected to eternal life, and that they alone shall be saved. If the doctrine ofelectiondonotinterferewiththeuniversalproclamationofpardonthroughfaithin Jesus,why shouldwe feel anydifficulty in admitting that,whileChrist hasatonedonlyforthesinsofhischosenpeople,theGospelshouldbepreachedtoallmankindtowhomwehaveaccess?IfweknewforwhomtheAtonementwasmade,orwhoaretheelect,itwouldbeidletopreachtoanyothers;butthisisasecretthing,whichbelongstoGod.Hehastoldusthatfaithcomethbyhearing,andcommandedus in themorning to sowour seed, and in theeveningnot towithholdourhand,forweknownotwhichshallprosper,whetherthisorthat,orwhether they may not be both alike profitable. To give the increase is Hisexclusiveprerogative.

In replying to the only objection that ever was, or can bemade, to thedoctrineofpersonalelection, theApostle says, “What ifGod,willing to showhiswrath,andtomakehispowerknown,enduredwithmuchlong-sufferingthevesselsofwrathfittedtodestruction:andthathemightmakeknowntherichesof his gloryon thevessels ofmercy,whichhehad afore prepareduntoglory;evenus,whomhehathcalled,notof theJewsonly,butalsoof theGentiles?”Rom. ix. 22—24. May we not, then, reply to the charge of inconsistency oflimitedAtonementandgeneralinvitation.WhatifGod,—willingtoplaceinthestrongest light the fatal consequences of disobedience, the utter alienation offallenmanfromhisCreator,andthemightypowerputforthinthesalvationof

his people, —has commanded a free and full salvation, through faith in hisincarnateandcrucifiedSon, tobepreachedtosinnersofmankind?Yetsuchistheir determined enmity against God, that not one will hearken, except themessagebeaccompaniedwiththeirresistiblepowerofhisHolySpirit,bywhichsinnersarecreatedanewinChristJesus,andwhichhebestowsaccordingtohissovereignpleasure.Arminiansmayobject to this,but it ispassingstrange thatthosewhoholdthedoctrineofelection,shouldfindanydifficultyinaccedingtothisstatement.

On the whole, while we have no wish “unnecessarily to aggravate andextend” the difference between those who hold a universal and a limitedAtonement, we consider it to bemost important, and calculated to affect ourviewsofeverypartofdivinetruth.Atthesametime,weagreewithDrWardlawin regard to the impropriety of the “hasty use” of “strong condemnatoryexpressions,”butwecannotsubscribetohisrule,thatwearenevertochargeamanwith “preaching another Gospel, unless we are prepared, with deliberatesolemnity,toadd,asPauldoeshere,‘Lethimbeaccursed,’”—p.194.ItappearstousperfectlylawfulandpropertopointoutanyperversionoftheGospel,andto show how it subverts the truth,whilewe do not presume to judge anotherman’sservant,moreespeciallyastohisstatebeforeGod.

“There is another danger, too,” saysDrWardlaw. “which requires to becarefullyguardedagainst;—thedanger,Imean,ofimputingsuchconsequencesaswethinkwecanshowtoarise,legitimatelyandunavoidably,fromaparticulardoctrine,oraviewofdoctrine,toallbywhomthatdoctrine,orthatviewofit,isheld.Theconsequencesmay,onourpart,befairlydeduced.Itmaybebothrightandimportanttoshowthattheyare;butthesupportersofthedoctrinemightnotsee thembefore,andmaynotsee themyet, tobe legitimatedeductions;and iftheydid,wouldrepudiate themasdecidedlyaswedoourselves,andabandon,ontheiraccount,thatwhichleadstothem.Wemaymarvelthattheydonot;butstill,whilewewonder at their obtuseness of vision, as itmay seem to us,wemust beware of ascribing to themwhat they do not hold,—of laying to theirchargewhattheydistinctlyandsolemnlydisown,”—p.195.Thisappearstousavery false principle. It is directly opposed to the conduct of the Apostle atCorinth. Some said there was no resurrection; the Apostle showed that thisinvolvedthedenialoftheresurrectionofChrist,and,consequently,ofthetruthoftheGospel,whichdoesnotappeartohavebeentheintentionofthosewhomhe was opposing; but it was a legitimate deduction from their sentiments,

althoughtheymightnothaveperceivedit.Oneofthemosteffectualmethodsofcombating a false principle is, to point out its consequences; and the examplebeforeusfullysanctionsthismodeofproceeding.

Before concluding this chapter, it may not be improper to make someobservationsonthetermOFFER,whichisalmostuniversallyemployed,bothbythe advocates of particular and universal redemption. It is not, however, aScriptureexpression;and,whilewehavenowishtocontendaboutwords,itistobefearedthatittendstoleadmanyintoerror.

Much was formerly said of the offer, which was considered a rightpossessed by regularly appointed ministers of the Gospel. Only such wereconsideredasentitledtomakewhatwastermedtheministerialofferofsalvationto their fellowmen. Itwas a species of evangelicalPuseyism, arising from thenotionofministersbeingsuccessorsoftheApostles,whoweresentforthastheambassadorsofChrist.But, from thenatureof theiroffice, theApostlescouldhavenosuccessors.TheyhavepublishedtheGospeltotheworld,—theyhavedeliveredthelawsoftheRedeemer’skingdom,and,beingdead,theyyetspeakin theScriptures.Theyare representedas sittingupon twelve thrones, judgingthe twelve tribes of Israel. Their names are inscribed upon the twelvefoundations of the city ofGod, (Rev. xxi. 14,)whose gates they have thrownopen.Theirlanguagestillis,“HethatisofGodhearethus;hethatisnotofGodheareth not us.” “If any man think himself a prophet, or spiritual, let himacknowledge that the things Iwriteare thecommandmentsofGod;but if anymanbe ignorant, lethimbe ignorant.”All thatwehave todo, is to repeat thetestimonyoftheApostles.ItistheirdoctrinewithwhichtheLordhaspromisedthatHewillbepresenttotheendoftheworld.Nodiscretionarypowerisgiventoanyman,whatevertitlehemayassume,toaddto,ordiminishaughtfrom,theapostolic testimony. What saith the Scripture? “How readest thou?” is ourinfallibleguide in addressingour fellow-men, fromwhichnone are entitled to

deviate.[******]

Ithas alwaysappeared tous that adegreeof self-importanceattaches tothewordsof amanoffering theGospel tohis fellow-sinners. It seems as if itwere committed to his keeping, and in some measure dependent on hisdiscretion. Such is not the case; it was committed to the Apostles, whoweresecuredfromerrorbythepoweroftheHolyGhost,andwhowereconsequentlyenabledtosay,“HethatknowethGodhearethus;hethatisnotofGodheareth

notus.Herebyknowwethespiritoftruth,andthespiritoferror,”1Johniv.6.TheirGospelisrecordedinthewordofGod,whichendurethforever,bywhichweshallallbejudged.

CHAPTERXIII.OntheSufficiencyoftheSacrificeofChristforallMankind.

WITH regard to the infinitevalueof the sacrificeofChrist considered initself,thereisnodispute.HaditpleasedGodthatallmankindshouldbesaved,nomoresuffering thanChristendured,wouldhavebeennecessary;andhad itbeentheDivinepurposethatbutonesolitaryindividualofAdam’sraceshouldobtain salvation, there would have been no abatement of what Jesus endureduponearth.Ineithercase,thedemandsofjusticemusthavebeensatisfied,—thecursedenouncedagainstsinmusthavebeenborne,—thewagesofsinmusthavebeen paid by the death of the substitute, whether of the individual or of thecountlessmillionsofAdam’srace,accordingtotheirrevocablesentencewhichhadproceededfromHismouth,withwhomthereisnovariableness,orshadowofturning.

Wehaveobserved, that somewhohold scriptural views in regard to theextentoftheAtonement,representthegeneralinvitationsoftheGospelasbeingfounded upon the sufficiency of the sacrifice offered upon the cross for allmankind. This is a subject, however, on which the Scripture is silent. Itrepresents the Atonement as being amply sufficient for all who come to theSaviour, however aggravated their guilt; but it never speaks of an indefinitesufficiency in the Atonement, as an inducement to sinners to rest on it forsalvation.GodisuniformlyrepresentedashavingaspecificpurposeinthegiftofhisSon.AninnumerablemultitudeweregivenbytheFathertotheSonintheeverlastingcouncil;heacceptedthegift,andinthefulnessoftimesaid,“Lo,Icometodothywill,OGod,”—“bythewhichwill,”sayshisApostle,“wearesanctifiedthroughtheofferingofthebodyofChristonceforall,”Heb.x.9,10.

Menareconstantlypronetoerrontherighthandorontheleft.Whileoneclasswhoprofessthetruthhave,inordertosimplifytheGospel,representedtheAtonement as having been offered for those that are lost, as well as for thesaved;anotherclass,—whopossessmuchacquaintancewiththetruth,andwhoknowthatthegoodShepherdlaiddownhislifeonlyforhissheep,—objecttoaddresstheGospeltomenindiscriminately.Theyjustlyhold,thattheAtonementwasmadeexclusivelyfor theChurch,andfromthis theyinfer, that there isnoground for preaching salvation indiscriminately, and beseeching men to bereconciled toGod.The error onboth sides springs from the same source, viz.restingtheproclamationofsalvationuponourspeculationsastothesufficiency

of the Atonement, and not being satisfied with the positive commandment topreach the Gospel to every creature, illustrated by the example of the firstministersoftheWord.

DrWardlawdividesthetheoriesonthesubjectoftheAtonementintothreeclasses.Thefirstheterms“thetheoryofexactequivalent,”whichrepresentsthe“expiatorysufferingsoftheRedeemeraspossessingjustasmuchatoningvirtue,neitherlessnormore,aswasequivalentforthemeritedpunishmentofallwhoshallbebenefitedbyit,”whichhejustlyrejectsasderogatorytothedignityofthemediatorialsubstitute.Uponthiswesimplyremark,thatifthesufferingsofChrist were expiatory, they must have expiated the guilt of those whose“substitute”hehadbe-come.Thesecondschemehetermsthetheoryof“infinitesufficiency, but definite intention or limited destination.” The third, that of“indefinite or universal Atonement, with gracious sovereignty, in its effectualapplication.”Thelatterschemeheadoptsanddefends.

It is remarkable that so much stress should be laid on the indefinitesufficiency of the Atonement, —a question upon which the Scriptures neverenter.We have already seen that theword ofGod furnishes uswith a simpleground for preaching the Gospel to every creature, namely, his owncommandment,illustratedbytheexampleoftheinspiredApostles.Withsuchawarrant, it is surely altogether superfluous to dispute uponwhat principle thecommandment rests.We are taught to walk by faith; “the commandment is alamp,andthelawislight.”

The Atonement, as exhibited in Scripture, had a specific object, —to“gathertogetherinonethechildrenofGodthatwerescatteredabroad,”Johnxi.52.Thisdesignshallbeaccomplished;notoneofthe“seedofthewoman”shallbeabsent;notoneofthe“seedoftheserpent”“shallstandinthejudgement”onthegreatday.AllChrist’s“beautifulflock”shallbedeliveredinfulltaletohisFatherwhenin themidstof thegreatcongregationheshallsay,“BeholdIandthechildrenwhomthouhastgivenme.”Theyareallthepurchaseofhisblood,Actsxx.28,andshallbethetrophiesofthatpowerwhichisgivenhimoverallflesh,thathemightgiveeternallifetoasmanyaswerechoseninhimbeforethefoundationoftheworld,thattheymightbeholyandwithoutblamebeforehiminlove.

WhenweconsiderthedignityoftheRedeemer’sperson,itmaybeasked,WasnothisAtonementofinfinitevalue?andifso,Whymightnotallmankind

have been saved by it?We answer, such was not the will of God; He had aspecial end in view, and this shall be fully accomplished. But does it, in thesmallest degree, derogate from the glory of theRedeemer that hisAtonementextendednofartherthanthecommissionwhichhereceivedwhenhebecametheFather’sservant,andundertooktoredeemallthechildrengivenhimfromdeath,andtoransomthemfromthepowerofthegrave?

It may be asked, would greater sufferings have been needed had thenumber of Christ’s sheep been greater? We may also inquire, had it beenintendedthattheLordshouldworkdoublethenumberofmiracles,wouldithavebeennecessary that his power shouldbe increased?Certainlynot; he receivedtheHolySpiritwithoutmeasure, andby thepowerof theSpirit heperformedthose mighty works which the Father had given him to do; and, had hiscommissionextendedtothehealingofallthesickinSyriaandtheneighbouringnations,ortopreventinganydeathfromtakingplaceinIsraelorthroughouttheworldduringhispersonalministry,whocandoubtbut thepowerhepossessedwasamplysufficient?Buthehadnosuchcommission;hewasnotsentbuttothelost sheepof thehouseof Israel; and theSoncoulddonothingofhimself;hewas entirely guided by his Father’s will, both in regard to those whom herestoredtohealthorraisedfromthedead,andtothosewhosesinsheboreinhisownbodyonthetree.

CHAPTERXIV.InconsistencyofUniversalAtonementwiththeDoctrineoftheSubstitutionandSuretishipofChrist.

DRWARDLAWadmitsthat“theBibleisfull”ofsubstitutionandvicarioussuffering,—that“SALVATIONISTHELESSONoftheBible,anditissalvationBY

ATONEMENT,orSUBSTITUTIONARYSUFFERING:”[††††††]

buthissystemdoesnotappear to require it; at all events,hemakesnopracticaluseof thedoctrineofsubstitution.Onthecontrary,heinformsus“therecanbenothinginthenatureoressence of the Atonement for one more than for another.” This is utterlysubversiveofthefundamentaldoctrineofScriptureinregardtothesubstitutionof Christ, unless we embrace the system of universal salvation, to which thedoctrine of universal Atonement naturally leads, especially when taken inconnexion with God’s alleged love to all mankind. If Christ stood as theSubstitute and Representative of every individual of the human race, theconclusionisinevitable,eitherthatallmankindmustbesaved,orthathehasnotaccomplishedwhatheundertook,andwillneverseeofthetravailofhissoulandbesatisfied. It isvain toallege that thefailuredoesnot liewithGod,whohasprovidedAtonement for all; while comparatively few of the human race everhear of the Atonement, and, consequently, have no opportunity of eitherreceiving or rejecting it: and, in regard to others,DrWardlaw admits that theworkoftheSpiritisasessentialtosalvationastheworkofChrist.

Thus,DrWardlaw’ssystemisfoundeduponmosterroneousviewsofthesubstitutionary character of the Redeemer’s sufferings. If Christ substitutedhimself in the place of all, then the cursewhich he endured is thatwhich layuponall;andif thecursehasbeenenduredbytheSubstituteofall,howcanitagain fall upon any of the human race? Itmay be said that thosewho perishrefusedtotakethebenefitoftheuniversalAtonement.Inthefirstplace,ashasbeen repeatedly noticed, only a remnant of mankind ever heard of theAtonement;and,therefore,couldnotrefusetoavailthemselvesofthebenefit.Inthesecondplace,suchamodeofreasoningarguesverydefectiveviewsof theeffectsofthefall.Manistheservantofsin;heisholdeninthecordsofhissins;condemnedalready; slainby thewordofGod’smonth;dead in trespassesandsins;incapableofreceivingthethingsoftheSpiritofGod,whicharefoolishnessto him. Hence the natural man receiveth not the things of the Spirit of God,neithercanheknowthem,becausetheyarespirituallydiscerned.Christ,asthe

Substituteofhispeople,hathredeemedthemtoGod,fromwhomtheywerecutoffbythecurseofthebrokenlaw;andsinceguiltalonepreventstheloveofGodfrom flowing to his creatures, their redemption is inseparably connected withtheir receiving the Spirit, by whom faith, repentance, and every other savinggrace, is imparted.Thecurse,bywhich theywereseparatedfromGod,havingbeenenduredbytheirgreatSubstituteonCalvary,itisnowperfectlyconsistentwithHischaracter,whoisofpurereyesthantobeholdiniquity,andwhocannotlook upon sin, or have fellowship with darkness, to bestow on them everyspiritualandheavenlyblessing.Andnotonlyso,buttheglorywhichredoundedto God in the highest, by the substitution of the Surety of the everlastingcovenant, fully entitled Jehovah’s righteousServant, in thenature inwhichhehadenduredsuchdeephumiliation,topartakeoftheglorywhichhehadwiththeFatherbeforetheworldwas;anditishiswillthatallhispeopleshouldbeholdhisglory;and,invirtueoftheirunitywithhim,theyshallalsoshareit.

Itisrevoltingtocommonsense,tosupposethatChristwastheSubstituteofall, if theirsinswerenot laiduponhim.Under therighteousgovernmentofGod,therecanbenosufferingwithoutguilt.ForwhosesinswastheRedeemermadeacurse?Hehadnosinofhisown,andthereforeitmusthavebeenforthesinsofallmankind,orforthoseofhischosenpeople.Thenotionofhisbeingacurse for sin in the abstract, is a metaphysical refinement which cannot bear

examination.[‡‡‡‡‡‡]

If Christ were the Substitute for all, then all must besaved.Ifthecurse,whichaloneexcludesanyofGod’sintelligentcreaturesfromHisfavour,beremoved,whydonotthestreamsofgraceandpurityflowintotheheartsofall?Whatkindof substitution is thatofChrist, if those forwhomhestoodastheirvicariousHead,remain,afterallhissufferings,undertheguilt,andconsequentlyunderthedominionofsin?

If the Atonement were sufficient, it cannot be consistent with justice topunishtheoffender,bywhosesubstitutethisatonementwasmade.IfChristweretheSubstituteofallmankind,—ifheboretheirsinsinhisownbodyonthetree,that they,beingdead tosin,might liveuntorighteousness, thenare theyeitherbecomedeadtothelawbythebodyofChrist,andthereforemustbesaved,orthe penalty must be twice inflicted. Thus it appears that the doctrine of theuniversality of theAtonement sets asideChrist’s vicarious and substitutionarysufferings,ofwhich,accordingtoDrWardlaw,“theBibleisfull.”Strange,thatawriter on the Atonement should commence with a full admission of thesubstitution of Christ, while his whole system is directly opposed to this

fundamentaltruth!

Thewhole sacrificial systemproceedsupon theprincipleof substitution.Why did God respect Abel’s offering, while he disregarded that of Cain?Because the former offered the firstlings of his flock on God’s altar, thusconfessingthat,asasinner,hemeriteddeath,andlookedformercythroughtheblood-sheddingofHimthatwastocome;whilethelattermadenoaccountofhisguilt,butpresentedwhatwouldhavebeenareasonableserviceforaninnocentcreature.

WhywastherenoremissioninIsraelwithoutsheddingofblood?Becausethewagesof sin isdeath;and in thekingdomof Israel, spiritual andheavenlythingswereshadowedforthbythosewhichwerecarnalandearthly.Thebloodofbullsandgoatscouldnottakeawaysin;itonlysanctifiedtothepurifyingofthe flesh. In almost every instance the offerings were made only for thetransgressionsoftheceremoniallaw.Godhadnopleasureinburnt-offeringsforthebreachofthemorallaw,Psa.li.16,Heb.x.6.Hadasacrificebeenappointedfor murder or adultery, it must either have suspended the penalty of deathattachedbythelawtothesecrimes,orgivenafalseviewofthesacrificewhichitprefigured, representing it as insufficient to removeguiltof thedeepestdye,since theoffenderendured thepenalty, althoughbloodhadbeen shed forhim,andavictimhadbeensubstitutedinhisplaceuponGod’saltar.This,however,would have suited the views of the advocates of universal Atonement; for,accordingtotheirsystem,thesacrificeofChristdoesnotpreventtheinflictionof the penalty on the far greater part of those for whom he endured his“SUBSTITUTIONARYSUFFERING.”

All the sacrifices of Israel kept the doctrine of substitution before them.Although they were God’s chosen people, they were sinners as well as theEgyptians;andwhenthedestroyingangelpassedthroughtheland,thepaschal-lambwassubstituted inplaceof thefirst-bornof thefamilyuponwhosedoor-posts its bloodwas sprinkled. The lamb of themorning, and the lamb of theevening, offered up on the altar, kept the doctrine of substitution constantlybeforethepeople.IttaughtthemthatitwasoftheLord’smercytheywerenotconsumed,andthattheymustlookforthismercythroughthesheddingofblood.On thegreatdayofatonement, thegoat for thesin-offeringwasslain,andhisbloodwassprinkledonthemercy-seat.Aaronthenlaidhishandsupontheheadof the scape-goat, confessingover it all the iniquitiesof thechildrenof Israel,

[§§§§§§]and thensent itawayinto thewilderness.Here,as inothercases,—

such as the cleansing of the leper,when two birdswere necessary,—the twogoatsrepresentthedyingandrisenSaviour.AsthesinsofIsraelwerelaiduponthescape-goat,sowerethesinsofthetrueIsraellaiduponJesus,Isa.liii.6.HewasstrickenforthetransgressionsofGod’speople,andwithhisstripestheyarehealed, Isa. liii. 5, 8. This was darkly shadowed forth by all the sacrifices inIsrael, where the guilt of the transgressor was, in a figure, transferred to aninnocentvictim,whiletheinsufficiencyoftheofferingswasmanifestedbytheirconstantrepetition.

Now,ifChristsufferedasasubstitute,howisitpossiblethathecouldhavestood in the place of all mankind, and yet that the greater part of the worldshould never hear theGospel, and therefore could not possibly believe it, forfaith cometh by hearing; and not only so, but comparatively fewwho hear itreceivethereport?Thelimitedextentoftheproclamationofpardonthroughtheblood of Jesus, is much to be deplored. It has arisen from the Gospel beingcorrupted, and the Church driven into the wilderness; it is a cause of deephumiliationtobelievers,butitpowerfullyvindicatesthatmostimportantpartofthetruthofGodatpresentsomuchcontroverted;foritdemonstratesthatChristdid not lay down his life for all mankind, but for those to whom he givesrepentanceuntolife,andtowhomhisintercessionislimited.Indeed,itisevidentthat theofferingand intercessionmustbeofequalextent; theyarecomponentand inseparablepartsof thepriestlyoffice, and it is consequentlygivenas thereasonofChrist’sability tosave to theuttermost themthatcomeuntoGodbyhim,thatheeverlivethtomakeintercessionforthem,Heb.vii.25.TheobjectofhismissionwastogathertogetherinonethechildrenofGodwhoarescatteredabroad; and the Gospel is the rod of his power, by which this object isaccomplished.Hemustbringinhissheep,andtheyshallhearhisvoice,andbegatheredintohisfold,Johnx.16.

ChristisnotonlytheSubstitute,buttheSuretyofhispeople.TheGospelis founded on the fact that Adam and Christ are the covenant heads andrepresentativesof theirrespectivefamilies.Hencetheyaretermedthefirstandsecondman,asiftherehadbeennoneotherbutthemselves,forthechildrenofeachwere entirely dependent on their head. InAdamall die; inChrist all aremade alive. The first all includes every individual of mankind, the last all isexplainedbytheApostle,tomean“theythatareChrist’s.”ThefirstAdamwastheheadof thenaturalcreation,of thosewhoarebornof theflesh; thesecond

Adamistheheadofthenewcreation,ofthosethatarebornoftheSpirit;withwhom, in the fulnessof time,he tookpart in fleshandblood,beingbornofawoman, and, as their elderBrother, receiving theSpiritwithoutmeasure, that,throughhishumiliation,anddeath,andresurrection,hemightquickenthem,andbestowuponthemalifewhichshallneverend.Totherestofthehumanracehewill say, “Depart fromme; I never knew you.” Tomany of them the Gospelcameinword,“butthewordpreacheddidnotprofitthem,notbeingmixedwithfaithinthemthatheardit.”Theyweretheseedoftheserpent,oftheirfatherthedevil,thegodofthisworld,whoblindedtheirmindstotheirdestruction.

Allmankindare,bynature,thechildrenofwrath,andconsequentlyunderthebondageofsin.Suchisourconnection,ourunionwithAdam,thathissinisoursinallitsaggravations,aswellasinitsconsequences.Allinheritfromtheirfirstfatheracorruptnature,andtheseedofeverysinfulpropensity,whichgrowswith their growth, and strengthens with their strength; and, in exactcorrespondence with this, all whom Christ represented, whose Substitute andSuretyhebecame,arejustifiedandmadepartakersofaDivinenature,andofallthe blessingswhich flow fromhis vicarious obedience and sufferings, such asfaith,repentance,love,joy,peace,andalltheotherfruitsoftheSpirit.ItwoulddestroythebeautifulharmonybetweenAdamandChrist,somuchinsistedoninthe word of God, if all whom Adam represented, without exception, wereinvolved inhisguilt andcondemnation,while thegreaterpartof those,whoseSubstituteChristbecame,didnotpartakeofhisrighteousness,justification,andlife.Inthiscase,therewouldbenoanalogybetweentheheadofthenaturalandofthespiritualcreation.

InthewisdomofGod,akingdomwasestablished,ofwhichthechildrenof Abraham, Isaac, and Jacob, were the subjects; and, in the ordinancesprescribedfortheirobservance,aswellasintheirhistory,(thewholeofwhichwasafigureforthetimethenpresent,“atestimonyofthosethingswhichweretobespokenafter,”Heb. iii.5,)wereshadowed forth theprivilegeswhich thetrueIsraelweretoenjoyinthekingdomofGod.Amongtheseordinances,nonewas more important than the priesthood, which was limited to the family ofAaron,uponwhichthecontinuanceofthelawdepended,Heb.vii.12.Hadthatfamily become extinct, no sacrifice could have been offered in Israel, —noincensecouldhavebeenburned.Inshort,allintercoursebetweenGodandIsraelwouldhavebeenatanend;forthepeoplewereexcludedfromtheholyplaces,andcouldonlydrawnear through thepriest,whowas, therefore, thesuretyof

thecovenant.Asthelegalpriesthoodwasnotappointedforallmankind,butforIsrael, so thebenefitsofChrist’spriesthoodextendonly to the childrenof thebettercovenantofwhichheisthe“Surety,”Heb.vii.22.Throughhissacrificetheirsinsareblottedout;fortheirsakeshesanctifiedhimself,thattheymightbesanctified through the truth; for them he ever liveth tomake intercession; forthemhe is preparingmansions in hisFather’s house; and, in due timehewillraisethemfromthedead,andpresentthemtohimselfagloriouschurch,withoutspotorwrinkle,oranysuch thing.TheexceedinggreatandpreciouspromisesuponwhichGodhathcausedthemtohope,areallyeaandameninChrist;theyseethemallfulfilledinthetriumphoftheirHead;andthedignityinwhichHeisenthroned,istothemtheassuredpledgeofanexceedingandeternalweightofglory.

Torepresent,therefore,Christasdyingforallmankind,—whilebyfarthegreaterpartofthehumanraceneverhearhisname,andfewwhohearitreceivebenefitfromit,—utterlydestroystheharmonyoftheOldandNewTestaments,andalsoconfoundsthefamiliesofthefirstandsecondAdam.ItisevidentthatChrist’s suretiship and sufferings are of the same extent, the former being thegroundofthelatter;butChristisnottheSuretyofallmen;heistheSuretyofthenewcovenant;hisbloodisthebloodofthenewcovenant;andthereforehedidnotsufferanddieforallmen,butforthechildrenofthatcovenant.

InconsequenceofGodhavingpurchasedtheChurchwithHisownblood,itsmembersare,intheirsuccessivegenerations,broughtwithinthebondofthecovenant,whichisorderedinallthingsandsure.Heundertookforthechildrenof this covenant;he finished theworkwhich, as theirKinsmanRedeemerandSurety,Hehadengagedtoperform;andhasnowreceivedpoweroverallflesh,thatHemightcommunicatetoallthechildrenofthecovenanteternallife.

WhenthesonsofJacobwentdowntoEgypt,Judahbecamesuretyforhisyoungestbrother;andwhenJosephintimatedhisintentionofretaininghimasabondman, according to his engagement, Judah nobly offered to remain in hisstead.SupposingBenjamintohavebeenguiltyofthetheft,theoffermighthavebeen accepted,—Judahmight have been retained; but how great would havebeen the injustice of Joseph, had both the substitute and the principal beenretained inbondage!Nohuman transaction,however, canadequately illustratethe suretiship of Christ; and all our attempts to explain, by illustration, thedependence ofmankind uponAdam, or of the elect uponChrist, only darkencounselbywordswithoutknowledge.ThesuretishipofAdamandofChristisa

matter of pure revelation,whichnone receivebut by the teachingof theHolySpirit.Itisapartofthatknowledgewhichnomancanteachhisneighbour.Tothosewhohavenotreceivedthewisdomwhichcomethfromabove,iteverhasbeen, and ever will be, a stumbling-block; and the question, “How can thesethingsbe?”willbereiteratedbythewisdomofthisworld,fromwhichwemustceasebeforeweenterthekingdomofGod.

CHAPTERXV.God’sLovetoallMankind.

INtreatingofourLord’swordstoNicodemus,Johniii.16,17,DrWardlawinsistsmuch uponGod’s love to “theworld,—tomankind,—to the race,”—“theworldofmankind,”—“tomengenerallyconsidered.”Weshallafterwardstakeoccasion toattend to theLord’sconversationwithNicodemus;atpresent,weshallconsider thepropositionsoconfidentlymaintained,—that the loveofGodextendstoeachindividualoftheraceofAdam.

Godisgoodtoall;Hemakethhissuntoshineontheevilandthegood,andsendethrainonthejustandontheunjust;Heopenethhishandandsatisfieththedesireofeverylivingthing.Henceitiswritten,“Nomanknowetheitherloveor hatred by all that is before them.All things come alike to all: there is oneeventtotherighteousandtothewicked;tothegoodandtotheclean,andtotheunclean;tohimthatsacrificeth,andtohimthatsacrificethnot:asisthegood,sois thesinner;andhe thatswearethashe that fearethanoath,”Eccles, ix.1,2.Mosessays,“Heloveththestranger,ingivinghimfoodandraiment,”Deut.x.18.

In this world, the wicked are often the most prosperous, and enjoy thegreatest share of temporal comforts. Even under the Jewish economy, wherenationalprosperitywasinseparablyconnectedwithobedience,theafflictionsofthe righteous,and theprosperityof thewicked,occasionedmuchperplexity tothetrueservantsofGod.ThuswefindJeremiahsaying,—“Righteousartthou,OLord,when I pleadwith thee: yet letme talkwith thee of thy judgements:Wherefore doth theway of thewicked prosper?wherefore are all they happythat deal very treacherously?” Jer. xii. 1. The Psalmist informs us, that theprosperityofevildoershadbeenastumbling-blockoverwhichhehadwell-nighfallen, Psal. lxxiii. 2, 3. It was only when he looked beyond this life, andreflectedontheirend,—howtheywerebroughtintodesolationasinamoment,thatthesnarewasbroken,ver.17—19.Thisprosperity,however,isnoproofoftheloveofGod;“theprosperityoffoolsshalldestroythem.”“Whenthewickedspringas thegrass, andwhenall theworkersof iniquitydo flourish; it is thattheyshallbedestroyedforever,”Psal.xcii.7.Godgiveththemthegoodthingsofthislife,andtheynourishtheirheartsasinadayofslaughter;but“thecurseof the Lord is in the house of the wicked,” Prov. iii. 33. God’s people arerepresentedasapoorandafflictedpeople,whomtheLordchastenethbecausehe

loveththem;forhescourgetheverysonwhomhereceiveth.

DrWardlawmaymakedistinctionsbetweenGodasa rectoralGovernor,andasaSovereign,butwefindnothinglikethisinScripture.Godisone.HeisatoncetheGodofprovidenceandtheGodofgrace.Heisholyinallhisways:andthecontinuanceoftheworld,andhisprovidentialcareofthosewholiveanddie in their sins, is for the sakeof theelect,whomhehathchosen; justas thedays of vengeancewere shortenedwhen Jerusalemwas destroyed, so that thedestructionofthewholenationwasprevented.—Matt.xxiv.22.WeseehowallGod’sprovidentialdealingswiththenationsweresubservienttohispurposesinregardtoIsrael.“IamtheLordthyGod,theHolyOneofIsrael,thySaviour:IgaveEgyptforthyransom,EthiopiaandSebaforthee.Sincethouwastpreciousinmysight, thouhastbeenhonourable,andIhave loved thee: thereforewill Igivemenforthee,andpeopleforthylife,”Isa.xliii.3,4.“ForthouartanholypeopleuntotheLordthyGod:TheLordthyGodhathchosentheetobeaspecialpeople unto himself, above all people that are upon the face of the earth.TheLorddidnot sethis loveuponyou,nor chooseyou,becauseyeweremore innumber thananypeople; foryewere thefewestofallpeople:Butbecause theLordlovedyou,andbecausehewouldkeeptheoathwhichhehadswornuntoyourfathers,haththeLordbroughtyououtwithamightyhand,andredeemedyou out of the house of bondmen, from the hand of Pharaoh king of Egypt.”Deut. vii. 6, 7, 8. “The Lord’s portion is his people; Jacob is the lot of hisinheritance,”Deut.xxxii.9.

OneimportantendwhichGodhadinviewinthechoiceof thenationofIsrael,was,toexhibitinthemhislovetothetrueIsrael.Fortwothousandyears,God’s attention appeared to be occupied with one family; all others beingsuffered to walk in their own ways. While he winked at their ignorance, heraised up a succession of prophets in Israel, reproving, warning, andadmonishing them. They stood in a peculiar relation to God. He representshimselfasbeingmarriedtothem(Jer.iii.14);andhiscareofthemformsaverystriking contrast with his conduct to the rest of theworld. Of this we have aproofinthefollowingpassage,inwhichhistreatmentofIsraeliscontrastedwithhis treatment of the heathen. “OLord, correctme, butwith judgement; not inthineanger, lest thoubringme tonothing.Pourout thy furyupon theheathenthat know thee not, and upon the families that call not on thy name: for theyhaveeatenupJacob,anddevouredhim,andconsumedhim,andhavemadehishabitationdesolate,”Jer.x.24,25.

Hence it is evident that the messages addressed to Israel, and God’sprofessionsoflovetowardsthem,cannotjustlybeconsideredasawarranttousethe same language indiscriminately under the new dispensation. Take anexample from the prophet Isaiah. The Lord, after complaining that Israel hadbeenwearyofhim,hadboughthimnosweetcanewithmoney,neitherfilledhimwiththefatoftheirsacrifices,butmadehimtoservewiththeirsins,andweariedhim with their iniquities, adds, “I, even I, am He that blotteth out thytransgressionsformineownsake,andwillnotrememberthysins,”Isa.xliii.25.

It is true, there is in thekingdomofChristneitherJewnorGreek,—theGospel ispreached toallmankind,—allarebesought tobe reconciled toGodthroughJesusChrist,and,inreceivinghim,tobecomethetruecircumcision;butstill the language addressed to Israel of old belongs only to those who areChrist’s,and,consequently,Abraham’sseed,andheirsaccordingtothepromise.AllwhocomeunderthesoundoftheGospelareassuredthatthereisforgivenesswithGod for the chiefof sinnerswhobelieve in Jesus,—thatwhosoeverwillreceivepardonthroughChristshallenjoytheblessing;butuntilwebelieve,wecannot with propriety be addressed as God addressed that people, which hebroughtintocovenantwithhimself.AllthepromisesareyeaandameninChrist;they are all fulfilled inhim;whencehe is called theBeginner andFinisheroffaith.Inthosewhoobtainedagoodreportthroughfaith,weseethelifeoffaithbegun;yettheyreceivednotthepromise;theymoulderedinthedustlikeothermen;butinJesusweseetheendofthelifeoffaith.Heisrisentothepowerofanendless life,andby faithweareencouraged toappropriateall thepromisesmadetoourGloriousHeadinbehalfofhisbody,theChurch.HencetheApostlequotes,fortheencouragementofallbelievers,whattheLordsaidtoJoshua:“Iwillnever leavetheenorforsakethee,”Heb.xiii.5.But thiscannotbesaid tomankindingeneral.Christisthetreasury,inwhichislaidupeveryspiritualandheavenlyblessing;andbyfaithsinnershaveaccesstoallwhichitcontains.

Every part of the Scripture history proves that the sentiment of God’suniversal love tomankind,whenunderstoodas including thosewhoarenotofthenumberof theelect, iserroneous.Wehaveseen that thedistinctionat firstmadebetween the seedof thewomanand the seedof the serpent,wasvisiblykeptup till the appearanceofChrist.Thegreaterpartofmankindwere left indarkness and ignorance, while a remnant were favoured with the light ofrevelation.Goddeclareshewillmakea fullendofallnations,whitherhehaddriven Israel; but would not make a full end of them, but correct them in

measure.—Jer.xlvi.28.

DidGod lovePharaoh?—Rom. ix.17.Didhe love theAmalekites?—Exod. xvii. 14. Did he love the Canaanites, whom he commanded to beextirpated without mercy?— Deut. xx. 16. Did he love the Ammonites andMoabites, whom he commanded not to be received into the congregationforever?—Deut.xxiii.3.Doeshelovetheworkersofiniquity?—Psal.v.5.Ontheotherhand,heloveshispeoplewhendeadintrespassesandsins.—Eph.ii.4,5.Doeshelovethevesselsofwrath,fittedtodestruction,whomheendureswithmuchlongsuffering?—Rom.ix.22.DidheloveEsau?—Rom.ix.13.Hetellsushewillhavemercyonwhomhewillhavemercy;doeshelovethoseonwhomhewillhavenomercy,—nay,whomhehardeneth?No!Whomhelovethhelovethtotheend.AllthewickednessofJerusalem,althoughitexceededthatofSodom(Ezek.xvi.47—52)andoftheheathenwhomtheLordhaddestroyedbeforethechildrenofIsrael,(2Chron.xxxiii.9,)hasnotalienatedhislove.TheLord concludes the black catalogue of the sins of Jerusalem, not with thedenunciationofutterdestruction,ashedoesinregardtoEdom,butbydeclaringthatHewillestablishhiscovenantwithher,andbepacifiedtowardher,forallthatshehaddone.—Ezek.xvi.60—63.

ThegiftsandcallingofGodarewithoutrepentance.ItpleasedtheLordtomakeIsraelhispeople,thereforehewillnotforsakethem,forhisgreatname’ssake.1Sam.xii.22.Notonlytheold,butalsothenewcovenant,ismadewiththe house of Israel, and the house of Judah. TheGentiles obtain salvation bybecomingthechildrenofAbraham,(Gal.iii.29,)andthemysteryoftheirbeinggrafted,contrarytonature,intothegoodolive-tree,ismuchinsistedon.NothingcanmoreclearlydemonstratethatDrWardlaw’sviewsofGod’suniversal lovetomankindisachimera.

ItisallegedthatGodislove,andthereforehislovemustbeuniversal.Yes,Godislove;butthisdidnotpreventtheangelswhokeptnottheirfirstestatebutleft their own habitation, being reserved in chains under darkness to thejudgementofthegreatday.Nosaviourwasprovidedforthem;theyarelost.ItwillhardlybeallegedthattheyweretheobjectsoftheDivinelove.Godislove,and this ismanifested by love being the fulfilling of the law underwhich hiscreatures are placed.But the grandestmanifestation ofGod being love, is hisdealingswithhispeople, insendinghisonlybegottenSonthat theymightlivethrough him—in sending his Son to be the propitiation for their sins. “Yes,”repliesDrWardlaw,“forthesinsofthehumanrace;”whileheadmits,thathadit

notbeenforGod’sspeciallovetohispeople,—hissovereignpurposeofsavingtheelect,—thisstupendousplanwouldnothaveresultedinthesalvationofoneindividual. He holds that the communication of the Spirit is as essential tosalvationasthesacrificeofChrist,andthatthisisonlygiventotheelect.Astoothers,multitudesneverhearoftheSaviour,andthecondemnationofmanywhoheartheGospel,isaggravatedbytheirrejectingit,whichwouldassuredlyhavebeenthecasewithall,wereitnotpreventedbyGod’slovetohispeople.

Godisofpurereyesthantobeholdiniquity;hecannotlookuponsin,hehatethalltheworkersofiniquity,(Ps.v.5.);howthencananyofthehumanraceescape?OnlyinandthroughChrist.“BlessedbetheGodandFatherofourLordJesusChrist,whohathblesseduswithallspiritualblessingsinheavenlyplacesinChrist: according as he hath chosen us in him before the foundation of theworld, that we should be holy andwithout blame before him in love: havingpredestinated us unto the adoption of children by Jesus Christ to himself,accordingtothegoodpleasureofhiswill,tothepraiseofthegloryofhisgrace,whereinhehathmadeusacceptedinthebeloved.Inwhomwehaveredemptionthroughhisblood,theforgivenessofsins,accordingtotherichesofhisgrace.”Eph.i.3—7.ChrististheHeadofhisbodytheChurch,andtohimeternallifewaspromisedinbehalfofhisbrethren,beforetheworldbegan.Tit.i.2.ViewingthemintheirgloriousSuretyandSubstitute,Godlovedthemwithaneverlastinglove,andtheyarecompleteinhim.

IntheOldTestament,inwhichspiritualandheavenlythingsareexhibitedundertheemblemofthosewhicharecarnalandearthly,weseethenationwhichGodchose forhisown inheritance, distinguishedbyhis love. “He showedhisworduntoJacob,hisstatutesandhisjudgementsuntoIsrael.Hehathnotdealtsowithanynation:andasforhisjudgements,theyhavenotknownthem.PraiseyetheLord,”Ps.cxlvii.19,20.“YouonlyhaveIknownofallthefamiliesoftheearth;thereforeIwillpunishyouforallyouriniquities,”Amosiii.2.AllGod’sdealings with other nations were subservient to his purposes toward Israel,whether of correctionor ofmercy.He employed theChaldeans to scourgehispeople,andlaidBabylondesolatefortheircruelty.AmalekattackedIsraelwhencoming out of Egypt, and he blotted out their name from under heaven. TheAmmonitesandMoabitesmetnothispeoplewithbreadandwithwater,whentheycameforthoutofEgypt,andhecommandedthattheyshouldnotenterintothecongregationoftheLord,forever.Deut.xxiii.3,4.Edomwascutoffforever,on account of his violence against his brother Jacob. Obadiah 10. All God’s

judgements upon the heathen were connected with his purposes of love andmercy to Israel. “When themostHighdivided to thenations their inheritance,whenheseparatedthesonsofAdam,hesettheboundsofthepeopleaccordingtothenumberofthechildrenofIsrael,”Deut,xxxii.8.Andthereforewefindhismercycelebrated,notmerelyfortheblessingswhichhebestowedonhispeople,but also for the vengeancewhich he executed on their enemies. “To him thatsmoteEgyptintheirfirst-born:forhismercyendurethforever:AndbroughtoutIsrael fromamong them: forhismercyendureth for ever:Witha stronghand,and with a stretched-out arm: for his mercy endureth forever. To him whichdividedtheRedseaintoparts:forhismercyendurethforever:AndmadeIsraeltopassthroughthemidstof it: forhismercyendurethforever:ButoverthrewPharaoh and his host in the Red sea: for his mercy endureth forever. To himwhichledhispeoplethroughthewilderness:forhismercyendurethforever.Tohimwhichsmotegreatkings:forhismercyendurethforever:Andslewfamouskings:forhismercyendurethforever:SihonkingoftheAmorites:forhismercyendureth forever:AndOg thekingofBashan: forhismercyendureth forever:And gave their land for an heritage: for hismercy endureth forever: Even anheritageuntoIsraelhisservant:forhismercyendurethforever.”Psal.cxxxvi.10—22.

Thatdispensationisnowatanend;nomanisknownaftertheflesh.TheGospeliscommandedtobepreachedindiscriminatelytoall,andeverybelieveris acknowledged as a child of Abraham,—amember of the righteous nationwhich keepeth the truth. The history of Israel after the flesh is a parable. Onaccountof theirdescentfromAbraham,Isaac,andJacob,andtheirconsequentrelation to Christ, they were brought into covenant with God, and were theobjects of his special love. The true Israel, who are “circumcised with thecircumcisionmadewithouthands,”inwhomChristisformedthehopeofglory,and inwhose heart he dwells by faith, are now the objects ofGod’s love; allthingsarefortheirsakes,2Cor.iv.15;allthingsaretheirs,lifeordeath,thingspresent,or things tocome,1Cor. iii.21—23.Godnomore lovesallmankindnowthanhedidformerly:HethenlovedaparticularnationonaccountoftheircarnalrelationtoChrist,andHenowloves thosewhoarespirituallyrelatedtohisSon.God’sancientpeoplewerebornofcorruptibleseed;hispeoplenowareborn of incorruptible seed,—their inheritance is the heavenly country; and asGodwatchedoverhisancientpeople,blessingthem,anddoingthemgood,thetrueIsraelarekeptby thepowerofGod throughfaithuntosalvation. Israelofoldwerebeloved,notasindividuals,butasanation;buteveryindividualofthe

righteousnationisanobjectoftheloveofGod.GodledthenationofIsraeloutof Egypt, and brought them into covenant with himself. The true Israel aregatheredonebyone,Isa.xxvii.12.Itmustbeso,for thelawiswrittenontheheart of every child of the new covenant, while the national covenant waswrittenontablesofstone,2Cor.iii.3.

Oncemore,iftheloveofGodbeuniversal,thenhestilllovesthosewhoareliftinguptheireyesinhell,beingintorment;elseheismutable,anddoesnot“rest in his love.” This is self-evident, and is of itself sufficient to prove thefallacyofthesentiment,—ofGod’suniversallovetothehumanrace.

DrWardlaw admitsGod’s special love to his people.But all his love isspecial. There is an innumerablemultitude of our fallen racewhomGod hathlovedwithaneverlastinglove,andforwhomhehathpreparedakingdom;buttheywerenotbynaturetheobjectsofhislove,—theywerebynaturechildrenofwrath, even as others; they were under the curse, dead in sins, —they werehateful, and hating one another. In them dwelt no good thing, but they werecalled,accordingtohisownpurposeandgrace,whichwasgiventheminChristJesus before theworld began.Theywere redeemed from the curse of the lawwith the blood of Christ, and, in their successive generations, with loving-kindness does he draw them to himself. He looks on them in the face of hisAnointed.Hehasblottedoutasathickcloudtheirtransgressions,andasacloudtheir sins.— Isa. xliv. 22. In regard to all othersofAdam’s race, hewill say,“Departfromme,Ineverknewyou.”

Inwhat,maywe ask, does the universal love of God terminate? In thegreaterpartgoingdownthebroadroadtodestruction.Itmaybesaid,Itistheirownfault;theylovedthedarkness,andhatedthelight.True,butthisisthefruitoftheircondemnation,—oftheirbeingseparatedfromGodbythecurse;sothatonlyHewhocausedthelighttoshineoutofdarkness,canshineintotheirheart,givingthemthelightoftheknowledgeofthegloryofGod,inthefaceofJesusChrist.Nonearesavedbutbyanewcreation,—bythepowerexertedinraisingChristfromthedead.ThegreaterpartofmankindneverheardoftheonlywayofcomingtoGod,Johnxiv.6oftheonlydoorofChrist’ssheep-fold,Johnx.9;—oftheonlynamegivenunderheavenamongmenbywhichtheymaybesaved.Cananyone,withtheseadmittedfactsbeforehiseyes,maintainthedoctrineofGod’suniversallovetomankind!OfwhatavailwouldbeauniversalAtonementwhich leftmen in suchawfulcircumstances? Itwouldbebutamockery, afterall.TheAtonement ofChristwasmade for his people.All the subjects of his

kingdomwerepurchasedwiththeinestimablepriceofhisblood.Theymustallhear his voice, and shall walk with him in white, in the streets of the newJerusalem.

CHAPTERXVI.ExaminationofJohniii.16,17.

JOHNTHEBAPTISThadpreachedthatthekingdomofGodwasathand;andthis was confirmed by the preaching of Jesus. Nicodemus, convinced by theLord’s miracles that he was a teacher come from God, desired informationrespectingthiskingdom,andwastold,thatthoseonlywereitssubjectswhohadbeen born again. This appeared strange to one who, in common with hiscountrymen,considereditamatterofcourse,thatIsrael,solongdistinguishedasGod’speculiarpeople,shouldenjoytheprivilegesofthekingdomofwhichtheirprophetshadspokenduringaperiodof fifteenhundredyears. Inopposition tothewarninggivenbyJohn,nottotrustintheirrelationtoAbraham,Matt.iii.9,he imagined that theblessingsofMessiah’s reignwouldbeconfined to Israel,andthat,underhisvictoriousbanner,theyshouldgoforthtoexecutevengeanceon the heathen who knew not God, and by whom Israel had been so longoppressed,Ps.cxlix,6,7;Isaiahxli.15,16.

TheLord, having described himself as theSonofmanwho camedownfromheaven,proceeded to informNicodemus that, incorrespondencewith theliftingupoftheserpentinthewilderness,hewastobeliftedup,thatwhosoeverbelieved in himmight not perish, but have eternal life; adding, “For God solovedtheworld,thathegavehisonlybegottenSon,thatwhosoeverbelievethinhimshouldnotperish,buthaveeverlasting life.ForGodsentnothisSon intothe world to condemn the world; but that the world through him might besaved,”Johniii.16,17.

HeretheLordgivestheexplanationofwhosoever,whichtheJewishrulerwouldundoubtedlyhaveunderstoodtorefertoIsrael,buthewastaught that itincludedmenofallnations.DrWardlawtellsus,thatGod’slove“tomankind—totherace,oughtnot tobequestionedbyanywhobelievethat in thesewordsJesus spoke truth.” I shall not stop to comment upon the irreverence of thisremark.Ileaveitasitstands,although,consideringthedifferentsensesinwhichthegeneral termworldisemployed, itmightwellhavebeenspared.“Donot,”he says again, “contradict the Saviour himself by denying that he loved theworld.”DrWardlawsurelyknowsthatthewholeisoftenusedinScriptureforapart;—thus,allJudeaissaidtobebaptizedofJohn,Mat.iii.5,6,andyetChristmadeandbaptizedmoredisciplesthanJohn,Johniv.1.

We have already examined the statement thatGod’s love extends to the

world,andhaveshownthatit isnotonlydestituteofanysolidfoundation,butthatitsfallacyispracticallydemonstratedbythehistoryofGod’sdealingswiththe human race from the beginning down to the present time. It is passingstrange that any one should, at the same time, hold this sentiment and thedoctrine of personal election. Dr Wardlaw admits that, had it not been forpersonal election, nonewould have been saved.Ofwhat avail, then, isGod’slove to thenon-elect?He says, there is a “special love tohis peoplebutwhatkindofloveisthat,theobjectsofwhichare“thechildrenofwrath,”—alienatedfromGod,under thecurseof the law,andwhoarepermitted toperish in theirsinseitherwithoutoncehearingofthewayofescape,andconsequentlydyinginunbelief,Rom.x.14;orhavingtheircondemnationaggravatedbytheirrejectionoftheGospelthroughtheirloveofdarknessandhatredoflight!

Thequestionis—Whatisthemeaningofthetermworld,inthispassage?Ifitnecessarilymeanthewholehumanrace,doubtlessDrWardlaw’sassertionof God’s universal love tomankind is clearly established; but he well knowssuch is not necessarily the meaning of the word. Sometimes it denotes thewicked, incontrastwithGod’speople.“If theworldhateyou,yeknow that ithatedmebeforeithatedyou,”Johnxv.18;seealsoJohnxiv.17—19.Itisusedfor theGentiles exclusively. “I say then,Have they stumbled that they shouldfall?Godforbid:butratherthroughtheirfallsalvationiscomeuntotheGentiles,for to provoke them to jealousy.Now, if the fall of them be the riches of theworld,andthediminishingof themtherichesof theGentiles,howmuchmoretheir fulness?ForIspeak toyouGentiles, inasmuchasIamtheapostleof theGentiles, Imagnifymineoffice: If by anymeans Imayprovoke to emulationthemwhicharemyflesh,andmightsavesomeofthem.Forifthecastingawayofthembethereconcilingoftheworld,whatshallthereceivingofthembe,butlife from the dead?” Rom. xi. 11—15. It is used also formen of all nations,whetherJewsorGentiles:“GodwasinChristreconcilingtheworldtohimself,

notimputingtheirtrespassesuntothem,”[*******]

2Cor.v.19.Theuseofthetermworld,inthepassageunderconsideration,cannotthenbeaproofofGod’suniversal love to mankind, —a, sentiment opposed to the whole tenor ofscripture,andtothefactthatthegatewhichleadstolifeisstrait,andfewtherebe that find it.DrWardlawmayindeedreply,—Ikeep to thewordheremadeuseof;Jesussays,Godsolovedtheworld;butyoutellusitisonlyapartoftheworld.Variouspassageshavebeenadduced,towhichmoreshallafterwardsbeadded,inwhichthesamewordisused,whileallmustadmitthatitisnottobe

taken in a universal sense. The Apostle tells us, the WHOLE WORLD lieth inwickedness; hencewemight argue, that none shall escape; and if any shouldobservethatthisinterpretationcontradictstheformerclauseoftheverse,—“weknowthatweareofGod,”—wemightreply,weadheretotheApostle’swords,hetellsusthewholeworldliethinwickedness.

ThebestcommentonourLord’swords,—"Godsolovedtheworld,”—isthesongoftheredeemed:“Andtheysunganewsong,saying,Thouartworthyto take the book, and to open the seals thereof: for thouwast slain, and hastredeemedustoGodbythyblood,outofeverykindred,andtongue,andpeople,andnation”Rev.v. 9.And, again, theApostle, after enumerating the tribesofIsrael, ofwhich twelve thousandof each tribewere sealed, adds, “After this Ibeheld,and, lo, agreatmultitude,whichnomancouldnumber,ofallnations,andkindreds,andpeople,and tongues,stoodbefore the throne,andbefore theLamb,clothedwithwhiterobes,andpalmsintheirhands;andcriedwithaloudvoice,saying,SalvationtoourGod,whichsittethuponthethrone,anduntotheLamb,”Rev.vii.9,10.HereistheworldwhichGodsolovedastogivehisonlybegotten Son, “men of all nations, and kindreds, and people, and tongues”Again, we are informed that on the day of Pentecost there were dwelling atJerusalem devoutmen “out of every nation under heaven.” This is at least asstrong an expression as “the world,” and yet no one supposes it is to beunderstood as necessarily including men from Britain and China. So that theprincipleofinterpretationforwhichourauthorcontends,mustbeabandoned.

Dr Wardlaw alleges, that the limiting statement, — “that whosoeverbelieveth should not perish, but have everlasting life, —establishes theuniversality of the phraseologyused in the beginning of the verse,—"God soloved the world.” But this by no means follows; the limitation is equallynecessary whether “the world” be understood in a limited or universal sense.SupposingtheworldtomeaneithertheGentilesormenofallnations,—inbothwhichsensesitoccursinthewordofGod,—thelimitationisasnecessaryasiftheworldhaddenotedthewholeraceofmankind.ItpointsouttheonlywayofsalvationbyfaithintheSonofGod.

Inthepassageunderconsideration,whilethetermworldincludesmenofall nations, Jews and Gentiles, it particularly refers to the latter. The Jewsconnected the privileges which they expected underMessiah’s reign with thejudgementsofGodupontheGentiles;buttheLordinformedNicodemusthattheSonofGodhadcome,notforthecondemnation,butforthesalvation,ofmenof

all nations,whether Jews orGentiles. Themiddlewall of partitionwas to bebrokendown,andpeacetobeproclaimedtothemthatwereafaroff,aswellastothemthatwerenigh.

Thus it is apparent that in his discourse with Nicodemus, the LordintimatedthatthepeculiarprivilegesofIsraelwereabouttocease,—thattherewastobeunderthenewdispensationnorespectofpersons,—thatGodwasnolongertobetheGodoftheJewsonly,but“oftheGentilesalso:seeingitisoneGodwhich shall justify the circumcisionby faith, anduncircumcision throughfaith,” Rom. iii. 30; for whosoever—Jew or Greek—believed in the Son ofman,whowasabouttobeliftedup,shouldnotperish,buthaveeternallife.Thiswasa rude shock to theprejudicesof the Jewish ruler, and therefore theLordproceedstoillustratewhathehadsaid,byadding,“forGodsentnothisSonintothe world to condemn the world, but that the world through him might besaved.”Theworldhereobviouslymeansmenofallnations.For two thousandyears, the knowledge of God had been confined to Israel; during that periodpreparationshadbeengoing forward for themanifestationof theSonofGod.Thedaywasnowabouttobreak,andtheshadowstofleeaway;thekingdomofGodwastobepreached,and“everyman”wastopressintoit.“AllfleshwastoseethesalvationofGod.”Jesuswastobeliftedup,andwasto“drawallmenuntohim.”God’s love to theworld is evidently in contrastwith the lovewithwhichhehadlovedIsrael,Deut.xxxiii.3.Hewasnowtoshowtherichesofhisglory on the vessels of mercy, whom he had afore prepared unto glory, eventhosewhomheshouldcall,notoftheJewsonly,butalsooftheGentiles,Rom.ix.23,24.

If in John iii. 16, we are to understand by the world all mankind, howdifferentisthelanguageofotherpassages,—“Ineverknewyou.”Werethosewhomheneverknew,andtowhomhewillsay,departfromme,theobjectsofGod’slove?

In proportion as men depart from just views of the Atonement, theyapproximatetothosewho,pervertingthedeclarationthatGodislove,whichismanifestedbysendinghisSonintotheworldthathispeoplemightlivethroughhim,—represent this love as embracing allmankind, and issuing in universalsalvation; which indeed is the necessary result of God’s universal love. TheworldwhichGodloved, is theworldwhichshallbesaved throughfaith inhisSon,—theworld towhich hewill not impute their trespasses,— a countlessmultitudeofallnations,andkindreds,andpeople,andtongues.

DrWardlawdwellsontheabsurdityofunderstandingbytheworld,inthispassage,“theelectintheworld”becauseitisadded,thatwhosoever“believethinhimshouldnotperish;thatbeingapositionwhichwouldimplythatsomeoftheelectmightnotbelieve,andmightthusincurperdition.”Weanswer,1st,Nosuchthingwouldbeimplied.Faithisthemanifestationofelection;thetwoareinseparablyconnected.Wecanonlyknowourelectionbyourcalling,2Pet. i.10.Ifbytheworldweweretounderstandtheelect,thefollowingclausewouldshowhowtheirelectionwastobeascertained.2dly,Weunderstandtheworldinthis passage, to mean men of all nations, with an especial reference to theGentiles,whomtheJewsconsideredtobeaccursed,andwhoarehereputuponthesamefootingwithIsrael,asbeingequallytheobjectsoftheDivinelove.

Althoughthevariouspartsof theplanofsalvationmaybedistinguished,they form one connectedwhole.Wemay speak of the incarnation, sufferings,anddeathofJesus,hisresurrectionandexaltationtotherighthandofGod,hisbeinginvestedwithallpowerinheavenandinearth;buttheseareallconstituentpartsofthesamestupendousplan,—theycannotbeseparated,—theymutuallydependon each other.Having expiated the sins of his people, in otherwords,havingpurchasedtheChurch—tobegatheredoutofallnations,—withhisownblood, Christ is exalted a Prince and a Saviour, to give them repentance, bymanifestinghimselftothemintheirsuccessivegenerations,inawayhedothnotto theworld.DrWardlawexplainsGodgranting repentanceunto life,Actsxi.18,asevidentlymeaning,“inthespiritofthewords,thegrantingofthemeans,asrevealedintheGospel,ofrestorationtoGod,toholiness,andtohappiness,”p.227.But thediscipleswere speakingofCorneliusandhis friends, towhomGodhad not only granted themeans, but the blessing of repentance; and it isabundantlyevident that the same thing is implied in thewordsof theApostle,when he proclaims Christ’s exaltation as a Prince and a Saviour, to giverepentanceandforgivenessofsins,foritislimitedtoIsrael,thepeopleofGod.—Actsv.31.

TheprincipleuponwhichDrWardlawinterprets“grantingrepentanceuntolife,”asmerelygrantingthemeansofrestorationtoGod,wouldneutralize,oratleast dilute,many of themost precious promises of theword ofGod. “I giveunto them (my sheep) eternal life,”must, on this principle, be understood, “Igrant them the means, as revealed in the Gospel, of restoration to God, toholiness,andtohappiness.”

WearetoldthattheservantoftheLordmustnotstrive,butbegentleunto

all men—in meekness instructing those that oppose themselves; if Godperadventure will give them repentance, to the acknowledging of the truth, 2Tim. ii. 24, 25.Here, as elsewhere, giving repentance does notmean, “in thespirit of the words,” the granting of the means of restoration, for that theyalreadyenjoyedwhileopposing the servantof theLord; itmeans turningmenfrom darkness unto light; taking away the heart of stone, and giving them anheartofflesh.Again:“untoyouit isgiven, in thebehalfofChrist,notonlytobelieve,buttosufferforhissake,”must,“inthespiritofthewords,”mean,Untoyouisgranted, in thebehalfofChrist,“themeans,asrevealed in theGospel,”notonlyofbelieving,butofsufferingforhissake.Thesufferings,however,ofthePhilippianswerereal;andsowasthefaithbestowedonthem.

ButhowdoesitcomportwithDrWardlaw’sideaofGod’suniversallovetomankind,thathedidnotgivethemeansofrepentanceandforgivenesstotheGentiles till so late a period, but left them in ignorance and darkness for twothousandyearssincethecallofAbraham,andthattothisdaysosmallapartoftheworldenjoysthemeansofrepentanceandforgiveness?

On the whole, this passage, which DrWardlaw deems so conclusive infavouroftheuniversalityoftheAtonement,simplyteachesus,thattheblessingsofsalvationweretobeextendedtoallnations,—thatnomanwastobeknownafter the flesh, —that henceforth there was to be neither Jew nor Greek,Barbarian,Scythian,bondnorfree;that,throughfaith,theobjectsoftheDivinelove should come from the east and thewest, the north and the south, and sitdown in the kingdom of God. And this is the uniform doctrine of the NewTestament.

CHAPTERXVII.TheBearingoftheNewSystemontheDoctrineofJustificationbyFaith.

IN developing his views of the nature and extent of the Atonement, DrWardlaw discovers very erroneous views of the fundamental doctrine ofjustification. He informs his readers that on the ground of the merits of theAtonement,“hadGodwilledit,fallenangelsmighthavebeensavedaswellasfallenmen;nay,hadtherebeenathousandrebelworlds,theinhabitantsofthemall.”How could fallen angels be saved by anAtonementmade by the Son ofGodinhumannature?TheApostle tellsus,“Hetooknotonhimthenatureofangels, but he took on him the seed of Abraham,” in consequence of which,salvationisentailedonthefamilyofAbraham,sothattheGentilesaresavedbybecominghischildren,—beinggraffed,contrarytonature,intothegoodolive-tree.Again:weare taught, that inorder toChristbeingamercifulandfaithfulHigh Priest, that he might make reconciliation for the sins of the people, itbehovedhiminallthingstobemadelikeuntohisbrethren;andthatinvirtueofhishavinghimselfsuffered,being tempted,he isable tosuccour themthataretempted;anduponthisgroundweareencouragedtocomeboldlytothethroneofgrace,Heb.iv.15,16.How,then,couldtheobedienceuntodeathoftheSonofMan,atoneforthesinsofaseparaterace?Howcouldthesheddingofbloodremovetheguiltofangels?Thefactis,thenewsystemaltogethersetsasidetheAtonement.ThereisnottheshadowofanAtonement,butinitsplace,aclumsyexpedienttoupholdthemoralgovernmentofGod,bymakinganimpressiononthemindsofHiscreatures.Surely, if thisalonehadbeennecessary,theSonofGod would never have appeared in the form of a servant. The hearts of allcreatures are in thehandof theLord;He turneth themwhithersoeverHewill.His proceedings, independently of the judgement of his creatures, must havecorrespondedwiththeperfectionofHischaracter;andHewouldhavebeenatnoloss to impresson themindsofmenandangels thefirmestconviction that thewaysoftheLordareright.

But how is the moral government of God upheld by the infliction ofpunishmentonOnewhowasperfectlyinnocent,inwhoseheartthelawofGodwaswritten,andwhosemeatanddrinkitwastodoHiswill!Isitherethatallthetreasuresofwisdomandknowledgearehid?IsthisthewisdomofGod,inamysteryintowhichtheangelsdesiretolook?ItresemblestheproceedingsofanEastern despot, who, to vindicate the authority of his government, shoulddesolateaprovincewhichhadsteadfastlyretaineditsloyalty,andonthestrength

ofthisinfliction,“offer”pardontotherebels.

But it seems, not only might the fallen angels have been saved by thesufferingsofChrist,buttheinhabitantsofathousandrebelworlds.Itwouldhavemade no difference by what species of intelligent beings these worlds wereinhabited.TheApostletellsus,“Forasmuchthenasthechildrenarepartakersofflesh and blood, he also himself likewise took part of the same; that throughdeathhemightdestroyhimthathad thepowerofdeath, that is, thedevil;anddeliver them who, through fear of death, were all their lifetime subject tobondage.”—Heb.ii.14,15.But,accordingtoDrWardlaw,therewasnoneedofthis:thedeathofChrist“wasanAtonementFORSIN,anAtonementwhosevaluewassounlimitedandproperlyinfinite,—thatonthegroundofitsmerits,”rebelsof every species might have been saved! He goes on to state his fullacquiescenceinthesentimentsofDrPayne,towhichwehave(page75)alreadyreferred.

ThemoralgovernmentofGod,sofarfrombeingendangered,was,ifwemay so speak, confirmed by the rebellion of the angels,which issued in theirperdition, thusproving thatnocreature,howeverexalted,shouldviolateGod’sholy lawwith impunity.Hadman shared their fate, an additional proofwouldhave been given, that though hand join in hand, the wicked shall not gounpunished. It is true that unconditional forgiveness would have entirelydestroyed God’s moral government, for it would have been inconsistent bothwith justice and truth.Theproblemwhich InfiniteWisdomalone could solve,was, how, in God’s dealings with mankind, mercy and truth should meettogether,righteousnessandpeaceshouldmutuallyembrace.Inotherwords,howgloryinthehighestshouldredoundtoGod,connectedwithpeaceonearth,andgood-willtoacountlessmultitudeofourfallenrace.

This was accomplished by the incarnation of the Son of God; and thereasonwhynonebuttheManwhowasthefellowoftheAlmighty,couldmakeanAtonementforsinnersofmankind,was,thatitbehovedHimthatsanctifiethand those that are sanctified, tobebothofone,Heb. ii.11; and thatHealonewhothoughtitnotrobberytobeequalwithGod,couldendurethecurseofthebrokenlaw,—couldofferhimselfawillingsacrifice,—couldlaydownhislifeandtakeitagain,—could,byhisobedience,magnifyandputhonouronthatlawuponwhichthosewhoseSuretyandSubstitutehehadbecomehadtrampled,andthusrestorewhathetooknotaway.AllthiswasaccomplishedbytheLordJesus:notonlydidhemakereconciliationforiniquity,andburythesinsofhisbrethren

inthedepthsofthesea,buthebroughtineverlastingrighteousness,arrayedinwhichtheymightstandbeforeGodwithoutspotorwrinkle.Manyofthemhadgonethewayofalltheearth,—manyhadnotcomeintoexistence,buttheyhadall been given to him in the everlasting council; he had undertaken for them;theirnameswereenrolledinthebookoflife;andhavingdiedfortheirsins,andbeen raised for their justification, the great Mediator of the new covenant,unitinginhiswonderfulpersonthedivineandhumannatures,wasinvestedwithpoweroverallflesh,thathemightgiveeternallifetoallhisblood-boughtsheep;thatashewhoknewnosinhadbeenmadesinforthem,theywhohaddrankupiniquity as the ox drinketh up water, might stand before God, in a robe ofrighteousness so glorious as to eclipse the lustre of the robes of the angels oflight.

ThismostimportantpartofthemysteryofChristappearstoformnopartof DrWardlaw’s system. He, no doubt, holds the doctrine of justification byfaith, but he razes its foundation. Believers are said to be justified by faith,because, through the truth Christ takes up his abode in their hearts,communicatingtothemhisSpirit,andthuscompletingtheunionbegunwhenhetook partwith them in flesh and blood; so that, being onewith him, they areexalted in his righteousness. This is the ground of the justification of God’speople; it isof faith, that itmightbebygrace,—boasting isexcluded. Ifourbeliefwerethegroundofourjustification,wemightgloryinourfaithaswellasinourworks;butfaithleadsusentirelyoutofourselves,itterminatesinChrist—onhisfinishedwork;andhencetheGospel,—bythehearingofwhichfaithisproduced,—is thepowerofGoduntosalvation toeveryone thatbelieveth; forthereinistherighteousnessofGodrevealed,andbyfaithitisappropriated.

ManyhavenodoubtofthetruthoftheGospel;buttheGospelwhichtheybelieveisnot theGospelofGod,—it isanothergospel.Theirhopeterminatesonsomefanciedsuperiorityoverothers,—possiblyontheirfaith—whichgivesthem, in their own eyes, some ground of boasting in themselves; the believergloriesonlyintheLord.

Dr Wardlaw tells us, “the end, or design, for which Christ died, —forwhich he offered up the sacrifice of himself,wasTOPUTAWAY SIN,” p. 105.Considered in itself then, the Atonement was as much offered for the fallenangels,orforthe“thousandrebelworlds,”asfortheelectofGod,althoughitsapplicationwaslimitedtothem.Itopenedadoorforallsinfulcreatures,whilesalvationwasconfinedtoapartof theraceofAdam.Howdirectlyopposedis

this view of the incarnation and death of Christ is to the word of God, isabundantlyobvious.

The Scriptures teach us that by uniting himself with his people, bybecoming theirBrotherandnearKinsman,Christhad the rightof redemption;andthathecametodohisFather’swill, inransomingfromdestructiononeofthe two great families into which mankind had been divided on the firstintimationofthecomingoftheSaviour.Byenduringthecursewhichtheyhadincurred, he obtained for them the blessing of eternal salvation. In thisstupendousplan,thereisnotmerelyanexpressionofGod’sdispleasureagainstsin, but a real satisfaction made for the breach of his holy law. Everlastingrighteousnessisbroughtin,inawayexactlyconformabletotheintroductionofsin.Asbyoneman’sdisobediencemanyweremadesinners,sobytheobedienceof one are many made righteous; and as sin hath reigned unto death by therebellion ofAdam, and the consequent condemnation and depravity of all hisposterity, so grace reigns through righteousness unto eternal life, by theobedienceuntodeathofthesecondAdam,andtheconsequentcommunicationofhisSpirit,bywhichhischildrenarecreatedanew,andbroughtintothegloriouslibertyofthesonsofGod.

In consequence of the unity betweenAdam and his posterity, a unity asrealasthatbetweentheheadandthemembersofthebody,allwereinvolvedinhisguilt andcondemnation;and, inconsequenceof theunityof theelectwiththeSonofGod,whowasmadeofawoman,madeunderthelaw,hisobedienceanddeathprocuredforthempardonandeternal life,whilejusticereceivedfullsatisfaction:andthetruthofGod,whohaddenounceddeathtobethewagesofsin,wasfullyvindicated,bytheredeemedenduringthepenaltyinthepersonoftheir gloriousHead,Representative, andSurely, and thus becoming dead untosin,andaliveuntoGodbyJesusChrist.

DrWardlawhadsaidthattheAtonement“lefttheDivineBeingatlibertytopardonwhomhewould.”DrMarshallobjectstotheexpression,assavouringof presumption, while DrWardlaw replies,—“Itmeans nomore than that theAtonementisnottoberegardedasinvolvingsuchalegalsatisfactionastolaythe Supreme Ruler under an obligation of justice to pardon and save all forwhomitwasmade,—thatitwasofsuchanatureastoleavehimfreefromanysuch obligation; free in the exercise of his sovereign grace to havemercy onwhomhewillhavemercy,andcompassiononwhomhewillhavecompassion.”

That God has mercy on whom he will, —that he is sovereign in thebestowment of salvation, —is unquestionable. The redeemed were chosen inChrist, before the foundation of the world, out of the mass of mankind, butsovereigngrace reigns through righteousness.TheSonofGodcame todohisFather’swill;andwearetaughtthatbythiswillhispeoplearesanctifiedbytheofferingofhisbodyonceforall,—thatheboretheirsinsinhisownbodyonthetree,—thatthecounselofpeacestoodbetweentheFatherandtheSon,—thatifhemadehissoulanofferingforsin,heshouldseehisseed,shouldprolonghisdays,andshouldseeofthetravailofhissoulandbesatisfied.Accordingly,hepurchasedtheChurchwithhisownblood;hegavehis lifearansomformany,and surely it is no impeachment of the Father’s grace that none of the sheepgiventothegoodShepherd,andransomedwithhisblood,shallperish.

What was forfeited by their guilt is restored by his righteousness; theGospelistherevelationofthatrighteousness,andisthereforethepowerofGoduntosalvationtoeveryonewhobelievesthereport.ItexhibitsGodasnotonlyfaithful,butjustinforgivingthesinsofhispeople,forthelawwhichtheyhadbroken has, by Christ’s obedience, been magnified and made honourable. DrWardlaw quotes the following passage from Mr. Fuller, who has been theprincipal means of spreading in this country the new system:— “He doubtswhether the moral Governor of the world should be considered as by theAtonementlaidunderanysuchkindofobligationtoshowmercytosinners,asacreditorisundertodischargeadebtor,onhavingreceivedlullsatisfactionatthehandsofasurety.”TheScriptureexpresslyteachesus,thatChrististheSuretyofthenewcovenant,whichsecurespardonandeternallifetoallhispeople;thatitwasratifiedwithhisblood;thattheFatherhathinconsequencecommittedalljudgementtotheSon,whoisthusinvestedwithsupremeauthority,thathemightgiveeternallifetothechildrenofthecovenant,ofwhomthereforenoneshallbelost.

Butdoes the efficacyof theAtonementmadeby theLord interferewiththeexerciseofmercyandgrace?Farfromit.Whoprovidedthesurely?WhosewilldidChristcometodo?Forwhatpurposedidhereceivepoweroverallflesh,but to give eternal life to as many as the Father had given him? Having byhimself—by offering the body prepared for him—purged their sins, he willpresenttheChurchuntohimselfagloriousChurch,withoutspotorwrinkle.DrWardlaw observes, “To suppose full satisfaction to bemade by Christ for hispeople,sothattheywereinstrictjusticeentitledtosalvation,isadenialofthe

graceoftheGospel.”Inotherwords,ifinhismanifoldwisdomGodhasopeneda channel in which his boundless mercy flows in perfect harmony with hisunsulliedjustice,noroomisleftfortheexerciseofgrace.ThisisobjectingtotheperfectionoftheDivineprocedure;itevincesareadinesstoacknowledgeGodasaSaviour,butnotajustGodandaSaviour.

DrWardlawseemsfrequentlytolosesightof theunityoftheFatherandSon.TheplanofsalvationwastheeternalpurposeofGod,bywhichHewastomake known to the principalities and powers in heavenly places hismanifoldwisdom. Each of the Divine Persons performed a special part in theaccomplishmentof thegreatdesign.TheFatherchose theheirsofsalvation inChrist,towhomheconsignedthem;theSonappearedintheformofaservant,to redeem them from the curse of the law, according to his Father’swill; andthrough theeternalSpiritofferedhimselfas theirSubstitute,without spotuntoGod.Having finished thework, he entered into his glory, and received poweroverallflesh,thathemightgiveeternallifetoasmanyastheFatherhadgivenhim.ThisheaccomplishesbyquickeningthembytheHolySpirit,which,asthegreat Head of the body, he has received without measure. The Son can donothing of himself, there must ever be the most perfect harmony among theDivinePersons,fortheyareone.AllthefulnessoftheGodheaddwellsbodilyintheSon;andtheeternalsalvationofallhisbrethren,—ofallwithwhomhetookpartinfleshandblood,andwhosesinsheboreinhisownbodyonthetree,—necessarilyresultsfromtheimmutabilityofGod.Truthandjusticedemandedthecondemnationoftheguilty;truthandjusticeequallydemandthejustificationofthose who, in the person of their glorious Head, havemagnified the law andmadeithonourable,andwho,intheresurrectionoftheirSurety,havereceivedafull discharge; for he both died, and rose, and revived, not as an isolatedindividual,butastheCovenantHeadandRepresentativeoftheChurch,whichishisbody,thefulnessofHimthatfillethallinall.

TheplanofsalvationisthefullestdisclosureofalltheDivineattributes;itharmonizes what appears irreconcilable, —the justification of those who hadincurred God’s righteous condemnation; but all is marred by the figment ofuniversalAtonement,whichisnoAtonement,foritdoesnotpreventthegreaterpartofthoseforwhomitwasmade,goingdownthebroadroadtodestruction.

Intheplanofsalvation,judgementislaidtotheline,andrighteousnesstotheplummet;thedemandsofjusticearenotintheslightestdegreecompromised;fullobediencehasbeenrenderedbyChrist,astheSubstituteofhispeople,both

tothepreceptandthepenaltyofthelaw;notonejotortittlehaspassed;allhasbeen fulfilled; and, consequently, the justice of God, so far from being anobstacletothesalvationoftheredeemed,is,infact,theirsecurity.Itisjustthatthosewhohaveansweredall thedemandsof the lawshouldbeabsolved; it isjust that thosewho aremade the righteousness ofGod should reign in life byJesus Christ; and hence the Gospel is termed the revelation of God’srighteousness. “Deliver me from blood-guiltiness, O God, thou God of mysalvation,” says the Psalmist, “and my tongue shall sing aloud of thyrighteousness”Psal.li.14.HehadmuchreasontosingofGod’smercy;butasrighteousnessandpeacekisseachother,hesingsaloudofGod’srighteousnessinforgivinghissins.Atthesametime,thesinnerowesalltothegraceofGod.Onwhatgrounddoeshissalvationrest?on thegiftofChrist.And towhatareweindebted for thegift?.Godwasundernoobligation togivehisSon todie forsinners. He left the angels in everlasting chains, under darkness, to thejudgementofthegreatday.WhydidHeshowlighttohispeople,bybindingthesacrifice to the horns of the altar? Why did Christ take on him the seed ofAbraham,andnottheseedofAdam?Whydoeshequickensomewhoaredeadinsins,andgiveupothers to theblindnessof then-ownhearts?Surelyit is tograce that believers are indebted for the difference made between them andangels,aswellasbetweenthemandothersoftheirownfallenrace;andshallitbealleged,becausethefullestdemandsofjusticehavebeensatisfied,thatthereis the slightest impeachment ofHisGRACE,who provided the Substitute,—whogaveacountlessmultitudetohisSon,toberansomedfromdestruction,—andwho, by the almighty energyof theSpirit,made theGospel the power ofGodtotheirsalvation?ItistruethatDivinejusticedemandsthatthosewhohavesufferedandobeyedinthepersonoftheirSurety,shouldbejustified;butitwasfree and sovereign grace which formed the wondrous plan into which angelsdesiretolook,andwhichisdescribedastherevelationofthe“righteousnessofGod.”

The objection, —that the full satisfaction made by the Son of God inbehalfofhispeople,whichgivesthematitletodrawneartotheirCovenantGodwithboldnessandconfidence,isinconsistentwiththeirbeingwhollyindebtedtograce, —is utterly groundless. The justified sinner traces all to free andsovereigngrace.Hehasnothingofhisownwhichentitieshimtoboast.Itistruehe stands before God in a righteousness more glorious than that of the holyangels,andwhichthrougheternityshallremainunimpaired.Inhisjustification,thejusticeofGodismostillustriouslydisplayed;still,whilethebelieverrejoices

that no charge can be brought against him,—that the eye ofOmniscience candiscovernoflawinhistitletoeternallife,hewillmostcordiallycasthiscrownbefore the throneofGodandof theLamb, acknowledging thatheowesall tosovereigngrace;thatallthepraiseisduetoHimwhosparednothisownSon,—toHimwholeftthethroneofhisglorytoeffecthisredemption,andwhowashedhimfromhissinsinHisownblood,—toHimwhoenlightenedhismindintheknowledgeofthetruth,andquickenedhimwhendeadintrespassesandsins.Inshort,theboundlessrichesofthegraceoftheTriuneJehovahwillbehisthemethroughtheendlessagesofeternity.

NothingcanmoreclearlyprovethatGod’swaysarenotourways,norhisthoughtsourthoughts,thantheobjection,thattherepresentationofhisbeinglaidunderan“obligationof justice” is inconsistentwith theexerciseofgrace.ThewisdomofGod,intheplanofredemption,istoowonderfulforus.Itishigh;wecannot attain unto it. We are apt to be dazzled with its brightness, and,consequently, to takeapartialanddistortedviewof itsgrandeur. InChristarehidallthetreasuresofwisdomandknowledge;henceheiscalledtheWisdomofGod.ItisthegloryoftheGospelthatthebelieverrejoicesnolessinthejusticethan in themercyofGod.The incarnationof theSon,hisentireconformity tohisFather’swill,andhisofferinghimselfaransomformany,inobediencetohisFather’s commandment,were all completely gratuitous. The redeemed had noclaimuponGod,noreasontoexpecthisfavour;butwhenChristhadmadehissoulanofferingforsin,justiceandtruthequallyrequiredthatheshouldseeofthetravailofhissoul,andbesatisfied.

Invirtueoftheirunionwithhim,allhispeoplecanpleadtheirtitletotheadoptionofsons,andtotheinheritanceofwhich,astheirelderBrother,hehastaken possession in their name.When the proclamation is made, “Gather mysaints unto me; those that have made a covenant with me by sacrifice;” it isadded,“andtheheavensshalldeclarehisrighteousness”Psal.l.5,6.Soperfectisthesacrificebywhichtheeverlastingcovenantwasratified,thattheheavensarerepresentedasdeclaringGod’srighteousnessinthejustificationofhissaints.Hencehecondescendstobearthenameof“theLord,OURRIGHTEOUSNESS.”

“Thouwiltperform,”saystheprophet,“thetruthtoJacob,andthemercyto Abraham, which thou hast sworn unto our fathers from the days of old,”Micahvii.20.God'sfavourtoAbrahamwaspuremercy;hehadnoclaimuponGod,butitwastruthtoJacob.Godhadboundhimselfbyanoath,butthisdidnotdiminishJacob’sweightofobligation,orpreventthegraceofGodflowingto

himthroughthepromise.

In the resurrection of Christ, all the redeemedwere justified. They diedand rose inhim;andnonecannow layanything to their charge. If itbebutaman’s covenant,yet if it be confirmed,nomandisannullethor addeth thereto.Now, to Abraham and his seed were the promises made. Was not, then, theveracityofGodpledgedforthefulfilmentofthepromisestoalltheseed?Rom.iv. 16; Titus i. 2.Godwas not left “free of obligation;” hewas bound by theperfectionofhischaracter.ItisimpossibleforGodtolie.Hecannotbutfulfilhispromise,forheistheGodoftruth.Butaretheheirsofpromiselessindebtedtohisgrace?Amanisboundbyhispromise;circumstancesmayoccurwhichhedidnotforesee,andwhich,hadhebeenawareof,hewouldnothavemadetheengagement;butifhebeamanoftruth,hewillkeepit,notwithstanding.Now,God condescended to pledge both his promise and his oath to the Son of hislove,and inhim, toallhispeople.Nothinghashappened,orcouldhappen,ofwhich he had not themost perfect foreknowledge, and overwhich he did notpossessthemostabsolutecontrol;andshallitbeconsideredanimpeachmentofhisgracethatheislaidunderanobligation,bothbytruthandjustice,tobestowupon the redeemed eternal life? The great Surety of the covenant fulfilled allrighteousness,yieldedtothelawalltheobedienceitrequired,endureditscurse,and,consequently,allthechildrenofthecovenantmustinherittheblessing.

Christ is theirAdvocatewith theFather.Hepleads for sinners,yet isheJesusChristtherighteous;forhisintercessionisfoundedontheperfectionofhisoffering.Hedisclaimsprayingfortheworld,declaringheneverknewthem.Butheknowshissheep;hegives themeternal life; theyshallneverperish,neithershallanypluckthemoutofhishand;andthattheymayhavestrongconsolation,heteachesthemequallytorestonthemercy,truth,andjusticeofGod.

CHAPTERXVIII.ObservationsonDivineInfluence,andUponNaturalandMoralInability.

WEhaverepeatedlyobserved,thatwherethedoctrineofpersonalelectionismaintained,no realdifficulty isgot ridofbyattempting to softendown theaspect which it presents to an unbelieving world, by adopting the notion ofuniversal Atonement. DrWardlaw admits that “it is election, and, consequentdivineinfluence,thatinsuresactualsalvation.”Hemighthavegonefarther,forwithoutDivineinfluencesalvationisimpossible;thisistheuniformdoctrineofthewordofGod.FaithisalwaysrepresentedasthegiftofGod;andthepowerexercised towards those who believe, is compared to that mighty power bywhichChristwasraisedfromthedead,Eph.i.19,20.

DrWardlawtellsus,“WithregardtoallmentowhomtheGospelcomes,beforewhomitsproposalsarelaid,andtowhomitsoffersofpardoningmercyareaddressed,itis,onthepartofGod,putintheiroption,or,whichisthesamething,putintheirpowertobesaved,—toobtainpardonandlife;sothat,iftheyfailoftheblessing,theblamerestsexclusivelywiththemselves;‘theirbloodisupontheirownheads,’”p.132.Thatthebloodofthosewhoperishisupontheirown heads, is as certain as that the heathen are “without excuse” in notunderstandingGod’seternalpowerandGodheadby theworksofcreation.Wearetolditisputinmen'soption,thatis,intheirpowertobesaved;andhasnotGod equally put salvation, by the deeds of the law, inmen’s power,when hesays,“themanthatdoeththesethingsshallliveinthem?”Itis,then,“putintheiroption,or,whichisthesamething,putintheirpowertobesaved”byobedience.Yet the Scriptures tell us, By the deeds of the law shall no flesh be justified;everymouthshallbestopped,andalltheworldbecomeguiltybeforeGod.LiketheGibeonites,(Josh.ix.23,)fallenmaniscursed;henceheisthebond-servantofsin,andtheservitudeisnotlightenedbyitsbeingawillingservitude.Thisisitsgreatestaggravation;aprisonermayperhapssliphischainsandescape,butif, throughderangement, he prefer bondage to liberty,—if he love his prison-

house, and shrink from the light ofday, his case is utterlyhopeless.[†††††††]

We are told he has “power to be saved,” by listening to the Gospel; he hasprecisely the samepower to be savedbyobeying the law: “This do, and thoushalt live,”Lukex.28.Inbothcases,allhewants is inclination,—heis takencaptive by the devil at his will; he is therefore “without strength;” and forpreciselythesamereason,hecannotcometoChrist,—becausethegodofthis

world hath blinded the minds of those who believe not, lest the light of thegloriousGospelofChrist,whoistheimageofGod,shouldshineuntothem.

DrWardlawlaysmuchstressonthedifferencebetweennaturalandmoralinability, and there is, no doubt, a real difference; but moral inability is asabsoluteasthatwhichisnatural.Nay,theLordrepresentsitasmoredifficulttobe overcome:He tells us “it is easier for a camel to go through the eye of aneedlethanforarichmantoenterintothekingdomofheaven.”Herethemoralimpossibility is representedasgreater than thenatural;butwithGodall thingsarepossible.

Godwarnsmenof theconsequenceofdisobedience;yetfallenmanrollssin as a sweetmorselunderhis tongue, and rushes against the thickbossesofJehovah’s buckler. He hath sent forth his light and truth, but men love thedarknessratherthanlight;suchisthepowerofsinintheirhearts,thattheywillnot come to Christ that they may have life; they have the understandingdarkened,beingalienatedfromthelifeofGod,throughtheignorancethatisinthem, because of the blindness of their heart. The deceitfulness and desperatewickedness of the human heart, and its utter alienation fromGod, effectuallypreventmenfromreceivingtheloveofthetruth.Itisnomorepossibleforfallenmanofhimselftoreceivetheloveofthetruththathemaybesaved,thantoyieldto the law theobediencewhich it demands.By thecurse,man is cutoff fromGod,—fromthefountainofholiness;andthereisinhim,—thatis,inhisflesh,—in his fallen nature, —in his natural state, —no good thing. The way ofsalvationbyJesusChristisdirectlycontrarytoournaturalconstitution.Manwasmade to live by obedience; and, amidst all his consciousness of guilt, he isirresistiblydisposed tosay,Havepatiencewithme,andIwillpay theeall.Hemust be created anew,—the stonyheartmust be takenout of his flesh, and anew heart given him, before he can receive the truth of salvation by gracethroughfaith.AbelieverisastrulytheLord’sworkmanshipasthechildwhoisborn into theworld: In theonecase,as in theother,wemustsay,“This is thefingerofGod.”

Wemayperhapsbe told that theAtonementhasremovedthecurse;and,havingbeenmade for all, theyhave the“power” to return toGod throughhisSon;but thewickednessofman, andhis enmity againstGod,demonstrate thecontrary.DrWardlawadmitsthatfaithisthegiftofGod,—thattheelectalonereceiveChrist,andsalvationthroughhim,—thatwithouttheeffectualworkingofGod’spower in theheart, none ever didorwill receive the truth as it is in

Jesus.Where, then, is the boasted “power to be saved?” Salvation, indeed, is“put in their option” just as salvation, by obedience to the law, is put in theiroption;butwhatdoesthisavail,ifonlythealmightypowerofGodcanbringthesinner toChrist?There isone,andbutoneway,ofaccess toGod, throughtherent vail of the Redeemer’s flesh, without a figure, through an incarnate andcrucifiedRedeemer.Now,theApostle teachesus thatwecanonlyapproachinthiswaybytheSpirit,“ForthroughhimwebothhaveaccessbyoneSpirituntothe Father,” Eph. ii. 18. DrWardlaw admits that the work of the Spirit is asnecessarytosalvationastheAtonementofChrist.Where,then,weagainask,isthe boasted power to be saved, which he tells us all possess? We hold thedoctrineofhumanresponsibilityasstronglyashecanpossiblydo.Whocompelsus to violate the holy law? When we do so, we are self-condemned. Whoprevents our believing theGospel?Thegodof thisworld entered the heart ofAdam in the form of a lie, and by falsehood maintains his lodgement in theheartsofallAdam’sposterity,tillastrongerthanhecomesinthepowerofthetruth,stripshimofhisarmour,andcausesthesinner,whomheboughtwiththeinestimable price of his own blood, to escape as a bird from the snare of thefowler.

We have already adverted toDrWardlaw’s statement, that suchwas theunlimitedvalueoftheAtonement,that“onthegroundofitsmerits,hadGodsowilled it, fallenangelsmighthavebeensaved,aswellas fallenmen;nay,hadtherebeena thousand rebelworlds, the inhabitantsof themall,”—p.105.Wehaveseenhowdirectly this isopposed to theapostolicdoctrine;weshallnowconsider another statement, the perfect antipodes of that now mentioned, butwhichactuallysurpassesitinextravagance.

Havingmentionedthatpardoningmercyisputintheoption,or,whichisthe same thing, in the power of all to whom its proposals are addressed,[‡‡‡‡‡‡‡]

heproceeds:—“Holding, as I formerlyannounced, thedoctrineofpersonal election to life, I yet conceive it to be of importance to discuss thepresentquestion,inthefirstinstance,onthesuppositionoftherebeingnosuchthing.Wesometimes,naymanytimes,hearpersonssorepresentmatters,asif,had therebeennoelection, the schemeof salvationmusthavebeenaltogetherabortive, —an entire failure, —having no result. Now, in one sufficientlyobvious sense, this is true. It is election, and consequent divine influence thatensureactualsalvation.Butsupposingtherehadbeennosuchthing,wouldthefailurehavebeencomplete?wouldtherehavebeennovaluableendanswered?I

shouldthinkitaverygreatmistaketosayso.Supposingallhadperished,wouldnoendworthyofGodhavebeeneffected,ifGodhimselfwasvindicatedintheirperdition, under every aspect of his character, not only as theGod of justice,(whichhewouldhavebeenindependentlyofallAtonement,andofallprovisionforman'srecovery,)butalso,andthatmostgloriously,—astheGodofmercy,—of mercy infinite and everlasting? Would it not have been to his eternalhonour, thatnosinnershouldhavegroundfor theslightestsurmiseagainst theBeingatwhosehandhesuffered,butshouldbemadetofeel,that,ineveryview,the cause of his perditionwas in himself ; inasmuch as, not onlywas the lawwhichhehadbroken,andwhosefinalsentencehehadincurred,unexceptionableboth in its requirements and in its sanction,—“holy, just, and good,” but theLawgiverhad,inhisinfinitewisdom,devised,andinhisinfinitegrace,carriedinto effect, a scheme for the honourable remission of its penalty, and on thisground,madehimtheofferofafreepardon,notofthecommutationmerelyofhissentence,butofitsreversal,fromdeathtolife!Iaskagain,asIdidbefore,wasitnotaboontotheworld,fromtheGodoflove,asourLordclearlyteachesus to regard it,when for theworld salvationwasprovidedby themissionandmediationofGod’sSon?Andwas itnot aworthyend, that in theeyesof theintelligentuniverse,hismercyshouldthusbemagnified,andmadetoshineoutwith a lustre so transcendent, even although none of the sinning creatures towhomitsall-graciousoffersweremade,sawfit toaccept them?—Nay,wouldnot the compassions of the Sovereign be made to appear the more signallycaptivating in the sightofhisother intelligentcreatures,by theirverycontrastwiththeungratefulandbaserequitalofthemonthepartofhisrebellioushumansubjects? And would it not be glorifying to his name, that no victim of hispunitivevengeanceshouldbeable,onanyground,toimputehisperditioneithertoanyfailureinjustice,ortoanydeficiencyinmercy,onthepartofhisMakerand Judge, or should enjoy, in the slightest measure, the consolatoryconsciousnessofitsbeinginanyviewwhatever,nothisownfault.”—Pp.182—134.

Ihavequoted thispassage, thatnonemaycomplain that theargument isinjuredbyitsabridgement.

Inreply,wewouldask,istheregroundforthe“slightestsurmise”againstGod forhis treatmentof the rebel angels,—forwhomheprovidednowayofescape?orwouldtherehavebeenanysuchground,hadallmankind,likethem,beenlefttoperish?Astothequestionwhetheritwasnot“aboontotheworld,”

whensalvationwasprovidedforitbythemissionandmediationofGod’sSon,wemayobserve,thatDrWardlawappearstousethetermworldformenofallnations, for by far the greater part of theworld never heard of the boon, andconsequently, could not be saved by themission andmediation of the Son ofGod; but is there, on this account, the slightest surmise against the God ofheaven,whodeclaresthatthosewhosinwithoutlaw,shallperishwithoutlaw?IftheSaviour’smissionwereanactofpuregrace,althoughithasdevelopedmoreofthegloriousattributesoftheDivinecharacter,itwasnotrequisitetovindicatethecondemnationofallAdam’schildren;butthereappearsinthemindsofmanyalatentnotionthatthecondemnationofmankindinAdamwasnotaltogetherinaccordancewiththejusticeofGod,andthatourracehadsomeshadowofclaimthat awayof escape shouldbe provided.This is utterly inconsistentwith justviewsoftheGospel.

DrWardlawadmits that, inreferencetoman’ssalvation,“hadtherebeenno election, the schemeof salvationmust have been altogether abortive,—anentirefailure,—havingnoresult;”butstillthecharacterofGod,“astheGodofmercy, infinite and everlasting,” would have been gloriously vindicated.Independentlyofelection,itwouldhavebeenasimpossiblefortheall-wiseandmost gracious God to proclaim salvation to sinners of mankind through the

bloodofHisSon,asforHimtolie.[§§§§§§§]

Sofarfromexaltinghischaracter,itwouldhavedegradedit.HehadcreatedmankindinAdam;byrebellionallhadcomeunderthecurse;theirheartswereconsequentlyfilledwithenmityagainstGod,sothatnothingshortofanewcreationcouldsubduetheiriniquities.Theywerewithoutstrength,—theywerenot,norcouldtheybe,subjecttothelawofGod;and,withregardto theGospel, it isastumbling-blockandfoolishness toeverymaninhisnaturalstate.Itisthetestimonyofinspiration,thatthenaturalmanreceivethnotthethingsoftheSpiritofGod,—neithercanheknowthem,because they are spiritually discerned.By oneSpirit are all believers baptizedintotheonebodyofChrist;heconvincesthemofsin,ofrighteousness,andofjudgement.TillmenaremadepartakersoftheSpirit,theyaredead.TheworkoftheSpirit,DrWardlawadmits,isasessentialtosalvationastheAtonement,andyetheinformsus,thatwithoutthesalvationofanindividualofthehumanrace,Godwouldhavebeenglorifiedbytheprovisionofawayofrecoveryofwhichnomancouldpossiblyhaveavailedhimself.Icarenotwhethertheimpossibilitywere natural or moral; it was absolute, and this he admits when he says thatwithoutelectiontheschemeofsalvationwouldhavebeen“altogetherabortive—

anentirefailure—havingnoresult.”

TheeternalpurposeofGod;hischoosinghispeople inChrist, isalwayskeptinviewinconnexionwiththeplanofsalvation.Suchisthestateoffallenman, that to address tohim the “offersofpardoningmercy,”without securingtheir efficacy,wouldhavebeen speaking to thedeaf.And if thisbeviewed inconnexionwiththedepthofthehumiliationoftheSonofGod;hisenduringthecontradictionofsinnersagainsthimself;hissustainingthecurse,whilenotoneof those—inwhose nature he had experienced such unutterable sufferings—escaped, and consequently, so far as they were concerned, this amazingpreparationvanishedinsmoke—thenIaffirm,withoutfearofcontradiction,thatsuch a transaction, so far from vindicating the glory of the Divine character,wouldhavetarnisheditmoreawfullythanifsinhadbeenpardonedwithoutthesemblance of anAtonement. The strongmanwould still have kept his house;secure in the attachment of his subjects; the god of this world would havelaughedtoscornall the“offersofpardoningmercy.”Jesuswouldhaveleft thefieldofconflict,baffledanddisappointed;andSatanwouldhaveretainedeveryindividualofthehumanraceinhopelessbondage.ButtheSonofGodcametodestroytheworksofthedevil,andtobruisehimunderthefeetofhisbrethren.Hehadcountedthecostofpluckingamultitudeofthefallenrace,whichnomancouldnumber,asbrandsfromtheburning.Amidst theweaknesswhichhehadassumed, he knew that the Lord God would help him, and that therefore heshouldnotbeconfounded, Is. l.7.Whenheentered thebattle-field,hebeheldthetrophiesofhisvictory,—hisbrethrenransomedfromthepowerofthegrave,reflecting the glory of their covenant God and Father, and increasingimmeasurablythehappinessoftheholyangelsaroundthethroneofGod.

Hecameintoourworldtoseekandtosavethatwhichwaslost;heenteredourprison-house; likeSamson,hefelt thepillarsonwhichit rested; theywereimmovableasthethroneoftheAlmighty.Ourcondemnationwasbasedonthejustice and truth of God. By offering himself a sacrifice in obedience to hisFather’swill, he satisfied justice, andmagnified the lawwhichhispeoplehadviolated;invirtueofhisunitywiththosewithwhomhehadtakenpartinfleshand blood, in him they endured the penalty which they had incurred, so thatmercyandtruthmeet together,righteousnessandpeacemutuallyembrace;andin God’s dealings with the Church, we see that, while with God there is novariablenessorshadowofturning,nothingshallbeimpossible.

TheKingwhomGodhath set uponhis holy hill ofZion, is not, nor by

possibilitycouldhavebeen,atitularking,—akingwithoutsubjects;theyareasthedropsofdewfromthewombofthemorning;theyareasthesandofthesea-shore innumerable; and in them, through eternity, will He be glorified andadmired.ItisalwaysdangerousforustomakesuppositionsofwhatGodmighthavedone;itisinconsistentwiththatreverenceandholyfearwhichweoughttocherishtowardourCreator; it isourwisdomtoconsiderthe“workofGod,”—whathehathdone,—andnot to indulgein idlespeculationsaboutwhatmighthavetakenplace.

WehaveseenthatfallenmanisasincapableofbelievingtheGospelasofobeyingthelaw;Godneverdid,noreverwillsaveasinner,byenablinghimtoobey the law.Without an Atonement, the salvation of a sinner is impossible,becauseGodisjust.TheAtonementcouldonlybemadebyGodmanifestintheflesh; of thiswemay be assured, for the all-wiseGod never employs greatermeansthanarenecessarytosecurehisobject.Wantofwisdomisasapparentinemployingmeansgreater than theemergency requires, as inemployingmeanswhichproveinadequate.

Salvation is by faith in the Atonement, that it might be by grace. Thebelievermay and does glory, but it is only in the Lord. Pardon and salvationthroughfaithinChristareproclaimedintheGospel;and,bymeansitsgracious,invitations, the ordained to eternal life are gathered in. For their sakes Jesussanctified himself, that they might be sanctified through the truth. He wasdelivered for their offences, and raised again for their justification.Theyweregiven tohimbefore thefoundationof theworld,and inhis“bookwereallhismemberswritten,which,incontinuancewerefashioned,whenasyettherewasnoneof them,”and theyshallallappearbeforeGod inSion.Christ’smysticalbodywillthenbecomplete;theredeemedshallallcomeintheunityofthefaith,and theknowledgeof theSonofGod, toaperfectman, to themeasureof thestatureofthefulnessofChrist.Inthisamazingplanarehidallthetreasuresofwisdomandknowledge.Theangelsdesiretolookintoit;eternitywillnotbetoolong for its investigation; it is a theme which can never be exhausted; theintroductionofsinintotheuniversewillneverceasetoredoundtothegloryofGod,andconsequentlytothehappinessofhisobedientandintelligentcreation.

Butwhereshallwe lookfor thissurpassingwisdomin thesystemof theadvocatesofuniversalAtonement?The“Edendispensation”proved“anentirefailure;”the“Sinaiexperiment”alsoentirelyfailed;andthenaninnocentBeing,sufferedasanexpedienttosatisfyjustice!ThisisdescribedasanAtonementfor

allmankind,whileitisappliedonlytotheelect;andallperishwhoarenotthusdistinguished.This schemevindicates neither the justice nor the truth ofGod;thepenalty isnot inflictedon theguilty,butan innocentPersonsuffersfor thepurpose of making a salutary impression on the subjects of the Divinegovernment,while thosewhoarechosentoeternal lifearesaved.ThusGodisrepresented as doing two things which he declares are his abomination,—hejustifiesthewicked,andcondemnsthejust,Prov.xvii.15.DrWardlawinformsus, a guilty person can never become an innocent person; so that a guiltycreatureisjustifiedbyHimwhocannotlookuponsin,andtheinnocentLambofGod endures his Father’s curse! Surely the statement of such a system is asufficientrefutation.

CHAPTERXIX.DrWardlaw’sObservationsonJustice,Considered.

Much is said inScripture respecting the justiceor righteousnessofGod.TheGospel is therevelationof thisrighteousness,andthemysteryof thefaithconsists inmercy and truthmeeting together, righteousness and peace kissingeachother;inthegreatSubstituteandSuretyofthenewcovenantrestoringwhathetooknotaway;sothatinpardoninginiquity,andpassingbythetransgressionoftheremnantofhisheritage,amorestrikingmanifestationofDivinejusticeisgiven,thanifalltheraceofAdamhadperished.TheGodandFatherofourLordJesusChrist is revealed in theGospelasmercifulandgracious, long-suffering,forgivinginiquity,transgression,andsin,yetbynomeansclearingtheguilty.

AccordingtoDrWardlaw,theprovince,orcharacteristicofjustice,isthatof “rendering to all their due"This definition is unobjectionable; butwhenheproceeds to describe and classify thedifferent kindsof justice, his notions arearbitrary, confused, illogical, and erroneous. He speaks of vindictive,commutative,distributive,andpublicjustice.Vindictivejusticehedismisses,asnot meriting the name of justice; and he is right in doing so, if the termvindictive be intended to express anything corresponding to thatmalignity bywhichmenaresometimesactuated;atthesametime,Goddescribeshimselfasrevenging, nay, he claims vengeance as his peculiar prerogative; and, as DrWardlaw substitutes the word punitive justice, it may be questioned whethermuch is gained by the change,more especially as the suggestion of themeanspirit of personal revenge,with other remarks of the same kind, in connexionwiththeAlmighty,althoughemployedforthepurposeofbeingrepelled,mustbeveryrevolting,andsavoursofirreverence.GreatfearisdueuntoGod;andsuchallusions,ifmadeatall,requiretobetouchedwithholyaweandreverence.Butit is on what he terms “the three descriptions of justice which remain,”—commutative,distributive,andpublic,thatweshallmakesomeremarks.

Whatastrangemedleyhavewehere!Arewhatarecalledthevirtuesinthecode of ethics, capable of such divisions? What should we think of thedistinctionbetweenpublic andprivate temperance?publichonesty andprivatehonesty,publictruthandprivatetruth?Ifsuchdistinctions,withreferencetothevirtues, considered as affecting the character ofmen, be improper, howmuchmore unbecoming are they in reference to the Divine character! To talk ofcommutative justice,distributive justice,andpublic justice,asconstituting that

righteousness which is the essential attribute of God, is a mode of speakingaltogetherunwarrantedbytheScriptures.Itmayhaveashowofwisdom;butitis only calculated to darken counsel by words without knowledge. It is anattempttobringthemetaphysicsoftheschoolstobearuponthedoctrineoftheGospel,butitonlytendstopuzzleandpuffup.Itmayperplexthesimple;itmayinflatethehalf-learned,butitwillbedeprecatedbytheexperiencedChristian,asbring calculated to lower and degrade the truth, as it is in Jesus,—as beingdirectly opposed to the apostolic precept: “Beware, lest any man spoil youthrough philosophy and vain deceit, after the tradition of men, after therudimentsoftheworld,andnotafterChrist.”

The true end of the Atonement, according to Dr Wardlaw, and otherwriters who have adopted the novel view of the sacrifice of Christ, was thesatisfactionofpublicjustice.Thisistrue,butnotthewholetruth.Thepublicityofjusticeisanaccident,notanessential;publicityorprivacydoesnotalterthequalityof the action.Wemay talkofpublicvirtue, andprivatevirtue, but thepublicityorprivacyofvirtuehasnothingtodowithitsessence.ItistruethattheAtonementwasasatisfaction topublic justice,but itwasalsoasatisfaction tojusticeineverymodeofitsexistence,whetherpublicorprivate;andthosewhoattempttomakethedistinction,involvethemselvesinalabyrinthofinextricableconfusion.

WhenthesamewriterobservesthatthegranddesignoftheAtonementisto“preserveunsullied thegloryof thegreatprinciplesofeternal rectitude,”heenunciatesanimportanttruth;butwhenheproceedstorepresenttheAtonementasaschemeforreconcilingrighteousnessandmercyintheviewofthecreature,ratherthaninthesightofHimwhoisofpurereyesthantobeholdiniquity,whodoes not perceive the wide difference between such illogical metaphysicalspeculations,andtheplaindeclarationsofthewordofGod?

JusticeisanessentialattributeofGod.Itisimpossibleforhimtosurrenderthis,oranyofhisotherperfections;andwhetherheberegardedasdwellinginthelighttowhichnomancanapproach,orcomingforthfromthesecretpavilionofhisglory,tomanifesthimselftohiscreatures,heknowsnoshadowofturning,—hecannotdenyhimself.Inthegovernmentoftheuniverse,itwasneedfulthathis glory should shine forth in all its essential lustre. It was needful that hisholiness shouldbe transcribed in thepreceptsof thedivine law. Itwas furthernecessarythatthelawshouldbesanctionedbypromisesandthreatenings,andastheeternalrectitudeoftheDivinenaturenecessarilyleadstothefulfilmentofhis

declarations,righteousnessandtruthareinseparablyconnected.

ThevindicationofGod’s truthand justicemusthave relation to those towhom,orbeforewhom,hehasspoken;butwiththisqualificationitmaysafelybeasserted,thathistruthandjusticemuststandunsullied,withoutregardtoanyotherbeing.

When man by transgression violated the holy law under which he wasplaced,ablowwasaimedatthesupremacyofGod.Butthereisnowisdom,nordevice, nor counsel, against theMost High; and the very act by which Satanstrove to shake the pillars of hisMaker’s throne, issued in a most illustriousmanifestation of that which would have existed in the same degree, althoughthere had been no creation.The incarnation of the only begottenSonwas themeans whereby, according to his good pleasure, the Most High has gathered“togetherinoneallthingsinChrist,bothwhichareinheavenandwhichareonearth,eveninhim,”—“totheintentthatnowuntotheprincipalitiesandpowersinheavenlyplaces,mightbeknownbytheChurchthemanifoldwisdomofGod,accordingtotheeternalpurpose,whichhepurposedinChristJesusourLord.”

Butwhile the glory ofGod is the chief end of creation, and is also thesourceofalltruehappinessinthecreature,itishighlyimpropertospeakofanyoftheworksofGodasiftheyweredesignedmerelyorchieflyasadisplaytobegazed at and admiredby the creatures of his power. In all that is doneby theAlmighty,thereisasubstance,areality,whichrepelsthenotionofamerepublicdisplaybeing the endof his proceedings.Those, therefore, havegreatly erred,whowouldresolvethewholemysteryofthewisdom,power,andloveofGod,comprised in theAtonement, into a design ofmaking an impression upon hiscreatures,asifitwerepublicjusticeonlythatdemandedthedeathofChrist.TheAtonementis,indeed,awonderfulmanifestationoftherighteousness,holiness,mercy,andtruthofGod;butthenecessityoftheAtonementdidnotresultfromtheexistenceofanycreature,withtheexceptionofthetransgressor.Theeternaljustice and truth ofGod imperatively demanded the punishment of the guilty:and had Adam stood alone, —the solitary creature of the Almighty, —theessentialattributesandcharacterofGod,hisintrinsicholiness,justice,andtruth,wouldhaverenderedhisdoominevitable,hadnotwisdomandmercycombinedindevisingaremedy,bytheclaimsofjusticeandtruthreceivingfullsatisfactioninalltheirboundlessextent.ItisthewillofGodthathisgloryshouldbemadeknown; but this glory is themanifestation ofwhat actually exists. He revealshimselfasjust,becauseHeisjust;andhismightyworksproclaimhisboundless

power,becauseHeisomnipotent.Farbeit,then,fromthosethatlovetheLord,torepresent theAtonementasanexpedientfor theexhibitionofpublic justice,insteadofbeinganactualsatisfactionmadetotheJUSTICEOFGOD.

Justice,ithasbeentrulysaid,isthepillaroftheuniverse.ItisanessentialattributeofHimwhoupholdethallthingsbythewordofhispower.Itistheruleofrectitudebywhichcreationisgoverned.TheimpressofGod’scharactermustbe stamped on hisworks. It is impossible for theMostHigh to surrender theleastofhisadorableperfections,farlessthatHeshouldcompromisehisjustice,or suffer the dignity of this attribute to be disparaged or eclipsed, as mustinevitably have been the case, if He had condescended to be guided in itsexercise by the judgement of his creatures, and the consideration of theimpressionwhich his conductwould produce on theirminds.All his dealingsexhibithimastheFirstCauseandgreatEndofall.“TheLordisrighteousinallhisways,andholyinallhisworks,”Psal.cxlv.17;butHesuffersnonetosaytohim,Whatdoest thou?He isnot influencedbyanythingexternal,andrequiresimplicitsubmissiontowhatevermanifestationHeispleasedtomakeofhimself.

Dr Wardlaw represents commutative or commercial justice, as whatsubsistsbetweenadebtorandcreditor,andproceedstoexpresshisapprehension,that in the conceptions of those who dissent from his novel views of theAtonement,“thereisagreatdealtoomuchoftheprinciplesofcommutativeorcommercialjustice—oftheliteralnotionofdebtanditspayment.”Evenattheoutset, he stumbles in his description of what he thus designates commercialjustice.Hesays,“Insuchtransactions,—ifthedebtbepaid,nomatterwhetherby the debtor himself, or by a surety, the claim of justice is cancelled; theobligation is discharged.”True; butwhen it is added, “no room is left for theexercise of anything that bears the nature of grace, or free favour”we demur.Nothing, indeed, has been remitted, —the full amount has been paid. Butsupposingthesuretytohavebeenprovidedbythekindnessofthecreditor,who,althoughhecouldnotinjusticetohisownsenseofduty,remitthedebt,yetfromcompassionforhisdebtor,providedathirdpartytodischargetheobligation;weshouldseethatinthetransactiontherehadbeengreatroomfortheexerciseoffreefavouronthepartofthecreditor,andgratitudeonthepartofthedebtor.

It is true, that sins are called debts, rather in a figurative than a literalsense,butitisafiguremuchemployedinthewordofGod,andonetowhichwedowell to takeheed,as thesymbolbywhich theHolySpirithas judgedfit toconvey to our feeble apprehensions, the great mystery of the Church, being

Christ’s purchased possession, boughtwith his blood, and redeemed from thebondageofSatan.

Allfigurative language,andsymbolical illustrations,evenwhenfoundinScripture, are to beused cautiously, but let us bewarehowwe reject the truthwhichtheyexpress.Itistrue,asDrWardlawsays,thatthewagesofsinisdeath;and “that there is a material difference between the cancelling of a debt onpaymentofitbyasurety,andtheforgivenessofanonaccountofapropitiation.”But when he adds, “A debt of property may be paid by another; a debt ofobediencenevercan—it is in itsverynature intransferable—henotonlybegsthe whole question in dispute, but directly opposes the uniform doctrine ofScripture.

Again,hetellsus“asinfulcreaturemaybecomeasinlesscreature.Theremaybeanentirechangeofhisnature.Butaguiltycreaturecannotbecomeaninnocent creature.” A more direct contradiction of the word of God we haveseldommetwith.ThatthepeopleofGodwereguilty,willnotbedisputed;butGodwhowillbynomeanscleartheguilty,haspronouncedthemrighteous;andwho shall disannul his judgement? They are taught to say, it is God thatjustifieth;whoishethatcondemneth?ItisChristthatdied.Beingwashed,theyarewhiterthansnow,Ps.li.7.TheyaremadetherighteousnessofGodinChrist.Ifoneparticleofguiltadheredtothem,Hewhocannotlookuponsin,wouldnotregardthem;butinhisall-seeingeye,theyare“allfair,thereisnospotinthem.”Yet Dr Wardlaw tells us, “a guilty creature can never become an innocentcreature!”TheApostles’preaching,then,wasvain,andourfaithisvain;weareyetinoursins.

DrWardlawproceeds—“Thatwhichhasbeendonecanneverbeundone;and that which has been deserved by the doing of it, can never cease to bedeserved.Nosubstitution,—noatonement,caninthisrespectalterthenatureofthings.”ThisisnotthedoctrineofScripture.WhentheiniquityofGod’speopleis sought for, it shallnotbe found, it isburied in thedepthsof the sea.Manythings are impossible with men, but with God all things are possible. ThewisdomofGodinamystery,eventhehiddenwisdomconsistsinthis,that“thedebtofobedience”ispaidactually,notfigurativelybyourgreatSurety,asfullyasifithadbeenadebtofproperty;thatourguiltisaseffectuallycoveredwiththerobeofChrist’s righteousness,as if ithadneverexisted,and thatbelievershave fulfilled the law in all its length and breadth, so that with adoringadmirationofHimwhohathlovedthem,andwashedthemfromtheirsinsinhis

ownblood, theydarechallenge theuniverse to layanything to theircharge. Isthisthelanguageofthosewhohavebeen,andevermustbe,guilty?Oncemorethey shall be presented holy, and unblamable andunreprovable in the sight ofGod.But,accordingtoDrWardlaw,althoughpardoned,theycannever“ceasetobeguilty!”

ItisbyregardingtherelativepositionofGodandmanwithoutaMediator,thatDrWardlawhasfallenintoerror.Allthatheallegesagainstcommutativeorcommercial justice might be true, were it not for the unity of Christ and hispeople, inconsequenceofhis takingpartwiththeminfleshandblood,sothattheyarenotonlymembersofhisbody,ofhis flesh,andofhisbones,butonewithhim,asheisonewiththeFather.Itwasnotanotherwhoappearedastheirsurety;itwastheHeadofthebodyofwhichtheyarethemembers;andtheunityof theheadand themembersof thenaturalbody isnotmore real than thatofChristandhispeople.

This is the mystery of the faith. It may elude the grasp of humanintelligence;itmaybeoneofthosethingsintowhichtheangelsdesiretolook;but thefact iscertain.“HEHATHSAID IT,”and insteadofperplexingourselvesaboutthepropertiesofcommutativeorcommercialjustice,itwillbeourwisdomto bow with adoring humility to the unfathomable wisdom of God, andreceiving, as little children, the truth as it is in Jesus, to learn themeaning ofChrist’swords,—“Ithankthee,OFather,Lordofheavenandearth,thatThouhasthidthesethingsfromthewiseandprudent,andhastrevealedthemtobabes;evenso,Father,forsoitseemedgoodinthysight.”

DrWardlaw’sobjectionstowhathetermscommercialjustice,areequallyapplicable to distributive justice. Accordingly, he states that distributive orretributive justice“admitsnotof substitution,”and that “everymanpersonallymusthavehisowndue.Butinsubstitutionitisotherwise.Thereisaninversionof theprinciplesofstrict retribution.NeitherChristnor thesinnerhashisowndue.Theguilty,who,accordingto theseprinciples,shouldsuffer,escapes;andthe innocent, who should escape, suffers.” Such is Dr Wardlaw’s view ofsubstitution;itinvertstheprinciplesofjustice,andsubstitutesaphantom,which,after all, he does not scruple to term public justice, by which “judgement isturned away backward, and justice standeth afar off; for truth is fallen in thestreet,andequitycannotenter,”Is.lix.14.

Ifthisstatementwerecorrect,itwouldprovethat,sofarfromtheGospel

being the revelation of God’s righteousness, he had altogether abandoned hisattributeofjustice.Inthiscase,justice,insteadofreceivingsatisfaction,was,bythe substitution of an innocent victim, buried under a load of accumulatedignominy.SuchisnotthedoctrineofthewordofGod,whichteachesus,“thathewho justifieth thewicked,andhewhocondemneth the just,even theybothareanabominationtotheLord.”DrWardlaw’sdistortedviewarises,ontheonehand,fromviewingtheredeemedasstandingseparatefromChrist,and,ontheotherhand,viewingtheLambofGod,inthedignityofhisperson,separatefromhisbodytheChurch.ButwhenwetakeintoaccounttheperfectunityofChristand his people, —that in virtue of this unity he was wounded for theirtransgressions,—thattheLordlaidonhimtheiniquityofthemall,thenweseetheproblemsolved,—righteousnesstriumphantinthedeathoftheSonofGod,and the consequent salvation of the redeemed. We see the sword of justicebathedinthebloodofavictiminfiniteinthedignityofhisperson,andgloriousintheholinessofhisnature,butmadeinthelikenessofsinfulflesh,clothedwiththegarmentofhumanity,andvoluntarilyladenwiththeguiltofmyriads,whichhehassofullycancelled,thatGodrememberstheirsinsnomore.

Verydifferent is thedoctrineofourolddivinesfromwhat isfashionableamongmanymodemtheologians.“How,”saysthevenerableCharnock,“couldhedie,ifhewerenotareputedsinner?Hadhenotfirsthadarelationtooursin,hecouldnotinjusticehaveundergoneourpunishment.Hemust,intheorderofjustice, be supposed a sinner, really or by imputation. Really he was not; byimputationthenhewas.”Thejusticeofthisimputationrestsuponhisunitywithhispeople.“Bothhethatsanctifieth,andtheythataresanctified,areallofone.”It is this unityofChrist andhismembers that solves all thedifficultieswhichcarnalwisdominterposesbetweenusandtheclearperceptionofthetruthasitisinJesus.WhenChristbecameonewithhispeople,theirguiltbecamehis,asthedebtsofthewifebecomebymarriagethedebtsofthehusband.TheLamb’swifecontractedthedebt,—incurredthecurseofthelaw;buttheLord,inobedienceto thewill of his Father, by his voluntary unionwith her, andwith the fullestview of all its consequences, assumed the whole responsibility, and justicerequiredofhimtheenduranceofthepenalty.

ThosewhoapprehendedJesusinthegardenweretheministersofjustice,although they knew not what they did. He inquired, “Whom seek ye? Theyansweredhim,JesusofNazareth.—Ifthereforeyeseekme,letthesegoaway.”The sword awoke against the Shepherd; thewolf had entered the fold; but he

was baffled and disappointed; the prey was taken from the mighty, and thelawfulcaptivedelivered,bythegoodShepherdgivinghislifeforthesheep.

Thewagesofsinisdeath.InHimwhodiedforall,alldied,2Cor.v.14.Thehand-writingofordinancesthatwasagainstus,—whichwascontrarytous,—isthustakenoutoftheway,andnailedtohiscross,animperishablememorialof the manifold wisdom of God, who, while he has plucked an innumerablemultitudeofguiltysinnersasbrandsfromtheburning,hasgivenamoreawfuldisplay of his unsullied justice than when he cast the rebel angels into ever-lastingchainsunderdarkness,reservingthemtothejudgementofthegreatday.

By the same train of reasoning which Dr Wardlaw employs respectingsubstitution, he might prove that good is evil, and evil good. He admits thesubstitutionofChristforhispeople,butthenhetellsus,insubstitution“thereisan inversionof theprinciplesof strict retribution.”Now, let therebe the sameinversionoftheprinciplesofgoodandevil,andtheybecomeconvertibleterms.

InthewholeofDrWardlaw’sreasoninguponthissubject,weseetheevilof introducing distinctions towhich there is nothing analogous in theword ofGod.WetherereadmuchofGod’sjustice,butwenowherefinditdividedintopublicandprivate.Justiceisone,—theprincipleiseverthesame,—althoughitis necessarily modified by circumstances in its application. Justice requires apecuniarydebttobedischarged;italsoperemptorilyawardspunishmenttotheguilty. The principle in both cases is the same. He who is most just, —thefountainof justiceandofeveryotherperfection,—providedaSubstitute foramultitude of the lost and ruined and guilty sons ofmen. He tells us they arehealed with his stripes—that through his obedience unto death they are allrighteous; and he commands all who hear the Gospel to trust in his finishedwork,with the assuranceof acceptance.DrWardlaw thinksmany are led intoerrorbynotattendingtothedifferenceofGodconsideredasaSovereignandasamoral Governor. The Scriptures represent him as both, and there is not theslightestinterferencebetweentheoneandtheother;buttheycautionusagainstbeingwise abovewhat iswritten. They tell us thatGod dwelleth in the thickdarkness,—thatitishisglorytoconcealathing,Prov.xxv.2;andthattheheirsofthekingdom,whileinthisworld,mustwalkbyfaith,notbysight.

It was God’s purpose to bow down the haughtiness of men, to makefoolishthewisdomofthisworld.Hence,therearemanythingstoohighforus,sothatwecanenterintothekingdomofGodonlybyreceivingitasalittlechild.

When, in illustrating the glorious character of God exhibited in the works ofcreation and providence, and stillmore fully and explicitly in theGospel,weresort to distinctions of which the Scripture affords no example, we may beassured we are only darkening counsel by words without knowledge; we areagitatinguntaughtquestions,whichonlytendtobewilderandmisleadus.Itisamatteroffactplainlydeclared,thatChrist,whoknewnosin,wasmadesinforthose who were given him of the Father, and that they are made therighteousnessofGodinhim.Hence,heiscalledthe“Lordourrighteousness,”and of this righteousness theGospel is the revelation. So far from interferingwiththeprinciplesofhismoralgovernment,itdemonstratesthatjudgementandjusticearethehabitationofhisthrone,whilemercyandtruthgobeforehisface.At the same time, it gives the clearest proof of his sovereignty in the electionobtainingsalvation,whiletherestareblinded.

Those who maintain that the good Shephard laid down his life for thesheep,—thathepurchasedtheChurchwithhisownblood,donotresttheirfaithonmetaphysicalsubtilties,butupontheplaindeclarationsofScripture.Theyareawarethatmanyexpressionsaremadeuseofwhichmay,withsomeplausibility,be interpreted as being favourable to universal Atonement; but, by the sameprocess, universal salvation, and other sentiments, manifestly opposed to thetruth,maybedefended.Take,forexample,Rom.v.15,wherewearetaught,thatthrough the offenceof one themany are dead, and that the gift bygrace hathabounded to themany. The firstmany evidently includes allmankind; and, itmaybeargued,thatthesamewordsinthelastclausemustmeanthesamething.Soinverse18,judgementcameuponallmentocondemnation,andthefreegiftcameuponallmentojustificationoflife.Again,verse19.“Forasbyoneman’sdisobediencemanyweremadesinners;sobytheobedienceofoneshallmanybemade righteous.” Here the many are made sinners, and the many are maderighteous.Theseversesaffordamuchstrongerargumentforuniversalsalvationthan any passage which can be adduced for universal Atonement; but thedoctrineofuniversal salvation is so repugnant to thewhole tenorofScripture,thatsuchgeneralexpressionsdonot,intheslightestdegree,affectthemindsofthosewho trembleat thewordofGod;while, at the same time, theyguardusagainst beingmisled by similar language in reference to other subjects.As toRom. v. 15—19, it is capable of a simple explanation, in accordancewith theuniversal testimony of the word of God, by observing, that the Apostle iscontrastingallthefamilyofAdamwithallthefamilyofChrist.

TheadvocatesofuniversalAtonement,findingthey,mustbeworstedbyadirectappealtothewordofGod,introducemetaphysicaldistinctions,bywhichtheheartsof thesimplearedeceived;andthetruth,ofChristhavingredeemedhis people with his own blood, by appropriating and cancelling their guilt, ischangedintoanexpedientforupholdingthehonouroftheDivinegovernment,sothattheguiltyescapethroughthesufferingsoftheinnocent,andnoteventheshadowofjusticeispreserved.

DrWardlawinformsus,that,“accordingtotherequisitionofjustice,initsdistributive sense, every man personally must have his own due.” Now, thateverymanmusthavehisowndue,isarequisitionnotofdistributiveonly,butofeverykindofjustice.Ifhisduebenotrenderedtoeachindividual,justiceisnot,in any sense, done. According to Dr Wardlaw’s scheme, every principle ofjusticeisviolatedintheplanofredemption,—fortheinnocentsufferswhiletheguiltyescapes;and in thecontemplationof this revoltingsystem,weare tobesatisfiedbybeingtold,thatitisonlydistributivejusticewhichgiveseverymanhisdue;that“publicjustice”onlyrequires“thepalpableandvisibleendurance”ofsuffering,andthat“thespectacleofaSaviourthusdignified,thussuffering,isenoughfor thepurposeofsalutary impression.”Justice, then,hasnothing todo with the uprightness of the Divine administration. It is only necessary tomakea“salutaryimpression.”Inshort,theworkofChristwasallforthesakeofappearance;andtheessentialjusticeofGodiswhollylostsightof,orrather,isrepresentedashavingnopositiveexistence.

The Scriptures assert that Christ, who knew no sin, was made sin, andendured the curse; the believer ismade the righteousness ofGod in him, andinheritsablessing.Thesubstitutestandsintheplaceofhisprincipal,elseheisno substitute. Dr Wardlaw tells us, “distributive, or, as other designate it,

retributivejustice,[********]

accordingtoitsstrictrequirements,admitsnotofsubstitution. It issues a righteous law with a righteous sanction. It passes itssentence of condemnation against the transgressor of that law. It makes nomention of any possible satisfaction, but the punishment of the guiltythemselves,—theendurancebythemofthepenalsanctionintheirownpersons.Itisonlybythedeathofthesinnerhimself,thattheproperdemandofthelawcan be fulfilled; that the principles of distributive justice can have their dueapplication; and that, under this aspect of it, consequently, justice can besatisfied.” Is not the administration of justice necessarily distributive in theDivine government? If God be a moral Governor, he must of necessity give

everyman“hisowndue;”andhismanifoldwisdomconsistsincarryingoutthisprincipleinawaythatfarexceedsthethoughtsofmenandangels,byproviding,notanominal,butarealSubstitute,inwhomtheguiltywereactuallypunished,andenduredthepenalsanctionofGod’sholylaw;but,accordingtoDrWardlaw,distributive justice could not be “satisfied by substitution, when its demands,insteadofbeingadheredtoandfulfilled,are,foraspecialpurpose,andbyanactof Divine sovereignty, suspended, superseded, overruled.” By what kind ofjustice is this process effected? Divine sovereignty suspends, supersedes,overrules the demands of the law; butwhat, in themeantime, becomes of thejusticeandtruthofGod?OhsaystheDoctor,Iamnotspeakingofdistributivejustice;itrequiredthedeathoftheoffender,andcouldbesatisfiedwithnothingelse,—itwas“suspended,superseded,overruled.Itiswelltoremark,however,that,inanothersense,itwassatisfied;allitsendsbeingvirtually,andtothefull,effected by other means.” What, may we ask, was satisfied? Certainly notdistributivejustice;thatistosay,justicewasnotadministered;for“itisonlybythe death of the sinner himself, that the proper demands of the law can befulfilled,thattheprinciplesofdistributivejusticecanhavetheirdueapplication,andthatunderthisaspectofit,consequently,justicecanbesatisfied.”

To distribute justice means, to administer it; and every righteousgovernment must be conducted on the principle of distributive justice. Theprinciple laiddownbyDrWardlawisutterlysubversiveof justice. Itproceedsupongroundswhichwouldvindicate themost iniquitousproceeding,providedthegovernmentcouldcontrivetoimpressitssubjectswiththepersuasion,thatithadactedproperly,or,asDrWardlawexpressesit,make“asalutaryimpression”onthepublicmind.Thiswouldcompletelychangethecharacterofthewrongofwhich it had been guilty. True, distributive justicewould be trampled on; butthen public justice, which means, making a salutary impression, would besecured. This principle would extend farther. A man may overreach hisneighbour,but,providedhecanconceal thefraudofwhichhehasbeenguilty,andimpressuponhisdupe,aswellasothers,theideathathehasactedproperly,all iswell. Therewas, indeed, no private honesty in his conduct, but then hecontrived tohide thewrong that hehaddone so skilfully, that his character israised, not injured, by the transaction; and insteadof lowering the standardofpublicmorals byhis evil example, hehasmade it appear in a lightworthyofimitation. All this might happen, but would it alter the nature of the wrongperpetrated,whetherbythegovernmentortheindividual?

Truly,accordingtoDrWardlaw,sofarfromtheDivinegovernmentbeingconductedontheprinciplesofdistributivejustice,therehasbeen“aninversion”ofallwhichmeritsthenameofjustice;andtherighteousnessofGod,whichtheGospel professes to reveal, is no more than an expedient to make a salutaryimpressiononthepublicmind.

HereDrWardlawtreadscloseuponSocinianground,andwhile Idonotsuspect himof intending to set aside theAtonement, I hold that theSocinian,whodeniesthatanAtonementwasnecessary,takesalesspervertedviewoftheDivine character as revealed in theScriptures of truth, thanDrWardlaw,whodiscardsGod’sdistributivejusticeashavinganypartintheplanofsalvation,andrestrictsthesufferingsofJesustothedesignofmakingasalutaryimpressiononthe universe. Both Dr Wardlaw and the Socinian admit that Christ died forsinners,—fortheirbenefit.Thelatterholds,thatbyhisdeathheprovedthetruthofhisdoctrine,andleftusanexample.DrWardlawmaintains,thathisdeathwasdesignedtomakeasalutaryimpressiononourminds.ButinneitherschemedowefindthedoctrineofthewordofGod,—thathediedtoexpiatetheguiltofhispeople,who,invirtueofhissacrifice,shallstandunreprovablebeforeGod.

All barbarous nations act upon the principle of public, in opposition todistributive, or retributive, justice; consequently, on Dr Wardlaw’s principles,theyapproximatemoretotheprinciplesoftheDivinegovernmentthannationswhich, in consequence of greater civilization, proceed upon the principle ofgiving every man his due. To this principle of public justice, the lamentedWilliamswas sacrificed atErromango.A ship had touched at the island sometime before his arrival, and in a scuffle with the natives, some of themwereslain.TheshipinwhichWilliamssailedhappenedtobethenextthatvisitedtheisland. As soon as she appeared, preparations were made for maintaining therightsof“publicjustice.”Whentheboatwasapproachingtheshore,thewomenweresentintothebush;andnosoonerdidWilliamsandhiscompanionland,andproceed a little way, than they were attacked and murdered. No doubt theErromangians intended tomake a salutary impression upon white men. Theirgovernmenthadbeen“endangered”by theviolenceof theEuropeans;andhadnot this outrage been punished, it would have been “destroyed.” Had a chiefstoodupandsaid,Thisisnotthesameship,—thesepeoplehadnoshareinthemurder of our countrymen, he would have been immediately silenced by thequestion,AreyounotawarethatthegovernmentofErromangoisnotconductedon the principle of distributive, or retributive, but of public justice, which

imperativelydemandsthedeathof thewhiteman,for thepurposeofmakingasalutaryimpressiononthepublicmind?Itwillteachwhitementhatourterritoryisnot tobeviolatedwith impunity;and thus thehonourofErromangowillbe

secured.[††††††††]

What does it avail that Dr Wardlaw admits, that “the Bible is full” ofAtonementbysacrifice,inotherwords,bysubstitutionandvicarioussuffering,”if “in substitution therebe an inversionof theprinciplesof strict retribution?”Yes, verily, according to his scheme, there is amostwonderful inversion; theinnocentsubstitutesuffers,andtheguiltyprincipalescapes;andthusanindelibleimpression ismadeon themindofevery intelligentcreature, thatwhileGod’sabsolutesovereigntymaynotberesisted,thewaysoftheLordarenotequal,andthatmercy and truth, righteousness and peace, areNOT united in the plan ofsalvation,bytheincarnationandsufferingsoftheSonofGod.Accordingtotheword of God, the Just suffered for the unjust, but not until he had so unitedhimselfwiththechildrenwhomGodhadgivenhim,thattheirsinwashissin,sothathewasjustlyresponsible.

InconcludingtheseremarksuponDrWardlaw’stheoryof“publicjustice,”Imayobserve, thatIknownothingcomparabletoit,withtheexceptionof thefollowingtheoryof“PUBLICCONSCIENCE.”

“Bishop Parker affirms, That unless princes have power to bind theirsubjectstothatreligiontheyapprehendmostadvantageoustopublicpeaceandtranquility,andrestrainthosereligiousmistakesthattendtoitssubversion,theyarenobetterthanstatuesandimagesofauthority.Thatincasesanddisputesofpublicconcernment,privatemenarenotproperlysuijuris;theyhavenopowerovertheirownactions;theyarenottobedirectedbytheirownjudgements,ordeterminedby theirownwills,butby thecommandsand thedeterminationofthePUBLIC CONSCIENCE; and that if there be any sin in the command, he thatimposed it, shall answer for it, andnot I,whosewholeduty it is toobey.Thecommandsofauthoritywillwarrantmyobedience;myobediencewillhallow,oratleast,excusemyaction,andsosecuremefromsin,ifnotfromerror;andinalldoubtfulanddisputablecases,’tisbetter toerrwithauthority, thantobeintheright against it. That it is absolutely necessary to the peace and happiness ofkingdoms, that there be set up a more severe government over men’sconsciences and religious persuasions, than over their vices and immoralities;and that princes may with less hazard, give liberty to men’s vices and

debaucheries,thantotheirconsciences.”

CHAPTERXX.RemarksonSomePassagesofDrJenkyn’sWork.

DRJENKYNviewstheATONEMENTas“anexpedientsubstitutedintheplaceof the literal infliction of the threatened penalty, so as to supply to thegovernment just and good grounds for dispensing favours to an

offender.”[‡‡‡‡‡‡‡‡]

This accords with Dr Wardlaw’s “public justice” and “salutaryimpression,”towhichwehavealreadyattended;butwewouldaskDrJenkyn,ifthe“threatenedpenalty”werenotinflicted,whatbecomesoftheDivineveracity,andhowcantherebejustgroundsofdispensingwithinflictionofpunishment,whenthelawhasbeenbroken?Ifthisviewwerecorrect,thenmightSatanboastthathespoketruthwhenheaffirmed,Yeshallnotsurelydie.

Dr Jenkyn proceeds to illustrate his definition by two instances; the oneborrowedfromtheHolyScriptures, theotherfromprofanehistory.Thefirst isthatofDarius,whohadcondemnedDanieltothedenoflions.

Itseems“noexpedientcouldbefoundwhichwouldatoncepreservethehonour of the government, and allow the exercise of clemency towards theoffender.”Whynot?Itistrue,ifthelawwerenottobeviolated,andtheking’sveracity—inthedecreewhichhehadpromulgated,—weretobeheldsacred,itwas impossible that Daniel should escape. But if Darius could have beensatisfiedwithan”expedient”whichwouldhaveproducedasalutaryimpressionuponhissubjects,showingthemthatitwasaveryseriousthingtodisregardthecommandsoftheking;therewasnoimpossibilityinthematter.

Thedecreewasexpress,—thelawwasunchangeable;but,accordingtoDrJenkyn, although the lawofGod is equally express, itmightbe set aside, andjusticesatisfiedbytheexpedientofthesufferingsofaninnocentperson.Thisheconsiders “an honourable ground or medium for expressing” mercy. Hence itwould appear that theDivine law ismore pliable than that of theMedes andPersians,andthewordofDariusmoresacredthanthatofHimwhoisnotamanthatheshouldlie,northesonofmanthatheshouldrepent.

TheconductofZaleucus,insubmittingtothelossofaneyetopreventhisson from losingboth, is representedas similar to the substitutionofChrist. Inthiscasetruthandjusticewereequallytrampledon,andthelaw,insteadofbeing

magnifiedandmadehonourable,washeldup tomingledhatredandcontempt.Thepunishmentdenouncedagainstadulterywastotalblindness,but thesonofZaleucusescapedwiththelossofoneeye.Notonlywastruthviolatedinhisnotundergoing the threatenedpunishment, but justicewasdoublyoutragedby thefathersufferingforthecrimeoftheson,inwhichhehadnoparticipation.Andshall such exhibitions of barbarian ignorance and vanity be employed toillustrate the unfathomable depth of the Divine wisdom in the plan ofredemption!Thelossofthefather’seyeaffordedneither“justnorgoodgrounds”for the son escaping with half the threatened punishment. It doubly violatedjustice by clearing the guilty and punishing the innocent. Truth was alsosacrificed,forthethreatenedpenaltywasnotinflicted.Inshort,thewholeaffairexhibitsapictureofthecrookednotionsofjusticeprevalentamongtheheathen,whohadnotheardofthedivinecommandment,that“thefathersshallnotbeputtodeathforthechildren,neithershallthechildrenbeputtodeathforthefathers:Everymanshallbeputtodeathforhisownsin,”Deut.xxiv.16.

DrJenkynattemptstosquaretheBiblewithhisphilosophy;buthehasyetto learn that the unity of Christ and his people is the foundation of theAtonement.Hence,hewhoknewnosinexclaims,“MINE iniquitieshave takenholduponme,sothatIamnotabletolookup;theyaremorethanthehairsofminehead: thereforemyheart failethme,”Psal.xl.12.This isbynomeansasolitary passage;wemeetwithmany such in the book of Psalms,—a part ofScripture peculiarly valuable, because it admits us, as it were, into theRedeemer’sclosetwhilehedweltuponearth,andfurnishesuswithsomeideaofthemeditationswhichpossessedhissoulwhenhepassedwholenightsuponthemountofOlives.IrrespectiveoftheunityofChristandhispeople,hecouldhavemadenoAtonementforthem,forhethatsanctifieth,andtheythataresanctified,mustbeallofone.

Again—DrJenkyntellsus,“ThesubstitutionofChristwastwofold,—asubstitution of his person instead of the offenders; and a substitution of hissufferingsinsteadoftheirpunishment.BythissubstitutionismeantavoluntaryengagementtoundergofortheendsofDivinegovernment,degradation,trouble,reproach,andsufferings,inorderthatthepenaltythreatenedbythelawmaynotbe executedon theoffenders.Such a substitution implies no transfer ofmoralcharacter, no commutationof delinquency and responsibility; for thenature ofthingsmakes sucha transferandcommutation impossible.This substitutionofsufferingalsoexcludes the ideaofa literal inflictionuponthesubstituteof the

identicalpenaltyduetotheoffender,”pp.35,36.

Herewehave theanomalyalreadyadverted to,—thepenalsufferingsofan innocent person, — “that the penalty threatened by the law may not beexecutedontheoffenders.”Suchatransactionneverdid,norbypossibilityevercould, take place under the righteous government ofGod. “Whoever perishedbeinginnocent?orwhenweretherighteouscutoff?”ChristwassmittenfortheiniquitiesofGod’speople,butnottillhehadbecomeonewiththem.DrJenkyntells us, therewas “no commutation of delinquency and responsibility, for thenature of thingsmakes such a transfer and commutation impossible.” But thethingswhichareimpossiblewithmen,arepossiblewithGod;andtheScriptureteachesusthatChrist,whoknewnosin,wasmadesinforhispeople,thattheymight be made the righteousness of God in him. Here is that transfer andcommutation which the Doctor pronounces to be impossible. He is moreattachedtometaphysicalreasoningthantothedictatesofthelivelyoracles.“Theidentical penalty due to the offenders” was death; it was endured by theirSubstitute, and, in him, by all whom he represented, and thus their guilt wasexpiated.

Dr Jenkyn observes, that the death of Christ is never connected with“private feelings of attachment, but always with the public principle ofgovernment.” This is a very extraordinary assertion. He on all occasionsexpressed thestrongest feelingsofattachment tohispeople;“greater lovehathnomanthanthis,thatamanlaydownhislifeforhisfriends,”andhisexampleisheldoutasamodelforus.“HerebyperceivewetheloveofGod,becausehelaiddownhislifeforus:andweoughttolaydownourlivesforthebrethren,”1Johniii.16.Surelythisisverycloselyconnectedwithprivatefeelingsofattachment.

Dr Jenkyn’s unscriptural views of theAtonement are clearly seen in hisassertionthat,while“thesinnerrejectstheLordthatboughthimandatonedforhim,heisstillliabletothecurseofthelaw;andifhedieimpenitent,thecurseofthe lawwill be inflicted on him, notwithstanding theAtonementmade for hissin,” p. 39. That any of those forwhom theAtonementwasmade should dieimpenitent, is impossible; theyareredeemedfromthecurseof the law.BytheAtonementtheirguiltisexpiated,andguiltalonecutsoffthecreaturefromtheloveandfavourofGod,andpreventshishearkeningtotheinvitationsofmercy.Thesheep forwhom thegoodShepherd laiddownhis life, shallneverperish,buthaveeternallife;theyaredeadtothelawbythebodyofChrist,andthelawis the strength of sin;where there is no law, there is neither transgression nor

guilt.WhyshallnonelayanythingtothechargeofGod’select?becauseChristhath died, yea, rather is risen again, and is seated at the right hand ofGod tomakeintercessionforthem.Whatisthecauseofthesinner’senmityagainstGod—ofhishatredof the light? it ishisguiltandcondemnation,hisbeingcutofffromGodbythecurseofthebrokenlaw.Butwhenhisguiltisexpiatedbyhimwhowas delivered for his offences, andwas raised again for his justification,nothing can prevent the Lord from taking possession of the purchase of hisblood,deliveringhimfromthepowerofSatan,andmakinghimwilling,inadayofpower,totakeuponhimtheSaviour’seasyyoke.Hence,it iswritten,“Godcommendethhislovetowardus,inthat,whilewewereyetsinners,Christdiedfor us.Muchmore then, being now justified by his blood,we shall be savedfromwraththroughhim.Forif,whenwewereenemies,wewerereconciledtoGodbythedeathofhisSon,muchmore,beingreconciled,weshallbesavedbyhislife,”Rom.v.8—10.ThesinsofthoseforwhomChristsufferedarepurged;Jesussufferedwithout thegate, thathemightsanctify thepeoplewithhisownblood, as Israel was separated from all nations by the blood of the Sinaicovenant. The elect were reconciled to God by the death of his Son; fullsatisfactionwasmadeforthem,andas,whentheholyplaceswerereconciledbythe appointed sacrifices, 2 Chron. v. 6, the Lord took possession of hishabitation,2Chron.v.13,14,so is itwithregardto theredeemedwho, in thedayofregeneration,becomethetempleofthelivingGod,2Cor.vi.16,Eph.ii.22.

Dr Jenkyn observes, that “a limited Atonement is inconsistent with thetruths embodied in the typical representations which shadowed forth thecharacter and extent of theAtonement ofChrist.” The first illustration of thisremarkis“thedivineordinanceofsacrifice,”whichhetellsus“wasasopenandaccessibletoCain,andasavailableforhim,asitwasinthecaseofAbel.”Thiswould be a good argument against those who object to the indiscriminatepublicationof theGospel to sinnersofmankind;but itdoesnotbearupon thequestionoftheextentoftheAtonement.TheDivineordinanceofsacrificewastheGospelofChristinafigure.Abel,whowasoftheseedofthewoman,lookedfor themercyof thepromisedSaviouruntoeternal life, andby faithofferedamoreexcellentsacrificethanCain,—theseedoftheserpent,towhomthedivineordinance of shedding blood upon God’s altar was foolishness. Yet Godcondescendedtoreasonwithhim,andtopointoutthefollyofhisconduct,ashecontinuestodobythewarningsandexhortationscontainedinhisword,tosuchoftheseedoftheserpentascomeunderthesoundoftheGospel.

Again,hetellsusGodacteduponthesamegeneralprinciple“towardstheantediluvians in the provision of an ark for their safety. The aspect of thisexpedientwasofauniversalcharacter.Allwereinvitedtocomeintotheark,anditsrejectersareblamedfornotseekingsafetyinit,”p.260.TheScripturetellsusthatNoahpreparedanarktothesavingofhishouse,Heb.xi.7.GodinformedhimthatthefloodofwaterswhichHewasabouttobringupontheearthshoulddestroy “all fleshwhereinwas the breath of life, and everything that is in theearthshalldie;butwiththeewillIestablishmycovenant;andthoushallcomeinto theark, thou,and thysons,and thywife,and thysons’wiveswith thee,”Gen. vi. 18. Somuch for this expedient being of a universal character. Itwasplainly declared to be an “expedient” for the preservation of Noah and hisfamily,withtheexceptionofwhomGoddeclares“theendofallfleshiscomebeforeme.”We nowhere read that any onewas “invited or pressed,” or evensuffered tocome into it.Thearkwasprepared fora specificpurpose,and thispurposewasaccomplished;Noahandhishousewerepreserved.TheScripture“speaksnothing”ofmenbeing“condemnedfornotbeingsavedintheark,”orthat“Noah’sministry”was“concerningtheark.”TheworldwascondemnedbythefaithofNoahrespectingtheflood,andhisfaithwasshownbyhispreparingtheark,nottothesavingoftheworld,buttothesavingofhishouse;whiletheirunbelief was proved by their eating and drinking, marrying and giving inmarriage,regardlessoftheimpendingcatastropheofwhichsolongwarninghadbeengiven.

Fromtheageoftheworld,menmusthavebeenscatteredabroadupontheearth, andprobably comparatively fewheardof the ark.When it is saidNoahcondemned the world, the expression is used precisely as it was by theunbelievingrelativesoftheLordJesus,—“Ifthoudothesethings,showthyselfto the world” John vii. 4. They meant that he should go into Judea, that hisdisciplesmight see theworks that he did, ver. 3;—that he should deliver hisdiscourses, and perform hismiracles, in amore open and publicmanner. ButwithoutenteringupontheinquiryhowmanyorhowfewheardthepreachingofNoah, which it is impossible for us to ascertain, we know that the ark waspreparedfor thepreservationofNoah’shouse,becausehehadfound“grace inthe eyes of the Lord,” and the Lord had established his covenant with him.Hence,thistypicalrepresentationwhichshadowedforththecharacterandextentoftheredemptionofChrist,perfectlycorrespondswithwhatisprefigured.Noah,withwhomGod had established his covenant,was preservedwith his family,whileanungodlyworldperishedintheiriniquity.And,inexactcorrespondence

with this, throughtheAtonementofChrist, thegreatHeadof thecovenant, Is.xlix.8,thechildrenofGodwhoarescatteredabroad,shallbegatheredtogetherinone.

DrJenkynnextreferstothesacrificeofNoahwhenhecameoutoftheark.ByGod’scommandment,everycleanbeast, and fowl,hadbeen taken into theark by sevens, and after the flood,Noah builded an altar, and offered a burntofferingoftheseventhofeachkind,whichhadbeenreservedforthispurpose.ThesacrificebeingtheordinanceofGod,metwiththeDivineapprobation,andHenotonlydeclaredthathewouldnotagaindestroytheworldbyaflood,butsethisbowinthecloudasthetokenofthecovenant.Theworld,althoughsecureagainst another flood ofwaters, is reserved unto fire, 2 Pet. iii. 7; but it shallremaintillallthesheepofChristarebroughtintohisfold.TheangelcoulddonothingtillLothadreachedaplaceofsafety,Gen.xix.22;and,inlikemanner,thedoomoftheworldissuspendedtillallwhohavefoundgraceintheeyesoftheLord—hispeople—his inheritance—havebeencollected in the trueark,andhave reached the truecityof refuge. Ifmenare to live in theworld, theremustbe“seed timeandharvest,”andconsequently, theseshallcontinue to theend.Butallthingsarefortheelect'ssake;theyarethesaltoftheearth;andwereitnot for this remnant, theearthwould longerenowhavebeenasSodomandGomorrah. Hence, we see that the covenant between God and every livingcreature of all flesh, including the fowl and the cattle, and every beast of theearth,Gen.ix.10,hasnobearingupontheuniversalityoftheAtonement,whichwe presume Dr Jenkyn does not consider as extending to every beast of theearth, although we doubt not he has read of one who, on the strength of thecommandmenttopreachtheGospeltoeverycreature,addressedittobeastsandfishes.

Dr Jenkyn seems to think that the Apostle refers to Noah’s sacrifice inEph. v. 2.He tells us “that it is through this true sacrifice that every blessingcomes to our world. It is in Christ that God reconciles the world to himself,withoutdealingwithitaccordingtoitssins,”p.261.Butwhydoeshealterthewordsofinspiration?“Goddoesnotimputetheirtrespasses”totheworld,whichhereconcilestohimself,2Cor.v.19.TheApostleisspeakingofthenewworld,thenewcreationcomposedofthenationsofthemwhicharesaved,Rev.xxi.4,5.

He isnotmore fortunate inhis remarkson thebrazenserpent. It isveryextraordinary,thatfromitsbeingliftedupbyMosesforthebenefitofIsrael in

themidstofadesolatewildernesswherenomandwelt,anyoneshouldattempttofoundanargumentfortheuniversalityoftheAtonementofChrist.True,itissaid“thateveryonethatisbitten,whenhelookethuponitshalllive;”butitwaseveryoneinIsraelforwhomaloneitwasliftedup,andwhoalonecouldpossiblysee it. Dr Jenkyn tells us, that the Lord “considered this provision as anillustrationoftheextentofhisownatonement,”andnodoubtitisso;theserpentwasliftedupexclusivelyforthebenefitofthenationofIsrael,andbymeansoftheantitype, the trueIsraelaregatheredoutofeverynation.Aseveryonewhowas bitten in Israel was healed by looking on the serpent, so everyonethroughouttheworldwhobelievesintheSonofGodshalllive.

ThelastillustrationemployedbyDrJenkyn,istheannualexpiationontheday of atonement.Having quoted thewords of the institution, he says, “thesesacrificesoftheJewswererelatedtothemall,—weredesignedlyofferedupforall,andweretrulyavailabletoall.”Whodoubtsit?Butwhathasthistodowiththe universality of the Atonement? Of whom were the Jews a figure? of allmankind, or of the true Israel? The kingdom of God was established in thatnation;theywereitssubjectsbybirth,but“itwastakenfromthem,andgiventoanationbringingforththefruitsthereof:thesubjectsofthekingdomofGodarethosewhoarebornofGod,who,beingChrist’sareAbraham’sseed.Theyarethechildrenofthenewcovenant,andthegreatsacrificebywhichitwasratified,relates to them all,—was offered up for them all,—and is truly available tothemall.Thealtar erected in Israelwas for all; and theApostle speaksof theChristianaltarasequallyextensivefor thebenefitofhimselfandhisChristianbrethren,whileothersareexcludedfromthebenefit:“Wehaveanaltar,whereoftheyhavenorighttoeatwhichservethetabernacle,”Heb.xii.10.

Dr Jenkyn tells us “the atonement offered on the great day of annualexpiation,wasintendedtotakeawayall theiniquitiesof thechildrenofIsrael,Lev.xvi.22.Thistheatonementwouldeffectuallyaccomplishtoallthosewho,accordingtothearrangementsofthatatonement,afflictedtheirsouls,anddidnomanner of work on that day. If it was offered designedly for all, will it notinfalliblysecureallitsendstoallthetribes?No:forwhatsoeversoulitbethatshall not be afflicted, (in contrition) in that samedayhe shall be cut off fromamonghispeople,andthat,notwithstandingtheatonementofferedforhim,Lev.xxiii. 29,” p. 265.Upon thiswe observe: The atonementwas not designed totakeawayoneofthesinsofthechildrenofIsrael,“foritisnotpossiblethatthebloodofbullsandofgoatsshouldtakeawaysin,”Heb.x.4.Itwasafigurefor

the time thenpresent, shadowing forth thegreatAtonement tobemade in theendof theworld for the IsraelofGod,bywhichChristhath foreverperfectedthemthataresanctified.Sothecuttingoffofthemanwhodidnotafflicthissoulon that day,maybe a figureof thedestructionof thosewhoneglect thegreatsalvation, who tread underfoot the Son of God, disregarding the AtonementproclaimedbytheGospel;andthusprovethattheyhaveneitherpartnorlotinthismatter.

In treating of “the truths embodied in the typical representations whichshadowedforththecharacterandextentoftheredemptionofChrist,”DrJenkynmight also have referred to “the passover and sprinkling of blood.” TheredemptionofIsraelfromEgyptwasafigureoftheredemptionofthetrueIsraelfrom spiritual bondage, consequently the passover was appointed for Israelalone;butnotmorepalpablysothanthesacrificeonthegreatdayofatonement,andthedailysacrifices,orthebrazenserpent,orthanthearkforNoah’shouse.The design of all was limited. The Apostle says, “Christ, our passover, wassacrificed FOR US;” and this stands in immediate connexion with thecommandmenttoputawayawickedpersonwhoappearednottobelongtotheflockofChrist, andwhowas, therefore,not tobeadmitted to the feast,whichwasexclusivelyappointed for thepeopleofGod, incommemorationofChristtheir passover having been sacrificed for THEM. “Every unprejudiced mind,”saysDrJenkyn,“willsee that itwasasnecessaryforChrist todie, inorder tojustifythecondemnationofsinners,asitwastojustifytheadmissionofsaintstoheavenunder everydispensation,”p.415.Wehavehere a confirmationof theremarkformerlymade,thaterror, inregardtotheAtonement,originatesinnotperceiving the state intowhichmankindwere brought by the fall.AllAdam'sposteritywere condemned in him, and surely their condemnationwas just.Torepresent the death of Christ, then, as necessary, in order to justify thecondemnation of sinners, is to deny the grace which provided the Saviour; itrepresentsGodasboundinjusticetoprovideaSaviourforfallenman,whichisopposedtoeverypartoftheScripturesoftruth.IfitwerenecessaryforChristtodie to justify the condemnation of sinners, how can the condemnation of theangels,—whokept not their first estate, and forwhomnoSaviourdied,—bejustified?

BothDrWardlawandDrJenkynsetasidetheattributeofDivinejustice,andsubstitutetheexpedientofpublicjustice,bywhichthisgloriousattributeisreducedtoanillusionpractisedonthecreation,bythesufferingsofChristbeing

“substitutedinsteadoftheliteralpenaltyduetosin,asaground,orreason,fornotinflictingonthesinnerthesufferingsduetohim,”p.414.DrJenkynadmitsthat “it is impossible to show how JUSTICE can inflict a punishment on theSubstitute,while it is at the same time, and has been for ages, literally beingexecutedupon the criminals themselves” ib.; but he thinks “this argument hasforce only on the hypothesis that Christ suffered the identical penalty due tosinners.”But,tosaynothingofjustice,whatbecomesoftheTRUTHofGod,ifthe“identicalpenalty,”bywhichGodsanctionedhisholylaw,wasnotinflicted?

Dr Jenkyn informs us that the number of the saved “will far exceed thenumberof the lost,”p. 420. I knownotbywhatpart of thewordofGod thisassertioniswarranted.Thereshallindeedbeacountlessmultitude,thetrophiesoftheRedeemer’spowerandgrace;butChrist’sflockisalwaysrepresentedasalittleflock,chosenoutoftheworld.Thewaythatleadstolifeissaidtobestraitandnarrow,andiscontrastedwiththebroadwaythatleadethtodestruction,intowhichmanyenter.EveninIsraeltherewasonlyaverysmallremnant.ButthesecrudeimaginationsarethenaturalfruitsofthedoctrineofuniversalAtonement.Itisfoundedonfalseprinciplesofreasoning;itisvindicatedbythewordswhichman’swisdomteacheth; it infectseverypartofmen’sviewsof thedoctrineofScripture;andnaturally—Imightalmostsaynecessarily—leadstothedoctrineof universal salvation, to which Dr Jenkyn’s system appears to approximate.When to the doctrine of universal Atonement, Dr Wardlaw’s tenet of God’suniversallovetomankind,andhisdesireoftheirsalvation,areadded,itseemsimpossible,fromsuchpremises,todrawanyotherconclusionthanthesalvationofthewholehumanrace.

Our author tells us, that “missionary institutions take for granted thatChristhasdiedforheathenswhoneverheardofhisdeath.”ThepreachingoftheGospel inEngland is,nodoubt, foundedon theconviction thatChristdiedforheathens, for theproportionof Jews is small; but if anymissionary institutionfoundsitsoperationsuponChristhavingdiedfor thewhole,oranypartof theinhabitantsofacountrytowhichtheiragentsaresent,theyrequirethatsomeoneshould expound to them thewayofGodmoreperfectly. If their institutionbefoundedinknowledge,theyactinobediencetothecommandment,Go“intoallthe world,” and preach the Gospel to “every creature.” It is said “When amissionaryarrivesamongaheathennation,hetells them,JesusChristdiedforyou,” p.418. The Apostles had “no such custom; they kept within theircommission, and preached salvation to all, through faith in Christ. Dr Jenkyn

inquires.“Supposehe,(amissionary,)gotoChinainsteadoftoIndia,wouldthatcircumstanceimplythatChristhaddiedfortheChinese,butnotforthepeopleof India?”Certainly not.But those, and those only, (of course, I speak not ofinfants,)whocall upon thenameof theLord, shall be saved; and theApostleasks, “How shall they call onHim inwhom theyhave not believed, and howshall they believe inHimofwhom they have not heard?”God has said, “Mywordshallnot returnuntomevoid,”so thatwhereverheopensadoor for thepublicationoftheGospel,wehavereasontosupposethathehaspeoplewhomhe intends to bring in. Paulwas encouraged to labour atCorinth, because theLord had much people there, Acts xviii. 10.We are told that “thousands arebenefitedbyProvidence,whodidnotknowthatitistheprovidenceofGod,”p.416; true, but in order to receive providential benefits, it is not necessary toknow whence they proceed, while to receive benefit from the Gospel, it isnecessarythatwebelieveintheLordJesus,andcalluponhisname.

Our author informs us, “a virtuous heathen” might be saved; butconsideratelyadds,“whereversuchcanbefound.”IfweareguidedeitherbytheApostle’saccountoftheheathen,Rom.i.,orbyactualexperience,weshallhavelittle hope of discovering such a character. But we are furnished with anexample,—“WhereverthereisaheathenCornelius,hewillbeacceptedbeforeGod, for the sake of a Saviour of whom he has not heard.” “A heathen

Cornelius!” “A devoutman,[§§§§§§§§]

and one that feared God, with all hishouse,whichgavemuchalmstothepeople,andprayedtoGodalway,”Actsx.2. “A heathen Cornelius!” One of the very few saints in the Old or NewTestamentonwhomtheappellationjustisbestowedbyinspiration.“AheathenCornelius!”OnethatfearedGod,and”ofgoodreportamongallthenationoftheJews,”hostileastheyweretotheGentiles,Actsx.22.“AheathenCornelius!”OnewhoseprayersandalmshadcomeupforamemorialbeforeGod,Actsx.4.NotonlyhadGodputhisfearintotheheartofthisheathen,butheknewoftheword“whichGodsenttothechildrenofIsrael,preachingpeacebyJesusChrist,—after thebaptismwhich Johnpreached,”Acts x. 37.And is it thus that thisdevoutsoldier,thiseminentlyjustandliberalman,thisdistinguishedsaint,whofeared God, and commanded the respect of a nation, —is it thus that thishonoured servant ofGod is to be held up as an example ofmen being savedwithoutfaith?TheLordsaidofanotherheathen,“Ihavenotfoundsogreatfaith,nonotinIsrael.”PerhapsweshallnexthearoftheheathenMelchizedek,ortheheathenTitus,forneitheroftheseeminentservantsofGodwereofthestockof

Abraham.

The Apostle teaches us, that those who have sinned without law shallperishwithout law,andwearesure that,previouslyto theEphesiansreceivingtheGospel, theywerewithoutChrist,havingnohope,andwithoutGod in theworld,Eph.ii.12;theyweresometimesfaroff,butweremadenighbythebloodofChrist;inotherwords,theyweresavedbygracethroughfaith,Eph.ii.8.

DuringtheMosaicdispensation,itwasnotnecessarytosalvationthatmenshouldbecomeJews.MelchizedekwassuperioreventoAbraham.JethrowasaworshipperofthetrueGod.Therewere,nodoubt,manyinthedaysofAbrahamwhofearedGod;buttoteachusthatitisnotofworks,butofHimthatcalleth,an idolater was chosen to be the progenitor of Christ, and the father of allbelieverswhetherJewsorGentiles;thatineveryagehischildrenmightlooktothe rockwhence theywerehewn,and to theholeof thepitwhence theyweredigged.

CHAPTERXXI.TheApplicationoftheExpressionsofGod’sLoveforIsraeltoMankindinGeneral,OneSourceoftheErrorofUniversalAtonement.

THE divine wisdom is very strikingly exhibited in the preparationmadeduring four thousand years for the manifestation of the Son of God, and theestablishment of his everlasting kingdom. It has been well observed, that thecharacteristicoftheOldTestamentisprophecy,thatoftheNewfulfilment.Notonly in the writings of the prophets, but in the events recorded, we have arepresentation ofwhatwas to come.Adam and Eve,—Cain andAbel,—thefamily of Cain and of Seth, —the preservation of Noah in the ark, —thedeterminationofGodtoseparatemankind,which,ontheirpart,wasobstinatelyresisted,were all prophetical ofwhatwas tohappen.But as themost full andexactpatternof thekingdomofChristwas tobegiven inGod’sdealingswiththedescendantsofAbraham, Isaac,andJacob, thehistoryof theworld till thecallofAbraham,isveryrapidlysketched,althoughwhatisrecordedisfraughtwithinstruction.

NotonlywasAbrahamconstitutedtheprogenitorofChrist,andthefatherofallbelievers,but salvationwasentaileduponhis family in the lineof IsaacandJacob,withwhom,afterAbraham'sdeath,Godestablishedhiscovenant,—notthatallthedescendantsoftheseeminentpatriarchsshouldbesaved,butthattheheirsofsalvationshouldinherittheblessinginvirtueoftheiradmissionintothatillustriousfamily.Abrahamwasjustifiedbyfaith,Gen.xv.6,notmerelybybelievingthathewastohaveanumerousposterity,butthatChrist,theSaviouroftheworld,shouldspringfromhisloinsaccordingtotheoriginalpromiseuponwhichGodhadcausedhimtohope,Gen.xii.3.Hehad,however,waitedlong;he was far advanced in life, and had no child. Should he die childless, thepromisecouldnotbefulfilled.Hewhoknowsourframe,andremembersthatwearedust, cheeredhis servantbyassuringhimhewashis shieldandexceedinggreat reward. Godmight have bestowed on himmany favours, but his hopeswere centredupon theoneblessingwhichhehadbeen taught to expect—theincarnation of the Saviour in his family. Thiswas the covenant ordered in allthingsandsure:itwasallhissalvationandallhisdesire,aswellasthatofhisdescendantDavid.Inhisreply,therefore,totheDivineassuranceoffavourandprotection,he intimated thatupon thishisheartwas fixed,and thateverythingelse was comparatively trifling, “And he brought him forth abroad, and said,looknowtowardheaven,andtellthestars,ifthoubeabletonumberthem:and

he said unto him, So shall thy seed be. And he believed in the Lord; and hecountedittohimforrighteousness,”Gen.xv.5,6.Abraham'sdespondencywasnowremoved,andinthepromisehebeheldthedayofChrist,surroundedwithan innumerable multitude of his brethren, who should all acknowledge thepatriarchastheirfather.

It was the purpose of God to exhibit, in the history of the family ofAbraham,apatternoftheeverlastingkingdomwhichhewasabouttoestablish,andalso, togive a representationof all thegreatdoctrinesof theGospel.Thefoundation of all is election, whereby God, in the exercise of his holysovereignty,haschosenhispeopleoutoftheworld,tobeheirsofhiseverlastingkingdom.ThiswasillustratedbythecallofAbrahamwhenservingothergods,andperhapsstillmorestrikinglyinthecaseofJacobandEsau.

ThenationofIsraelwastobethetypeof theredeemedof theLord,andfor this end they were sent into Egypt, brought under cruel bondage, anddelivered —not without shedding of blood —with a mighty hand, and astretched forth arm. Moses was constituted their leader; and at thecommencementoftheirjourney,theywerebaptizeduntohiminthecloud,andin the sea,1Cor.x.2.By followinghim through the sea, theyprofessed theirfaith inhimwhomGodhadappointed theirguide. In their journey toCanaan,theyrepresentedthetrueIsrael.Itisappointedthatfallenmanshouldeatbreadinthesweatofhisface;butthejourneyofIsraelrepresentednottheordinarylifeofman, but the life of faith.Themannawhich theygathereddaybyday, anduponwhichtheyfed,wastheemblemofthefleshofChrist,byeatingofwhichthetrueIsraellive.ThisisfullyexplainedinourLord’sdiscourserecordedinthesixth chapter of John.They also drankof that rockwhich followed them, andthatrockwasChrist,1Cor.x.4.Whensmittenwiththerodofthelawgiver,itgave forth water, a shadow for the time then present of the true Israel beingredeemedfromthecurseofthelaw,byChristbeingmadeacurseforthem,andtheir receiving the Spirit through the Atonement made for their sins. It isremarkable thatMoses died for smiting the rock a second time,when he hadbeencommandedonlytospeaktoit;—asiftheoneofferingofChristhadnotbeensufficientforaffordingtobelieversamplesuppliesoftheSpirit.

In the fall of the first generation in thewilderness, a solemnwarning isgiven to thosewho name the name of Jesus, that hewho endureth to the endshallbesaved,andthatastheycouldnotenterCanaanbecauseoftheirunbelief,weshould fear lestapromisebeing leftofentering into rest,anyofusshould

seemtocomeshortofitbynotholdingthebeginningofourconfidencestedfasttotheend.

BythelawgivenatSinai,whichwasratifiedwithblood,Heb.ix.20.,themiddlewallofpartitionwasplacedbetweenIsraelandallothernations;forbyittheywereexclusivelybroughtintocovenantwithGod.Theywerecommandedutterlytoextirpatetheoldinhabitantsoftheland;andtheirdoingsoimperfectly,wastheprincipalcauseofallthecalamitiestheyexperienced.TheyweretaughttotrustinGodaloneforprotection.Othernationsmightenterintoconfederaciesfortheirmutualdefence,buttheeternalGodwastherefugeofIsrael,andonlyinconfidinginhimweretheysafe.

SufficientattentionisnotpaidtoacircumstancerecordedinthehistoryofIsrael, respecting the covenant which God commanded Moses to make withthem“in the landofMoab, besides thatwhichhemadewith them inHoreb.”Thiscovenant is recordedDeut.xxix. andxxx.Afterbriefly recapitulating theLord’sdealingswithIsrael,MosesremindsthemthattheywerenowtoenterintocovenantwithGod,theyandtheirchildren.Thetenorofthecovenantwas,that,inconsequenceoftheirturningawayfromGod,thelandshouldbelaiddesolate,and that, after having enjoyed the blessings promised, and experienced thethreateningsdenounced,whentheyshouldbethinkthemselves,andreturntotheLord, they should be brought back to the land of their fathers, and the Lordwouldcircumcisetheirheart,andtheheartoftheirseed,tolovehim,thattheymight live.This is the new covenant,which ismore particularly described byJeremiah; and it is very remarkable that the Apostle, after quoting Moses asdescribing the righteousness of the law, “that theman that doeth these thingsshouldliveinthem,”Lev.xviii.5,quotesfromthecovenantinthelandofMoaba description of the righteousness of faith. “But the righteousnesswhich is offaithspeakethonthiswise,Saynotinthineheart,whoshallascendintoheaven?(thatis,tobringChristdownfromabove:)or,Whoshalldescendintothedeep?(thatis,tobringupChristagainfromthedead.)Butwhatsaithit?Thewordisnighthee,eveninthymouth,andinthyheart:thatis,thewordoffaith,whichwepreach:That if thoushaltconfesswith thymonththeLordJesus,andshaltbelieve in thine heart that God hath raised him from the dead, then shalt besaved,”Rom.x.6—9.Here,asinotherpassages,wefindtheApostleraisingthevail ofMoses, and showingus that he spokeofChrist. In the covenant in thelandofMoab,MosesplainlyforetoldtheconsequencesofthebreachoftheSinaicovenant, and the security which Israel should enjoy within the bond of the

bettercovenant,whichismoreclearlydevelopedbytheApostle,Rom.xi.25—29.

David,thesonofJesse,whowasatoncetheprogenitorandtypeofChrist,was chosen by the Lord to be king in Israel. Both in his afflictions andsubsequent triumphs over all his enemies, he was a striking figure of hisdescendantwhowastositasKinguponGod’sholyhillofSion;andSolomonhisson,inwhosedaysIsraelwerefavouredwithsuchpeaceandquietness,wasanemblemofthePrinceofPeace,whogivespeacetohispeoplealwaysbyallmeans.

HadGod’schosenpeopleenjoyeduninterruptedpeaceandprosperity,theywouldnothavegivenajustrepresentationofthetrueIsrael,whoareengagedinaconstantstrugglewiththosefleshlylustswhichwaragainstthesoul,aswellaswiththecalamitiesoflifewhicharecommontomen;andthereforewefindthehistory of Israel chequered with many afflictions, chiefly arising from theirproneness to start aside from God like a deceitful bow. At length they werecarriedcaptivetoBabylon,—anemblemofthebondageunderwhichthemanofsinhascontrivedtosubjectsomanyofthetrueIsrael.

The Lord not only delivered by the hand of Moses statutes andjudgements, by which his people were to be guided till the appearance ofMessiah, but also raised up a succession of prophets, who both warned andreproved Israel for their departure from God, and foretold the coming of theSaviour,his rejection,and theconsequentvengeancewhichshouldbe inflictedonthenation.Thesepredictionsaremingledwiththemostearnestappeals,andthemostaffectionateexpostulationsrespectingtheiringratitudetotheircovenantGod, from which the true Israel in every age derive much instruction andencouragementintheircontestwiththegodofthisworld.Intheseaddresses,wefind, not only themost severe andmerited reproofs, but themost affectionateprotestations,andthemostampleassurances,thatGodwouldnotcastthemoff,butwoulddothemgoodintheirlatterend.Hehadbeenpleasedtomakethemhispeople,andhewouldneverforsake them.Hence it is, thatnotwithstandingalltheirwickedness,theircrucifyingtheLordofGlory,theiropposingbyeverymeans in theirpower thespreadof theGospel,and theircontinuedblasphemyandunbelief,theyarepreserveddistinctfromthenationsamongwhomtheyarescattered,andareyettoberestoredtotheirownland,andtoservethetrueDavidtheirgloriousKing,underabettercovenantthanthatofSinai.

BythecommandmentoftheeverlastingGod,theGospelisnowpreachedto every creature, andbymeansof it,menof all nations towhom theGospelcomesintheprovidenceofGod,aredeliveredfromthepowerofdarkness,andtranslated into the kingdom of his dear Son.Noman is now known after theflesh; believers are the true circumcision. The kingdom of God, which isrighteousness,andpeace,andjoyintheHolyGhost,isestablishedintheheartofeverychildofthenewcovenant,withoutrespectoffamiliesornations.

ButwhiletheGospelisequallyaddressedtoJewsandGentiles,itdoesnotfollowthattheGentilesoccupythesameplacewhichtheJewsdidformerly.Abelieving Gentile is an Israelite indeed; but the Gentile nations are not incovenant with God like the nation of Israel. They have no promise of futurebenefits,exceptingasindividualsbyreceivingChrist;andthereforenothingcanbemoreunscripturalanderroneous,thansupposingthattheGentileshavecomeintotheplaceoftheJews,andthatthereforewemayaddresstheminthesamelanguage,astheprophetsmadeuseoftoIsraelofold.Itistruethatthegreaterpartofthosetowhomtheprophetsweresent,wereungodly,treasuringupwrathforthemselvesagainstthedayofwrath.StilltheybelongedtothatnationwhichtheLordclaimedashisown;andalthoughthosewhocontinuedinunbelief,nodoubt perished as well as Gentile sinners, yet they were a privileged people,standinginapeculiarrelationtoGodastheircovenantGod;and,previouslytotheir rejection, were addressed in a manner which is applicable to no othernation.HencealsotheGospelwasfirstpreachedtothem,anditisthepowerofGoduntosalvationtotheJewfirst.

The wisdom of God is exhibited, by provision being made in theScriptures of truth against every error which has prevailed in the world. ThegreatsourceofdivisioninthebeginningoftheGospel,wasthedoctrineoftheJudaizingteachers;andthesamedoctrinehascontinuedtodividethepeopleofGodtothepresentday.AsPeterwouldhaveretainedMosesandEliasuponthemount with the Lord, men have attempted to retain the carnal ordinances ofJudaisminthespiritualkingdomofChrist;anduponthisprinciple,inimitationofIsrael,menbecomeChristiansbybirth,andChristendomisthegeneralnameof those countries whose inhabitants assume that title, which belongs only tothosewhoarebornofGod,andarethetempleoftheHolyGhostwhichdwellethinthem.

Christian nations, so called, are represented as the successors of Israel,only enjoying greater privileges in consequence of the superiority of the new

dispensation;andthereforethelanguageemployedbytheprophetsisconsideredapplicable to sinners of the Gentiles. The foundation of this error is, notunderstandingthatJudaismwasGod’scovenantwithanation;Christianity,hiscovenantwithmenindividually.The lawofMoseswaswrittenforIsraelupontablesofstone;thatofChristonthefleshytablesoftheheartofeverychildofthecovenant.Neithercovenantcanbebroken.WhomChrist loves,beloves totheend;andalthoughGodhas takenvengeanceon the inventionsofIsrael,hewillneverleavenorforsakethem.Godhathnotcastawayhispeoplewhomheforeknew; they shall yet lookuponHimwhom theyhavepierced, andmourn.His covenantwith them is as firmas thatwithday andnight—“Considerestthounotwhatthispeoplehavespoken,saying,ThetwofamilieswhichtheLordhathchosen,hehathevencastthemoff?thustheyhavedespisedmypeople,thatthey should be no more a nation before them. Thus saith the Lord, If mycovenantbenotwithdayandnight,andifIhavenotappointedtheordinancesofheavenandearth;thenwillIcastawaytheseedofJacob,andDavidmyservant,so that Iwill not take any of his seed to be rulers over the seed ofAbraham,Isaac, and Jacob: for Iwill cause their captivity to return, and havemercy onthem,” Jer. xxxiii. 24—26. His indignation shall cease, and his anger in thedestruction of their enemies, Isa. x. 25. “For a smallmoment have I forsakenthee; butwith greatmercieswill I gather thee. In a littlewrath I hidmy facefromtheeforamoment;butwitheverlastingkindnesswillIhavemercyonthee,saith the Lord thyRedeemer. For themountains shall depart, and the hills beremoved;butmykindnessshallnotdepartfromthee,neithershallthecovenantofmypeaceberemoved,saiththeLordthathathmercyonthee,”Isa.liv.7—10.

InapplyingtoGentiles theexpressionsGod’s love toIsrael,manyforgetofwhom Israelwas a type.Theywere not a type ofmankind, but of the trueIsrael;andhencetheApostlesapplytobelieversthepromisesandexhortationsaddressedtoIsrael,buttheyneverapplythemtothosewhoknewnotGod,andwhom,therefore,sofarasappeared,Godhadneverknown.

TheerrorofputtingnominalChristiansonthesamefootingwithIsrael,isone of the pillars of the doctrine of universal Atonement. Observing God’sprotestationsoflovetohisancientpeople,mostofwhomwerealienatedinheartfromGod,andnotconsideringthatamidstalltheirindividualwickedness,theywere,asanation,thebelovedoftheLord;becausethemiddlewallofpartitionisbroken down, and there is neither Jew norGreek inChrist Jesus,many thinkthemselves entitled to repeat the same protestations of Divine love to all

mankind. But this is altogether unwarranted. Such language was proper inaddressing God’s redeemed people, “his holy nation,” but it is utterlyunscripturalwhenappliedtomankindingeneral,whoarenotredeemed,butareunderthecurseofthebrokenlaw.

A few examples will illustrate the subject of these remarks. It is fullyadmitted, that salvation through Christ is to be equally proclaimed to all,irrespective of character, or of any external relation; but it is denied, that inpreachingtheGospel,theGentilesaretobeaddressedinthelanguageemployedbytheprophetsintheirpreachingtoIsrael.

It has been stated, that the election of Israel was national, and that, inconsequence,theirnationalexistenceissecure.TheLordrepeatedlydeclareshewillmakeafullendofothernations,butnotofthem.Hencewefind,amidstthefullest exposure of theirwickedness, and themost pungent reproofs, theLordaddressingtheminthekindestandmostconsolingmanner.Ofthiswehaveanexample in the first chapterof Isaiah.After referring to the judgementswhichthey had incurred by theirwickedness, and his disregard of all their religiousservices, the Lord declares, that Jerusalem should be called the city ofrighteousness, the faithful city, while the transgressors should be destroyed.Again, Isaiahvi.after foretelling theblindnessof thepeople, their rejectionofChrist, and their consequent desolation, the prophet foretells that as a tree,although it cast its leaves, possesses sapwhichwill enable it toput forthnewleaves, so the holy seed should be the substance of the nation, and insure itsrestoration. This is parallel to our Lord’s declaration, when, foretelling thedestruction of Jerusalem, he says, that for the elect’s sakes, these days ofvengeance shouldbe shortened,otherwise thewholewouldhavebeencutoff,Mat.xxiv.22.

ReferencehasalreadybeenmadetoEzek.xvi.,where,afterexposingthewickedness of Jerusalem, all is closed with the assurance of forgiveness. InEzek.xxxvi.,theLordrecountsthejudgementswhichhehadinflictedonIsrael,butcomfortsthemwiththeassuranceofhisloveandfavour.ThepropheciesofHosea,whichcontainsomanydenunciationsofthewickednessofIsrael,andtheconsequentjudgementstobeinflicteduponthem,concludewiththeassurance,thatGodwillhealtheirbackslidings,anddeliverthemfromalltheiridols.Theseexamples,whichmightbeenlargedtoanunlimitedextent,aresufficienttoprovethat the language addressed to God’s peculiar people, is not our model inaddressingmankindingeneral.

The lawand theprophetswereuntil John,whowas theharbingerof thenew dispensation, and we find his language very different from that of theprophets. They were sent to the nation, and while they testified against itswickedness, mingled, as we have seen, their reproofs with the assurance ofGod’slove,andhisthoughtsofkindness,towardsIsrael.Johnaddressedmenasindividuals, and told them that they should reapwhat they sowed, and shouldperishexcepttheyrepented.

In our Lord’s parables, he described the nature of his kingdom, anddeclaredthatthekingdomofGod,solongestablishedinIsrael,shouldbetakenfrom them, and given to the righteous nationwhich keepeth the truth. At theconclusionofhisministry,heforetoldthedesolationofJerusalem.Thispassagehas beenmisunderstood.Christ has been represented as shedding tears over alostworld,—oversinnersofmankind;whichisnotthecase.OurLordreferstothe destruction of Jerusalem.We have already seen that the covenant at Sinaiwas national, and consequently, all its promises and threatenings were of atemporalnature, fornationsexistonly in time.Thepromisesand threatenings,Lev.xxvi.andDeut.xxviii,areall temporal.God’sdealingswithIsraelwereapatternandshadowofheavenlythings;andhadonepromiseofeternal lifeforobedience, or one threatening of eternal punishment for disobedience, beenintroducedbyMoses,itwouldhavedestroyedthesymmetryofthewhole,—itwouldhaveblended the typewith the antitype, confounding the letter and thespirit.

Foreseeing what was to happen, the Lord wept over the city, not onaccountofthefinalstateofitsinhabitants,althoughnodoubtthiswaspresenttohis mind; he reviewed all his dealings with them, when, as the angel of thecovenant,Hedeliveredthemfromthehouseofbondage,—ledthemtoCanaan,—chastenedthemasafatherdoeshischild—spreadhiswingstoshelterthem;but they had resisted all his kindness. They were now about to fill up themeasureoftheiriniquities,anderelongtheirenemieswouldcastatrenchabout

them, and lay their city evenwith the ground,Luke xix. 41—44.[*********]

Butstillhewouldnotforsakethem;theirrestorationisplainlyforetold.“Behold,your house is left onto you desolate. For I say unto you,Ye shall not seemehenceforth,tillyeshallsay,BlessedishethatcomethinthenameoftheLord,”Mat.xxiii.38,39.

When we advert to the preaching of the Apostles, we find them still

remindingIsraeloftheirnationalprivileges:“UntoyoufirstGod,havingraiseduphisSonJesus,senthimtoblessyou,inturningawayeveryoneofyoufromhisiniquities,”Actsiii.26;butatthesametime,theyweretaughtthattheymustindividually give account of themselves to God. To theGentiles the Apostlesdeclared the incarnation,miracles,death,and resurrectionof theLord,and thedoctrineofremissionofsinsthroughhisname.Theypreachedsalvationbyfaithin Jesus; theyproclaimed thatGodcommanded allmen everywhere to repent.Nay, they besoughtmen to be reconciled to God. Knowing the terrors of theLord, theypersuadedmen;but theynever spokeofGod's love to theGentileswhileinunbelief,astheprophetshadspokentoIsrael.

Wantofattentiontothishasbeenthemeansofstrengtheninginmanytheunscriptural idea of universal Atonement. Observing that upon the figurativeredemptionofIsraelwerefoundedthoseexpressionsof loveandtendernesssofrequent in the prophets, and taking it for granted that the Gentiles had nowsucceededtothesameprivileges,theyinsistupontheuniversalloveofGodtomankind, —a doctrine which inevitably leads to universal salvation. If therestorationofIsraelisundoubtedbecauseofthatlovewithwhichGoduniformlyregardedthemamidstalltheirbackslidings,certainlythesalvationofthewholeof Adam's race would be the final result of God's universal love. Howinconsistentwiththisisthefactthat,duringeighteenhundredyears,sosmallapartoftheworldhaveheardthegladtidingsofpardonthroughChrist!

CHAPTERXXII.PassagesoftheWordofGodWhichAsserttheLimitationofRedemptiontotheSheepofChrist.

INstudyingtheScriptures,wemustmakeuseofthereasonwhichGodhasgivenus,andfrequentappealsaremadetooursenseofpropriety.“Ispeak,”saystheApostle,“as towisemen, judgeyewhat Isay.”Whilewearecommandednottoexerciseourselvesinthingstoohighforus,ortopresumetocavilatanyofthedeclarationsofGod,Headdressesusasrationalcreatures,andappealstoour judgement and feelings in regard toHis conduct towardsHis people, andtheirungratefulreturns.

InconsequenceofournaturalalienationfromGod,wearepronetoabusethiscondescension,byendeavouringtoexplainwhatwedonotunderstand,andtomakeitcoincidewithourpreconceivednotions.Againstthiswearecautionedby the declaration thatGod’s thoughts are not our thoughts, nor hisways ourways.Weareremindedthathispowerisunlimited,andthatwhiletheperfectionof his character affords ample security against this power being abused, wecannot by searching find out God. We are taught not to lean to our ownunderstanding;weareinformedthatsuchisthetranscendentwisdomdisplayedintheGospel,thatithathmadefoolishthewisdomofthisworld,andthereforewemustreceivethetruthwiththemeeknessofalittlechild.ThesecautionsareequallynecessaryforbelieversasforthosewhoknownotGod.HadGodnevercondescended to reasonwithus,—hadhealwaysspoken tousasaSovereign,and required implicit submission to what he was pleased to reveal, withoutgiving us any explanation of his mode of proceeding, those whose highimaginationsarecastdown,wouldhavebeenmorehabituallystill,andknownthat he isGod; but as he frequently addresses his people as a father doth hischildren, lamenting their perverseness, and entreating them to listen to hisadmonitions,evenbelieversaretoofrequentlyemboldenedtoattempttomodifythedeclarationsofthewordofGod,forthepurposeofremovingtheprejudicesof infidels, as well as of concealing difficulties, to the solution of which ourfacultiesareunequal.

EveryreligiouscontroversymustbedeterminedbythewordofGod,andthemoresimpleourappealtothisunerringstandard,thelessareweindangeroffalling into error. It is, however, to be regretted that evenChristians aremoredisposedtoestablishtheirviewsoftruthbyreasoning,thanbyreferringtothose

parts of theword ofGodwhich directly bear upon the subject. In discussionsrespecting the Atonement, there has been too much reasoning, and too littlereference to the law and the testimony. Hence, by the help of metaphysicaldistinctions, suchas thecontemplationofGodunder thedoublecharacterofaSovereignandamoralGovernor—distinguishingbetweenadesireandpurposeintheDivinemindtosavesinners,betweentheAtonementandthepurposetosavebymeansof theAtonement; anddividing justice,which is in its essenceoneand indivisible, intopublic, commutative, anddistributive,muchhasbeendonetodarkencounselbywordswithoutknowledge.GodisONE,andwhileHedoethwhatpleasethhim,justiceandjudgementarethehabitationofhisthrone,whilemercyandtruthgobeforehisface.

In theGospel,hischaracter ismost fullydeveloped, for therewebeholdhisvariousattributesperfectlyharmonized.Heshowed,bythedestructionoftherebelangels,theconsequencesofdisobedience;thusgivingasolemnwarningtoallhisintelligentcreaturesoftheinseparableconnexionofsinandsuffering.Inthesalvationofacountlessmultitudeofthehumanrace,hehasgivenafarmoreawfulviewof themalignityof sin, than if allmankindhadperished,whilehehasmade known the boundless riches of hiswisdomand love, hismercy andjustice,ingracereigningthroughrighteousnessuntoeternallife.

The matter in dispute between the advocates of universal and limitedAtonement,isnotastothenumberofthesaved;bothadmitthattheelect,andthe elect alone, shall inherit eternal life; both admit that the Gospel is to beaddressedtoeverycreature,andthatitisonlybythealmightypoweroftheHolySpiritthatthealienationofthehumanheartissofarovercomeastoleadustoreceive Christ, and salvation in him. The point in dispute is, whether theAtonementwasmadeforall,orwhetheritwasmadeonlyfortheelect;whetherit iseffectual forall inwhosebehalf itwasoffered,orwhether the fargreaterpartofthoseforwhomChristdied,notonlyperishintheirsins,butneverhaveanopportunityofhearingtheSaviour’sname,orofreceivingbenefitthroughhisincarnation,sufferings,anddeath.Ineithercase,salvationistheeffectofDivinesovereignty;bothpartiesadmitthatGodalonemakesonetodifferfromanother.Under this aspect, the new system is preferable to Arminianism, but it tendsmore tokeepoutofviewtheSpiritas theAuthoroffaith.Arminiansnotonlyhold theuniversalityof theAtonement,butmaintain that theSpirit isgiven toevery man,—which they consider necessary to our responsibility for thereceptionwhichwegivetotheGospel,—andinsistupontheimportanceofhis

operation; while the advocates of the new system, justly maintaining that theSpiritisgivenonlytotheelect,dwelltooexclusivelyonman’sresponsibility,—which is indeed exceedingly important; —and appear in a great measure toforget,althoughtheydonotdeny,thatthenaturalmanreceiveth.notthethingsof the Spirit of God, neither can he know them, because they are spiritually

discerned.[†††††††††]

Theytellusthisisnotanatural,butamoralinability;yetit isnot the lessabsolute, for, according to thedoctrineofScripture, the samepower which raised Christ from the dead, has been put forth in deliveringbelieversfromthepowerofdarkness,andtranslatingthemintothekingdomofGod’sdearSon,Eph.i.19,20.

Itistheobjectofthepresentchaptertoproduceafewpassagesinwhichtheparticularityofredemptionisexpresslytaught.

We have already seen, thatwhenGod’s purpose ofmercy to the humanracewas first announced, itwas limited tooneof the two families intowhichmankindwere divided.We have also seen that for two thousand years,God’sregardswereconfinedtoonefamily,whomhedescribesashisredeemedpeople.Amongthemhemaintainedtheknowledgeofhimself,whileall therestof theworldwere“withoutChrist,beingaliensfromthecommonwealthofIsrael,andstrangersfromthecovenantsofpromise,havingnohope,andwithoutGodintheworld,”Eph. ii. 12.This nationwas the type of the true Israel,—the elect ofGod, —the children of Abraham by faith, Gal. iii. 29. who obtain eternalredemption,Heb. ix. 12. The Lord says concerning the nation of Israel, “YouonlyhaveIknownofallthefamiliesoftheearth;”whichexactlyagreeswiththeNewTestament declarations, “TheLord knoweth them that are his,”while hewillsaytothosewhoperish,“INEVERknewyou.”Didhelaydownhislifeforthose, all knowledge of whom at any period of their existence, he will thusexpresslydisclaim!

The same thing is taught in the Lord’s representation of himself as thegoodshepherdwhoknowshissheep,andforthemlaysdownhislife,Johnx.14,15.Itissaid,NodoubtChristlaiddownhislifeforhissheep;butitisnotsaidonlyfor them.Suchasupplementwasquiteunnecessary; it isplainly implied,althoughnotexpressed.It issaid,ThereisoneGodandoneMediatorbetweenGodandman;butthewordonlyisnotadded;now,uponthesameprinciplethatmen argue in favour of universal Atonement, because it is said to have beenmadeforthesheep,—andnotforthesheeponly,—itmightbeallegedthatthere

wasmorethanoneMediator.Again,ourLordsays,Thereshallbeonefold,andoneshepherd,Johnx.16;butbecauseitisnotsaidonlyone,itmightbeallegedthattherewasmorethanone.Theweaknessofthisobjectionmightbeillustratedbymanypassages.ItwillhardlybemaintainedthatChriststandsintherelationofashepherdtoanyexcepthissheep.Theshepherdandthesheeparerelativeterms,andtheLordisneverrepresentedassustainingthisrelationexcepttohischosenpeople.Wehavehisexpressdeclaration,thathelaiddownhislifeforhissheepwhomhe knows,while he represents himself as saying to all others, “Inever knew you.” Let it be observed, that men are the sheep of Christ byelection,notbyfaith:“OthersheepIhave,whicharenotofthisfold;themalsoImust bring, and they shall hearmyvoice,” Johnx. 16.He represents themashaving been given to him by his Father, and consequently they shall neverperish,ver.28;andassignsasthereasonwhytheJewswhomhewasaddressingdidnotbelieve,thattheywerenotofhissheep,ver.26;whosecharacteristicitisthat they hear his voice, and follow him, and are thus distinguished from thegoats,theseedoftheserpent,forwhomhedidnotlaydownhislife,becauseheneverknewthem.

“Surely he hath borne our griefs, and carried our sorrows: yet we didesteemhimstricken,smittenofGodandafflicted.Buthewaswoundedforourtransgressions,hewasbruisedforour iniquities: thechastisementofourpeacewasuponhim;andwithhisstripeswearehealed,”Isa.liii.4,5.Wehavehereaplaindescriptionofthenature,extent,andefficacyoftheAtonement.Christdidnot bear in vain the griefs and sorrows of his people. Those for whosetransgressionshewasbruised—thechastisementofwhosepeacewaslaiduponhim,—are healed with his stripes. Like sheep, they had all gone astray; hadturned everyone tohisownway; and theLord laiduponhim the iniquitiesofthemall,ver.6;theyhaveinconsequencereturnedtotheShepherdandBishopof their souls, 1 Pet. ii. 25. Again it is written, “For the transgression of mypeoplewashestricken,” Isa. liii.8. Inconsequenceofhis soulbeingmadeanofferingforsin,heshallseehisseed,heshallprolonghisdays,andthepleasureoftheLordshallprosperinhishands.Heshallseeofthetravailofhissoul,and

be satisfied, verses 10, 11. “Byhis knowledge[‡‡‡‡‡‡‡‡‡]

shallmy righteousservant justify many; for he shall bear their iniquities.” Here the inseparableconnexionbetweenatonementandjustificationisexpresslytaught.

“As for thee also, by the blood of thy covenant I have sent forth thyprisonersoutofthepitwhereinisnowater,”Zech.ix.11.Theangelsthatsinned

arereservedineverlastingchainsunderdarkness to the judgementof thegreatday. Fallen man was involved in the same condemnation; and while it wasimpossible that sin should go unpunished, God said of a countlessmultitude,“Deliverfromgoingdownto thepit, Ihavefoundaransom;”andthisransomwas the blood of his only begotten Son,—Immanuel,—Godmanifest in theflesh!Theeverlastingcovenantbetween theFather and theSon,bywhich thesalvationoftheredeemedwassecured,isratifiedwiththismostpreciousblood;andthushisprisonersweresentforthoutofthepitwhereinwasnowater,andwhere they must therefore have inevitably perished. Their deliverance isascribedtothebloodoftheircovenant,bywhichtheirsinshadbeenblottedout.TheywhowereafaroffweremadenighbythebloodofChrist;theyweredead,andthecommunicationoftheSpiritoflifefromGodwasessentiallynecessaryforthem;butthis,andeveryotherblessing,weresecuredtothembytheblood,or the ratification, of the covenant. They were Christ’s purchased possession;theywerebetrothedtohimintruthandrighteousness;thedayofespousalswasfixed,when,bybecomingonespiritwithhim, theunionwas tobecompleted.When thegreatShepherdof the sheepwasbrought from thedead through thebloodoftheeverlastingcovenant,aninviolablepledgewasgiven,thatthroughthe same blood should all his sheep,—all the children of the covenant,—bebrought to partake of the glory into which he had entered as their Head andForerunner.

“InthatdaythereshallbeafountainopenedtothehouseofDavidandtothe inhabitants of Jerusalem for sin and for uncleanness,” Zech. xiii. 1. Forwhom is the fountain opened? For the house of David and the inhabitants ofJerusalem, to remove their guilt. The house of David and the inhabitants ofJerusalem are exclusively the people of God, —the children of the newcovenant,Jer.xxxi.31;Gal.iv.26.Itistrue,thatGodhasvisitedtheGentiles,totakeoutof themapeople forhisname;believersof everynationarenow thechildrenofAbraham,Gal. iii.29.Thisexplains thewordsofJohn theBaptist,“GodisableofthesestonestoraiseupchildrentoAbraham,”andalsothewordsof theApostle, that thebelievingGentilesarecutoff from thewildolive-tree,and are graffed, contrary to nature, into the good olive tree, while theunbelieving Jews are broken off. This exactly corresponds with our Lord’swords:“AndIsayuntoyou,Thatmanyshallcomefromtheeastandwest,andshallsitdownwithAbraham,andIsaac,andJacob, in thekingdomofheaven.Butthechildrenofthekingdomshallbecastoutintoouterdarkness:thereshallbeweepingandgnashingofteeth,”Matt.viii.11,12.Tothesamepurposeitis

said, thatChrist is exaltedaPrinceandaSaviour, togive repentance to Israelandforgivenessofsins.EverypartofhisworkisforIsrael,—the“holynation,”—the“peculiarpeople,”1Pet.ii.9;notfortheworld.

“Awake,O sword, againstmy shepherd, and against theman that ismyfellow, saith the Lord of hosts: smite the shepherd, and the sheep shall bescattered: and I will turn mine hand upon the little ones,” Zech. xiii. 7. ThispassageisquotedbyourLord,Matt.xxvi.31;buttheconnexionbetweenGodsmiting the shepherd and turning his hand upon the little ones, deservesparticularattention,asaproofoftheinseparableconnexionbetweenthedeathoftheShepherdandthesheepbeingreceivedintothefavourofGod.

ThattheAtonementwasnotmadeforall,butfortheelect,isevidentfromthewordswhichJesusemployedintheinstitutionoftheLord’sSupper:“Thisismy blood of the new covenant, which is shed for many for the remission ofsins.” Certainly the Lord’s Supper is an ordinance of the new covenant, and,consequently, intended exclusively for the childrenof that covenant; their sinsonly are remitted, as it is written, “I will forgive their iniquity, and I willremember their sinnomore,” Jer.xxxi.34. In the institutionof theSupper,asrecordedbyLuke,theLordsays,“Thisisthenewcovenantinmybloodwhichisshedforyou;andPaul,inrecordingtheinstitution,writes,“Thisismybodywhich is broken for you,” 1 Cor. xi. 24, which exactly agrees with thedeclaration,that“thegoodShepherdlaiddownhislifeforthesheep.”

“Takeheedthereforeuntoyourselves,andtoalltheflock,overthewhichtheHolyGhosthathmadeyouoverseers, tofeed thechurchofGod,whichhehathpurchasedwithhisownblood,”Actsxx.28.Canwordsbemoreexplicit?ThisisexactlyparalleltoEph.v.25,“Christlovedthechurch,andgavehimselffor it; that hemight sanctify and cleanse it with thewashing ofwater by theword, thathemightpresent it tohimselfagloriouschurch,nothavingspot,orwrinkle,oranysuchthing;butthatitshouldbeholyandwithoutblemish,”ver.26,27.HencetheChurchiscalledChrist’spurchasedpossession,Eph.i.14;andhencebelieversaresaidnottobetheirown,butboughtwithaprice,1Cor.vi.20,andaresealedbytheHolySpiritashisproperty,Eph.iv.30;theirmembersarethemembersofChrist,1Cor.vi.15,andtheirbodyisthetempleoftheHolyGhostwhichdwellethinthem.Theyweresometimealienated,butarereconciledby thedeathofChrist; theyareapeoplenear toGod,andpardon, repentance,andeveryheavenlyandspiritualblessingflowtothemthroughtheAtonement,Rom.viii.32.

Intimatelyconnectedwith thisare thewordsof theApostle,“Forasmuchasyeknowthatyewerenotredeemedwithcorruptiblethings,assilverandgold,fromyourvainconversationreceivedbytraditionfromyourfathers;butwiththepreciousbloodofChrist,asofalambwithoutblemishandwithoutspot,”1Pet.i.18,19.BelieversarehererepresentedashavingbeenredeemedfromtheirvainconversationwiththepreciousbloodofChrist.Redemption,inScripture,isnotaname,butareality,—itsecuresaspecificobject;thetitlegiventoIsrael,“theredeemed of the Lord,” was founded, not on a nominal, but a substantialdeliverancefrombondage.

IntheLord’sintercessoryprayer,Johnxvii.wehaveaconclusiveproofofthepeculiarityoftheAtonement.Jesushasreceived“poweroverallflesh,”foranexpresspurpose,“thathemightgiveeternallifetoasmanyastheFatherhath

given him,”[§§§§§§§§§]

ver. 2. This eternal life consists in knowing the trueGod,andJesusChristwhomhehathsent,ver.3;andofthistheLordrepresentshimselfashavingmadethosepartakerswhoweregiventohimoutoftheworld,bymanifesting to them the Father’s name; and after referring to their faith inhim,ashavingbeensentofGod,headds,“Ipray for them: Ipraynot for theworld,but for themwhich thouhastgivenme; for theyare thine,”ver.9.ThesacrificeandtheincenseinIsraelwereinseparable;bothexclusivelybelongedtothepriestlyoffice.When,therefore,Christdisclaimedprayingfortheworld,heequally disclaimeddying for theworld.TheAtonement and intercessionwerenecessarily co-extensive. It has been said, that when the Lord uttered thesewords,hewasprayingforhisapostles;butwhatthen?TherearemanypromisesmadebytheLordtohisApostles,which,althoughoriginallyaddressedtothem,areintendedforallbelievers.Didhemeantodisclaimprayingfortheseventy,and for the fivehundredbrethrenwho sawhimafter his resurrection?HehadmanifestedtheFather’snametothem,aswellastotheApostles.Hadnotthesealsobeengivenhimoutoftheworld?Consequently,whenhesays,Ipray“forthemwhichthouhastgivenme,fortheyarethine,”hemusthavereferredtoallwhohadbelievedinhim,—and, indeed, toallwhohadbeengivenhimin theeverlastingcouncil,—althoughtheremay,nodoubt,beaspecialreferencetotheApostles,whowerethetwelvefoundationsofthewallofthecityofGod.ThereisnoobjectiontosupposethatthispartoftheprayerparticularlyreferredtotheApostles,consideredastherepresentativesoftheChurch,likethetwelvepillarserected byMoses, Exod. xxiv. 4, upon which the blood of the covenant wassprinkled, as representing the twelve tribesof Israel; but it is impossible,with

any appearance of plausibility, tomaintain that when Christ says, “I pray forthem, I pray not for theworld,” he intended to exclude from his intercessionthosetowhomhehadmanifestedhisFather’sname,andeveryoneofwhomhadbeengiventohim,aswellastheApostles.WhentheLordprayedhisFathertokeep, throughhisownname,thosewhomhehadgivenhim,ver.11;whomhedescribedasnotoftheworld,ver.14;forwhomhepraysthattheymaybekeptfromtheevil,ver.15;thattheymaybesanctifiedthroughthetruth,ver.17;cananyonesupposethatheintendedtoexcludeallhisdisciples,withtheexceptionoftheApostles!Inthiscasetheyarenotreferredtoinanypartoftheprayer.TheLorddidindeedprayforthemwhoshouldhereafterbelieve,ver.20;but,onthissupposition, —in regard to those who had already believed, —his prayer iscompletelysilent.

ThissublimeprayerofourblessedLord,whenpartingfromhisdisciples,ought toput anend toall controversy respecting theextentof theAtonement.Those forwhomtheLorddoesnot intercede,canhavenomorepartwithhimthanthosewhomhedoesnotwash,Johnxiii.8.ItistruethattheLordpraysthatthroughtheunityofhispeopletheworldmaybelievethathewassentofGod,xvii. 21; but this creates no difficulty. It will afterwards appear that the termworldisusedinScriptureinverydifferentsenses,whichisalsothecaseinourordinary conversation; and allmust, on consideration, be satisfied, that by theconnexion alone in which general terms are employed, can their import beascertained. When the Lord disclaims praying for the world, contrasted withthosewhomtheFatherhadgivenhim,wecanbeatnolosstorecognizetheseedoftheserpent,—theworldthatliethinthewickedone;andwhenweafterwardsreadof theworldbelieving in themissionof theSonofGod,wearenaturallyledtothecontemplationofthecountlessmultitude,“ofallnations,kindreds,andtongues,”Rev.vii.9,whoshallswellImmanuel’striumph.

Anattempthasbeenmadetoeludetheforceofthispassage,byallegingthattheLordonlydisclaimsprayingfortheworldatthatparticulartime,butthatafterwardsheprayedforitwhenhesaiduponthecross,“Father,forgivethem,for they know notwhat they do.”On this I observe: 1st, The prayerwas notoffered for theworld in general, but for the nation of Israel, which God willneverforsake.2nd,ThisprayerwasansweredinthethousandswhobelievedonthedayofPentecost.EverychildofAbrahamwhohasbeenconverted toGodoweshis conversion to this short but comprehensiveprayer.By crucifying theLordofglory, Israel filled up themeasure of their iniquity; and had there not

beenaremnant,accordingtotheelectionofgrace,theyhadbeenasSodom.ButasthenamesofthetribesofIsraelwereengravedonthebreastplateofthehighpriest, so were the names of his people on the heart of Jesus; and when heprayed, “Father, forgive them,” he had in view not only the myriads whobelieved in the beginning of the Gospel, but the elect of Israel who are yetunborn, forwhose sake the days of vengeancewere shortened.On thewhole,consideringtheatonementandintercessionascomponentandinseparablepartsof the priest’s office, our Lord’s declaration that he prays not for the world,affords a DEMONSTRATION that the Atonement was made exclusively for theChurch.

“And for their sakes I sanctifymyself, that theyalsomightbesanctifiedthrough the truth,” Johnxvii. 19.Here theLord restricts theAtonement tohisdisciples. Christ sanctified himself,—set himself apart for his people,—thatthey might be sanctified, —set apart from an ungodly world, as vessels ofhonour,meetfortheMaster’suse.WiththiswemaycompareHeb.xiii.11,12,“Forthebodiesofthosebeasts,whosebloodisbroughtintothesanctuarybythehighpriest forsin,areburnedwithout thecamp.WhereforeJesusalso, thathemightsanctify thepeoplewithhisownblood,sufferedwithout thegate.”ThisexactlycorrespondswithwhatiswrittenofChristmakingreconciliationforthesins of the people,Heb. ii. 17. By this term, Israel,God’s chosen people, aredescribed.TheJewschargedPaulwithteachingallmeneverywhereagainstthepeople, and the law, and the temple, Acts xxi, 28. God threatens to provokeIsrael to jealousy, by them that are nopeople, and to anger themby a foolishnation,Rom.x.19.AndtothesamepurposetheApostledescribesthosewhomhe terms a chosengeneration, a royal priesthood, a peculiar people, as havingbeen in time past not a people, but now the people of God; which had notobtainedmercy,butnowhaveobtainedmercy,1Pet.ii.9,10.Incorrespondencewith theappointment that thebodiesof thosebeastswhosebloodwasbroughtintothesanctuarybythehighpriestforsin,shouldbeburntwithoutthecamp,Jesussufferedwithout thegate, thathemightsanctify thepeoplewithhisownblood.AsthenationofIsraelhadbeensanctified,orsetapart,asGod’speculiarpeople, by the blood of the Sinai covenant, so are the children of the newcovenant,—the true Israel,—sanctified, or set apart, toGod, by the blood ofJesus.

“Who was delivered for our offences, and was raised again for ourjustification,”Rom. iv.26.Few thingshave tendedmore to leadbelievers into

erroneousviewsoftheGospel,thanwantofattentiontothecharacterofthosetowhomtheepistleswereaddressed,and,consequently,applyingtomeningeneralwhat onlybelongs to believers.The addresses of the epistles plainly show forwhomtheyareintended.TothebelovedofGod,—thesaints,—thesanctified,thefaithfulinChristJesus,theholybrethren;andwearetaughtthesamelessonbytheircontents,whicharealwaysdescriptiveof thosewhohavepassedfrom

deathtolife.[**********]

Now,Christwasdeliveredforouroffences,andwasraised again for our justification. Nothing is more evident than that thejustification of those for whose offences Christ was delivered, is here plainlydeclared.Itcouldnotbeotherwise,unlesstheAtonementbealtogethersetaside,and the death of the Son ofGod represented, not as required by the essentialjusticeand truthofGod,butmerelydesigned toproducean impressiononhiscreatures. This is most dishonourable to the Divine government; it representsHim,beforewhomthenationsareasadropinthebucket,andthesmalldustofthe balance, as governing the universe upon the principles of humangovernments, which, from their intrinsic weakness and imperfection, dependupontheopinionoftheirsubjects.WhateverGoddoes,eitherinawayofmercyorof judgement,hedoesforhisownname’ssake,Ezek.xxxvi.22,because itbecomes him, Heb. ii. 10; his conduct is the manifestation of his gloriouscharacter. In the passage before us, it is plainly declared that those forwhomChristwasdeliveredwerejustifiedbyhisresurrection—hewasdeliveredforouroffences,andraisedagainforourjustification.Hence,believersaredescribedasrisenwithhim,Col.iii.1.

“But God commendeth his love toward us, in that, while we were yetsinners,Christdiedforus.Muchmorethen,beingnowjustifiedbyhisblood,weshallbesavedfromwraththroughhim,”Rom.v.8,9.Nolanguagecanbemoreexpress. Christ died for the ungodly, —for those that were without strength.Whentheyweresinnersandenemies,suchwastheloveofGodthatChristdiedforthem,andthoseforwhomhediedarejustifiedbyhisblood,whichremovethall their guilt. This is exactly parallel to Col. i. 14: “In whom we haveredemption through his blood, even the forgiveness of sins.” Here, havingredemption throughhis blood is synonymouswith the forgivenessof sins.Wearesaid tobe justifiedbygrace—byChrist—byfaith;andherebelieversaresaidtobejustifiedbyhisblood—hissacrifice,whichisatoncethegreatobjectoffaith,andthechannelthroughwhichfaithandeveryotherspiritualblessingisimparted to the people ofGod. It has been already observed, that nothing but

guiltpreventstheloveofGodfromflowingtohiscreatures.Christcancelledtheguilt of his people —redeemed them from the curse, and the never-failingconsequence is, their inheriting a blessing; their guilt is expiated, and, beingjustifiedbyhisblood,muchmoreshalltheybesavedfromwraththroughhim;for all power in heaven and in earth is committed to him, that he may giveeternallifetothosewhomhehasransomedwithhisblood.Forthemheisseatedonhismediatorial throne,and in their successivegenerationshecalls thembyhisgrace,guidesthembyhiscounsel,andafterwardsreceivesthemtohisglory.

“Forif,whenwewereenemies,wewerereconciledtoGodbythedeathofhisSon;muchmore, being reconciled,we shall be savedby his life.Andnotonly so; butwe also joy inGod, throughourLord JesusChrist, bywhomwehavenowreceivedtheAtonement,”Rom.v.10,11.Toreconcileistoatonefor,and thus restore to favour.“And thathemight reconcilebothuntoGod inonebodyby the cross, having slain the enmity thereby,”Eph. ii. 16.Socinians setasidetheAtonementaltogether,allegingthattheScripturesdonotrepresentGodasbeingreconciledtoman,butmanasbeingreconciledtoGod,bylayingasidehis enmity; but this is foundeduponwant of attention to the use of theword,bothinGreekwritersandintheScriptures.ThelordsofthePhilistinesinquirewherewithDavid should reconcile himself to hismaster butwith theheadsofthosemeninwhoseranksheprofessedtofight,1Sam.xxix.4.Herereconcileevidentlymeansrestorehimselftohismaster'sfavour.SoinMat.v.24,—“firstbe reconciled to thybrother;” thepersonwhobroughthis gift to the altar hadgivenhisbrothersomecauseofoffence,hemustthereforegivehimsatisfaction;and this is termed being reconciled to him. Again—a wife has forsaken herhusband,andshe iscommanded tobe reconciled tohim.She is theaggressor,andbyreturningistomakesatisfaction,1Cor.vii.11.Inthesamemanner,wearesaid tobe reconciled toGodby thedeathofhisSon; tobe restored to thefavour of the righteous Lord who loveth righteousness. Through the atoningbloodofJesus,God ispacified towardshispeople forall that theyhavedone,Ezek.xvi.63.Hewho“isourpeace,’’Eph.ii.14,hath“madepeacethroughthebloodofhis cross,”Col. i. 20.Having founda ransom,God saysof those forwhom it was made, “Deliver from going down to the pit,” Job xxxiii. 24.AlthoughGodwasangrywithus,hisangeris turnedawayfromus,andbeingthusrestoredtohisfavour,muchmoreshallwebesavedthroughthelifeofourglorious Advocate. The efficacy of the sacrifice, demonstrated by hisresurrection,securesthesuccessoftheintercession.Andnotonlyso,buteveninthisvaleoftearswejoyinGodthroughJesusChrist,bywhomwehavereceived

thereconciliationorAtonement.

The meaning of reconciliation is farther evident, by what is said ofreconciling the holy places, which does not mean producing a change uponinanimatematter; but purifying them,—removing the uncleanness inherent ineveryworkofsinfulman—purgingthemwithblood,andthusrenderingthemasuitableabodefortheHolyOneofIsrael.TheApostletellsus,itwasnecessarythatthepatternsofthingsintheheavensshouldbepurifiedwithsuchsacrifices;buttheheavenlythingsthemselvesrequiredbettersacrificesthanthese,Heb.ix.23. Accordingly, he has entered by his own blood into heaven itself, havingobtainedeternalredemptionforhispeople.

“Forsinshallnothavedominionoveryou; foryearenotunder the law,but under grace,”Rom. vi. 14.Allmankind are by nature under the law, andconsequently under the curse, Gal. iii. 10; but here the Apostle declares, thatbelievers are not under the law but under grace. “Wherefore,my brethren, yealsoarebecomedeadtothelawbythebodyofChrist;thatyeshouldbemarriedtoanother,eventohimwhoisraisedfromthedead,thatweshouldbringforthfruituntoGod,”Rom.vii.4.Herepeats thesame thing,Gal. ii.19,20.“For Ithroughthelawamdeadtothelaw, thatImight liveuntoGod.IamcrucifiedwithChrist: nevertheless I live; yet not I, butChrist liveth inme: and the lifewhichInowliveintheflesh,I livebythefaithoftheSonofGod,wholovedme,andgavehimselfforme.”HewascrucifiedinandwithChrist—hediedinChrist’sdeath;inhimheenduredthecurseofthelaw.Tothesamepurposehesays,2Cor.v.14,“Ifonediedforall,alldied.”ThedeathoftheSubstitutewasthedeathofallinwhoseplacehestood,—ofallthechildrenofthecovenantofwhichhe isSurety,Heb.vii.22.Thesame thing is taughtbyanotherApostle.“Whohisownselfbareoursinsinhisownbodyonthetree,thatwe,beingdeadtosins,shouldliveuntorighteousness;bywhosestripesyearehealed,”1Pet.ii.24.ThosewhosesinsChristboreinhisownbodyonthetreearedeadtosins,andliveuntorighteousness.

“Christ hathonce suffered for sins, the just for theunjust, that hemightbringustoGod,beingputtodeathintheflesh,butquickenedbytheSpirit,”1Pet.iii.18;or,asitiselsewheretermed,“justifiedintheSpirit,”2Tim.iii.16;andhisjustificationwasthejustificationofallwhomheisnotashamedtocallbrethren,whoarerepresentedashavingrisenwithChrist,andaredescribedasdead,andtheir lifehidwithChrist inGod.Hencebelieversarecommandedtoreckon themselves to be dead indeedunto sin, but alive toGod through Jesus

Christ; becauseChrist died (a victim) unto sin, and liveth untoGod,Rom. vi.10,11.Heonlythatisdeadisfreed(justified)fromsin,Rom.vi.7.InChrist,theheadofhisbodytheChurch,thelawhashaditscourse,—amplesatisfactionhasbeen given it —its full penalty has been endured, and God has testified hisacceptanceofChrist's offering, by raisinghim from the dead, not as a privateindividual,butastheHeadofhisbodytheChurch,allthemembersofwhich,invirtueof theirunitywithhim,are representedasbeing raisedup together,andmadetosittogetherinheavenlyplacesinChristJesus,Eph.ii.6.

“HethatsparednothisownSon,butdeliveredhimupforusall,howshallhenotwithhimalsofreelygiveusallthings,”Rom.viii.32.Accordingtothisdeclaration,ifGoddelivereduphisSonforallmankind,Hewillwithhimfreelygive them all things; but he does not give to all faith, repentance, and otherspiritualblessings;nay,tothefargreaterpartofmankind,Godhasnotgiventhemeans bywhich faith is produced. Faith cometh by hearing theword ofGod,withwhichmankind ingeneralarenot favoured.Theconclusion is inevitable:HedidnotdeliverhisSonforallmankind,but for theelect,andwithhimHefreelygivesthemallthings.

“Who shall lay anything to the charge of God’s elect? It is God thatjustifieth,who is he that condemneth? It isChrist that died, yea rather, that isrisenagain,whoisevenattherighthandofGod,whoalsomakethintercessionfor us,” Rom. viii. 33, 34. The elect were all justified in the resurrection ofChrist, their covenant Head, and for them there is no condemnation; theirsalvation is secured by his intercession, founded on the perfection of hisAtonement.

“For Christ is the end of the law, for righteousness to everyone thatbelieveth,”Rom.x.4.The lawwasnotgiven invain;notone tittleof it shallpasswithoutbeingfulfilled.Itistrue,thatbythedeedsofthelawnofleshshallbe justified inGod’s sight: everymouth is stopped, and all theworld becomeguilty before God; but Christ, as the Head, and Surely, and Substitute of hispeople,hathmagnifiedandmadeithonourable.Itwaswithinhisheart,andhehas yielded to it all the obedience it required. In virtue of his unity with thechildrenwhom, as the secondAdam,God had given him, andwithwhomhetookpart in fleshandblood,hewhoknewnosin,wasmadesin;and theyaremadetherighteousnessofGodinhim,2Cor.v.21.Accordingtothepropheciesthatwentbefore,theyareallrighteous,Isa.lx.21.AsthechildrenofAdam,theywereguiltyandpolluted;but inChrist, theyareunreprovable.Theyare indue

timebornagain,createdanewinChrist;andalthoughtheymusthavefellowshipwithhimindescendingtothedust,itisthattheymayalsohavefellowshipwithhiminhisresurrectiontoanendlesslife.

DrWardlaw,indeed,maintains,thatwhentheApostlesays,“Hehathmadehimwhoknewnosin,tobesinforus,hecannotmean,withanyexclusiveness,for us believers, or for us the elect; inasmuch as what motive or inducementcould it be to the unreconciled to accept the reconciliation or the offered

friendshipof theirGod,[††††††††††]

to tell themthatanAtonementhadbeen

made,anda justifyingrighteousnessprovidedforothers?[‡‡‡‡‡‡‡‡‡‡]

p.130.Had theApostle intended thatChristwasmadesin forallmankind,—that theAtonement was universal, the natural way of urging the message ofreconciliationwouldhavebeen,“BeyereconciledtoGod,forhehathmadehimtobesinforyou;”but,havingstatedtheuniversalityoftheGospelinvitation,helimits theAtonement tobelievers:“BeyereconciledtoGod,forhehathmadehimtobesinforus.”AllwhocomeunderthesoundoftheGospelarebesoughtto be reconciled to God, by the consideration, that he who believeth shall besaved,—thatChristwill castoutnonewhocome tohim,however aggravatedtheirguilt.ForwhomtheAtonementwasactuallymade,isasecretthingwhichbelongstoGod;buttousitisrevealed,that,incallingonthenameoftheLord,thevilestshallbesaved.“Godhathmadehimtobesinforus”(whobelieve;)wearemade the righteousness ofGod in him. The two clauses are co-extensive;thoseforwhomChristwasmadesinaremadetherighteousnessofGodinhim.Ifwe understand us forwhom hewasmade sin, to include all, it necessarilyfollows thatwewhoaremade the righteousnessofGod inhim,must likewiseincludeallmankind.

“Whogavehimselfforoursins,thathemightdeliverusfromthispresentevilworld,accordingtothewillofGodandourFather,”Gal.i.4.TheobjectofthedeathofChrist, as here stated,was todeliverhispeople from this presentevilworld,and thisheaccomplishes,bydelivering themfromthecurseof thebrokenlaw.Thequestionis,whetherthegreaterpartof thoseforwhomChristgavehimself,remaintheservantsofthegodofthisworld,orwhethertheyareallbrought into theglorious libertyofGod’schildren. Inotherwords,whetherthe greater part of those for whose sins Christ made Atonement, receive nobenefit,buteitherhavetheircondemnationawfullyaggravated,2Cor.ii.16,—which is the case with those who reject the Gospel; or never hear of the

possibilityof escaping thewrath to come,—which is the casewith sogreat aproportionofmankind.Theinconsistencyofthisis increasedbytheadmissionof the doctrine of election, for itmust be granted, that the elect alone receivebenefitbytheAtonement.

“Christhathredeemedusfromthecurseofthelaw,beingmadeacurseforus:foritiswritten,Cursediseveryonethathangethonatree:Thattheblessingof Abrahammight come on the Gentiles through Jesus Christ; that wemightreceivethepromiseoftheSpiritthroughfaith,”Gal.iii.13,14.Nothingcanbemoreevidentthanthat thoseforwhomChristwasmadeacurse,areredeemedfromthecurseofthelaw.Ifthenheweremadeacurseforallmankind,allmustinheritablessing,fortheremovalofthecurseandtheenjoymentoftheblessingareinseparable.Tillmancameunderthecurse,hewalkedwithGod;buthesoldhimself to Satan, and became the servant of sin. Through theAtonement, theprey is taken from the mighty and the lawful captive delivered, and, by theGospel,Christenterstheheart,anddwellsinhisransomedbrethren;thusheseesofthetravailofhissoul.

ThisexactlycorrespondswithGod’sdeclaration,“Forastheraincomethdown, and the snow from heaven, and returneth not thither, but watereth theearth,andmakethitbringforthandbud,thatitmaygiveseedtothesower,andbreadtotheeater;soshallmywordbethatgoethforthoutofmymouth;itshallnotreturnuntomevoid,butitshallaccomplishthatwhichIplease,anditshallprosperinthethingwheretoIsentit,”Is.lv.10,11.HencetheApostleinformsusheenduredallthingsfortheelect’ssake.HewasuntoGodasweetsavourofChrist, in themthataresaved,and in themthatperish:To theone,hewas thesavourofdeathuntodeath,totheotherthesavouroflifeuntolife,2Cor.ii.16.

“Husbands, love your wives, even as Christ also loved the church, andgavehimself for it.That hemight sanctify and cleanse itwith thewashingofwater by the word, that hemight present it to himself a glorious church, nothavingspot,orwrinkle,oranysuchthing;butthatitshouldbeholy,andwithoutblemish,”Eph.v.25—27.Asthegoodshepherdlaiddownhislifeforthesheep,soChristisheresaidtohavelovedtheChurch,andgivenhimselfforit,thathemight sanctify and cleanse it, &c. For two thousand years, this Church wasprefigured by the family of Abraham, Isaac, and Jacob, who alone wereredeemed, towhomaloneGodshowedhisword,his statutes,and judgements,Psal.cxlvii.19;andofwhomhesays,“YouonlyhaveIknownofallthefamiliesoftheearth,”Amosiii.2.

“When he had by himself purged our sins,” Heb. i. 3. Whose sins hasChrist purgedor expiated?Surelyonly the sinsof his people.ThegreatHeadandElderBrotherof theseedof thewoman,nailed tohiscross the lawwhichcondemnedthem.Thusdidhe,asthefirst-born,trampleuponSatan;andbytheGospel, he gives them the “white stone,” the pledge of their justification andacceptancethroughhisblood.

“Neither by the blood of goats and calves, but by his own blood, heenteredinonceintotheholyplace,havingobtainedeternalredemptionforus,”Heb. ix. 12. For whom was the redemption obtained? For us,—for the trueIsrael. This redemptionwas prefigured by the deliverance from Egypt,whichwaspeculiartoIsraelaftertheflesh.Itwasatemporalredemption,ashadowforthe time then present. The temporal redemption was obtained through thesprinkling of the blood of the paschal lamb. The Apostle says, “Christ, ourpassover,issacrificedforus;thereforeletuskeepthefeast,”&c.TheEgyptianshad no fellowship with the people of God in the passover. The blood wasexclusively sprinkledonbehalf of Israel, and they alonekept the feast; so thebloodof theLambofGodwas exclusively shed for theheirs of promise, andthuswas their deliverance effected, and food prepared for them, by eating ofwhichtheymightlive.

“Thensaidhe,Lo,Icometodothywill,OGod.Hetakethawaythefirst,thathemayestablishthesecond.BythewhichwillwearesanctifiedthroughtheofferingofthebodyofJesusChrist,onceforall,”Heb.x.9,10.WhatwasthewillofGodwhichChristcametodo.“ThisistheFather’swillwhichhathsentme,thatofallwhichhehathgivenme,Ishouldlosenothing,butshouldraiseitupagainatthelastday,”Johnvi.39.AndtheApostletellsus,thatbythiswillwearesanctifiedthroughtheofferingofthebodyofJesusChrist,onceforall.Many sacrificeswhichonly “sanctified to thepurifyingof the flesh,”Heb. ix.13,wereoffered in Israel; but the one offering of theLord Jesus hath foreverperfected them thatare sanctified,Heb.x.14.We readof the sanctificationofthe Spirit, but the communication of the Spirit is the fruit of believers beingsanctifiedbythebloodofthenewcovenant.IsraelofoldwassanctifiedasGod’speculiarpeople,bythebloodoftheSinaicovenant,andinconnexionwiththis,hisSpiritremainedamongthem,Haggaiii.5.Thishasitsaccomplishmentinthetrue Israel,whobeingwashed in thebloodof Jesus, theirguilt removed, theirsinspurged,arebaptizedbyonespiritintoonebody.

“Whoverilywasforeordainedbeforethefoundationoftheworld,butwas

manifestintheselasttimesforyou,whobyhimdobelieveinGod,thatraisedhimupfromthedead,andgavehimglory;thatyourfaithandhopemightbeinGod,”1Pet.i.20,21.Christwassetupfromeverlasting,orevertheearthwas;andforwhomwashemanifested?“ForyouwhobyhimdobelieveinGod.”Hewillsaytoallothers,Ineverknewyou.

These arebut a fewof thosepassageswhich limit theAtonement to theelectofGod,—whichprovethatitiscoextensivewithsalvation.Howshoulditbeotherwise?Anatonement,orexpiation,ifsufficient,mustremovetheguiltofthoseforwhomitwasmade.HadthefamilygiventothesecondAdambeenasnumerous as the family of the first, the sacrifice on Calvary would havecancelled all their guilt. But such was not the will of God; and the Son, inransoming a countless multitude of all nations, fulfilled his Father’s will. Hetookpart in fleshandblood,notwith theseedofAdam,butofAbraham,andnoneofhisbrethrenshallbelost!

CHAPTERXXIII.GeneralExpressionsUponWhichtheDoctrineofUnlimitedAtonementisFounded.

THAT the terms all, theworld, thewholeworld, everyman, are used inScripture in reference to the Atonement, is certain, and this forms the mostplausibleobjectiontothegreatandfundamentaltruth,thatChristpurchasedtheChurch with his own blood. But it admits of an easy solution. The Jewishdispensationwasconfined toonenation,whileallotherswere left indarknessandignorance;havinglosttheknowledgeofGod,Hegavethemuptotheirownheart'slust,andtheywalkedintheirowncounsels.TheMosaicdispensationwastemporary, and introductory to theGospel being preached to all nations. Thispreparatorydispensationansweredthemostimportantpurposes.

1st, It prevented the knowledge of God from being entirely lost. Hisworshipwasestablishedinacountrysituatedinthecentreoftheworld,—intheneighbourhoodofthosenationsmostcelebratedfortheirpower,knowledge,andadvancement in civilization. Thus, in addition to the dispensations of Hisprovidence,(Actsxiv.17,)Godleftnothimselfwithoutawitness,(Isa.xliii.12,)whilehemaintainedinonenationtheexpectationofthecomingoftheSaviour.

2nd, In his dealings with Israel, God gave a striking proof of hisfaithfulnessintheperformanceofhispromises,whichwaspeculiarlyimportant,asheintendedthathispeople,ineveryage,shouldlivebyfaith.Twothousandyears before the Saviour’s birth, the family fromwhich hewas to springwasdesignated. That family might have mingled with the nations, and still thepromise,thatChristshouldspringfromAbraham,Isaac,andJacob,mighthavebeenfulfilled;buthowcouldhislineagehavebeencertainlytracedaftersuchalapse of years? The separation of the family, so highly distinguished, wasthereforenecessary,tomanifestthefaithfulnessofGod.

3rd,A body of themost unquestionable evidence of the truth as it is inJesus,was thusprepared.ThekingdomwhichGodestablished in Israel,wasacarnalmodelofthespiritualkingdom,ofwhichthetrueIsraelarethesubjects.Their redemption from Egyptian bondage was a shadow of the eternalredemption of the true Israel; their journey through the wilderness, —duringwhichtheydidnoteatbreadinthesweatoftheirface,likeothermen,butwerefedwithmanna,—was an emblem of the Christian life; the landwhich theyinhabited was a type of the heavenly country; the covenant, by which they

becamethepeopleofGod,wastheshadowofthenewandbettercovenant.Allthepeculiarprivilegeswhichtheyenjoyed,resultedfromtheircarnalrelationtoChrist,Rom.ix.5,andwereanemblemoftheheavenlyblessingsenjoyedbythespiritual seed of Abraham, Gal. iii. 29. All their ordinances of worship, theirtemple, their priesthood, and their sacrifices, were a figure for the time thenpresent,shadowingforththeoneofferingoftheSonofGod,andthosespiritualsacrificeswhichthetrueIsraelweretoofferthroughtheirgreatHighPriest,Heb.xiii.15.

4th, By the separation of Israel from the nations, God provided adepository for the lively oracles; and it merits attention, that until this wasprovided,therewasnowrittenrevelation.Indeed,thelengthofman'slifebeforetheflood,renderedthiscomparativelyunnecessary.

GodmadechoiceofMosestobethedelivererofIsrael,andthetypeofthegreatMediatorbetweenHimselfandthechildrenofthenewcovenant,aswellastobethefirstwriteroftheHolyScriptures.Herecordedthecreation,thefall,theflood,andthecallofAbraham,towhomGodhadmadeknownthebondageofhischildreninEgypt,andtheirdeliverance.

Whentheappointedperiodhadelapsed,MosesledIsraelforth,andgavethem thatcodeof lawsbywhich theywere tobegoverned, tillHewhosedayAbrahamhadseenafaroff,shouldappearandestablishhiskingdom.FromthedaysofMoses,a successionofprophetswas raisedup in Israel,whonotonlyreprovedandwarnedthepeople,butforetoldthecomingoftheSaviour,alltheparticulars of his birth, his character, miracles, death, and resurrection, hisrejection by his kinsmen, and their consequent dispersion; together with thecalling of the Gentiles, and the restoration of Israel. For two thousand years,Israel had been God’s witnesses in the observance of his worship, while theGentiles were plunged in idolatry; and so far from their rejection of Christpreventing the continuance of their testimony, it has served to render it moreremarkableandconclusive.

Had the Jews received Christ, the New as well as the Old TestamentScriptureswouldhavebeencommitted to them;and infidelsmight,withsomeplausibility,haveallegedthattherewascollusion—thatitwasaschemecraftilydevisedfortheaggrandisementofthenation;butthispleaiscutoff.Theyvouchforthetruthoftheprophecieswhichwentbefore,andwhichhavebeenreadintheir synagogues every Sabbath-day for eighteen hundred years, while they

blasphemetheholynameofHimtowhomtheyallrelate,andinwhomtheyallhave their exact accomplishment. Thus, while they confirm the truth of thepredictions, they refuse toadmit theirpalpable fulfilment.Thepresent stateofthe Jews is a constant miracle. Nothing can account for the circumstances inwhichtheyareplaced,buttheirpasthistory;andtheirpreservationinastatesoentirelydifferent from thatofanyothernation,—andso impossible to subsistaccordingtoallnaturalprinciples,—showstheimmediateinterferenceofDivinepower, as evidently as ifwe sawone raised from thedead.The reasonwhy itmakes so little impression, is, because it has continued so long, although this

rendersitmorewonderful.[§§§§§§§§§§]

DuringourLord’spersonalministry,whenhesentouttheTwelveandtheSeventytopreach,heinstructedthemnottogointhewayoftheGentiles,nortoenter into any city of theSamaritans, but rather to go to the lost sheep of thehouseofIsrael.Butafterhisresurrection,whenthenewcovenant,forwhichtheold only formed a preparation,was confirmed and ratifiedwith his blood, theApostleswerecommandedtogointoalltheworld,andtopreachtheGospeltoeverycreature,thatalltheseedofAbrahammightbegatheredin,notthatonlywhichisofthelaw,butthatwhichisofthefaithofAbraham,whoisthefatherofusall,Rom.iv.16.Theywere,however,tobeginatJerusalem;butthosewhowerefirstbiddentothemarriagewerenotworthy,andtheservantsweresenttothestreetsandlanesofthecity,tothehighwaysandhedges,thatthehousemightbe filled. The greater part of the Jewish nation rejected the counsel of Godagainst themselves;andGodmadeknownhispower,by raisingupchildren toAbrahamfromallnations,accordingtothepromise,—“Inthyseedshallallthefamiliesoftheearthbeblessed.”

Nomanwasnowtobeknownaftertheflesh.Themiddlewallofpartitionwas broken down; and henceforth Jew and Gentile were put upon the samefooting.Theinwardcircumcisionalonewastobeofanyavail.NoneweretobesubjectsofthenewandspiritualkingdombutthosewhowerebornofGod,—begottenwith thewordof truth,—bornof the incorruptible seedof theword,whichlivethandabidethforever.

Such is the foundation of the general terms made use of in the NewTestament. Formerly, God had shown his word unto Jacob, his statutes andjudgements unto Israel; but now ALL indiscriminately, without reference tofamiliesornations,weretopartakeoftheprivilegesoftheGospel;forChristdid

notdieforthatnationonly,butthathemightgathertogetherinonethechildrenofGodthatwerescatteredabroad.

TheadmissionoftheGentilesintotheChurchofGodisalwaysspokenofasamystery;itconsistsinGodofthe“stonesraisingupchildrentoAbraham,”orintheGentilesbeinggrafted,contrarytonature,intothegoodolive-tree,bybecoming the children of Abraham, and consequently the brethren of Christ.Thuswasthepredictionfulfilled,thatthekingdomofGodshouldbetakenfromIsrael, and given to a nation bringing forth the fruits thereof, referring to therighteousnationwhichkeepeththetruth,Isa.xxvi.2.TheyallknowtheLord,fromtheleasttothegreatestofthem,Jer.xxxi.34,andtheyaregatheredfromamongallnations,andkindreds,andpeople,andtongues.

Thegreateststumbling-blocktotheJews,inthepreachingoftheApostles,was that theGentileswere elevated to the same levelwith themselves.WhenPauladdressedhiscountrymenfromthestairsofthetemple,theylistenedwithdeep interest to the account he gaveof the crucified Jesus having appeared tohimingloryandmajestyonhisway toDamascus,—of thechangewhich thegloriousvisionhadproducedonhismind,—ofhissubsequentbaptism,—andofthe Lord having again appeared to him in the temple; but no sooner did hemention his mission to the Gentiles, than a burst of indignant clamourinterruptedthemarvellousnarrative,andhewouldhavebeentorninpieces,hadnotthechiefcaptainbornehimawaytothecastle.

TheprejudiceagainstGentilesbeingputuponthesamefootingwithIsrael,was not confined to unbelievers. Many Jews who had embraced the faith ofJesus,werestillzealousofthelaw;andwhiletheyadmittedthatsalvationwassenttotheGentiles,theyinsistedthatthosewhobelievedshouldbecomeJews,by circumcision and the observance of the law.Hence one great object of theepistlestothechurcheswastocounteractthedoctrineoftheJudaizers,“thatthetruthoftheGospel”—theGospelinitspurity—“mightremain”amongthem.Insuchcircumstances,itisevidentthattheApostleswouldnaturallybeanxiousto keep before the minds of the disciples the universality of the newdispensation,bytheuseofgeneralterms,suchaswefindintheNewTestament;toshowthattherewasnownorespectofpersons,—thatthedistinctionbetweenJewandGreek,—circumcisionanduncircumcision,—wasatanend,andthatallwhoheard theGospel, towhatevernation theybelonged,wereequally invitedintothefellowshipofwhichtheSonof*GodwasthegloriousHead.

Language,likeeverythinghuman,isimperfect;itisfrequentlyfigurative,anditisonlyfromusethatweareabletoassignthepropermeaningtothetermsemployed. No term, however general, if considered out of its connexion, canwith certainty convey tous the truemeaning.Themost general terms—“theworld,” “all the world” “the whole world”—are frequently made use of in alimitedsense.

The world sometimes signifies the material world, at other times theinhabitants of theworld, and inmany instancesonly a small part ofmankind.OurLord’sunbelievingkinsmensaid,“Showthyselftotheworld,”Johnvii.4,meaning, that he should go into Judea, that his disciplesmight see theworkswhichhedid,ver.3.“Beholdtheworldisgoneafterhim,”Johnxii.19,referringtoanumberofthepeopleofJudea.Theworldsometimesdenotestheungodly,incontrastwiththepeopleofGod.“Ipraynotfortheworld,butforthemwhichthouhastgivenme,”Johnxvii.9.“Theworldknewhimnot,”Johni.10.

TheLordsays, theSpiritwill reprove theworldofsin,of righteousness,andjudgement;heistheLambofGodthattakethawaythesinoftheworld;Godwas inChrist reconciling theworld tohimself,not imputing their trespasses tothem. In these passages, the world denotes both Jews and Gentiles who arereconciledtoGod,—whosetrespassesarenotimputed,—whosesinsaretakenaway,—whoaresaved.

The world sometimes means the Gentiles, as contrasted with the Jews.“Now,ifthefallofthembetherichesoftheworld,andthediminishingofthemtherichesoftheGentiles;howmuchmoretheirfulness?”Rom.xi.12.Again—“If the casting away of them (the Jews) be the reconciling of theworld” (theGentiles),ver.15.

With the same latitude“all theworld” is employed.Adecreewent forththat“alltheworld”shouldbetaxed,meaningtheRomanempire,whichincludedbutaverysmallpartofAsiaandAfrica,andonlyapartofEurope;theApostlespeaks of the Gospel having come unto the Colossians “as in all the world,”(both to Jews and Gentiles.) All the world wondered after the beast, but thekingdomofthebeastextendedonlytoasmallpartoftheworld.

“Thewholeworld”isusedtodenotetheGentiles.“Heisthepropitiationforour sins; andnot foroursonly,butalso for the sinsof thewholeworld,1John ii. 2,—men of every nation without distinction, Rev. v. 9. “The wholeworld lieth in wickedness,” 1 John v. 19. In the first clause of the verse, the

Apostlesays,“WeknowthatweareofGod,”sothatthewholeworldcannotbeunderstooduniversally.

The term all must also be frequently understood in a limited sense. Inregard to thisword, ithasbeenwellobserved, that“thedifferencebetweenallwithoutexception,andallwithoutdistinction,isdeservingofparticularattentionin this controversy.ThatChristmadeAtonement for allwithout distinction, isfreely conceded; that hemadeAtonement for allwithout exception, cannot bemaintained,aswehaveseen,without involvingourselves in themostpalpablecontradiction;noristhereanythinginthelanguageofScripturewhichrequires

ustoadoptsuchasupposition.”[***********]

ThetermailisfrequentlyemployedinregardtothosewhoareredeemedbythebloodofChrist;butthisadmitsofaneasysolution,inperfectconformitywith the fundamental truth, that the good Shepherd laid down his life for thesheep,—thathepurchasedtheChurchwithhisownblood.Indeedthedoctrineofuniversalsalvationmaybemaintainedfromtheuseofthisgeneralterm,muchmore plausibly than the doctrine of universal redemption. We have alreadyreferredtoRom.v.18,19,wherethefreegiftissaidtocomeuponallmen,tojustificationoflife.Again, themanyaremadesinners,andthemanyaremaderighteous.Again, “ForGodhathconcluded themall inunbelief, thathemighthavemercyuponall,”Rom.xi.32.All,herereferstoJewsandGentileswithoutdistinction,butnotwithoutexception,elseallwouldobtainmercy.

“NowIsay,Thattheheir,aslongasheisachild,differethnothingfromaservant,thoughhebelordofall,”Gal.iv.1.Heretheheirissaidtobe“lordofall,”whichisnecessarilylimitedtohisheritage.

“ForasinAdamalldie,evensoinChristshallallbemadealive,”1Cor.xv. 22. There shall be a resurrection, both of the just and of the unjust; butneitherinthischapter,norin1Thess.iv.,isanythingsaidoftheresurrectionofthewicked,norarethewickedeversaidtobemadealive.Theyaredeadwhiletheylive,“vesselsofwrathfittedfordestruction.”Intheversequoted,thefirstallincludesallthechildrenofAdam,whoinhimincurredthewagesofsin,thecurse of the law; the second all is limited by the Apostle to those “that areChrist’s,”verse23.

OurLordsays,“I,ifIbeliftedup,willdrawallmenuntome,”Johnxii.32.ButChrist’sflock,ineveryage,hasbeenalittleflock,andatthismomenta

verysmallpartoftheworldhasheardofhisname.

“FortheloveofChristconstrainethus;becausewethusjudge,thatifonediedforall,thenwerealldead,”2Cor.v.14.Ourtranslatorshaverenderedthesameverbinthesametense,differentlyinthetwoclausesoftheverse,whichisevidentlyimproper.ThepassageteachesusthatallChrist’speoplediedinhim;thedeathoftheheadwasthedeathofallthemembers.

“Whowillhaveallmentobesaved,andtocomeuntotheknowledgeofthetruth,”1Tim.ii.4.Thiscannotrefertomenwithoutexception,forsincethepublicationoftheGospel,averysmallpartofmankindhaveenjoyedthemeansofcomingtotheknowledgeofthetruth.TheApostlehadbeenspeakingofkingsandallinauthority.AlthougharichmanshallhardlyenterthekingdomofGod,wearenottosupposethecaseofkingsandrulerstobehopeless;wearetoprayforallmen,thatsuchasenjoythemeansofgrace,mayprofitbythem,andthattheymaybebestoweduponthosewhodonotatpresentpossessthem.

“Whogavehimselfaransomforall,tobetestifiedinduetime,”1Tim.ii.6, —for all without distinction. The supposition that Christ gave himself aransom for all mankind without exception, while so few ever heard of theransom,isabsurd.Mencanonlybesavedbyfaith;andhowshalltheybelieveinhimofwhomtheyhavenotheard?ThegraceofGodissaidtoappeartoallmen,Tit.ii.11;whichmustbeunderstoodofbothJewsandGentiles,forinnoothersensehasitappearedtoall.

“OThou that hearest prayer, untoThee shall all flesh come,”Ps. lxv. 2.This must mean all without distinction, for all mankind never have, nor willcome.While the world endures, it will be inhabited by the two families intowhichmankindweredividedafter thefall.“Allfleshshallsee thesalvationofGod,”Luke iii. 6. Suchwas the language of John theBaptist, foretold by theprophet, Isa. xl. 5., with reference to the breaking down the middle wall ofpartition,sothatGodwouldbeequallytheGodoftheGentilesasoftheJews,Isa.xlix.22,liv.5.”Iwillpouroutmyspirituponallflesh,”Actsii.17;compareJoelii.28.GodhadcovenantedwithIsrael,thathisSpiritshouldremainamongthem,Hag.ii.5.ThisprivilegewasnolongertobeconfinedtoIsrael,butshouldbeextendedtotheGentiles,ortoallflesh.“Thatyemayeatthefleshofkings,andthefleshofcaptains,andthefleshofmightymen,andthefleshofhorses,andofthemthatsitonthem,andthefleshofallmen,bothfreeandbond,bothsmallandgreat,”Rev.xix.18.Herethefleshofallmenisevidentlymenofall

ranks,freeandbond,smallandgreat.

“Forthereforewebothlabourandsufferreproach,becausewetrustinthelivingGod,who is the Saviour of allmen, specially of those that believe,” 1Tim. iv. 10. “Saviour,” here, evidently means Preserver. “O Lord,” says thePsalmist,“thoupreservestmanandbeast,”Psal.xxxvi.6.Godinhisprovidencesustains all men, but his people are his especial care. How beautifully is thisillustratedbyhispeculiarkindnesstoIsrael!

Manyotherpassagesinwhichthewordall isnot tobeunderstoodofallwithout exception, might be quoted; for instance, “And this continued by thespaceoftwoyears;sothatall theywhichdweltinAsia,heardthewordoftheLordJesus,bothJewsandGreeks,”Actsxix.10.Inthefirstplace,“Asia”doesnotheremean thecontinentofAsia,butAsiaMinor; andnoone can supposethat all the inhabitants of the Roman province, without exception, heard Paulpreach in the school of Tyrannus; but he preached publicly, and had manyhearers.God is said to command allmen everywhere to repent; butwhile nodistinctionismadeinthecommand,therearemanyexceptionsintheexecution,sothatthefargreaterpartneverheartheinjunction.

Another general expression is, every one, or every man. But, as hasalreadybeenobserved,neitherthis,noranyothergeneralexpression,canprovethatthepropositionisuniversal;wemustviewitinitsconnexion.

A passage frequently and triumphantly adduced in favour of universalredemptionisHeb.ii.9,whereChristissaidtotastedeathfor“everyman;”butthecontextprovesthatthegeneralexpressionmustbelimitedtothemanysonstobebroughtuntoglory,towhomChriststandsintherelationoftheCaptainoftheirsalvation;thechildrenwhomGodhathgivenhim,withwhomhetookpartinfleshandblood,andwhomheisnotashamedtocallbrethren,being,invirtueof their relation to him, the seedofAbraham,Heb. ii. 10—16. In thepassagebefore us, the expression every man, is peculiarly proper in reference to thesubjecttreatedof.ItimportsthattheCaptainofoursalvationdiedforeachofhispeople.Hediedforthem,(asIsraelistobegathered)onebyone,Isa.xxvii.12.

We read of one to whom the Lord gave sight, that he “saw everymanclearly.”EverymanissaidtopressintothekingdomofGod,Lukexvi.16.Thetrue light lighteth every man that cometh into the world, John i. 9; but thenumberoftheenlightenedissmall.Thefirstdisciplessoldtheirpossessionsandgoods,andpartedthemtoallmenaseveryonehadneed,Actsii.45.Godsdeals

toeverymanthemeasureoffaith,Rom.xii.3;everymanshallhavepraiseofGod,1Cor. iv.5; theheadofeverymanisChrist,1Cor.xi.3; thesepassagesreferexclusivelytothechildrenofthenewcovenant.“ThemanifestationoftheSpirit,”thatis,theSpiritinhismiraculousgifts,whichfewevenofthedisciplespossessed, “is given to every man to profit withal.” Upon this passage, —precisely upon the same principle as the universality of the Atonement ismaintainedfromHeb.ii.9,—hasbeenfoundedtheunscripturaldoctrine,thatinconsequenceofChristhavingdiedforallmankind,all receiveaportionof theHolySpirit,which,ifimproved,issuesinsalvation.Thisisthoughtnecessary,torender men responsible for not receiving the love of the truth. Many otherpassagesmight be quoted, to prove that the expression everyman, and othergeneralterms,donotevenaffordapresumptioninfavouroftheuniversalityoftheAtonement.

Thenecessityofthelimitationofgeneralexpressionsisevident,fromtheapplication of the word Gentiles. God is said to have given to the Gentilesrepentanceuntolife,Actsxi.18.OntheGentileswaspouredoutthegiftoftheHolyGhost,Actsx.45;declaringtheconversionoftheGentiles,Actsxv.3.TheGospelissenttotheGentiles,andtheywillhearit,Actsxxviii.28.GodistheGod of the Gentiles, Rom. iii. 29. All this general language is elsewhereexplainedbyGodhavingvisited theGentiles, to takeoutof themapeopleforhisname,Actsxv.14,andhisjustifyingtheuncircumcisionthroughfaith.TheadvocatesofuniversalAtonement,referringtoJohniii.16,say,Wekeepbytheplaindeclaration,Godsolovedtheworld.LetthemapplythesameprincipletothepassagesinwhichthegiftoftheHolyGhostispouredontheGentiles,orinwhichwereadoftheconversionoftheGentiles.

Another class of objections to the doctrine of Scripture in regard to theAtonement,isfoundedonthewarningsagainstdestroyinghimforwhomChristdied,Rom.xiv.15;1Cor.viii.11.Thesepassagesdonot imply that those forwhom Christ died, shall be destroyed or perish; but we are warned againstconductwhichhasthistendency.TheunbelievermakesGodaliar,1Johnv.10;notthatthetruthofGodisinthesmallestdegreeaffectedbythefollyofawormofthedust,butbecausehecontradictsGod,—treatingtheDivinetestimonyasafalsehood. The Israelites are warned against cutting off the families of theKohathites from among the Levites, Numb. iv. 18. The continuance of theKohathiteswasessentialtothecontinuanceofthedispensation.Theyalonewerepermittedtocarrytheholyvessels,andthereforetheycouldnotbecutoff;but

theirbrethrenarewarnedagainstdoingwhathada tendency to theirbeingcutoff.

MuchimportanceisattachedbytheadvocatesofuniversalAtonement,to2Pet.ii.1,“Buttherewerefalseprophetsalsoamongthepeople,evenasthereshallbefalseteachersamongyou,whoprivilyshallbringindamnableheresies,even denying the Lord that bought them, and bring upon themselves swiftdestruction. ”Here, it is said, arepeoplewhodeny theLord that bought them,and bring upon themselves swift destruction. Their being bought or redeemeddidnotpreventtheirdestruction.

Peterwastheapostleofthecircumcision,Gal.ii.7;andbothhisepistleswereaddressedtothestrangersofthedispersion;compare1Pet.i.1,with2Pet.iii.1.ThefalseteacherswhotroubledthechurcheswereingeneralJews,Titusi.

10. Paul describes them as dogs,[†††††††††††]

evil workers, the concision,enemies of the cross of Christ, Phil. iii. 2, 18, 19; they subverted “wholehouses,” they were “vain talkers and deceivers,” “teaching things which theyought not, for filthy lucre’s sake.” Theyweremore inexcusable, because theybelonged to God’s chosen and redeemed people. Moses, in foretelling thewickednessof Israelhadsaid,“Doye thus requite theLord,O foolishpeople,andunwise?IsnothethyFatherthathathBOUGHTthee?”Deut.xxxii.6.Andto this the Apostle refers. The Apostle Jude describes the same persons as“denyingtheonlyLordGod,andourLordJesusChrist,”Jude4.TheirenvyoftheGentilesledthemtorejecttheLordJesus:and,inrejectinghim,theyrejectedtheFather,forHeisknownonlyintheSon.Theycontradictedandblasphemedthetruth,Actsxiii.45.TheywerewillingtolookuponGodwhenhisglorywasveiledundertypesandfigures;theyminded“earthlythings;andwerethereforepleased with the carnal ordinances imposed on Israel till the time ofreformation,” Heb. ix. 10. But when the shadows fled away, and the truecharacter of God was exhibited in the unveiled face of Jesus, the naturalalienationoftheirheartbrokeout,theydeniedhim,andshowedthattheydidnotknowhim,althoughtheysaidhewastheirGod,Johnviii.54,55.

“The Lord is not slack concerning his promise, as some men countslackness; but is long-suffering tous-ward, notwilling that any shouldperish,butthatallshouldcometorepentance,”2Pet.iii.9.Thishasbeenappealedtoasa proof of God’s unwillingness that any should perish, and his desire that allshouldcometorepentance.Here,asintheinterpretationofotherpassages,many

are misled by not attending to the distinction constantly observed in theScripturesbetweenthepeopleofGodandunbelievers,Jer.xv.19.Fromthecallof Abraham, his posterity in the line of Isaac and Jacob are represented asexclusively the people of God, which he had “purchased” and “redeemed,”Exod.xv.16;Ps.lxxiv.2;Hos.vii.13;andinthenewTestament,thetrueIsraelare described as a chosen “generation, a royal priesthood, an holy nation, apeculiar (or purchased) people,” 1 Pet. ii. 9; and those who apply to such asknownotGod,thepromisesanddeclarationsoflovesofrequentlymadetothefriendsof Jesus, fall intoprecisely the sameerroras if theywere toapply theaffectionate expostulations and promises addressed to Israel, to theMoabites,Ammonites,&c.ThereisasrealaseparationbetweenthepeopleofGodandthemenoftheworld,intheNewTestament,asbetweenIsraelandtheheathen, intheOld.Wehavealreadyobserved,thatalthoughtheGospelistobeaddressedto all men indiscriminately, the Gentiles have not come into the place of theJews. This privilege belongs only to the true circumcision, to whom all theepistlesareaddressed.

Inthepassagebeforeus,theApostlehadbeentreatingofthescoffingandunbeliefof theungodly, andproceeds towarnhisbrethrenagainst falling intotheerrorofsupposingthattheLordwasslackinthefulfilmentofthepromiseofhis coming. They must not judge of his promise by the lapse of ages, butrememberthatonedayiswiththeLordasa thousandyears,Psal.xc.4,andathousandyearsasoneday.Heinhabitetheternity,andhisproceedingsmustnotbejudgedbyournarrowlimits.Thedelayisowingtohis“long-sufferingtous-ward,”andhisunwillingnessthatanyof(us,)thebrethrenofChrist,—theseedofthewoman,shouldperish,butthatall(ofus,)thewholefamily,Eph.iii.15,shouldcometorepentance.Theworldiscontinuedforthesakeoftheelect.OurLord,speakingofthedestructionofJerusalem,says,“ExceptthattheLordhadshortenedthosedaysnofleshshouldbesaved:butfortheelect’ssake,whomhehathchosen,hehathshortenedthedays,Markxiii.20.ThewholeJewishnationwouldhavebeendestroyed,hadnotthedaysofvengeancebeenshortened;butthiswaspreventedfortheelect’ssakewhowereyettobeborn;andforthesamereason theLord delays his coming.AllChrist’s sheep,—allwhom theFatherhathgivenhim,—mustbegatheredinbeforetheendcome.ItisnottheFather’swillthatanyofthemshouldperish.IntheeverlastingcounciltheyweregiventotheirgreatHeadandSurety,andtheyshallallbepresentedfaultlessbeforethepresence of his glory. Thousands and ten thousands of the children of menperish; and thiswas intimated from thebeginning,by theirbeingdescribedas

theseedoftheserpent.ButGodisnotwillingthatanyoftheseedofthewomanshouldperish;andhiscounselshallstand,Hewilldoallhispleasure,andwillthereforedelayhissecondcomingtillHehasgatheredinallhispeople.

ThepassageunderconsiderationisparalleltoEzek.xxxiii.11,“Sayuntothem, As I live, saith the Lord God, I have no pleasure in the death of thewicked;but that thewicked turn fromhiswayand live: turnye, turnye fromyour evilways; forwhywill ye die,O house of Israel?”The expostulation iseffectual—“allIsraelshallbesaved,”Rom.xi.26;forChristisexaltedaPrinceandaSaviour,togiverepentancetoIsrael,andtheremissionofsins,Actsv.31.We have formerly observed that many are led into error by applying to allmankindwhat isaddressedexclusivelytoIsrael.TheApostle refers to the trueIsrael,towardwhomGodislong-suffering,notwillingthatanyofthemshouldperish,butthatallofthemshouldcometorepentance;anditmustbeso.Theyweregiven toChrist,andhe“mustbring” themin tohis fold,Johnx.16.Butmultitudesof thehumanracedonotenjoythemeansofsalvation,nordotheyeverhearoftheonlynamegivenunderheavenamongmen,wherebytheymaybesaved.Theysinwithout law,and theyperishwithout law.Theprivilegesofthose who come under the sound of the Gospel are very great, but thecondemnationofmanyisaggravatedbytheseprivileges.TheApostle'slanguageinthispassageissimilartowhatiswritten,Rom.xiv.7,8.“Fornoneofuslivethtohimself,andnomandiethtohimself.Forwhetherwelive,weliveuntotheLord;andwhetherwedie,wedieuntotheLord:whetherwelive,therefore,ordie,weare theLord’s.”Theexpression,“nomandieth tohimself,”means,nomanofus;foritisnottruethatnoungodlymanlivethtohimself.TheungodlyneitherlivenordietotheLord,noraretheytheLord’s.Heknoweththemnot.Their god is their belly. But his people are his property, —his purchasedpossession,—andneitherlivenordietothemselves.

CHAPTERXXIV.TheEffectsoftheDoctrineofUniversalAtonementIllustratedbytheSentimentsWhichAppeartobeBecomingPrevalentinScotland.

SOME timeago, adiscussionarose among themembersof theSecessionbody,abouttheextentoftheAtonement,andGod’suniversallovetomankind.Theresulthasbeen,thatwhiletheSynodexpressedtheirdisapprobationofthelengthtowhichsomeoftheirnumberhadcarriedtheirviewsonthesesubjects,theyappeartohaveadoptedaconsiderablemodificationofthestandardsoftheChurch of Scotland, to which they still profess to adhere; and it is generallyunderstood,thatsomeoftheministersofthatbodydecidedlyholdthedoctrineofuniversalAtonement.

DrWardlawalsopublishedhisviewsonthesubject.HenotonlymaintainstheuniversalityoftheAtonement,butthatmenhave“power”tobelieveandturntoGod.Wehavealreadyadvertedtotheeffectthisdoctrinehashaduponsomeofthosewhowerestudyingunderhisdirection.Hehadtakenthefirststep;andalthough inclined to proceed no further, he found it not so easy to arrest theprogressoftheprincipleswhichhehadlaiddown.Independentlyofthedesiretomaintain the truth of the Gospel, —for which I give Dr Wardlaw all credit,althoughIamconvincedhehasgreatlyerred,—hehadmanyinducements,—whichwerenot likely tobe felt byhis students,—to stop at thepoint hehadreached.HeknewthattheabsolutenecessityoftheteachingoftheSpirittoleadfallenman into the truth,wasuniversallyheldbybelievers in thiscountry.Hehadlongtaughtthisdoctrine;andanyappearanceofvacillationonthesubject,wouldhavegreatlydiminished,ifnotaltogetherdestroyed,hisreputationasanauthorandapreacher.But thesemotivesdidnotweighwithhis students.Theworld was new to them; and the desire of distinction, and of becoming theleaders of a new generation, rendered a novel doctrine peculiarly fascinating.Add to this, that the denial of the necessity of thework of theSpirit, accordsbetterwiththewisdomofthisworld,andpromisestomodify,ifnottoremove,the hitherto insuperable difficulty of God’s absolute sovereignty in thebestowmentofsalvation.

Hitherto the doctrine generally distinguished by the name of Calvinism,hadbeenconsistent.AllmankindwerecondemnedinAdam,—separatedfromGodbythecurseofthebrokenlaw,—havingnomoreclaimupontheirCreatorthanthefallenangels.Butintheexerciseofhisholyandadorablesovereignty,

out of his own good pleasure, and for themanifestation of his own glory,Hegave, in theeverlastingcouncil,aninnumerablemultitudeofourfallenracetohis Son, who undertook their cause, —became responsible for them as theirSuretyandSubstitute,—andwasinduetimemanifestintheflesh,thathemightdestroy the works of the devil,—might ransom them from the power of thegrave,andredeemthemfromdeath.Heboretheirsinsinhisownbodyuponthetree, —commanded salvation to be preached to all nations in his name, andpromisedtobepresentwithhisservantsineveryage,notpermittinghiswordtoreturntohimvoid,butmakingiteffectualforthegatheringinoftheordainedtoeternallife;whileitsrejectionbythegreaterpartofthosewhoheardit,shoulddiscoverthemalignityofsin,andthedepthofthatenmityagainstGod,whichisitsgenuineoffspring.

DrWardlawholdsmuchof this truth, buthehasbeen seduced from thehigh ground which he once occupied. He thought, provided he continued tomaintain thedoctrineofelection,hecouldafford togrant tohisopponents theuniversality of the Atonement, together with God’s love to all men, and hisdesire,(althoughnothispurpose,)thattheyshouldbesaved.Asmighthavebeenexpected, thishasonly encouragedothers toproceed in thedownwardcourse,and restingupon thealleged fact, thatChristdied for everychildofAdam, inconsequence of God’s love to the world, many now boldly deny both thedoctrineofelection,andthenecessityoftheinfluenceoftheHolySpirit,whichisinseparablyconnectedwiththismysterioustruth.

We fully agree with DrWardlaw, that those who reject the Gospel, aremostcriminal.Heagainandagainputsthequestion,“Whatwouldyouhave?”p.152;andreplies,thatmenhaveallthenaturalfacultiesnecessarytoconstituteagroundofaccountableness.Hereferstothemotivesbywhichtheyareurgedtoreceivesalvation,andconcludesbysaying,thatmen’sinability“istheinabilityof disinclination, —of alienation of heart; moral inability.” But this moralinability is as absolute as natural inability. “The work of the Spirit,” says DrWardlaw,“isasessentialtosalvationastheworkofChrist,”p.173;andagain,“Idesire tobeaszealous for theworkof theSpirit,as for theworkofChrist.The one, I repeat, is as necessary to salvation as the other. If we cannot bejustifiedwithouttheworkofChrist,—neithercanwebesanctifiedwithouttheworkoftheSpirit.NothingshortoftheSpirit’spowercaneffectuallyovercomethatenmity, thataversionofheart, that rebellionofwill, inwhichweconsiderhuman inability to consist; and in all cases in which this converting power

operates, there is the following up of a Divine intention or purpose. It isaccording to thegoodpleasureofhiswill,— to thepraiseof thegloryofhisgrace,” p. 177. What difficulty, then, is got rid of by universal Atonement?Supposingeverysinnerofmankind,fromthefall,hadheardtheGospelinallitspurityandsimplicity,notanindividual,exceptingthosewhoweretaughtbytheSpirit, would have been saved. Of what value, then, is universal Atonement?Doesanyonereply,ItdiscoverstheenmityofthehumanheartagainstGod?Butdoesnot therejectionof theunlimitedproclamationofpardonthroughfaith inJesus,discoverthisenmitywithequaldearness?

Dr Wardlaw may ask, How can proclamation be made of pardon forunatonedsin?Wereply,thereisnosuchproclamation;butpardonisproclaimedtoallthroughfaithinChrist,andtheproclamationismadeeffectualbytheHolySpirit, for the salvation of all for whom the Atonement was made. Christ’speoplehaveredemptionthroughhisblood,theforgivenessofsins,accordingtotherichesofhisgrace;toothershewillsay,Ineverknewyou:“yebelievenotbecause ye are not of my sheep.” “My sheep hear my voice.” Thus men’sreceptionoftheGospelshowsforwhomtheAtonementwasmade.ElectionisasecretthingwhichbelongstoGod,butthesalvationofallwhobelieve,withoutexception, is revealed tous.Here, then, is thedifferencebetweenDrWardlawandhisopponents:“Wehold,”hesays,“thatthesinsofallmenwereimputedtoChrist,andthatthisviewsecuresthegloryofGodmorefullyintheofferoftheGospel,andintheactualsalvationofGod’schosen.”IfthesinsofallmenwereimputedtoChrist,andifhisdeathwereasufficientexpiationof thesesins,allmenmustbe saved.How is it possible that sin shouldbe imputedboth to theSubstitute and to himwhomhe represented, both to the Surety and to him inwhosebehalfhehadbeenaccepted?

So far from being surprised at Dr Wardlaw’s teaching having led hisstudents todeny theworkof theSpirit,weshouldhavebeenmuchastonishedhaditnotproducedthiseffect.TheyheardthattheAtonementwasmadeforall;theyheardthequestionre-echoed,“Whatwouldyouhave?”andinreply,man’sfacultiesandpowerswereextolled.Theyweretold,thattorequiretobe“madewilling,”wasa“self-contradictoryabsurdity,”andtheyreplied,Thisisenough;weneitherwantnorwillacceptofmore;allthesinsofmankindwereexpiatedonCalvary,andthereisnolongeranybarinthesinner’sway.True,repliestheirteacher, “but thework of the Spirit is as essential to salvation as thework ofChrist.”“IfwecannotbejustifiedwithouttheworkofChrist,—neithercanwe

be sanctifiedwithout theworkof theSpirit.”Why thendoyouaskus, “Whatwouldyouhave?”IftheworkoftheSpiritbeasnecessaryastheworkofChrist,wewouldhave“thesovereignefficaciousinfluencesoftheHolySpirit;”butweare satisfiedwith your elaborate induction of particulars, such as “our naturalpowersandfaculties,”“ourpowerofbelieving—ofcreditingwhatisattestedbysufficientevidence,”our“naturalpoweroflovingandhating.”Byallthese,andmany other considerations which you have presented to us, we are assured“nothingwhatever,intheformofobstacle,liesin”our“way.”Youhavetaughtus thatChrist “has shedhisblood for sinners, and foryouamong the rest,”p.154. These and many other considerations which you have brought forward,convinceusthatnosupernaturalworkisnecessarytoourreceivingtheGospel.Besides, inwhat does thework of the Spirit consist, which you affirm is “asessentialtosalvationastheworkofChrist?”—notsurelyinmakingmenwillinginthedayofhispower?—notinworkinginthemtowillandtodoofhisgoodpleasure,byreceivingtheloveofthetruth,thattheymaybesaved?foryoutellusthattorequiretobemadewilling,isaself-contradictoryabsurdity.Stop,saysDrWardlaw;Ineversaidso;whatIsaid,was, that“yourbeingmadewilling”wasnot“necessary toyouraccountableness.”Ouraccountableness! theyreply,wenever foramomentcalled it inquestion! It iswritten ineverypageof thewordofGod;itisimpresseduponourheartsinindeliblecharacters.Youronlyobjectmayhavebeentoconvinceusofouraccountableness;butyourreasoninghassatisfiedusthattheScripturesareabletomakeuswiseuntosalvation,andthatourwillisfreetochoosethegoodandtorefusetheevil.IftheworkoftheSpirit be as essential to salvation as theworkofChrist, anAtonement havingbeenmadeforall,bringsnoonenearertothekingdomofGod,forwithoutthesovereignefficaciousworkof theSpirit, there isanabsolute impossibilityofasinner’ssalvation;sothatyouropeningadoorofhopeforall,isonlyuncoveringagravethatthedeadmaycomeforth;itislightingacandlethattheblindmaysee;itisopeningadoorforamanwithoutlegstowalkoutofprison.

Some of the Independent Churches take part with the students who, onaccount of the views they have adopted, were expelled from the Academy.Various publications have appeared, denying the doctrine of election, and thenecessityofDivineinfluenceinordertosalvation.HereweplainlyseethefruitsofthedoctrineofuniversalAtonement.ChristhavingpurchasedhisChurchwithhisownblood,isthekey-stoneofthearch,andwhenthisisremoved,thebeautyandsymmetryofthewholesystemaremarred.

There is much more consistency in the Arminian system, from whichelection is excluded, and according towhich the Spirit is given to all; but aninsuperabledifficultyinthewayofboth,is,thatduringeighteenhundredyears,averysmallpartofmankindhaveheardthegladtidingsofsalvation.DrJenkynwilltellus,thisdoesnotpreventthesalvationofvirtuousheathens;buttheHolyGhost teaches us, that those that are without Christ, are without hope in theworld.

WehavealreadyexaminedDrWardlaw’sdoctrineofGod’suniversallove,—lovetomankind—&lovewhichissues,ashemustadmit,intheeverlastingdestructionfromthepresenceoftheLordandthegloryofhispower,ofthefargreaterpartofitsobjects!WhomtheLordlovethhelovethtotheend;sothatthedoctrine of his universal love to mankind, and his desire for their salvation,naturallyandunavoidablyleadstothedoctrineofuniversalrestoration.Tothis,Ihave no doubt, the present speculations are rapidly tending; it is indeed, thelegitimateissueofuniversalAtonement.IftheAtonementweremadeforall,andifitweresufficientforthoseforwhomitwasmade,allmustbesaved.“HethatsparednothisownSon,butdeliveredhimupforusall,howshallhenotwithhim freely give us all things?” Rom. viii. 32.Who shall lay anything to thechargeofthoseforwhomJesusdied?ver.33.Whetherhediedfortheelectorforall,onethingiscertain,hewasraisedagainforthejustificationofthoseforwhomhedied,Rom.iv.25.Theyarejustifiedbyhisblood,andmuchmoreshallthey be saved from wrath through him.When they were enemies, they werereconciled toGod by the death of his Son; andmuchmore, being reconciled,theyshallbesavedbyhislife,Rom.v.9,10.

TheScripturesteachusthattheremustbeheresies,inorderthatthosewhoare approved may be made manifest. By the winds of doctrine, which are atpresentpassingoverthiscountry,thethoughtsofmanyheartswillberevealed.Thereiseveryappearanceofmultitudesbeingturnedfromtheprofessionofthefaithoncedeliveredtothesaints,whichtheyhavehithertoappearedtohold;butotherswillbe ledtomoredecidedviewsof the truth.TheywillperceivemoreplainlytheintimateconnexionofeverypartofthedoctrineofChrist.Theywillseemoreclearlyhowonepartdependsuponanother,whilethewholeunitestocompleteonegrandandharmoniousplan;which,althoughforsurpassingthefullcomprehensionofmenorangels,shallforeverstandanimperishablemonumentofthemanifoldwisdomofGod.

CONCLUSION.INconcludingourremarksuponthismostimportantsubject,itmaynotbe

impropertocontrastthetwosystems,—ofChristhavinglaiddownhislifeforallmankind,—andhishavingbornethesinsofhispeopleinhisownbodyonthetree.Itisnotforamomentsupposedthateithersystemisfreeofdifficulty;were this the case, itwould afford a demonstration that it is not according totruth; for we must receive the kingdom of God as little children,—wemustcease from our own wisdom, and become fools that we may be wise. Everynatural principle in our hearts is opposed, to theway of salvation by faith inJesusChrist.Manwasmadetolivebyobedience,andeveryfeelingofhismindconstantlypromptshim,guiltyandpollutedasheis,torecurtothedeedsofthelawforacceptancewithGod.Thatthemanwhichdoeththesethingsshallliveinthem,isnotonlythelanguageofMoses,butofeveryone’snaturalconscience;andChristisneverseenastheendofthelawforrighteousnesstothebeliever,till our high imaginations are cast down, andwe are convinced of sin by theHoly Spirit. This was beautifully illustrated in Israel by the law of the leper.Whenapersonwassuspectedofbeingafflictedwiththatloathsomedisease,hewasbroughttothepriest,whodecideduponhiscaseaccordingtothelaw.Themanwhohadaspotofaparticulardescription,waspronouncedunclean;butiftheleprosy“coveredallhisflesh,”hewasclean,Lev.xiii.13.Weallknowthatwearesinners,—ourheartcondemnsus;but to feel that inus, that is, inourflesh,dwellethnogoodthing,wemustbetaughtofGod.WhenJesusmanifestshimself to us in a way he doth not to the world, — when he gives us theknowledgeofsalvationbytheremissionofoursins,—whenGodestablisheshiscovenantwith us,—showing us that he is pacified towards us for all thatwehavedone,then,andnottillthen,doweabhorourselves,andrepentindustandashes.Wethenfeel,notonlythatwehavespots,butthatweareutterlyvileandpolluted. Butwhile the things of the Spiritmust be foolishness to the naturalman, the doctrine of universalAtonement, viewed in connexionwith personalelection,sofarfromremovingdifficulties,increasesthemten-fold.

Incontrastingthetwosystems,webeginwithwhatistermed,PARTICULARREDEMPTION.Thosewhohold it,maintain thatmankindwerecreated, fell,andwerecondemnedinAdam,theheadofthecovenantorconstitutionwhichGodgave to the human race. All are, in consequence, shapen in iniquity andconceivedinsin,andarebynaturethechildrenofwrath.Thetruthofthisisnotproposed to us as a subject of debate and discussion, but is authoritatively

declaredbyGod,—it isconfirmedbytheuniversaldepravityofmankind,andby the death of infants before they are capable of discerning good or evil.Immediately after the fall,Godmade knownhis purposes ofmercy through asuffering and victorious Redeemer, at the same time intimating that salvationwas tobe restricted tooneof the twogreat families intowhichmankindweredivided.

Inthefulnessoftime,theSaviourappearedinthecharacterofthesecondAdam,—theHeadandSuretyof thenewcovenant,having takenpart in fleshandbloodwiththeseedofthewoman,—thechildrenwhomGodhadgivenhim.After having afforded the most abundant evidence that he was the promisedSaviour, he voluntarily submitted to that death which the law of God hadpronounced accursed. In his death hewas the Substitute of his people,whosesinswerelaiduponhim,andwhichwereallwashedawayinhispeace-speakingblood. Having been delivered for their offences, he was raised for theirjustification,and,astheirgreatHigh-PriestandAdvocate,satdownattherighthandofthethroneoftheMajestyonhigh,beingexaltedaPrinceandaSaviour,togive repentance to Israel, and the remissionof sins.Heever liveth tomakeintercession for all who come unto God by him; and his intercession is everprevalent,beingfoundedontheperfectionofthesacrificewhichheofferedonthecross,bywhichtheguiltofhispeoplewasforevercancelled.Astherewardofhisobedienceuntodeath,he is, in thenature inwhichhesuffered, investedwithallpowerinheavenandinearth,thathemightgiveeternallifetoasmanyasGodhadgivenhim,andwhomhehadredeemedfromthecurseofthelaw,bybeingmadeacurseforthem.HebringsthemunderthesoundoftheGospel,—makesthemwillinginadayofpower,—manifestshimselftotheminawayhedoesnottotheworld,thuscreatinginthemacleanheart,andrenewingarightspiritwithinthem.Hewillfinallyreceivethemallintohiseternalkingdomandglory,and,beforeanassembleduniverse,willsay tohisFather,“BeholdIandthechildrenwhomthouhastgivenme.”SuchisabriefviewofthedoctrineofthewordofGodinregardtotheAtonementofChrist.

TheadvocatesofUNIVERSALATONEMENT admitman’s creation, fall, andcondemnation in Adam, and the consequent universal depravity of mankind.TheyadmitthatthereissalvationforsinnersonlyinChrist.TheyaffirmthathemadeAtonementforallmankind;butsuchisman’sdepravity,thatnotoneofthehuman race would have escaped, had not God, before the foundation of theworld,choseninChristamultitudewhichnomanshallbeabletonumber,who

are saved by faith in Christ, produced by the operation of the Spirit. Bothschemesagree,inmaintainingthattheelect,andtheelectalone,shallbesaved;butwhiletheadherentsoftheonemaintainthattheAtonementwasmadeforall,theyholdthatitdoesnotremovetheguiltofany,butmerelylaysafoundationforthegeneralinvitationsoftheGospel,which,theyallege,couldnothavebeenmade,hadnotanuniversalAtonementbeenoffered.Tothisitisreplied,thatanAtonementwhichdoesnotcancelguilt,isnoAtonement—itisacontradictionintermsthat,inordertopreachpeacetosinnersthroughJesusChrist,thereisnonecessity foranuniversalAtonement, since,by theGospel, sinnersaremerelyinvitedandcommandedtotrustinthebloodofJesusforpardonandeternallife,—andthustheelectareseparatedfromthereprobatebytheGospel,whichistotheonethepowerofGoduntosalvation,andtotheotherastumbling-blockandfoolishness.Theformerreceivetheloveofthetruththattheymaybesaved,—thelatter,throughthedepravityoftheirhearts,rejectthecounselofGodagainstthemselves.IftheGospelbehidfromany,itisbecausetheyarelost,—theyarethe seedof the serpent; theLord,whoknoweth them that arehis, neverknewthem;He gives themup to their own hearts’ lust, and theywalk in their owncounsels.

It is evident, that if thegeneral invitationsof theGospel be inconsistentwith limitedAtonement, theymust be equally sowith personal election. It isadmittedonbothsides, thatnoneeverdidorwillreceivetheloveof thetruth,exceptingtheelect;towhatpurpose,then,preachtheGospeltoall?Theansweris,Godhasbeenpleasedtoappoint,thatbytheGospeltheelectshouldreceiverepentance unto life. Is there any greater difficulty in holding that those forwhom the Atonement was offered, are made manifest precisely in the samemanner?

An insuperableobjection to thedoctrineofuniversalAtonement, is, thatcomparatively fewof thechildrenofmeneverhearofaSaviour.DrWardlawtellsus,iftheAtonementwerenotmadeforall,thesalvationofthenon-electisa natural impossibility; what, then, will he say of those who never heard theGospel?Exclusionfromthemeansofgraceisnotanewthingontheearth;itisnot peculiar to the period since the Atonement wasmade. From the time theSaviourwasfirstannounced,theproportionofthosewhoenjoyedthemeansofsalvationhasbeencomparativelysmall.FromthefloodtothecomingofChrist,theknowledgeofGodwasconfinedtoonefamily,andsincehisascensionbutfewhavebeenfavouredwiththeGospel.ThewordofGodhasbeentakenoutof

the hands even of the greater part of thosewho are calledChristians, and thedoctrineofJesusisburiedunderamassoftraditionsandinventionswhichturnmenfromthetruth.

To what purpose, then, declaim about a limited Atonement involving anatural impossibility of salvation, when the Son of God has said, “He thatbelievethnotshallbedamned;”while themeansofsalvationareconfinedtoafew,andthishasbeenthecaseeversincetheannouncementofthecomingoftheSaviour!

Oncemore:TheadvocatesofuniversalAtonementrepresentthesalvationofChristasanexpedient.TheGodoftheScripturesisnotaGodofexpedients.Hiscounselshallstand,andHewilldoallhispleasure.Noneofhis“measuresandexpedientsinDivinegovernment”are“liabletoentirefailure.”Theplansofthe Almighty are not the sport of chance, nor can they be thwarted andcounteracted.OurGodmakesno experiments.He resorts tono expedients forthe fulfilment of his designs. Known unto God are all his works, from thebeginning of the world. His plans have been gradually unfolding, since hecreatedman in his own image. He determined that ALL things should be putunderthefeetoftheSonofMan.Satanimaginedthat,shouldAdamrebel,thiswouldbeimpossible;buthewascaughtinhisownsnare,—hefellintothepitwhichhehaddug;andlearnedbyexperience,thatthewrathoftherebelangels,aswellastheadorationofthosewhosurroundHisthrone,mustalwaysresultintheadvancementoftheDivineglory.

The new creation is the ultimate end and perfection of the old. Theformationofmankind inAdamwas the shadowof the creationof the sonsofGod in the Only Begotten. This shall be completed when Christ presents theChurchtohimself,agloriousChurch,withoutspotorblemish.Allhisbrethren,—theseedofthewoman,—shallovercome“bythebloodoftheLamb.”TheirGloriousHeadwas brought from the dead, and “by his own blood entered inonce into the holy place;” and thither he shall be followedby an innumerablecompany,forwhomhehathobtained“eternalredemption.”

Weseeabeautifulharmonybetweentheoldandnewcreation.Thatwasnot first which was spiritual, but that which was natural; and afterwards thatwhichwasspiritual.Thefirstmanwasoftheearthearthy;thesecondManistheLord from heaven. This is in somemeasure analogous to the creation of theworld. When the dry land appeared, the vegetable kingdom was called into

existence. Fishes and fowls were then made; afterwards cattle and livingcreatures; and then Adam, in his Maker’s image. Thus we behold a gradualprogressionin theworkofcreation,advancingfromtheformationofmatter tothatofhimwhowasconstitutedtheheadofthelowerworld.Thesameplanwaspursued in the work of redemption.When darkness covered the earth, mercydawned upon this benighted world, in the curse upon the serpent; and as theshininglightshinethmoreandmoretotheperfectday,sothewayofsalvationwasgraduallyunfolded,tillthedarknesswaspast,andthetruelightshoneforth,by the manifestation of the Son of God. He ascended to glory, and by theoutpouringoftheSpirit,ledtheApostlesintoallthetruth;thusqualifyingthemforthrowingopenthekingdomofGod,aswellassecuringthesuccessoftheirpreaching,byhispromisedpresenceandblessing.

This gradual development is apparent in the call of Abraham, in God’sdealings with his posterity, and in the kingdom and ordinances established inIsrael. It was a parable for the time then present. Thuswe see that in all theconductofGodtowardsourworld,hehasproceededfromcomparativelysmallbeginningstothefullermanifestationofhispowerandwisdom;andthisexactlycorrespondswiththehighestproofofhiswisdomandpowerintheestablishmentoftheeverlastingkingdomofourLordJesusChrist.Thenewheavensandnewearth, in which dwelleth righteousness, shall by-and-by be completed, and ahighernoteofpraisewillhailtheconsummationofthemysteryofGod.

Meantime, the word of God shall not return to him void; it shallaccomplishwhat he pleaseth, andprosper in the thingwhereto he sent it.Theelectionshallreceivetheloveofthetruth,thusprovingthattheywereredeemedfromthecurseofthelaw,andransomedfromdeathbythebloodoftheLamb;while the rejection of the Gospel by multitudes, will prove that Christ neverknew them—that they belonged to another family, andwere, in the righteousjudgementofGod,lefttoperishintheirsins.FallenmanhadnomoreclaimonGodthanthefallenangels;andifHeshowedunmeritedfavourtoapartofourruinedrace,whoshallsaytohim, inregardto those thatare lost,“Whatdoestthou?”Isitnotlawfulforhimtodowhathewillwithhisown?Thedayoftherevelation of his righteous judgement is approaching, and then shall he bejustifiedinhissayings,andovercomewhenheisjudged;hisrighteousnessshallbebroughtforthasthelight,andhisjudgementasthenoon-day.

APPENDIX.ReplytoDrPayne'sArguments

THOSE who have learned their divinity from theWord of God,must bestruck on the perusal ofDr Payne’s Lectures,with the difference between hismodeofteaching,andthatoftheScripture.Theformerplungeshisreadersintothedepthsofmetaphysics;thelatterusesgreatplainnessofspeech,andinsteadof entangling us in the mazes of philosophical reasoning, in the simplestlanguageannouncesthetruthasitisinJesus.

IbeganmyworkontheAtonementbypointingoutthedangerofblendingmetaphysicswithScripture truth, and attempting to remove the offence of thecross. Dr Payne’s Lectures afford a practical illustration of the importance ofboththeseprinciples.

The Scripture informs us, that wemust receive the kingdom of God aslittle children, otherwise we cannot enter it; if we desire to be wise wemustbecomefools,mustceasefromourownwisdom,andbesatisfiedwithknowingthatsuch thingsare,without toocuriously inquiringhowtheycanbe.“Wearefools for Christ’s sake,” says the Apostle, “but ye are wise in Christ.” ByblendingthephilosophyofGreecewiththedoctrineofChrist,theCorinthiansinpartescapedthereproachofthecross,butitwasattheexpenseoftheirmindsbeing corrupted from the simplicity that is in Christ. The Colossians arecautioned against being spoiled “throughphilosophy and vain deceit, after thetraditionofmen, after the rudimentsof theworld, andnot afterChrist;” and IcannotbutconsidertheseandsimilarpassagespeculiarlyapplicabletothemodeofteachingadoptedbyDrPayne,uponwhoseviewsoftheAtonementIproposetomakesomeremarks.

The people of Scotland have been considered to be rather partial tometaphysical investigation. Among them our author commenced his ministry,andwhether itwas, thatbyexceeding in their favouritedepartmenthedidnotattain popularity as a preacher, or from some other cause, he removed toEngland,andappearstoretainsomedegreeofdispleasureagainstthosewhodidnot sufficiently appreciate his talents.Hewrites in a stylewhich indicates noveryfriendlyfeelingto“thewisemenoftheNorth”and“theultra-CalvinistsoftheNorth.”

Ifwemistakenot,DrPayneattributedhiswantofsuccesstothepeopleof

Scotland’s attachment to Sandemanianism; he repeatedly intimates hisdisapprobation of that system, and even speaks of it in connexion withSocinianism,withwhich it has no affinity.On theDivinity andAtonement ofChrist, Sandemanwas clear. But the name of Sandemanianism has long beenemployedinEnglandasabugbear,inordertoexciteprejudiceagainstwhateverwasviewedwithdisapprobation.MysentimentsonSandemanianismaregiveninaLettertotheEditoroftheEvangelicalMagazine,insertedinthenumberforMay1846,p.249.TheobjectoftheletterwastovindicatemylatebrotherandmyselffromthechargeofhavingencouragedtheputtingofSandeman’sworksinto the hands of the students educated at his seminary, and to express myastonishment that the late heresies in the Scottish Congregational churchesshould be ascribed, in a paper which had appeared in the Magazine, to theinfluenceofmybrother’sclasses,atthedistanceoffiftyyears;atthesametime,I statedasamatterof fact,“thatvery fewof thestudentsof thoseclasseshadturnedoutill.”InanoteappendedtomyLetter,theEditorsays,“Wecannotatthe same time vouch so strongly as Mr. Haldane seems to do, for the fullorthodoxyofall themenwhoattendedtheclasses towhichherefers.”Ineverhintedthatallhadturnedoutwell;Isaid,“veryfew—turnedoutill.”TheEditorproceeds, “We are old enough to remember the speculative tendency of thepreaching of not a few of them, and howmuch they insisted on Sandeman’snotionofsavingfaithbeinganakedassenttothetruth.”Now,DrPayne,inwhatare termed in the Evangelical Magazine, his “invaluable lectures,” which arenoticedwithunqualifiedapprobation,affirmswithSandeman,that“faith,strictlyspeaking,isthebeliefoftheGospel,”p.269.”Strictlyspeaking,faithsupposesatestimony, and is the credit we give to testimony,” p. 270. He endeavours toprove a differencebetweenhimself andSandeman, by condemning thosewhorepresentfaithasanassenttothegreatfactsoftheGospel,andaffirmsthattherecanexistnosavingfaith,“whenthescriptural importandmoralgloryof thesefacts are not clearly discerned and powerfully realized.” This he says, “is theextremetowhichSandemanianismtends,ifithasnotexactlyreachedit,”p.274.NowSandemanagreeswithhim,thatfaithisthebeliefof“themeaning”oftheGospel.HewouldnothaveacknowledgedaSociniantobeabelieveralthoughhe admitted that Jesuswas theSonofGod, because he attaches to the term adifferentmeaningfromthatcontainedintheScripturesoftruth.

Every doctrine of the Gospelmay be viewed as amatter of fact,—thedivinityofChrist,regeneration,justification,sanctification;andifthesearenotbelieved as they are exhibited in the Scripture, there can be no saving faith.

[‡‡‡‡‡‡‡‡‡‡‡]Sandemandidnotdenytheabsolutenecessityof thepowerof

theHolySpiritintheproductionoffaith.Indeed,hecarriedthistoanextreme,discouraging all concern in the unconverted about their souls, as tending toPharisaismandself-righteousness.Heheld,withDrPayne,that“whateverbethenatureofareport,theactofbelievingitisthesame,”p.284.DrPaynemaintainsthat “faith is an intellectual act, andan intellectual act alone.”He tellsus thatwhen theApostle speaks of believingwith the heart, “he obviouslymeans anunfeigned faith, inopposition to amereverbal professionof faith.”Hedeniesthatfaithisanexerciseoftheaffections,“foritisnotmoreabsurdtosaythatweperceivewith the affections, and lovewith the intellect, or seewith the nose,thantomaintainthatweliterallybelievewiththeheart,”p.283.ThiscomesverynearSandeman’snotionofanakedassenttotruthbeingsavingfaith,andmighthaveexcited thedispleasureof theEditorof theEvangelicalMagazine;but inhisremarksontheLectureswewereremindedofthehomelyproverb,thatonemanmay,withimpunitystealasheep,whileanotherishangedforlookingoverthehedge.

Ourauthortellsusthat,“asfarasanunconvertedmancanunderstandtheGospel,hemaybelieveit,”p.275.Yes,butnounconvertedmancanunderstandthe Gospel. He may indeed talk with accuracy upon all the doctrines of theGospel,justasamanbornblindmaytalkaccuratelyoflightandcolours,buthedoesnotattach the truemeaning to the termsheemploys,nor is itpossibleheshould,tillhiseyesareopened.Thecaseofanunconvertedmanispreciselythesame,onlythelatterisguilty,whiletheotherisnot.

Throughouthiswork,DrPaynehas referred toDrMarshall andmyself,and has classed us together in his animadversions on the subject of theAtonement.Ibelieveoursentimentsinmanyrespectscoincide,butwithoutthesmallest disrespect for DrMarshall, I think it right to say that, till I saw DrPayne’slectures,IhadnotreadanythingwhichDrMarshallhaswrittenonthesubject,withtheexceptionoftheextractsinDrWardlaw’spublication.Inthese,DrMarshallappearedtometoconcedesomuchtohisopponents,astorenderhis views of particular redemption, (or as Dr Payne would say, particularatonement) untenable. I afterwards heard with great pleasure that he hadretractedthoseadmissions;butatthattimemyworkwassofaradvanced,thatIdidnotthinkitnecessarytoexaminehislaterpublication.

ImentionthistoshowthatDrMarshallandIwerenotcognizantofeach

other’s sentiments, and to protest against our being classed together, and thuseachbeingmaderesponsiblefortheviewsexpressedbytheother.Insayingthis,I have no intention to insinuate the slightest disapprobation of any of DrMarshall’sstatements,which,sofarasIknow,nearlycorrespondwithmyown.

Besidesvariousremarksinthebodyofhiswork,onmylatepublicationonthe Atonement, Dr Payne has, in an Appendix, considered some of mystatements, but contents himselfwith incidental strictures,without entering ontheproofsIadducedinsupportofmyviews.Asecondeditionofmyworkbeingcalledfor,Itaketheopportunityofreferringtowhathehasbroughtforward;atthesametimeobserving,thatthefoundationofmysystemisunshaken,Imightsay,unassailed.

I premise, that while Dr Payne is very much disposed to charge hisopponents with using strong language, he is far from being careful to avoidpersonalities. The charges of dogmatism, Antinomianism, ultra-Calvinism,[§§§§§§§§§§§]

and being “utterly stolid,” are freely brought forward, and hepredictsthatinallprobability,IshallverysoonbedriventogiveupaddressingtheGospeltoallwhocomeunderitssound.ItmaythereforegivehimpleasuretobeinformedthatIhaveheld,thatthegoodShepherdlaiddownhislifeforthesheep,and for themalone,andat the same timecommanded theGospel tobepreached to every creature, from a period (I should suppose) anterior to DrPaynehavingcommencedhismetaphysical studies;andalthough, Ihope Iamnot tooold to learn, I feel nodisposition to abandonormodify either theonesentimentortheother:Iholdbothtobemostimportant.

Here I would refer once for all, to the charge of Antinomianism, sofrequentlybroughtbyDrPayneagainst thosewhoholdscripturalviewsof theAtonement. Without the slightest desire of boasting, (for according to theApostle,aboasterandafoolaresynonymous,2Cor.xi.16.)Iamboldtoaffirm,thatmyconvictionoftheobligationoftheholy,just,andgoodlawofGod,uponbelievers, and upon allmankind, is not less strong than that ofDr Payne. Tohimself rather than to me the imputation of Antinomianism is applicable. HerepresentsGodastreatingtherighteousOneasifhewereguilty,andtheguiltyas if theywere righteous, thusmakingvoid the law, anddenying the essentialjusticeoftheAlmighty.Iwouldatthesametimeremindhim,thatcallingnameshas nothing to do with our inquiries after truth, and only proves a lurkingsuspicionoftheweaknessofourcause.DrPayne,todohimjustice,writeswith

sufficient coolness, but this is rather an aggravation of such epithets, as“Antinomians”whichhesofrequentlyappliestothosewhomaintainthatChrist,who knew no sin, wasmade sin for his people, that theymight bemade therighteousnessofGodinhim.

P. 36.—We have an example of our author’s darkening counsel in theassertion,that“instrictaccuracyitcannotbesaidGoddirectlydecreesthatanyman shall believe the Gospel, and persevere unto the end, and inherit eternallife.” Does not God predestinate some to the adoption of children, and to beconformedtotheimageofhisSon?Hashenotchosenthemtosalvation?Didhenotpromiseeternal life to thesheepwhomhegave toChrist,andwhomnoneshallpluckoutofthehandofthegoodShepherd?

P.89—Wearetoldthatthefirsttransgressiondidnotbring“directlyontheraceasentencetoeternaldeath,”andreferenceismadetotheauthor’slectureson original sin. I have not at present access to this book, neither do I knowwhether this sentiment involves the denial of the eternal punishment of thosewhodie in their sins, but certainly it appears less difficult to suppose that thesentenceofeternaldeathwasdenouncedagainstthefirsttransgression,thanthatitwaspassedaftermankindhadbecomeutterlycorrupted.Butit isabundantlyevident,thatourauthor’sfundamentalerrorisnotperceivingthestateintowhichmankindwerebroughtbyAdam’ssin.

Thesentenceupondisobediencewasdeath,nottheseparationofsoulandbody,—forthiswasnotdenouncedtillaftertheintimationofthecomingoftheSaviour, Gen. iii. 19;—but separation from God, and the loss of his savourwhichislife;now,sinceGodisunchangeable,hadhenothadpurposesofmercyto a part of our fallen race, the separation must have been eternal. Inconsequenceof the sentence,menaredeadwhile they live, dead in trespassesand sins, and if grace prevent not, infallibly continue to treasure up forthemselveswrathagainstthedayofwrath;forasinthem,thatisintheirflesh,dwellethnogoodthing,thecarnalmindCANNOTbesubjecttothelawofGod,itisthereforeIMPOSSIBLEthatofthemselvestheyshouldeverturntoGod.

Separation from God was the curse which Christ endured, and whichextorted fromhim that loud andbitter cry, “MyGod,myGod,whyhast thouforsaken me!” This would have been utter destruction to the most exaltedcreature—forinGodallcreatureslive,move,andhavetheirbeing;butJesusisGod over all. He bowed to the storm, he obeyed the commandment, he

voluntarilylaiddownhislife,thathemighttakeitagain,androsetothepowerof an endless life; and now the reins of universal dominion are committed tohim, that he may gather his “beautiful flock” around his throne. For a smallmomenthisFatherforsookhisonlyBegotten,inwrathdidHehidehisfacefromhimforamoment,butwitheverlastingkindnessdidHevisithim.Becausehehumbledhimselfandbecameobedienttodeath,eventhedeathofthecross,Godhathexaltedhimathisownrighthand;andall,withoutexception,isputunderhisfeet.

HerewemayrefertoourLord’sdeclaration,“AstheFatherhathlifeinhimself,sohathhegiventotheSontohavelifeinhimself.”ThisdoesnotrefertoJesusinhisdivinenature,“forinhimwaslife,”itdweltinhimasitsfountain;butthelifewhichtheFathergavehim,wasinhismediatorialcharacter,astheHeadofhisbodytheChurch.Inconnexionwithgivinghimtohavelifeinhimself,agiftwhichcouldnothavebeenbestowedonanycreature,foritwouldhaverendereditinagreatmeasureindependentofitsCreator—theFathercommandedhimtolayitdown.Thishediduponthecross.Itwasaltogetheravoluntaryact,anactof obedience to Him fromwhom he had received the gift. Having tasted thevinegar, andknowing that allwhichhadbeenwrittenof himwas fulfilled, hecriedwith a loud voice, “It is finished!” proving that lifewas “yetwhole” inhim.Hedidnottakeasinglestepinthegreatworkhehadundertaken,withouthisFather’sauthority,butobeyedhiscommandment,bothinlayingdownandintakinghis life again, and thusbecame theoverflowing sourceof life toallhispeople.ThelifederivedfromAdamisforfeited—itisgone—menaredead;butthelifeofthosewhomJesusisnotashamedtocallbrethren,ishidwithChristinGod;andwhenChrist,whoistheirlife,shallappear,thenshalltheyalsoappearwithhiminglory.

Inp.91,wearetold,“allmenhavepowertosecuretheirsalvation,iftheyaredisposedtousethatpowerastheyoughttodo.”Andhavetheynotthesamepowertoobeythelaw?Whocompelsthemtoviolateit?RowlandHillusedtosay,“Aswinemayfeedascleanlyasasheepifitpleases,butthedispositioniswanting; it is pleased to wallow in themire, and thus it will continue till itsnatureischanged.”

OurauthorlaysmuchstressonthedistinctionofGodasaSovereignandasaMoralGovernor,“inoneofwhichrelationsitmaybecompetentforhimtodowhat,intheother,wouldeitherbeinexpedientorimproper,”p.100.Howeverimportant this distinction may seem in the opinion of Dr Payne, it is not

acknowledged in the word of God. God is one; He rules the nations by hispower,anddoesinthearmyofheavenandamongtheinhabitantsoftheearth,what seemethgood inhis sight.He iscarrying forward thatwondrousplanbywhichhismanifoldwisdomshallbeknownby theChurch to theprincipalitiesand powers in heavenly places. He is angry with the wicked every day; Hehatethallworkersof iniquity;Hehasappointedthatmenshouldoncedie,andafterdeaththejudgement.AndwhatadditionismadetoourknowledgeofGodby dwelling on the various characterswhich he sustains as aMoralGovernorand a Sovereign, and haranguing about his “public character,” and saying,wehaveaclaimuponthisinequityfromGodasaMoralGovernor;anotherthinghebestows inadifferentcharacter?Whatdoessucharguingprove?What is itmore than “words, words, words,” calculated to puff us up with a show ofwisdom.Itistheshadow,notthesubstanceofknowledge.

Inp.136,Wearetoldthat“peacewasmadebythebloodofthecross.Godwas reconciled to theworldby thedeathof hisSon; reconciled even to thosewhoseheartsareenmityagainsthim.”IsGodindeedreconciledtothewicked!DoesHe lookwith complacency on those of whom he says, “their foot shallslide in due time,” on “the vessels of wrath fitted to destruction,” whom heendures “with much long suffering?” This assertion of Dr Payne is the moreremarkable,fromhisquotingapassageofGilbertontheAtonement,admittingthe soundnessof the interpretationwhich refers the reconciliationdescribed,2Cor. v. 19, “to a changed relation between God and the redeemed.” In thispassage we are expressly taught, that their trespasses are not imputed to theworld, which God was in Christ reconciling to himself, and the word ofreconciliation is the fan bywhich theworld,whichwas reconciled toGod, isdistinguished from theworldwhich lieth inwickedness.The formerworldarethesheepofChrist,“redeemedtoGodbyhisblood,outofeverykindred,andtongue,andpeople,andnation.”Theythereforehearhisvoice,theyreceivethereconciliation or Atonement, and he gives them eternal life; they shall neverperish,norshallanypluckthemoutofhishand.

Thegreathighpriestmade“reconciliationforthesinsofthepeople,”Heb.ii.17,andascendedtotherighthandofGodtomakeintercessionforthem.DrPayne admits, that “the priesthood of Christ includes the sacrifice which hepresentedtoGodonearth,andtheintercessionwhichhecarriesoninheaven,”p. 131. “The priesthood of Christ,” he says, “is a comprehensive phrase,descriptiveofallthatwasdonebyhiminreferencetoGodhimself,withaview

to the healing of the breach.” But according to his system, Christ acted as apriest toallmankindinofferingthesacrifice,andonlytoapartofmankindinmakingintercession,Johnxvii.9.IsChristthendivided?

P.167,alltheobstaclestothepardonofsin,wearetold,“grewoutoftherectoralcharacterandrelationofGodtomen.Personallyconsidered,therewasno reluctance in him to pardon, but intense desire to do it.”Why then is this“intensedesire”notgratified?WasnotInfiniteWisdomcompetenttogratifythedesire?Was it beyond the power of the Almighty to give to every sinner ofmankind repentance unto life as he actually gives to his elect? The elect arenaturally no better than others,—their hearts are no less hard. The power bywhichChristwas raised from the dead,which is exerted in the conversion ofeverybeliever,Eph.i.19.20,wascertainlysufficienttoquickeneverychildofAdamtowhom,accordingtoourauthor,GodwasreconciledbythedeathofhisSon.Why then, considering the “intensedesire” in theDivinemind topardonthesinsofallmankindforwhomasacrificeofinfinitevaluehadbeenoffered,does God confine the gift of repentance unto life to a remnant, while he sointensely desires the salvation of all. Nay, how comes it that the Gospel —containingtherevelationoftheonlynamegivenunderheavenwherebymencanbesaved,—isknownonlytoafragmentofthehumanrace!ItisidletotellusGod has not confined the Gospel; that it is the fault of the Church. Let theChurch be ever so faulty, it seems a very extraordinary feature of moralgovernment, that the great bulk of mankind should perish eternally from theslothorfollyofaremnant,whileHewho“workethallthingsafterthecounselofhisownwill,”has“an intensedesire” for their salvation.Whenweattempt toexplainGod’s dealings by our own shallow reasonings,we uniformly involveourselves in greater difficulties than thosewe sought to escape. In every age,menprofessingthemselveswisehavebecomefools,andthushasrevelationbeencorruptedfromthebeginning,Rom.i.21.

P.226.WearetoldtheGospelmaybecomparedtoamedicine,andsaysourauthor,“haditbeenthepurposeofJehovahtorenderiteffectualuniversally,whatcouldhavepreventedtheperfectrestorationtohealthofeveryindividualofthehuman family?”Butallhadan insuperabledislike to themedicine, so thatnone could be cured but those “from whose minds Jehovah determined toremovethatdislike,whichwouldleadtoitsrejection.”Now,surelyifGodhadan“intensedesire”tocurethewholehumanfamily,hewouldhaveremovedthedislikenotfromafew,butfromall;moreespeciallyastheAtonementmadefor

all had removedeveryobstacle,with the exceptionofdislikeof themedicine.Butinfact,onlyasmallproportionofthediseasedeverhearofthemedicine.

Ourauthoradmits,thatChristdidnotdiewiththe“intention”ofrenderinghisAtonement themeansof salvation to allmen, else allmenmustbe saved.What difficulty then is got rid of by universal Atonement? It throws theresponsibilityofrejectingitonthesinner.Whodeniesthis?PardonthroughfaithinthebloodofChristisproclaimedtoallwhoheartheGospel,andbythepowerof the Holy Ghost, faith is produced in those for whom the Atonement wasmade. In other words, those who were chosen in Christ from everlasting aremadewillinginthedayofhispower.Here,whilerejectionoftheGospelprovesthedesperatewickednessoftheheartoffallenman,andtheawfulconsequencesofthesinofAdam,winchutterlycorruptedallhisposterityandfilledthemwithenmity againstGod,—enmity implacable,which his almighty power alone iscompetent to subdue —His sovereign grace is exhibited in plucking aninnumerablemultitudeasbrandsfromtheburning,andatthesametimeplacinginthestrongest lightbothhis justiceandmercywhichappearedirreconcilable,thusproclaimingtotheuniversethatwithGodallthingsarepossible.

Inexactcorrespondencewiththis,Christwillsaytothosewhomheisnotashamedtocallbrethren,“Come,yeblessedofmyFather,inheritthekingdompreparedforyoufromthefoundationoftheworld,”whilehewillsaytoothers“Depart,fromme,”andwillprovetheproprietyofthesentencebythefruitsofrighteousnessproducedbythosewhohadbeengradedintothegoodolivetree,andthewickednessofthosewhomhegaveuptotheirownhearts’lust.

P.175.WearetoldChristwas“treatedasifhehadbeenthesinner,”andthathe“diedthedeathofthesinner.”Hereisanothersingularfeatureofmoralgovernment—arighteousperson is treatedas thesinner,anddies thedeathofthesinner.IsGod’sjudgement thennotaccordingto truth?“Whoeverperishedbeing innocent, or when were the righteous cut off?” Job iv. 7. Is thereunrighteousnesswithGod?Doeshecondemnthejust,andjustifythewicked!Itmust be so, ifChrist suffered the consequences,without the imputationof theguilt, of sin.ButHewhoknewno sinwasmade sin for us, thatwemight bemadetherighteousnessofGodinhim.Inthiswonderfultransactionarehidallthe treasuresofwisdomandknowledge. Into thismanifestationof thewisdomandpowerofGodtheangelsdesiretolook.Thisisthemysteryofthecreationand fall of mankind in Adam. Here we see the love of Christ which passethknowledge; the Lord laid on him the iniquity of us all. But according to Drs

Payne Wardlaw, and Jenkyn, this amazing plan is frittered down to the“expedient” of the suffering of an innocent person, and the justification of amultitude who have drank up iniquity as the ox drinketh up water, and whohavingoncebeenguilty,canneverceasetobeso.

Imayhere observe, that our author’s viewsof the imputationof sin aremostunscriptural,andderogatorytotheDivinecharacter.Heassertsthatbearingsinmeansonlybearingitsconsequences,notitsguilt.

This isdirectlyopposed to thedoctrineof theWordofGod. It isnotbyarbitrary imputation that Adam’s sin becomes ours, or that our sins becomeChrist’s, or Christ's righteousness ours.Adam’s sin andChrist’s righteousnessmusthavebeenours,beforeitwasimputedbyHimthatjudgethrighteously.Wewere all onewithAdam, in virtueof the constitutionwhich it pleasedGod togivetothehumanrace.Henceweexistedinhim,andwereresponsibleforhisdisobedience.SoChrist’srighteousnessbelongstohispeople,onaccountofhisvoluntary union with them, and consequent substitution in their place. Godimputes to usAdam’s guilt, becausewewere really guilty inAdam; and it isbecauseChrist’speoplearerighteousinhim,thatGodjustifiesthem,andtreatsthemasrighteous;elsetherewouldbeunrighteousnesswithGod.Inbothcases,unity is the ground of imputation.When a just judge charges a prisonerwithguilt,andcondemnshimtopunishment,hedoesnotmakehimguilty,butfindshimso,andpunisheshimforhiscrime.SoitiswithHimwhois“mostjust.”HedoesnotimputeAdam’ssintohisposterity,andthusmakeitours,butHefindsAdam’s guilt upon us, and therefore imputes or places it to our account.Goddoesnotreckonsinorrighteousnessours,tillitisactuallyours.Itisasked,Howcan we be answerable for Adam’s sin, which was committed ages before wewereborn?Theansweris,“Thusitiswritten.”Goddeclaresthefact,andwhoshallpresumetoreply.HeisaGodoftruthandwithoutiniquity,justandrightisHe.Weknowlittleofhisprocedure;hisway is in thesea,andhispath in thegreatwaters,andhisfootstepsarenotknown;butthedayoftherevelationoftherighteous judgement of God is approaching, when we shall no longer seethroughaglassdarkly,butfacetoface.

ItmustbeadmittedthatourbodiesspringfromAdam,andthattheseedsofdiseaseanddeatharethuscommunicatedfromgenerationtogeneration.Suchisthefact;buthumanwisdomcannotcomprehendit.Sointhematteroforiginalsin, there is nothing inconsistent with reason, although we cannot explain it.Adamwas thenatural rootofallhisposterity; this isundeniable;whymayhe

notequallybethemoralandlegalheadofhisposterity?Whenhesinnedhefelthimselfnaked;achangehadevidentlypassedonhisbody;andweareborn inhis fallen image, inhis likeness,and it is stillmoreevident thatourheartsarecorrupt. We were then in Adam not only seminally, but morally. There is atransmission ofmind as well as of body. Thewhole is amystery; we cannotfathomit;ouronlysafetyconsistsinadheringtotheScripturesoftruth;andtolearnbothbywhatGodhasconcealed,andbywhatHehasrevealed,thatweareofyesterday,andknow,nothing.

p.177.—OurauthorsupposesthattheawfulandaffectingviewoftheevilofsinwhichtheLordhaduponthecross,inadditiontohisdeepsenseofshame,andhisacutebodilysufferings,constitutedtheinterveningcloudwhichhidfromhimhisFather’sface.ButwhywastheLordsoaffectedwiththeevilofsin,ifitwasnotlaiduponhim?Howcomeshetosaythathisiniquitieshadtakenholdonhim?so thathecouldnot lookup, that theyweremore innumber than thehairs of his head, therefore his strength failedhim,Ps. xl. 12; again, “OGod,thouknowestmy foolishness; andmy sins arenothid from thee,”Ps. lxix. 5.Thusdidtheseedofthewoman,theSonofMan,restorethatwhichhetooknotaway.Hereweseetheweavingofthatspotlessweb,inwhichallwhomheisnotashamed to call brethren shall stand beforeHimwho is of purer eyes than tobeholdiniquity,andwhocannotlookuponsin.

P.181,attheconclusionofthelecture,DrPaynespeaksmorescripturally;hetellsusHisagonyonthecrossresulted“fromtheburdenofourguiltwhichresteduponhim.”Thisissomethingmorethanbearingtheconsequenceofoursin.Bearing iniquity, nodoubt, includespunishment; but not independently ofguilt. Under God’s most righteous government, guilt and punishment areinseparable,althoughthelattermaynotbespeedilyinflicted.HereIpresume,isonepointofdifferencebetweenDrPayneandthosewhoholdtheparticularityoftheAtonement.Byourguilthemeansthatofallmankind,whiletheyconsiderittorefertotheguiltofGod’speople,Is.liii.8.Iftheguiltofallwerelaidonhim,andifhissufferingswereexpiatory,thenTHEGUILTOFALLISCANCELLED,ORTHEEXPIATIONWASINADEQUATE.

P.193.—Speakingofthesacrificeofthesin-offeringonthegreatdayofatonement,ourauthorjustlyobservesthattherewasa“symbolicaltransferenceof the guilt of the transgressor to the victim.” Surely then, the symbol wasfulfilled in the sacrifice of Christ; for the Jewish sacrifices served “unto theexampleandshadowofheavenlythings.”Iftherewasasymbolicaltransference

oftheguiltofIsraelaccordingtothefleshonthegreatdayofatonement,whenthehigh-priestlaidhishandsontheheadofthescapegoat,confessingthesinsofthepeople;theremusthavebeenarealtransferenceoftheguiltofthetrueIsrael,whenJesushunguponthecross.TheGentileshadnoconcernwith theJewishexpiation. The names of the twelve tribes, not of the Gentile nations, wereinscribedonthebreastplateofthehigh-priest.ThesacrificewasforIsraelalone,andthetruthofthefigureconsistsinthetypebeingfulfilledinthatsacrificebywhichallthetrueIsraelarejustified.

P.198.—Wearetold“theloadofourguiltsankhimtothedustofdeath.How then could he have risen again, had not that guilt been cancelled by hisdeath?”Againitisasked,“Wouldhehavegiventhesinner’sSuretythisfullandcompletedischarge, if theSuretyhadnotpaidthesinner’sdebt”Certainlynot;butChrististheSuretyofthenewcovenant,Heb.vii.22,andconsequently,onlyof the children of that covenant. But if Christwere the Surety of allmen, allreceivedadischargeinhisresurrection,andthusuniversalAtonementconductsustoitsnecessaryconsummation,universalsalvation;forChristwasraisedforthe justificationofall those forwhoseoffenceshewasdelivered,Rom. iv.25.Betheyfewormany,theywerejustifiedbyhisblood,andmuchmoreshallbesavedfromwraththroughhim.“Ifwhenwewereenemies,wewerereconciledtoGodbythedeathofhisSon,muchmorebeingreconciled,weshallbesavedby his life,” Rom. v. 10. If there were not another explicit declaration inScripture,thiswouldbeconclusiveinproofoftheAtonementhavingbeenmadeonlyfortheheirsofsalvation.ThoseforwhomthedeathoftheSonofGodwasanAtonementorreconciliationshallMUCHMOREbesavedthroughhislife,forhe is at the right; hand ofGod,making intercession for them, and the Fatherhearethhimalways.Ifhepaidthedebtofall,—iftheguiltofallbecancelledbyhisdeath,whenceproceedsmen's innateandutterdepravity?It is thebrandofuncancelledguilt.

P. 203.— “I presume,” says our author, “none will venture to say thatwhenGodgavehis lawtomankind,hedidnot intend it tobeobeyed.” If thisrefertothelawgiveninparadise,Imustdeclineansweringthequestion;itistoohighforme.WhatGodthinkethinhisheart,thathedoes.Onethingiscertain,whileGodisnottemptedofevil,neithertemptethheanyman,hedidnotintendthatmanshouldcontinueininnocence;AdamwasthefigureofChrist,inwhomprovision was made before the foundation of the world for the eternalredemption of those of whom he is the head. If Dr Payne refer to the law

delivered to fallen man, it was “added because of transgression,”— “that theoffence might abound,”—that “sin by the commandment, might becomeexceedingsinful,”“thateverymouthmightbestopped.”ItwashoweverobeyedinallitsextentbytheLordJesus,whoalsoendureditscurseforthedeliveranceof bin people, and consequently is to them the end of the law, so that therighteousnessofthelawisfulfilledinthem,Rom.viii.4.

P.207.—WearetoldtheAtonement,strictlyspeaking,“wasnotmadeforoneman,orforallmen;itwastoGodforsin,thatis,onaccountofsin.”Thenitwasmadeforanabstraction,orperhapsfor thesinof therebelangels,andDrWardlaw’sthousandrebelworlds.ButtheScriptureteachesthatitwasmadeforsinnersofmankind,thatthroughitGodmightgathertogetherinonethechildrenofGodwhowerescatteredabroad,Johnxi.52.ItisprobablytoguardusagainstviewingtheAtonementinanabstractform,thatwhileChristissaidtobe“madesin,”to“putawaysin,”heissaidtosufferfor“sins”1Pet.iii.18,1Johnii.2;tomakereconciliationforsins,Heb.ii.17;x.12,&c.

P.208.—Iamnotcarefultovindicatetheconsistencyoftheexhortationsand threatenings addressed to mankind, and I have very little anxiety aboutjustifying the propriety of all being invited to receive salvation, while the

atonement was made only for a part of mankind.[************]

I haveobservedintheprecedingpages,that,whiletheScripturedeclaresthatthedeathofChristwillbefoundamplysufficientforallwhocometohim,weneverreadof an indefinite sufficiency,which is somuch insisted on by the advocates ofuniversal Atonement. But the Apostle solves Dr Payne’s difficulty, when hesays, “I endure all things for the elect’s sakes, that they may also obtain thesalvationwhich is inChristJesuswitheternalglory.”Allwhocomeunder thesoundoftheGospelarefreelyinvited,warned,andencouragedtofleefromthewrath tocome.NonewhocometoChristshallberejected;butnonedocome,except the Father draw them. All others reject the counsel of God againstthemselves.Iknowthisproceedsfrommoral,notphysicalinability,butitisnotthelessreal,sothatsincetheworldbegan,nomaneverdidreceivetheloveofthe truth,orwill receive it in future,butby thepowerof theHolyGhost.Thebonesareverydry,andcanonlybequickenedbytheSpirit,communicatedbythe distinguishing love of God to “the vessels of mercy which he had aforeprepareduntoglory,even thosewhomhehathcallednotof theJewsonly,but

alsoof theGentiles.”[††††††††††††]

As to thequestionof the consistencyof

God's sovereignty andman’s responsibility, I am fully satisfiedwith knowingthatbothare true,but Iamnotcalled to reconcile them.This isapartof“thewisdom of God in a mystery, even the hidden wisdom which God ordainedbeforetheworldtoourglory.”

P.211.—TheGospel,itissaid,“istheinstrumentofmoralgovernmenttoall.”YetonlyafragmentofthehumanraceeverheardtheGospel.Ourauthorisshocked at the supposition that the design of the Gospel is “to secure theintentionsofSovereignmercytotheelectedmembersofthehumanfamily,”andwith great irreverence observes, that in this case he bears “to the non-elect,rathertherelationofexecutionerthanofjudgeorgovernor.”Thisproceedsuponthesuppositionwhich liesat the foundationofhis system, thatmankindhadaclaim upon God for the means of recovery. If so, salvation, or the means ofsalvation,isnotofgracebutofdebt.TherebelangelshadnomeansofreturningtoGodaffordedthem;andwhythenshouldtheybeaffordedtofallenman?Ifitbealleged,thatwhilemankindfellinAdam,theangelsfellindividually,Ireply,thisisnotintherecord,andcannotbesubstantiated.IfmanhadnoclaimuponGod,whodescribeshimselfashavingmercyonwhomhewillhavemercy,thenthesalvationoftheelectispurelyofgrace.TheyareredeemedwiththepreciousbloodofChrist from their formervainconversation.Hedeclares that for theirsakeshesanctifieshimself,thattheymaybesanctifiedthroughthetruth.Hewasforeordainedbeforethefoundationoftheworld,butwasmanifestedintheselasttimesforthosewhobyhimdobelieveinGodthatraisedhimfromthedead,andgavehimglory,thattheirfaithandhopemightbeinGod,1Pet.i.20,21.Hencewe have seen that the Apostle endured all things for the elect’s sake. Whatrelation,inourauthor’sview,doesGodbeartothosewhosinwithoutlaw,andperishwithoutlaw?Wearetaughtthatallthingsarefortheelect’ssake,2Cor.iv.15.“Allthingsareyours,whetherPaul,Apollos,orCephas—allareyours—and ye are Christ’s, and Christ is God’s,” 1 Cor. iii. 21. From the day of hisascension, the Lord has been gathering in his redeemed in the way mostconducivetohisowngloryandtheirhappiness.

Wearetold“itisimperativeuponustobelievethatafterthefallJehovahsetopen thedoorofmercynot tosomemenmerely,but toallmen.”Whence,then,hasitbeenshuteversincemenbegantomultiplyupontheearth,uponthefargreaterpartofthehumanrace?OnemightsupposeifitwereincumbentonGodtoopenthedoor,itmustbeequallyincumbenttokeepitopen,whichisfarfrombeingthecase.Veryfewarefavouredwiththelightofrevelation.Inpoint

offact,men’sstateofprobation,“strictlyspeaking,”ispast;judgementhascomeuponalltocondemnation,andhadGoddealtwiththehumanraceashedidwiththe rebel angels, his judgementwouldhavebeen according to truth.This, andthis alone solves the difficulty, bywhich somany are perplexed.No child ofAdamhadanyclaimuponGod; theGospel is thewordofhisgrace.Hadonesinner been saved, it would have been an act of pure grace; but a multitudewhichnomanshallbeable tonumberwerechosen inChristbefore theworldwas,andshallobtainthesalvationwhichisinChristJesuswitheternalglory.Inthe salvation of the redeemedGod does nomanwrong, he doeswhat hewillwithhisown.

Inreplytothequestion,“HowcanwesofarlibeltheGreatEternalastosuppose that he invites sinners to leave their prison, and will condemn themhereafter for not doing it, if he has not set open the doors to permit theirescape?”Iask,inmyturn,IsitalibeltoholdthatGodsaysrespectinghismostholy law, theman that doeth these things shall live in them; and, at the sametime,informsusthatbythedeedsofthelawnofleshlivingshallhejustified?ItmaybesaidthelawisourschoolmastertobringustoChrist,butcomparativelyfewhaveanopportunityofhearing thenameofChrist, and the faithwhich isessentialtosalvationcomethbyhearing.

P.216.—Ourauthorasks,“DidnotChristcommandtheChurchtocarrytheGospel into thewholeworld, and topreach it to every creature?”He thenquotesanobservationofmine,thattheChurchneverhadthepowertodothis.“Thatis,”headds,“ChristenjoinedtheChurchtodowhatisimpossible.”Softly,DrPayne!Christlimitednoperiod,andIhavenodoubtthecommandmentwillyet be obeyed in all its extent, he tells us, “Ifmanymen are destitute of therevelation of this propitiation, that is the fault of the Church.” This is poorcomforttothosewhoperish.ThemanwhocangetoverthedifficultyofChristbeing “the propitiation for the sins of every man in the world that he has“reconciledGod(Godhimself,)totheworld,”andhasan“intensedesire”forthesalvation of allmen; and yet that the greater part of theworld perish through“the fault of the Church,” may easily overstep the difficulty of a limitedAtonement,andageneralinvitationtoturntoGod.

Does Dr Payne mean to affirm that, in the New Testament, the worldalwayssignifiesthewholeraceofmankind?Ihavereferredtomanypassagesinwhichitcannothavethismeaning.WhythendoeshelaysomuchstressonJohniii.16.Theworld,inthispassage,evidentlymeansmenOfallnations,Jewsand

Gentiles;andIhaveshownthatitwasnotonlynecessaryforourLordtoteachtheJewishrulerthatanewbirthwasanessentialrequisiteforeverysubjectofthekingdomofGodwhichhehadannounced,but that, in thiskingdom, therewastobeneitherJewnorGreek.TheoriginalpromisetoAbrahamwas,that,in

him, all the families of the earth should be blessed;[‡‡‡‡‡‡‡‡‡‡‡‡]

but thefavourofGodhadbeensolongconfinedtoIsrael,thattheyentirelylostsightofHispurposesofmercytotheGentiles.

The Lord, in his discourse with Nicodemus, also referred to the brazenserpent,andexplainedthemysteryofthattransaction,declaringthatwhosoeverbelieved should not perish but have eternal life. Had the Lord stopped here,NicodemuswouldinfalliblyhaveconfinedthewhosoevertotheJews,topreventwhich,theLordadded,“forGodsolovedtheworld;andinconnexionwiththis,again repeated that “whosoever believeth, which necessarily included not theJewsonly,butalsotheGentiles,Rom.iv.11,16.ReferringtomyobservationsonDrWardlaw,DrPaynechargesmewithforgetting that Iamnota judge,butacounsel.HaveIpretendedtobeajudge?Ihavestated,withallconfidence,whatI am fully convinced is the doctrine of theWordofGodon the subject, but Ihaveclaimednoauthoritytodecidethisoranyothercontroversy.IhavestatedmyreasonsfortheviewItakeofthepassage,whichIconsiderunanswerable.Iasknoman towalkbymy light,but I am fullypersuaded inmyownmind. IneitherunchristianizeDrWardlawnoranyothermanfordifferingfromtheviewItakeofthepassage,butIhavenotthesmallestdoubtofhisbeinginerroronthissubject.Thereisaconsiderabledifferencebetweenthemannerinwhichweholdtruthanderror.Wemaybestronglyconvincedofwhatwefindafterwardstobecompletelywrong.LikeSaulofTarsus,wemayverilythinkwithourselvesthat we ought to do what is improper, or we may conscientiously defend asentimentwhichweafterwardsdiscovertobeerroneous;butwhenourmindgetsholdofthetruthonanyparticularsubjectonwhichwehadbeenmisled,wehaveadegreeofconfidencewhichwedidnotpreviouslypossess,howeverstrongthelanguagewemayhavemadeuseof.Few,weapprehend,whoareinthehabitofattendingtotheworkingsofthehumanmind,willcallinquestionthejustnessofthisobservation.

P.218.—Itissaidtobeasnecessaryforme“tolimitthewordsJewsandGentiles as the term world.” Doubtless it is, and this is done by the words“whosoeverbelieveth.” Ifourauthorwillagainperuse theprecedingpages,hewill find various instances of such limitation; for instance, “salvation is come

unto theGentiles,”Rom.xi.11.“ThesalvationofGod is sent to theGentiles,andtheywillhearit,”Actsxxviii.28.“IshetheGodoftheJewsonly?ishenotalsooftheGentiles?Yes,oftheGentilesalso:SeeingitisoneGodwhichshalljustify the circumcision by faith, and uncircumcision through faith,”Rom. iii.29,30.Andifintheseandsimilarpassages,thetermGentilesmayandmustbelimited,whynotthetermworld?ItisaskedbywhatauthorityIlimittheterms?Ireply, by the authority ofmany positive declarations of theWord ofGod, thegeneralstyleofScripture,andthematteroffactthatGodhashithertogivenonlytoasmallpartofmankindthemeansofsalvation.

Ourauthorobjectstotheexpression“thewholeworld,”1Johnii.2,beingunderstood as referring to the Gentiles, and adduces a singular argument inoppositiontothisinterpretation.Hesays,“theadmonition—'littlechildren,keepyourselves from idols,’—decidedlyproves, that if not intendedprincipally forconvertedheathen, itwasnotaddressedexclusively toconvertedJews; for theJews,aftertheBabylonishcaptivitywerenotpronetoworshipidols.”OnthisIobserve,1st,WhenPaulwent toJerusalem,Peter,James,andJohnagreedthathe should go to the heathen, and they to the circumcision, Gal. ii. 9. And,therefore,while theepistlesof theseeminentservantsofGodwereintendedtoedify believers in every age and country, we cannot doubt that they wereprimarily designed for believing Jews. The Epistles of Peter and James areexpressly addressed to them, and although John’s First Epistle is not soaddressed,yetashewasanApostleofthecircumcision,thereiseveryreasontobelieveitwasespeciallyintendedforthem.2dly,AstotheJewsnotbeingproneto worship idols, the Apostle’s object in the passage “little, children, keepyourselvesfromidols,”istoshowthatallareidolaterswhodonotworshiptheGodandFatherofourLordJesusChrist;justashesays,“whosoeverdenieththeSon hath not the Father,” 1 John ii. 23; which exactly corresponds with ourLord’sdeclarationtotheJews,“it ismyFatherwhichhonourethme;ofwhomyesaythatheisyourGod;yetyehavenotknownhim,”Johnviii.54,55.Werethese Jews keeping themselves from idols? Yet this took place after the“Babylonish captivity!” 3d, The Apostle Paul writing to the Romans, amongwhom were both Jews and Gentiles, says, “What shall we then say thatAbraham, our father as pertaining to the flesh, hath found?”Rom. iv. 1.Andagain, when reproving Peter before all the brethren —consisting chiefly ofGentiles,asisevidentfromGal.iv.8—hesaid,“wewhoareJewsbynature,andnotsinnersoftheGentiles,knowingthatamanisnotjustifiedbytheworksofthelaw,butbythefaithofJesusChrist,evenwehavebelievedinJesusChrist,

thatwemight be justified by the faith ofChrist, and not by theworks of thelaw,”Gal. ii. 16.Why then shouldwe doubt, that one of theApostles of thecircumcisionshouldparticularlyrefertoChristbeingapropitiationforthesinsofthewholeworld,whetherJewsorGentiles,Rev.v.9.WehavealreadyquotedapassageofJohn’sGospel,inwhichheinformsusthattheobjectofthedeathofChristwas to gather into one the children ofGod thatwere scattered abroad,John xi. 52. As to 1 John v. 19, the whole world cannot be understooduniversally,foritiscontrastedwithChrist'slittleflock.

P.220.—Ihadnoticedtheimproprietyofrenderingthesameverbinthesametensedifferently,inthetwoclausesof2Cor.v.14,andsaidthatitoughttohave been rendered, “if one died for all, then all died.” Dr Payne observes,

“howevertrueitmaybe,thatbelieversdiedinChrist,[§§§§§§§§§§§§]

itclearlydoesnotappeartobethetruthofthetext.”Howdoesthisappear?Ideny,that“itis at variancewith the context, andwith the object and bearing of thewholestatement.”Thisismereassertion,withouttheshadowofproof.IaffirmthatitexactlycorrespondswiththeobjecttheApostlehadinview.Wearetold“(Greekword)mayberenderedallhaddied”Well, let (Greekword)berendered ifonehaddied,andIhavenootherobjectiontotherendering,thanthatitisgoingoutofthewaytoprocureaworsetranslation;thesenseisthesame.

P.221.—Referringtothegeneralexpressions,“theworld,”and“allmen,”wearetold,thatthemodeadoptedtorestrictthem“wouldequallyexplainandequallyjustifytheassertions,thatGodelectedtheworld,andthathejustifiesallmen.Yetitisveryobservable,thatnolanguageatallapproximatingtothis,istobe found in the New Testament.” In reply, I refer to that passage in the OldTestament,thatallthefamiliesoftheearthshouldbeblessedinAbraham.Ireferto1Cor. xv. 22. “For as inAdamall die, even so inChrist shall all bemadealive.” This does not treat of the resurrection of the just and unjust; for, 1st,Nothing is said in this chapter of the resurrection of the wicked. 2dly, Thewickedareneversaidtobe“madealive.”And,3dly,Theexpressionisexplainedinthesucceedingverse.“Buteverymaninhisownorder:Christthefirst-fruits;afterwardtheythatareChrist'sathis"coming.”Heretheexpressionallshallbemadealive,isexplainedbythosethatareChrists.AgaininRom.v.15,wereadof themany being dead, and “the grace of God and the gift by grace havingaboundedtothemany,ver.18.Judgementcameuponallmentocondemnation,and the free gift came upon all men to justification, ver. 19. Themanyweremadesinnersandthemanyshallbemaderighteous.Infact,asIhaveobserved,

thepleaofuniversalsalvationmaybemoreplausiblyurgedfromthispassage,thanthatofuniversalAtonementfromthepassagesusuallyquotedindefenceofthesystem.

What doesDr Payne think of theApostle’s assertion, that theGospel iscomeuntoall theworld,Col. i.6, ispreached toeverycreatureunderheaven,Col.i.23,andoftheApostleteachingeverymanthathemaypresenteverymanperfect in Christ Jesus, ver. 22. These and many other expressions must belimited, precisely as the expressions respecting the Atonement, in order tomaintaintheharmonyoftheWordofGod.

P.223.—Wearetold,“Calvintaughtthatallmenmaybesavedontheirfaithandrepentance.”Yes,butCalvinknewthatboth faithandrepentancearethe gift ofGod.DrWardlaw indeed tells us, thatChrist being exalted to giverepentance,meanshisgivingthemeansofrepentance.ThiscorrespondswiththefollowingpassageofBishopTomline,quoted,withdisapprobation,byDrPayne,

p.58.[*************]

“Thosewhoareblessedwith theglorious light of theGospel, according to the scheme of Divine Providence, may be said to bepredestinatedtolife,becausetheyenjoythemeansofsalvation.”“ThosewhomGodhath chosen inChrist out ofmankind, are that part ofmankind towhomGodhasdecreedtomakeknowntheGospel;andconsequently,tobringthembyChristtoeverlastingsalvation,doesnotmeanactuallysavingthem,butgrantingthemthemeansofsalvationthroughJesusChrist.”Herewemayobservethatthebishop, however erroneous, does not attempt, likeDr Payne, to get rid of thedifficultyoftheGospelhavingonlyreachedasmallpartofmankindbylayingtheblameontheChurch;hetracesittoitstruesource,DivineProvidence.TheChurchhasbeenmuchtoblame;butinregardtothespreadoftheGospel,ithasdone“whatGod’shandandhiscounseldeterminedbeforetobedone,”Actsiv.28.And the limited diffusion of theGospel remains an irrefragable proof thatChrist laiddownhis life forhis sheep,whoshall allhearhisvoice, and shall,without exception, enjoy eternal life. The ransomwas too costly to fail of itsaccomplishment;God“purchasedtheChurchwithhisownblood;”ChristlovedtheChurch,andgavehimselfforit,Eph.v.25.

NeitherthebishopnorDrWardlaw,however,teachtheScripturedoctrineeitherofpredestinationorof repentance.TheScripture tellsus, thatChristnotonly bestows the means, but the blessing of repentance; and how is thisaccomplished? Repentance is beautifully described by the prophets. “I have

surely heard Ephraim bemoaning himself thus: Thou hast chastisedme, and Iwaschastised,asabullockunaccustomedtotheyoke:Turnthoume,andIshallbe turned; for Thou art the Lord my God. Surely after that I was turned, Irepented;andafterthatIwasinstructed,Ismoteuponmythigh:Iwasashamed,yea,evenconfounded,becauseIdidbearthereproachofmyyouth,”Jer.xxxi.18,19.“AndIwillestablishmycovenantwiththee;andthoushaltknowthatIamtheLord:That thoumayest remember,andbeconfounded,andneveropenthymouthanymorebecauseofthyshame,whenIampacifiedtowardtheeforallthatthouhastdone,saiththeLordGod,”Ezek.xvi.62,63.ThusChristgiveshispeople repentancebymanifestinghimself to themashedothnot to theworld.Hegivesthemknowledgeofsalvationbytheremissionoftheirsins,Lukei.77,andthusmeltstheirhardhearts.

TheApostlesays,theservantoftheLordmustnotstrive,butinmeeknessinstruct those that oppose themselves; if God peradventure will give themrepentanceto theacknowledgingof the truth,2Tim. ii.25.TheApostle isnotherespeakingofthemeans,butofthegraceofrepentance.Thepersonsreferredtoalreadypossessedthemeans.

Who ever said theAtonementwas not, in itself, sufficient to secure thesalvationofallmankind?Ihaveexpresslystated,thathaditbeenGod’spurposetosaveallmankindbythebloodofthecross,nofurthersuffering,onthepartoftheSuretyofthenewcovenant,wouldhavebeenrequired.AfteradmittingthatitwasnotGod’s“intention”tosaveallbytheAtonement,ourauthorgetsridofnodifficulty.ThechildrenofGodarecreatedanew,andthismustbetheactof

the Creator.[†††††††††††††]

The simple question is, For whom did Christundertake? The Scripture says, for his brethren the seed of the woman, asdistinguishedfromtheseedoftheserpent.Theirknowledgeofhimisascribedtohis havingknown them,Gal. iv. 9. Phil. iii. 12.He says of them, “They shallhearmyvoice,”whichisliftedupinthehearingofmanywhomheneverknew,and who, consequently, despise all his counsel, and will have none of hisreproof.Theyareverilyguilty;theirbloodisupontheirownhead;theirrejectionof theGospel proceeds from love of darkness and hatred of the light, and, intheirdoom,theelect,forwhosegoodallthingsworktogether,seetheboundlessrichesofthatgracewhichalonemadethemtodiffer.Atthesametime,welearn,thattherejectionofChristwasnotrequisiteforthecondemnationoffallenman,formillionsneverhearthejoyfulsound.TheproportionofthosefavouredwiththeGospeliscomparativelysmall,andthus,bymanynotbeingcalled,wehave

anillustrationofthefact,thatthelittleflockofChristarechosenfromthemanywhoarecalled.Therejectionof theGospelbymultitudes, is theproofof theiruncancelledguilt,oftheirbeingunderthecurse;ofthewrathofGodabidingonthem.WereadofaprophetsayingtothekingofIsrael,“IknowthatGodhathdeterminedtodestroythee,becausethouhastdonethis,andhastnothearkeneduntomycounsel.”So,iftheGospelbehid,itishidtothemthatarelost.

P. 233.— “To justify an individualwhenGod is the justifier,” says ourauthor,“isnot then topronouncehiminnocent,or righteous,sincenomenarereallyso;norbyanyconceivableprocesswhatever,can theybemadeactuallyso; but it is either to count him righteous, that is, to treat him “as if hewererighteous,or,todeclarethattheDivinegovernmentwillsotreathim.”DoesGodthen justify the wicked? A man must either be righteous or guilty; and thegovernmentwhichdoesnottreathimaccordingtohisrealcharacterisnotajustgovernment. The Gospel is the revelation of God’s righteousness; thateverlasting righteousness brought in byChrist, the secondAdam, inwhich alltheseedofAbrahamshallbejustified,andshallglory.InthefirstAdam,allhisposterityweremadesinners,and,consequently,condemned.ThechildrenofthesecondAdamareallmaderighteous,and,consequently,justified.AllsinnedinAdam'ssin;theseedofthewomanarealljustifiedinChrist'srighteousness.DrPaynemayask,“Howcanthesethingsbe?”Ireply,sotheyare;thewordofGodplainly asserts it, —the utter depravity of mankind, who go astray from thewomb, speaking lies, and inwhom dwelleth no good thing; togetherwith thesufferingsanddeathofinfants,demonstratethatsuchisthecase.

Iftojustifybemerelytotreatapersonasifhewererighteous,howcomestheApostletosay,“WhoshalllayanythingtothechargeofGod’select?”Thereisnocondemnation for apardonedcriminal, buthe cannot allege thatnothingcanbelaidtohischarge.Thebelieveris“completeinChrist,”Col.ii.10.Heisforeverperfected,Heb.x.14.Inhim“therighteousnessofthelawisfulfilled,”Rom. viii. 4. Christ bore his sin, was made sin for him, and he is made therighteousnessofGodinHim.Thisisthe“process”bywhichthesinnerismaderighteous.Ourauthorstumblesatthisstatement;hecannotconceivehowitcanbe:itisbeyondhisphilosophy.ButhasheneverreadthatitwasthepurposeofGod to stain the pride of all human glory; and that the price ofwisdom is tobecomeafool.

P. 284.—HequotesMr. Fuller,who says, “justification is our standingacquittedby the revealedwillofGod,declared in theGospel.As thewrathof

God is revealed fromheaven in the curses of the law; so the righteousness ofGodisrevealed”—“inthedeclarationsoftheGospel.ItisintherevelationofGod, in His Word, that the sentence both of condemnation and justificationconsists.Hewhom theScripturesbless is blessed; andhewhom they curse iscursed.”IsthesentenceintherevealedwillofGodadeadletter?andwillitnotbe carried into execution? Most certainly he whom the Scriptures bless isblessed;andhewhomtheycurseiscursed.Theformershallinherittheblessing,andthelatterendurethecurse.Again,isnotthesentencebothofcondemnationand justification according to truth and justice?Are any, excepting the guilty,condemned?Areany,exceptingtherighteous,justified“intherevelationofthemindofGodinhisword?”CertainlyGodneveraccountsanyonewhatheisnot

inreality,forHeistheGodoftruth.[‡‡‡‡‡‡‡‡‡‡‡‡‡]

P. 235. —Our author objects to the definition of justification in theAssembly’sCatechism,ofwhich,bytheway,hedoesnotgiveacorrectaccount,for it does not describe the “justified man,” as being “set free from thepunishmentduetohissins,andthatheistreatedasifhewerearighteousman.”Thesimple-mindedmenwhodrewuptheCatechismsupposed,thatwhenGodpardoneth all the sins of believers, “accepteth and. accounteth their personsrighteousinhissight,”theyweretrulyrighteous,becauseHejudgethrighteousjudgement.But, according toDrPayne, justification is not “anACTofGod,”becausethiswould“forceuponustheinquiries,—Whendidthisacttakeplace?Intimeorineternity?Wheredidittakeplace?Inheavenoronearth?”Ireply,like everyother actofGod, itwas inHis eternalpurpose; and, like the actofcreation,wascarriedoutintime.Wemayaswelltalkofeternalresurrection,asof eternal justification., Both were hid in God; both were equally certain.According toGod’s eternal purpose,Christ died in the fulness of time for thesinsofhispeople,andwasraisedfortheirjustification.Hisresurrectionwasthejustificationof his body theChurch; but themembers of this body are knownonlytohim;theyaremanifestedintheirsuccessivegenerations,byGodgivingthem repentance to the acknowledgement of the truth, 2 Tim. ii. 25. TheirrelationtotheShepherdisprovedbytheirhearinghisvoice;byhistakinguphisabode in them, and dwelling in their hearts by faith. They are, therefore,describedasbeingjustifiedbyfaith;justasthelameandtheblindwerehealedby faith in thedaysofChrist’s flesh.Theywerehealedbyhispower,but thispowerwasexertedthroughfaith;inotherwords,onthosewhobelieved.

P. 281.— “All men,” we are told, “have an interest in the Atonement,

whichisnotgrantedtofallenangels;inasmuchasthelattercouldnotbesavediftheywould—theformermightbeso.”Butwhat ifnonewill,unless theyaremade willing in the day of his power? “What interest have those in theAtonementwhosinandperishwithoutlaw,andneverhearoftheAtonement?”Thisclass,forsixthousandyears,hascomprisedthefargreaterpartofmankind.“HeshowethhisworduntoJacob;Hisstatutesandhis judgementsuntoIsrael.Hehathnotdealtsowithanynation.”Psal.cxlvii.19,20.

Ihave,intheprecedingpages,treatedoftheunionbetweenChristandhispeople,andshallonlyobserve,thatuponthisunionhangsthewholeschemeofsalvation.OurauthormayspeculateuponAdamandChristbeing“rathermoralthanlegalornaturalheads,”p.317;but,accordingtothewordofGod,they,andtheirrespectivefamilies,aresocloselyunited,orrather,identified,thattheguiltofAdam,andtherighteousnessofChrist,aretheguiltandrighteousnessoftheirrespective children.Hence all the children ofAdam are by nature children ofwrath, shapen in iniquity, and conceived in sin; and all Christ's children canchallengetheuniversetolayanythingtotheircharge.

Ourauthor,referringtomylatebrother’sExpositionoftheEpistletotheRomans, says, p. 314. “he seems to hint at the existence of a union {betweenChristandhispeople)whichismysteriousandincomprehensibleinitsnature.”Dr Payne supposes that Jonathan Edwards, and others, would agree with thisview,whilehethinkssuchnotions“arerepugnanttothatdistinctagencywhich

entersintoournotionsofaccountableness;”[§§§§§§§§§§§§§]

andconcludesbyintimating his disapprobation of throwing “unnecessary mystery around thesubject towhich it refers.”On this I observe, 1st,That thewhole controversyrespectingtheextentoftheAtonementproceedsfromavainattempttoremovedifficulties, in regard toman’s accountableness,whichour faculties areutterlyinadequatetoreconcilewiththesovereigntyofGod.Tobeconsistent,wemusteitherbesatisfiedonthesubjectuponGod'sauthoritywhileweconfessitistoohigh forus,or chooseoneor theotherpartof the alternative;maintaining theaccountableness,anddenyingthesovereignty,orviceversa.2nd,Ihaveaslittleinclinationtothrow“unnecessarymystery”aroundthisoranyothersubject,asourauthor;butIwouldcautionhimagainstendeavouringtogetridofmysteryintreatingoftheschemeofredemption,whichiseminently“thewisdomofGodinamystery, even thehiddenwisdom—whichnoneof theprincesof thisworldknew.”Heisawareintowhaterrorsattemptstogetridofmysteryhaveledmanywriters;and,inregardtothesubjectinhand,theunionofChristandhispeople,

theApostle teaches as that it is “AGREATMYSTERY,” shadowed forth by EvebeingformedofAdam’sfleshandbones.“Wearemembersofhisbody,ofhisflesh,andofhisbones; for thiscauseshallaman leavehis fatherandmother,andshallbejoineduntohiswife,andtheytwoshallbeoneflesh.Thisisagreatmystery;butIspeakconcerningChristandthechurch.”Eph.v.30-32.

P.320.—“Godhasaccordinglydeclared,ininfinitegracetoman,thatHewillsaveall thatbelieve.”AndhasHenotdeclared,withequalplainness, thatfaithishisgift,andthat”wherethereisnovision(asisthecasewithbyfarthegreater part of the world) the people perish? Yet will he be justified in hissayings,andovercomewhenheisjudged.”

P.306.—Ourauthor says, “Wemaintain that thedeathofChristwas arealsatisfactionforsin,”andyetdeniesthatitisrestrictedtothosewhoseguiltitcancels.Does it then expiate all sin, or some sin? I judgeof the extent of theAtonementbothfromitseffectsandfromthedeclarationsoftheWordofGod.Iholditasanaxiom,thatguiltalonepreventstheloveofGodflowingtoanyofhisintelligentcreatures.InconsequenceoftheguiltofGod’speoplehavingbeenexpiatedonCalvary, they are, in due time,made partakers of faith and everyothergrace.God’slovetothemismanifestedthroughsanctificationoftheSpiritandbeliefofthetruth.TheGospelistothemthepowerofGoduntosalvation,thesavouroflifeuntolife;toothers,itisanaggravationoftheircondemnation,placingthen-alienationfromGodinthestrongestpointofview.Tothemitisthesavourofdeathuntodeath.Men,ingeneral,donotheartheGospelatall,andofthose who hear it, the far greater part reject it. Hence the Lord, tracing hispeople's salvation to theAtonement, says, “I am the good shepherd; the goodshepherdgivethhislifeforthesheep.”“AndothersheepIhave,whicharenotofthisfold:themalsoImustbring,andtheyshallhearmyvoice;andthereshallbeone fold, and one shepherd,” John x. 16. They are his “purchased possession,boughtwithaprice,” redeemedfromtheirvainconversationwith thepreciousblood of Christ, 1 Pet. i. 18. In all this I find the most entire harmony, andtherefore, I most confidently repeat, “when a real Atonement, expiation, orsatisfactionforsinisadmitted,itmustofnecessityberestrictedtothosewhoseguiltitcancels.”When,ontheotherhand,theSaviour’ssufferingsanddeathareviewed as “that which shall preserve to the moral government of God thatpowerful control over its subjects which the entrance of sin endangered, andwhich its unconditional forgiveness would have entirely

destroyed,”[**************]

there must of course be a virtual denial of the

substitutionofChristforhispeople.

P.398.—OurauthordwellsuponmyagreementwithDrMarshall, thatChrist’s sufferings were “the very punishment,—the idem not the tantundemmerely.”Now,Ihaveclearlystated, thatChrist,as thesubstituteofhispeople,having, by taking part with them in flesh and blood, brought them into theclosest union with himself, Heb. ii. 11, —endured the curse of the law, —separation fromGod,—and that thiswas announced on the cross by the cry,“MyGod,myGod!whyhastThouforsakenme?”—theLordmadetomeetuponhim the iniquities of them all. For their sakes, He sanctified himself, thussecuringtheirbeing,intheirsuccessivegenerations,sanctifiedthroughthetruth,John xvii. 19. Thus was the law magnified and made honourable, by theobedience, unto death, of an infinitely glorious Victim, in whose wonderfulpersonthecompleteunionofGodandacountlessmultitudeoffallenmenwasexhibited,andamoreawfulmanifestationoftheinflexiblejusticeandinviolabletruthofGodwasgiven,thanifthewholeraceofAdamhadperished,asdidthefallenangels.Istillconfidentlyhold,thatwhatourLordsuffered,wastheverypenaltyduetousinlaw,viz.,beingcutofffromGod,theFountainofholinessandhappiness.

The Scripture teaches us that the curse ofGod is the punishment of thebreach of the law. Now, in the Scriptures, we are informed, that Christ hathredeemed his people from the curse of the law beingmade a curse for them:consequently,heenduredthepunishmentwhichwasduetotheirsins.Adam,inhisoriginalstate,hadtoobeythelawmerelyinitsprecept;butitwasincumbentonthesecondAdamtoobeynotonlytheprecept,buttoendurethepenalty.Thiswas what no creature, however exalted, could have done. Being cut off fromGod,fromwhomaloneitcanderivelifeandstrength,itcouldnotpossiblyhavedone anything acceptable toGodbywhichothersmight bedelivered.But theSonofGodwasmanifestedtodestroytheworksofthedevil.

Fromhisbirth, tohisdeathChrist’s lifewasanatonement,asatisfactionforhispeople’ssins.HedelightedinthelawofGod;itwaswithinhisheart;hismeatanddrinkwastodohisFather’swill.TheassumptionofhumannaturewasanacknowledgementofthedebtwhichheowedforthosewhomhisFatherhadgivenhim.Hisappearingintheformofaservant,inthelikenessofsinfulflesh,andconsequentlybeingamanofsorrows,provedthattheirsinswerelaiduponhim; for holiness and happiness, sin and suffering, arc, under the righteousgovernment ofGod, inseparable. In his humiliation, pains, and sorrows, there

wasacontinualproofofhishavingbeenmadesin.Thepenalty,which,ashispeople’ssubstitutehehadtoendure,beganathisbirth,andwasconsummatedathisdeath,whichwaseminentlythehourandpowerofdarkness.Itwasthecrisisofhis sufferings,butatnoperiodofhis lifeuponearthdid thecuppass fromhim.Hencehesays,“Iamafflictedandreadytodiefrommyyouthup:whileIsufferthyterrorsIamdistracted,”Ps.lxxxviii.15.

HadnotthecurseofGodbeenupontheRedeemerfromthemomentofhisincarnation, hemust have been always happywhile upon earth; but hewas amanofsorrowsandacquaintedwithgriefs;thereneverwassorrowlikeuntohissorrow,wherewiththeLordafflictedhiminthedayofhisfierceanger.Hehadindeedoneconsolation,andbutone;heknewhewasdoinghisFather’swill,andwas the object of his supreme delight, even for the sufferings which he wasenduring,andhelookedthroughallthecloudsanddarknesswithwhichhewassurroundedtothejoysetbeforehim;tothedayofhisespousals,whenhisWifeshouldhavemadeherself ready, andwhenhe shouldpresenther tohisFatherspotless andblameless;whenhe should set heruponhisglorioushigh throne,and thus produce a louder note of praise to God from the principalities andpowersinheavenlyplaces,bytheconsummationofHiseternalpurpose.

This supported hismindwhile he remained a homelesswanderer in thisevilworld.SuchweretheawfulconsequencesofHisbeingmadesin,whoknewnosin;inthisconsistedhisabasement.Heshallappearthesecondtimewithoutsin,inawaybefittinghisdignityastheSonofGod,theJudgeofthequickandthedead.

It was not necessary that Christ should have descended unto hell,considered as a place.Wherever the sentence of the broken law is executed,thereishell;inthegardenandonthecrossthegreatSuretyenduredtheweightof God's wrath; and then more especially, he experienced the curse in all itsbitterness.

WehaveobservedthatthepenaltyofdisobediencewasbeingcutofffromGod.Thisimplieseternityofpunishment,becausenocreaturecutofffromGodcan ever have power to return; and God's unspotted purity, justice, andimmutability, forbid the repealing of the righteous sentence, or thecommunication of his grace to a sinful creature without an atonement. Theeternityofpunishment arises from thecreature'sweakness; it cannot suffer allthepunishmentduetotransgression.ButChristbeingbothGodandman,could

dowhatnocreaturecould;hisdignitygaveinfinitevaluetohissufferings,andthusjusticeisfullysatisfied.

ItdoesnotbecomeustoprytoocuriouslyintotheDivinedispensations;our high imaginations must be cast down, and with the disposition of littlechildrenwemustsitatthefeetofthegreatTeacher,besatisfiedwithwhatheispleasedtocommunicate,andlookforwardtotheperiodwhenweshallnolongerseethroughaglassdarkly,butfacetoface,whenweshallnotknowinpart,butshallknowevenasweareknown.

P.399.—As towhatourAuthor saysofChrist suffering,“remorseanddespair,”itisutterlyirrelevant.Ithasbeenalreadystatedthatinallhisaffliction,andwhileenduringthecurseofthelaw,theRedeemerknewthathewasyieldingimplicitobedience tohisFather’scommandments.Heknew,moreover, thatheshould prevail in the awful contest upon which he had entered; he knew heshouldnotbeashamed.Therewas thereforeno reason for remorseordespair,notwithstandinghisenduringthecurseofthelaw,theverypunishmentduetohispeople’stransgression;everythinghedidwasanactofobediencetohisFather,whoonceandagaintestifiedhisapprobationofhisconduct.

Inorder,however,toteachusthatthesinsofhispeoplewereactuallylaidupon him, we find many passages in the Psalms, where he is described ashumbled in the dust on account of sin; and this renders that part of Scripturemost valuable and applicable to us, who have drunk up iniquity as the oxdrinketh upwater. This forms a connecting link betweenHimwhowas holy,harmless, undefiled, and separate from sinners, and us, who are shapen ininiquity,andconceivedinsin.Hadnotthisbeenthecase,therewouldhavebeenno correspondence between his experience while on earth, and that of hisfollowers.

Ib.—InspeakingoftheAtonement,Idesirehabituallytorememberthatitis essentially necessary to receive the kingdomofGod as a little child.Manyquestionsmaybeasked,andconsequencesdeduced,whichmaybetoohighforus.DrPaynenotonlyspeaksofChristsufferingremorseanddespair,butofhiscontinuing to endure them“forever,—for theyare involved in the threateningdenounced against us.”Butmight not the sword awaking against theMan thefellow of the Almighty, and smiting the Shepherd,—might not this, from itsinfinite value, preclude the necessity of the continuance of sufferings underwhichacreaturemusthaveforeverlain?

Ib. — Who denies that the sufferings of Christ were “substitutionarysufferings!”TheywereenduredbytheSubstituteofhispeople,theSuretyofthenew covenant. This covenant is called the everlasting covenant,Heb. xiii. 20,because it originated in the counsels of eternity, and extends to theconsummationofallthings,nay,toafutureeternity.

P. 404.—Our author quoteswith approbation fromBishop Stillingfleet,thatifChrist“hadpaidtheverysame,asthelawrequired,whenhesufferedforsinners,—“theremusthavefolloweddeliveranceipsofactoofallforwhomitwas paid, —whereas, we observe, in the New Testament, that faith andrepentance,andtheirconsequents,aremadenecessaryconditionsonourpart,toour actually partaking of the benefits that result from the Saviour's obedienceand death.” Now, to say the least, this is a very inaccurate way of speaking.“Faith, repentance, and their consequents,” be they what they may, wereunalterably secured for those for whom the Atonement was made. Theresurrectionoftheheadwasthejustificationofthemembers,whosedeliverancefollowed ipso facto; some of themmight die in infancy, others become grey-headed,butfromtheperiodoftheirbeinggiventotheSaviour,theirlifewashidwith Christ in God. Faith and repentance are the conditions of salvation, asbreathingandeatingaretheconditionsofthecontinuanceofournaturallife,orastheopeningofoureyesistheconditionofourseeing;butwhenGodimpartstousnaturallife,heimpartsadisposition,nay,thenecessityofbreathing,eating,andopeningoureyes;andwhentheRedeemerborethesinsofhispeopleinhisownbodyon the tree,hesecuredfor themthecommunicationof theSpirit,assurelyasGodsecuredthebreathoflifetotheposterityofAdamandEve,whenHesaid,Increaseandmultiply.

The work of Christ is one; its several parts may be distinguished, butcannotbeseparated.TheAtonement,theintercession,andthefinalblessingarecomponentpartsofthesamewonderfulplan,justasthedutyofthehighpriestinIsrael,onthegreatdayofatonement,wasonecontinuedaction.Hefirstofferedthe sacrifice, thenburnt incense, andafterwardsblessed thepeople.SoChrist,havingoffered thegreat sacrifice, enteredheavenwithhisownblood tomakeintercessionforthosewhosesinshehadborne.Thefruitof this intercessionistheirreceivingrepentanceuntolife;andhewillatlastappeartoblessthem,andreceivethemtohimself.Theseareinseparablelinksofthesamechain.DrPaynemust admit, that Christ disclaims making intercession for any excepting hispeople;hewillblessnoneother,anditwouldbepassingstrangeifthesacrifice

whichistheonlyremainingpartofthepriestlyoffice,wereofferedforthoseforwhomhedoesnot intercede,andwhomhedoesnotbless,because,ashe tellsthem,heneverknewthem.

That Church which he purchased with his own blood, Christ calls, andjustifies,andglorifies.GoddoesnotimputetheirtrespassestotheworldwhichhewasinChristreconcilingtohimself.ThisreconciliationwasnottheremovaloftheirenmityagainstGod,butofhismostrighteousdispleasureagainstthem,thus preparing them to be a habitation ofGod through the Spirit.We read ofreconciling the holy places, which consisted in figuratively removing theiruncleanness, by the shedding of blood, and thus rendering them a suitabledwelling-place for Him who is of purer eyes than to behold iniquity. Thereconciliationproducednochangeoninanimatematter.

P.405.—DrPayneisdissatisfiedwithmydescribingthecontroversywithDr Wardlaw, as respecting particular redemption. He had before quoted Mr.Scott,whousesthesameterminthesenseinwhichIemployedit.Andwhatisstillmoresurprising,hetellsus,twoorthreepagesafterwards,that,withcertainlimitations,he“shouldnotmuchobjecttotheuseoftheterm,”p.409.But,still,with the greatest softness and self-complacency, he says, “I confess I find itdifficulttoreconcilethiswithChristiancandourandintegrity;”andinthenextpage, he seems in no small degree of losing his equanimity,when he talks of“suchinsufferableassumption.”IhavenottheleastobjectiontogratifyDrPayneby using thewordAtonement instead of redemption, although it appears self-evidentthatwhenanAtonementisprovided, if itbesufficient, itmustremoveguilt,andaccomplishtheredemptionofthoseforwhomitismade;andImuststill maintain that those who do not admit this, abandon the doctrine ofAtonement altogether. Atonement and reconciliation are synonymous; if theAtonement do not produce reconciliation in the offended party, provided hiswisdom and goodness be infinite, the reason must be that the Atonement isinadequate.

P: 406. —Our author “deeply” regrets my not having answered DrWardlaw’squestion,Whethertheelectarenotdescribedasbeing“previouslytothegraceofGodapplyingtheAtonement,”“childrenofwrathevenasothers?”Ianswerdistinctly,by“thesinglemonosyllable,”No!Theyaredescribedas theobjects of God’s “everlasting love” “vessels of mercy which he had aforeprepareduntoglory,”“choseninChristbeforethefoundationoftheworld,thattheyshouldbeholyandwithoutblamebeforehiminlove.”True,theywereBY

NATURE the children of wrath even as others. Considered in Adam theywereunderthecurse;whiletheirsalvationthroughthebloodofChristshed,ortobeshedforthemonCalvary,wassureasthethroneofGod.IdonotknowwhetherthismaybesatisfactorytoDrPayne.Atallevents, it isnotmoreexplicit thanwhat I said before. DrWardlaw’s question never was one in which I felt thesmallestdifficulty.

Inowadd,ChristappearedastheRepresentativeofhispeople, theHeadofthenewcovenant;heisthepropitiatory,shadowedforthbythemercyseat—thethroneoftheGodofIsrael,—bywhichthetablesofthelawwhichhadbeenoncebroken,butrestored,—werecovered.WhenChristrosefromthedead,hispeoplewererepresentativelyjustifiedbytheresurrectionoftheirHead,andtheirfinal salvationwas secured.This doesnot prevent thenecessity of their beingmade meet for the inheritance of the saints in light,, by the washing ofregenerationandtherenewingoftheHolyGhost,whichwithallotherspiritualandheavenlyblessings are secured to themby theSaviour’s exaltation. In thesight of men they appear in their unconverted state, busily treasuring up forthemselveswrathagainstthedayofwrath;buttheLordknoweththemthatarehis,and in thewayandat the timemostconducive tohisowngloryand theireverlastinggood, they shall depart from iniquity, andbegraffed into thegoodolive tree; the certain consequenceofwhich is their bringing forth fruit to thepraiseofredeeminglove.Menmaypervertthisdoctrine,butitisattheirperil;itaffords no ground for presumption, for no one can know his election but bybeingcalledintothefellowshipofGodsdearSon.

Itneverenteredmymindthatmenareinastateofsalvationpreviouslytofaith in Jesus, but faith, and every other spiritual blessing are secured by theAtonement made for God’s people upon Calvary, before many of them wereborn; justas theirsinfulnaturewas thenecessaryconsequenceofAdam’sfall,whichtookplacebeforetheyhadabeing.

P.407.—Isaid,ifmenaresavednotbytheAtonementitself,butbyitsapplication,itfollows,thatthe“HolySpirit,notChrist,istheSaviour.”Againstthis,whichappears tomealmostan identicalproposition,DrPayne lodgeshisstrongest protest, which he endeavours to vindicate by the supposition of aneventwhichheadmits“cannotpossiblyhappen,”(viz.anelectmandyingbeforehisconversiontoGod,)whichtherefore,Iconsidermyselffullyentitledtopassoverinsilence.ThemeansaswellastheendareincludedintheDivinedecree.WhentheelectweregiventotheSon,repentanceuntolife,andthebestowment

ofallthosegraceswhichadorntheChristiancharacter,wereirrevocablysecuredto them. The death of Christ did something more than lay a basis for thedeliveranceofhispeople,it“redeemed”them“fromthecurseofthelaw,”andsecuredforthemtheheavenlyinheritance,ofwhichneitherearthnorhellshalldeprive them. This inheritance is bestowed not only on the Jews but on theGentiles also, although it was not till after the resurrection that the word of

salvationwassenttothem.Gal.iii.12—14.[††††††††††††††]

IfthedeathofChristonlylaidabasisforthedeliveranceofhispeople,itisobvious that thedeliverance itself iseffectedby theHolySpirit, so thatHe,and not Christ, is the deliverer. Two governments engaged in war, resolve tomake peace; they agree upon the basis uti possidetis; plenipotentiaries areappointed;andatreatyisconcluded.Inthiscasesurelytheplenipotentiariesarethe negotiators. They conclude the treaty, although the basis was previouslyfixed.Inlikemanner,althoughthedeathofChristisadmittedtobethebasisofsalvation,ifsinnersaresaved,notbytheAtonement,butbyitsapplication,theSpirit,whoappliesit,isundoubtedlytheSaviour.

Achildsucceedstoanestatebequeathedtohim,but“theheir,aslongashe is a child,differethnothing froma servant, thoughhebe lordof all; but isundertutorsandgovernorsuntilthetimeappointedofthefather,“Gal.iv.1,2.Still he is the heir; his title is as valid as when he assumes the entiremanagement.AndthusitiswiththoseforwhosesakeChristsanctifiedhimself;theyareredeemedwiththebloodofChrist,andtheircalling,theirjustification,and glorification, are subject to no possible contingency. In their natural statetheydonotdifferfromthosewhomChristneverknew,yetaretheyheirsofGodandjointheirswithChrist.Thepriceoftheirredemptionhasbeenpaid,andinduetimetheirdeliveranceshallbeaccomplished.WhenArchimedessaid,ifhehadafulcrumforhislever,hewouldmovetheearth;hedidnotmeanthatthiswas to be done by the fulcrum. Itwasmerely the basis onwhich themovingpowerwastorest.Itisself-evident,then,iftheAtonementmerely“laidabasisfortheir”(theelect’s)“deliverance,”whichisaccomplishedbytheHolySpirit,HEandnotCHRIST,istheirdeliverer.

InfloatingaraftoftimberdowntheRhine,amanfellintothewater.Hiscompanionranandcaughthimwhensinking.Cantherebeaquestion,bywhomhewassaved?Theraftwasthebasiswhichsupportedhisdeliverer,butnoonewouldsayhewassavedbytheraft.

TheApostledescribesbelieversashavingdiedandrisenwithChrist,Col.ii.12,asbeingblessedwithallspiritualblessings,inheavenlyplacesinChrist,Eph. i.3,as raisedup together,andmade tosit together inheavenlyplaces in

ChristJesus,Eph.ii.6.[‡‡‡‡‡‡‡‡‡‡‡‡‡‡]

ThepresenceoftheHeadofthebodyinheavenisthepledgethatallthemembers—the children with whom he took part in flesh and blood—shallassuredlyfollow.Duringtheirunconvertedstate,theyarehiddenfrommen,buttheyareknowntoGod. Itmaybesaid that thosewhoaredeadandrisenwithChrist, who are quickened together with him, and made to sit together inheavenlyplaces,arebelievers;but thewholebodydied inChrist, theHead; inhim they were quickened, and are represented as now seated with him inheavenlyplaces.Hencebelieversareexhortedtoreckonthemselvestobedeadindeeduntosin,andaliveuntoGod,throughJesusChristourLord,notthattheyfeelnodispositiontoindulgeinsin,butthatinChrist,theirgloriousHead,theydiedandroseagain.TheApostle,after speakingof theColossianbelievers,ashavingbeenburiedandrisenwithChrist,proceeds:—41IfyethenberisenwithChrist,”&c.chap.iii.1.CertainlytheirresurrectionwascoevalwiththeLord’s;the members rose with their Head, although they cannot be distinguished tillcalledbygrace.

P. 408. — Our author complains of my identifying Atonement andredemption. They are inseparable; the one includes the other; if the stipulatedransom be paid, and if he who has paid it be unchangeable, and possesssufficient power, the deliverance of the captive is beyond the possibility of adoubt.Believersaresaidtowaitfortheadoption,towit,theredemptionoftheirbody,Rom.viii.23.Yetaretheynow“thesonsofGod,”adoptedintohisfamily.Theadoptionforwhichtheywaitistheirentranceupontheirglorifiedstate.Tilltheybelieve, sinners donot experience the effects of theAtonementmade forthem;buttheyshalldosoassurelyasthesaints,who,atpresent,dwellinhousesofclay,shallberaisedinbodiesfashionedliketoChrist’sglorifiedbody.

P.409—Withregardtothedoorofmercybeing“setopentoallmenbythedeathofChrist,”Iwouldobserve,itisnomoresetopentoallbytheGospelthanby the law.“Theman thatdoeth these thingsshall live in them,”and“hethat believeth and is baptized shall be saved,” but by the deeds of the lawnofleshshallbejustifiedinhissight,forbythelawistheknowledgeofsin;andallhavesinned.NeitherwouldsalvationbytheGospelhavebeenpossibleforfallen

man, had not the covenant transactions of the Father and the Son, and theconsequent enduranceof thepenaltyby themembersofChrist’sbody in theirHead, secured the salvation of a multitude which no man shall be able tonumber. Like their brethren ofmen, theywere dead, but their life is hidwithChristinGod;“thinetheywere,”saystheSaviour,“andthougavestthemme.”He rendered himself responsible for them, and declares that they shall neverperish,neithershallanypluckthemoutofhishand,Johnx.28.Hemakesthemwilling in the day of his power. A man can no more of himself believe theGospelthanhecanobeythelaw.Inbothcasestheinabilityismoral,butnotonthataccountthelessrealandabsolute.DrPaynemayaskwhatdoyoumakeofhumanresponsibility?Ireply,Iholditasstronglyashecando.ItiswrittenaswithasunbeamineverypageoftheWordofGod,andIamaslittledisposedasourauthortoresistconsciousness.

P. 411.— Dr Payne has a long note upon justice, in which I have nopersonal concern, as he confines himself to combating Dr Marshall’s views.Justice,asDrWardlawproperlyobserves,consistsinrenderingtoalltheirdue;although he afterwards nullifies the statement by his baseless theory of thedifferentkindsofjustice,public,distributive,&c.Ourauthorsetsasideboththejusticeand truthofGod, tellingus that the inflictionof the threatening“isnotimperativelynecessary,unless thepublicgood require it.”This ispreciselyDrWardlaw’s“publicjustice,”onwhichIhavesaidenoughintheprecedingpages.DrBateswell observes that “itwas an act of justice to inflict the punishment

whenChristhadundertakenforus.”[§§§§§§§§§§§§§§]

According to our author, if the sinner has his due, “no mercy can beextended toany transgressor.”But themanifoldwisdomofGod in theGospelconsists in theSonofGodhavingso identifiedhimselfwithhispeople that inhim theyendured thecurse, and inhim they inherit theblessing. In respectofboththeydrinkofhiscup.Hewasamanofsorrows,hewentbythecrosstothecrown;andtheythroughmuchtribulationenterthekingdomofGod.Theyhavefellowshipwithhiminhisdeath,thattheymayalsohavefellowshipwithhiminhisresurrection.Theysufferwithhim,andshallreignwithhim.TheyarefillingupthatwhichisbehindoftheafflictionsofChristintheirflesh,forhisbody’ssake,whichistheChurch,Col.i.24.

The Scripture reveals God as a just God and a Saviour; just, and thejustifieroftheungodly.Thereisabreadth,andlength,anddepth,andheightin

thiswisdomwhichwe cannot fathom.Wemay not be able to explain how itcomportedwithperfectjustice,thatallshoulddiebythedisobedienceofAdam,butwearetaughttoreceiveitonthedivineauthority;and,inperfectharmonyand conformity with this, an innumerablemultitude aremade alive in Christ.Thiscanonlybereceivedwhenourhighimaginationsarecastdown,whenweceasefromourownwisdom,andarecontentedtoreceivethekingdomofGodasalittlechild.

Ourauthor,insteadofappealingtotheScriptures,referstomany“writersonethicalsubjects,”andaffirmsthatjusticeisnotadistinctorseparateattribute.“It may, perhaps, be said to be holiness or rectitude, in act or operation in amoralsystem.”P.414.—Hethengoesintoalongmetaphysicaldisquisition,inwhichhe tellsus“Lawemanates fromGod,notasapersonorbeing,butasamoralgovernor.”P.416.—That“it ispre-eminently important toobservethatthe necessity of punishment grows out, not of the personal, but the officialcharacter and relation of God.” Ib.— “If the great God were not our moralgovernor,hecouldpossessnomorerightorpowertopunishmenthanonemanhastopunishanother.”Ib.—Heaffirmsthatessentialjusticecannotadmitofasubstitute.ButtheScriptureteachesusthattheredeemeddiedinChrist,andthusenduredthepenalty,andthattheGospelistherevelationofGod’srighteousnessorjustice.“GodsetforthhisSontobeapropitiationthroughfaithinhisblood,[***************]

to declare his righteousness for the remission of sins thatare past, through the forbearance of God; to declare I say at this time hisrighteousness, that he might be just and the justifier of him that believeth inJesus.”Rom.iii.25,26.

P.419.—WearetoldtheAtonementdoesnotsaveperse.True,itdoesnotpreclude regeneration,but it renders it certain. It turnsawayGod'sanger fromthoseforwhomitwasoffered,andsecurestheirsalvation.ThesheepforwhomChristlaiddownhislifeshallhearhisvoice;theymustbebroughtintohisfold,Johnx.15,16.Inthatblessedcompany,whohavewashedtheirrobesandmadethemwhiteinthebloodoftheLamb,therewillbemanylittlechildrensavedbytheAtonement; and if it does not save themper se, I knownot how they aresaved.Doubtlesstheyareregenerated,butthisisthenecessaryconsequenceoftheexpiationoffered for them.Theywereshapen in iniquityandconceived insin,werebynaturechildrenofwrath,but“thehandwritingofordinanceswhichwasagainstthem,”—aswellasadults,—“whichwascontrarytothem,hetookout of the way, nailing it to his cross.” Such language could not have been

employediftheAtonementhadbeenuniversal.Inthatcase,thelawwastakenout of the way, and nailed to the cross in behalf of all mankind. All wouldthereforebedeadtothelawbythebodyofChrist,andconsequentlymarriedtoanother,eventohimthatisraisedfromthedead,thattheymightbringforthfruituntoGod,Rom.vii.4.

Thosewhodie in infancy,aswellasadults,are“justifiedbyhisblood,”andMUCHMORESHALLBESAVEDFROMWRATHTHROUGHHIM,Rom.v.9.Andhere,ImayobservethatDrPaynehas takennonoticeof this,andmanyotherpassagesofGod’sword, towhichIreferredinproofof theparticularityof theAtonement; he prefers metaphysical reasoning. A gentleman, with whom Itravelled inamailcoach,manyyearsago, toldmehehada law-suit inwhichMr.Erskine(afterwardsLordChancellor)washiscounsel.Theclientpossessedadocumentwhich,ashesaid,completelyestablishedhisclaim;buthiscounselneglected bringing this forward, and trusted to a very eloquent address to thejury;inconsequenceofwhichhelostalargesumofmoney.

In Dr Payne’s future lucubrations on the Atonement, I would earnestlyrecommendtohimto trustmoreto theScriptures,andless tohismetaphysics.Hesaysthesinglequestion(respectingthesatisfactionmadeuponthecross,)is,“WhatarethedictaofreasonandScripture?”p.417.LetmeentreatDrPaynetotrustlesstohisreason,andmoretotheWordofGod,whoseavowedpurposeitistostaintheprideofallhumanglory,moreespeciallymen’svainreasonings.Godhasmadefoolishthewisdomofthisworld,whilebyhisSpiritherevealstohispeoplethosethingswhichthenaturalmanreceivethnot,neithercanheknowthem,becausetheyarespirituallydiscerned,1Cor.ii.14.

Theinconsistencyofparticularredemption(or,ifDrPaynelikesitbetter,Atonement,)with thegeneral invitationsof theGospel, seems,—perhapswiththeexceptionofhismetaphysics,—tobethemainpropofourauthor'ssystem.In the preceding pages I have considered this objection, and have shown thatthereisnottheshadowofinconsistencyinholdingthattheAtonementwasmadefortheelectalone,andthat theyareseparatedfromothersbythegeneralcallsandinvitationsoftheGospel—whichisthereforecomparedtoafan.ThesheepofChristforwhomthegoodShepherdlaiddownhislife,hearhisvoice,whileothersdisregardit.HereceivedthemfromhisFatherintheeverlastingcouncil,he bore their curse, and is investedwith unboundedpower, that hemaybringthemtoglory.Theyshallallagainpassundertherod,andhewilldelivertheminfull tale tohisFather,saying,BeholdIandthechildrenwhomthouhastgiven

me.“ThosethatthougavestmeIhavekept,andnoneofthemislost,”Johnxvii.12. With regard to all others, he will say, I never knew you; but the Lordknoweththemthatarehis;hencetheyaremadetoknowGod,Gal.iv.9;andbythegracetreasuredupinChristfortheirbenefit,theydepartfrominiquity;whileothers prove by their continued unbelief and disobedience, that they are stillunder the curse, and that the wrath of God abideth on them. They love thedarknessratherthanthelight,becausetheirdeedsareevil.Thereisinthemnogoodthing,consequentlytheyrejectthecounselofGodagainstthemselves,andperishintheirsin.

There is one consideration to which I have repeatedly referred, whichdemonstrates theerrorof thosewhoholduniversalAtonement;andthat is, thesmallpartoftheworldwhicheverhadanopportunityofhearingtheGospel,andmanyinthemostfavouredcountriesare,bytheircircumstances,nearlyasmuchprecluded from listening to the truth as thosewho inhabit countrieswhere theGospelnevercame.ItisimpossibletoreconcilethispalpablefactwithuniversalAtonement;andIhaveshownintheprecedingpages,thatfromthedaysofourfirst parents,God has continually exhibited, in his dealingswithmankind, thetwofamiliesintowhichhewaspleasedtodividethem,when,inthecurseontheserpent, he announced the coming of the Saviour. To this and various otherproofs of particular Atonement, Dr Payne has attempted no reply, except byallegingthattheChurchistoblame.

ThelimiteddiffusionoftheGospelisineveryrespectinconsistentwithDrPayne’ssystem.Referringtohislecturesonsovereignty,heinformsus,“thatinreference to those who are involved in the same general sentence ofcondemnation, and must stand at length at the judgement seat, equity doesrequire that the moral governor should deal with all alike—that the door ofmercy (if it be opened) should be set open to all,—that theGospel should bepreached to all, — that the same objective motives to receive it should be

presentedtoall,[†††††††††††††††]

—andthatatthegreatday,whenonemanissavedthroughbelieving,andanotherlostthroughrejectingtheGospel,itmustappearthatthesamesubstantialandradicalinducementstoreceiveit,hadbeenpresentedtothelatterindividualastotheformer,”p.364.Butinpointoffact,theGospelispreachedtocomparativelyfew.Thedoorofmercyisnotsetopentoall.EventhosebornwheretheGospelispreachedareplacedinverydifferentsituations.Somehaveeveryexternalinducementtolisten;otherstodisregardit;astillmorenumerousclassneverhearitatall,andtheScripturetellsus,“where

thereisnovision,thepeopleperish.”Where,then,isDrPayne’s“equity”whichrequires “that the moral governor should deal with all alike.” He tells uselsewhereitisthefaultoftheChurchthatallhavenotheardtheGospel;butbethefaultwhereitmay,“themoralgovernordoes”not“dealwithallalike.”TheGospelisnot“preachedtoall.”

ItmaybesaidtheGospelwhenfirstannouncedwasadaptedtomankinduniversally; but, in the courseof events,manyareprecluded fromhearing theSaviour’s name.They sinwithout law, andperishwithout law.This couldnothavebeenthecase,hadnotmankindbeencondemnedinAdam,andinthisasineverythingelse,weknow that the judgementofGod is according to truth andjustice.

In conclusion, I would observe, that Dr Payne reduces that mostastonishingmanifestationoftheDivinewisdom—intowhichtheangelsdesireto look—inwhichmercy and truth aremet together, righteousness andpeacehave kissed each other, into a contrivance to uphold the honour of thegovernmentofGod in theeyesof theuniverse.According to this supposition,He gave his only begotten Son to shame and ignominy, for the purpose ofmaking an impression on his creatures; while guilt and innocence wereconfounded, and the spotless Lamb of God was bruised, that rebels mightescape, notwithstanding their guilt,whichbyno “conceivable process” canberemoved,p.234.

AccordingtotheWordofGod,Hewhoknewnosinwasmadesinforhispeople,thattheymightbemadetherighteousnessofGodinhim;Heunited,nayidentified, himself with his brethren, that he might restore what he took notaway,thathemightraisethemfromthedusttositwithhimuponhisthrone.Heboretheirsins;notmerely,asDrPayneteaches,theconsequences,buttheguiltoftheirtransgressions.BothDrsPayneandWardlawtellus,aguiltycreaturecannever become innocent, but the contrary is the mystery of the Gospel. Aninnumerable multitude of Adam’s race, who were made sinners by hisdisobedience, shall stand before an assembled universe in a robe ofrighteousness brighter than the robes of angels: theirs is the righteousness ofGod;andthisisthesubjectoftheGospel.

The great object of the abettors of the new system, is to impress mendeeplywithasenseoftheirresponsibility.Thisis,nodoubt,veryimportant,buttheconstitutionofthehumanmindprecludesthepossibilityofmen,—whatever

they may profess, —divesting themselves of the conviction that they areaccountable. This at least is the general rule; there may be exceptions wheremen, in consequence of resisting their convictions, are “given up to strongdelusionthattheymaybelievealie.”Itappearsveryplausible,toallege,thatifyouinformungodlymenthatfaithisthegiftofGod,theywillmakeuseofthedoctrinetoexcusetheirindifferenceanddisregardoftheGospel.Butafterall,itisonlytellingthemtheyarelost;soentirelylost,thatnotonlycantheyoffernoatonementfortheirsins,butthatsuchisthealienationoftheirheartsfromGodandfromrighteousness, that theycannot,withoutDivineinfluence,receivetheAtonementwhichGodhasrevealedintheGospel,andthat,consequently, theyareshutup tocast themselvesentirelyandunreservedlyon themercyofGod,throughChrist,exclaiming,Lordsaveme,Iperish.Isthisstatementaccordingtotruth? is it contained in theWord ofGod?HasGod declared that such is thecase?AndshallwebewiserthanHIM,andconcealwhatHehasproclaimed;orshallwenot,bymanifestationof the truth,commendourselves toeveryman’sconscience?

Itwillgenerallybefoundthatthosewhoarebroughttotheknowledgeofthe truth, are first convincedof their utterhelplessness and inability to turn toGod,whichtheyfeeltobeessentialtotheirescapingthewrathtocome.HencethedistresssogenerallyfeltbeforereceivingpeaceinChrist.Wemay,andoughtto tell men, of the unlimited freeness of the invitations of the Gospel; not,however, attempting to conceal from them, that sinners obey the truth onlythroughtheSpirit,and,atthesametime,encouragingthemtolooktoJesusforsalvation,tobestowuponthemtheHolySpirit,andtogivethemrepentanceuntolife.Ifwearenotgreatlymistaken,muchofthesuperficialprofessionofreligionwhichwewitness,originatesinmensubstitutingaprofession,inwhichmanyofthegreattruthsoftheGospelareincluded,inplaceofthatpowerfulconvictionwhicharises froma spiritualperceptionof thegloryof the truthbywhich thecurrentoftheaffectionsischanged.Byaspiritualperception,wemeanthatviewofspiritualandeternalthingswhichnomancancommunicatetohisneighbour,and which is only obtained by means of the anointing which teacheth us allthings,andistruth,andisnolie,andbywhichweabideinhim,1Johnii.27.“Depend upon it,” said an old and eminent Antiburgherminister, many yearsago, “all false systems of doctrine agree on one point, the denial of a day ofpower.”

Itisveryremarkablehowextensively,incertainclasses,theprofessionof

religion at present is diffused. Many exercise the “power” which theyundoubtedly possess, of saying they believe, and this not with the view ofdeceivingothers,fortheyarethemselvesdeceived.Theyattachthemselvestoafavourite preacher, and they connect themselveswith benevolent societies; aredistinguished,itmaybe,fortheiractivityincommittees,whiletheyarestrangersto theplagueof their ownhearts, and to that changewhich is essential to ourinheritingthekingdomofGod.Ineveryage, therehavebeenmanywhohadaform of godliness, while they denied its power; such characters were notunfrequentinthedaysoftheApostles,whopreachedtheGospelwiththeHolyGhost sent down fromHeaven, and, consequently, in its unadulterated purity.Butthisunavoidableevilisgreatlyincreasedwhen,inordertoestablishhumanresponsibility,theabsolutenecessityoftheteachingoftheSpiritis,althoughnotdenied,keptoutofviewinaddressingtheGospeltothosewhoknownotGod.

Dr Payne appears to covet the title of a philosophical divine; it is adangerouseminence.Themanwhoaspirestoittrespassesonforbiddenground.Stop, traveller! —is inscribed on the entrance gate. Paul, the ambassador ofJesus Christ, with all the authority of his apostolic character, and under theinfallible guidance of inspiration, warns us of the danger of blending ourphilosophywiththedoctrineofJesus,Col. ii.8. It is impossible toneglect thewarning,withoutbecomingthedupesofourownsubtilties.Ineveryagethishasbeenthegrandmeansofcorruptingrevelation,anditisnowpervadingeventhedisciplesofJesusinthiscountrytoafearfulextent.Popery,also,ismakingrapidstrides,andthedangerofitsprevalenceisgreatlyincreasedbysomanyhavingforsaken“theoldpaths,”and, insteadofmaintaining thatsinnersaremade therighteousnessofGodinChrist,holdthat,althoughstillguilty,theyaretreatedasif theywererighteous.Notsatisfiedwith theplaindeclarationsof theWordofGod, theyendeavour toreconcile itsdoctrineswith theirpreconceivednotions.Theyquit thevantagegroundafforded themby theparamountauthorityof thewordofGod, theycomedown into theplain;and if theyareopposedbymenmore subtle and acute than themselves, they are sure to be entangled, and tobringreproachonthedoctrineofChrist.

IgiveDrPaynecreditforwishingtomaintaintheGospelinitspurity;butthepathwhichbothDrWardlawandhearepursuing,mustinevitablyleadtothedenialofthenecessityoftheworkoftheSpirittoguidemenintothetruth.Idonot suppose that either of themwill give up this fundamental doctrine. I trusttheyhavelearneditfromGod;besides,theircharacter,theirwritings,andtheir

desireofappearingconsistent,allforbidthesupposition;buttheyoungmen,—under their tuition, listening to their prelections, hearing of man's power tobelieve the Gospel, which they are taught is the instrument of God’s moralgovernment, —will infallibly, in many instances, be turned away from thewholesomewords of sound doctrine. Theymay not deny the necessity of theSpirit’spowerontheheart,buttheywillgiveitlittleprominence,andmanyofthem will renounce it altogether. This has been verified in Scotland, by theschism,bothamongtheCongregationalistsandintheSecession.Inbothcasesitwas preceded by. the respective Professors countenancing the unscripturaldogmaofuniversalAtonement.

Theprospect in regard tovital religion,both inEnglandandScotland isvery gloomy. In all denominations error and false doctrine are rife, and willprobably increase tomoreungodliness.There is also inmanyquarters a greatdegreeoftimiditywhichpreventsaboldavowalofthetruth,tendingtostemthecurrent;buttheLordwillpleadhisowncause.HeisconductinghisChurchinthe rightway to the glorious consummationwhich he had in view before theworldwas.Andwhen themysteryofGod shall be finished, theheavens shalldeclare his righteousness, hisways shall be fully vindicated, and glory in thehighest shall redound to God, connected with an unfading crown of joy andrighteousness, which shall be placed by the Lord the righteous Judge, on theheadofallhisbloodboughtsheep.

TheEnd

OpticalCharacterRecognitionperformedbyThomasMWitte.

[*]ScottishPresbyterian,Nov.1843,p.259.

[†]Jesuswaseminentlyamanofsorrows,andthisistheonlyoccasiononwhichwereadthatherejoiced.

[‡]Mosheim,conclusionofthe“ExternalHistoryoftheChurchinthesecondcentury.”Vol.I.p.156.Edinburgh,1803.

[§]“DoctrineoftheChristianChurchinthesecondcentury.”Vol.I.p.188,

[**]Nottemples,asthepassageisusuallyquoted.TheOldTestamentcontainsdirectionsforthebuildingofone,andbutonetemple,

whichwasanemblembothofthenaturalandmysticalbodyofChrist,Johnii.19,21,Eph.ii.20–22,1Pet.ii.4,5.[††]

Theepithetinwhichitsadvocatesrejoice,meansmoderateCalvinists,whichbeinginterpreted,is,modifiedArminians.[‡‡]

ThecapitalsareDr.Wardlaw's.

[§§]Beingdeadtosin,doesnotimplyhavingnoinclinationtosin,forthereisalawinthemembersofeverybeliever,inclininghimto

gratifythelustsofthefleshandofthemind.Christdieduntosinonce.Andasthismeanshishavingdiedavictimtosin,sobelieversbeingdeadtosin,referstotheirhavingdiedinChrist,theirHeadandRepresentative.[***]

R.Haldane'sExpositionoftheEpistletotheRomans,ch.iii.21.[†††]

Ofonefamily;theseedofthewoman.[‡‡‡]

SeealsoEph.iv.4,25;1Cor.vi.17;Col.iii.15.[§§§]

Itisalsotermedmysterious,becauseitwasshadowedforthinthebodypreparedforChrist,whichwasone,althoughcomposedofmanymembers.[****]

Inthisfigure,wehaveabeautifulrepresentationoftheChurchofChrist.Abuildingiscomposedofmanystones,buttheyareunitedintoone,andmutuallysupporteachother,whiletheyallrestuponthesamefoundation.[††††]

They“keptnottheirfirstestate,butlefttheirownhabitation,”Jude6.Godisthedwellingplaceofhiscreatures,Ps.xc.1.Whentheangelscastofftheirallegiance,theylefttheirownhabitation,andarenowhouselesswanderersincreation.[‡‡‡‡]

Thisisnotapersonalbutanofficialperfection.[§§§§]

ThisisDrPayne'sdefinitionofmakingsatisfactionforsin,whichDrWardlaweulogizesashis“accuratelanguage,”-WardlawontheAtonement,p.106.[*****]

JenkynontheextentoftheAtonement;thirdEdition,p.382.[†††††]

pp.16,17.[‡‡‡‡‡]

pp.103to105.[§§§§§]

pp.18,19.[******]

Ayoungministerpreachedhisfirstsermonfromthetext,“Now,then,weareambassadorsforChrist,”&c.Whenhecamedownfromthepulpit,anoldmanaddressedhim,“Youforgot,sir,toshowusyourcredentials.PaulnotonlydescribedhimselfasanambassadorforChrist,butaccompaniedthedeclarationwiththemostsatisfactoryproofofhisassertion.”-2Cor.xii.12.[††††††]

ThecapitalsareDrWardlaw’s.[‡‡‡‡‡‡]

DrWardlawadmitsthatanAtonementforsinmeansanAtonementforsinners.What,then,becomesofhisfigmentofthedeathofChristbeingasatisfactiontopublicjusticeThisisapurechimera.ItisourwisdomtoadherecloselytothestatementsofthewordofGod,andnottobeguidedbyourownreasonings.[§§§§§§]

TheGentileshadnoconcerninthistransaction.True,itmaybesaid,buttheatonementinIsraelwasonlytypical.Ofwhatwasittypical,butofthepropitiationtobemadeinthefulnessoftimeforthetrueIsraelgatheredoutofallnations?Inotherwords,ofallthefamiliesoftheearthbeingblessedintheseedofAbraham.[*******]

Thattheworldheremeanstheredeemedofallnations,“thechildrenofGodwhoarescatteredabroad,”isplain,fortothemaloneGoddoesnotimputetheirtrespasses.[†††††††]

Itisrelatedofaprisoner,whowasreleasedonthecelebrated14thdayofJuly1789,fromadungeonintheBastille,afterathirtyyearsimprisonment,thathecouldnotendurethelibertyhehadobtained.Hesickenedanddied,lamentinghisdeliverance![‡‡‡‡‡‡‡]

WhatbecomesofthemillionsofmillionswhoneverheardofpardoningmercythroughChrist?Issalvationintheiroptionorpower?Yes,itmaywithequaltruthbesaid,bykeepingthelawwrittenontheirhearts.-Rom.ii.15.[§§§§§§§]

Itistrue,heproclaimssalvationthroughobediencetothelaw;butthelawisaschoolmastertobringsinnerstoChrist,whoistheendofthelaw.ThepromulgationofthelawwasinseparablyconnectedwithsalvationthroughChrist.[********]

TheItalicsaretheDoctor's.[††††††††]

ThesamespeciesofJUSTICEispractisedinChina.IfaChinesehappentobekilled,thegovernmentdemandsapersontobegivenup,who,althoughnotguilty,isexecuted.Thisactuallytookplace,somesixtyyearsago,atCanton.[‡‡‡‡‡‡‡‡]

EdinburghReview,(No.CLIX.)ExtentoftheAtonement,initsrelationtoGodandtheUniverse,bytheRev.ThomasW.Jenkyn,D.D.PresidentofCowardCollege,London,1842;thirdedition,carefullyrevised.London:JohnSnow,35PaternosterRow.[§§§§§§§§]

AworshipperoftheGodofIsrael.[*********]

ThispassageprovesthattheLordweptoverJerusalemincontemplationofthemiseriesofthesiege,andtheirsubsequenttemporalcalamities.Thusfartheirdoomwassealed;thethingsbelongingtotheirpeaceasanation,werenowhidfromtheireyes.But

sofarfromthisbeingthecaseinregardtothesalvationoftheirsouls,theyweretohavefargreaterprivilegesthanever;salvationwastobepreachedtothemthroughacrucifiedandrisenSaviour,andthousandsandtenthousandsweretoreceivetheloveofthetruth,thattheymightbesaved.[†††††††††]

InapaperinthePrimitiveChurchMagazine,uponthespecialoperationsoftheHolySpirit,quotationsaremadefromDrJenkynonthe“UnionoftheHolySpiritandtheChurch,”pp.36,107,63,85,478,479,483,485,affirmingthatGodexertsnoinfluenceinconversion,butthat“withwhichhehaschargedintellectualtruth;”thattheHolySpiritiseverintheword;thathedoesnotdwellinthesoulofthebeliever;thatheneveractsbyanyimmediate“impulse”or“operation.”Thatnothingisnecessarytoconversionbuttheputtingamanin“atrainofdirectcommunicationwiththesupplyoftheSpiritintheword;”andthattosupposeheactsonthemindbyadirect“impulsewhichoverpowersallopposition,isanutterdelusion.”—SeePrimitiveChurchMagazineforOctober1844,p.503.Ihavenotseentheworkreferredto,butIhavenodoubtthatDrJenkyn'ssystemnaturallytendstosetasidetheworkoftheSpiritinconversion.WehaveseenthatDrWardlaw,whilemaintainingthenecessityoftheworkoftheSpirit,representsmanashavingpowertobelieve.[‡‡‡‡‡‡‡‡‡]

TheknowledgeherespokenofisconfinedtoChrist'ssheep,Johnx.14,27;Gal.iv.9.[§§§§§§§§§]

CompareJohnx.29.[**********]

Manyareledintoerrorinregardtotheepithetsholyandsanctified,employedintheNewTestament,byconfoundingthemwiththesamelanguagefrequentlyusedinregardtoIsrael.Theholinessofthelatterwasexternal,foundedontheircarnalrelationtoChrist,Rom.ix.5.ThetrueIsraelarereallyholyinvirtueoftheirspiritualrelationtotheSonofGod,1Cor.vi.17.Rom.viii.9.NowtheApostletellsusitwasmeetforhimtothinkofthosewhomheacknowledgedashisChristianbrethren,thattheywereallpartakersofthegracewhichhehadreceived,Phil.i.7.ThenationofIsraelwereJewsoutwardly,believersareJewsinwardly,partakersofthecircumcisionofChrist,Col.ii.11.Deut.xxx.6.[††††††††††]

TheexpressiontheirGodisinaccurateandimproperwhenappliedtothe“unreconciled.”GodbecametheGodofIsraelexclusivelybytheSinaicovenant,accordingtohispromisetoAbraham:but,onaccountoftheirwickedness,hesays,byhisprophet,“Yearenotmypeople,andIwillnotbeyourGod,”Hos.i.9.WhentheApostlesays,“GodistheGodoftheGentiles,”heexplainstheexpressionaslimitedtobelievingGentiles,Rom.iii.29,30.TheLorddeclareshimselftheGodofthechildrenofthenewcovenant,Jer.xxxi.33,whichcannotbebroken.ThechildrenofIsrael,invirtueoftheircarnalrelationtoChrist,wereblessedwithallcarnalblessingsinearthlyplaces,Lev.xxvi.1–13;believers,throughtheirspiritualrelationtoChrist,1Cor.vi.17,areblessedwithallspiritualblessingsinheavenlyplaces,Eph.i.3.[‡‡‡‡‡‡‡‡‡‡]

DrWardlawjustlyobserves,thatthesupplementyou,2Cor.v.20,inbothitsoccurrences,shouldbemen;“asthoughGoddidbeseechmenbyus,wepraymen,-inChrist'sstead,beyereconciledtoGod.”TheCorinthians,whomtheApostlewasaddressing,werealreadyreconciled,havingbeencalledintothefellowshipofGod'sson,JesusChristourLord,1Cor.i.9.[§§§§§§§§§§]

Hadmiraculousgiftscontinuedinthechurchestillthepresenttime,theyalsowouldhavelosttheirpower.[***********]

OntheAtonementandIntercessionofJesusChrist;bytheRev.WilliamSymmington,secondedition,p.29.[†††††††††††]

ReferringtoIsa.lvi.10,wherefalseteachersaredescribedasdumbdogs,-greedydogs.[‡‡‡‡‡‡‡‡‡‡‡]

Ifullycoincidewithourauthorincondemningthesubstitutionofassentforfaith;butafterallthathasbeenwrittenuponthesubject,IconsiderconfidenceinChristtobethesimplestdefinitionofthefaithofGod’select.ThisisthealphaandomegaoftheChristianlife,Heb.iii.6–14.[§§§§§§§§§§§]

Inreferencetotheepithetofultra-Calvinists,IshalltranscribeaparagraphfromaletterofthelateJohnNewton,whowasnever,Ibelieve,suspectedofAntinomianismbyanywhoheldthetruth.Hethusrepliestothechargebroughtagainsthimofbeinga“rigidCalvinist,whichIpresumenearlycorrespondswithDrPayne'sfavouritetermofan“ultra-Calvinist.”“IfyoumeanbyarigidCalvinist,onewhoisfierce,dogmatical,andcensorious,andreadytodealoutanathemasagainstallwhodifferfromhim,IhopeIamnomoresuchaonethanIamarigidPapist.ButastothedoctrineswhicharenowstigmatizedbythenameofCalvinism,Icannotwellavoidtheepithetrigid,whileIbelievethem:forthereseemstobenomediumbetweenholdingthem,andnotholdingthem;betweenascribingsalvationtothewillofman,orthepowerofGod;betweengraceandworks,Rom.xi.6;betweenbeingfoundintherighteousnessofChrist,orinmyown,Phil.iii.9.DidtheharshconsequencesoftenchargeduponthedoctrinecalledCalvinistic,reallybelongtoit,Ishouldhavemuchtoanswerfor,ifIhadinventeditmyself,ortakenitupontrustfromCalvin;butasIfinditintheScriptures,Icheerfullyembraceit,andleaveittotheLordtovindicatehisowntruthandhisways,fromalltheimputationswhichhavebeencastuponthem.”—Newton'sPosthumousWorks,p.248.London,1808.[************]

NotthatthereistheslightestdifficultyinreconcilingthegeneralproclamationoftheGospelwithparticularAtonement.Butalthough-Icouldgivenoexplanationoftheconsistencyofthetwo,IwouldholdbothuponGod'sauthority.[††††††††††††]

DrPaynetellsusthatthefirstspiritualperceptionsofthetrutharetheresultofDivineinfluence"p.358;that“DivinerevelationisneverunderstoodandreceivedastherecordofGodwithoutDivineinfluence,”p.362;that“themindinitsnaturalstateismorallyincapableoftakingjustviewsofspiritualthings,”p.365.DrWardlawholdsthattheworkoftheSpiritontheheartisasnecessarytosalvationastheworkofChrist.[‡‡‡‡‡‡‡‡‡‡‡‡]

DoesDrPayneunderstandthispassageasincludingeveryfamilyuponearth?Ifso,haseveryfamilyreceivedthe

blessing?[§§§§§§§§§§§§]

DoesourauthorholdthatallmankinddiedinChrist?Thismustinevitablyfollowifhediedforall.DrPayneadmitsthatbelieversthusdied,sothatinfacthegivesuphisargument,forthewagesofsinisdeath,andhethatisdeadisjustifiedfromsin,Rom.vi.7.[*************]

OurauthorconsidersthebishoptobeafaithfulexpositorofPelagianism.[†††††††††††††]

Ourauthormaintainsthat“Theremustbeanimmediate,howeverinexplicable,operationoftheSpiritofGoduponthemind,calledinScripture,openingtheheart,&c.beforetherecanbeaspiritualdiscernmentofthethingsoftheSpiritofGod,”366.[‡‡‡‡‡‡‡‡‡‡‡‡‡]

SeethissubjectmorefullyillustratedinR.Haldane'sCommentaryonRomans.Vol.i.,page284,&c.[§§§§§§§§§§§§§]

TheGospelcastsdownournotions,orimaginations,andeveryhighthingthatexaltethitselfagainsttheknowledgeofGod.[**************]

SuchisDrPayne'sdefinitionofmakingsatisfactionforsin.Now,withoutassumingtheauthorityofajudge,whileheabidesbythisdefinition,Ishallcontinuetohold,thathedoesnotadmitthatthedeathofChristisarealAtonement.Inthiscase,itwasforthejustificationofGod,andnotforthejustificationofman.Itsobjectwastomaintainthesemblanceofjustice,[††††††††††††††]

HenceJesusspeaksofhisothersheep“notofthisfold,”whomhe“mustalsobring.”Theyhadnotyetheardhim;buthesays,“theyshallhearmyvoice,”Johnx.16.[‡‡‡‡‡‡‡‡‡‡‡‡‡‡]

ThusalsotheApostlespeaksofhimselfasseparatedfromhismother'swomb,andcalledbyhisgrace,Gal.i.15;andJeremiahwassanctifiedbeforehecameforthoutofthewomb,andordainedtobeaprophettothenations.Thisimpliedhisreceivinginduetime,allthequalificationsrequiredfortheoffice.[§§§§§§§§§§§§§§]

HarmonyoftheDivineAttributes,p.178;London,1815,Hedescribesjusticeasan“attributeasessentialtothedivinenatureasmercy.”P.57.Hemighthavesaidmoreessential.Godmaybemerciful,Hemustbejust.[***************]

HereisthelimitationoftheAtonement,itisapropitiationforthetrueIsrael,forallwhomtheFatherhathgiventoChrist,fromwhomconsequentlytheyshallassuredlyreceivefaithandrepentance.[†††††††††††††††]

Whynotalsothesamesubjectivemotives?