■ LIBRARY ifheologi c a 1 J5 e m tnavy, PRINCETON. N.± xt r' Division jZ No. Case,- No. Shelf, -51 pg- No. Book,_ /' .. From the Rev. W. B. SPRAGUE, D.D. Sept. 1839. % Prague Collection. Vol. + 54 4 \ Digitized by the Internet Archive in 2017 with funding from Princeton Theological Seminary Library https://archive.org/details/essayonatonernent00frie_0 ESSAY' ON THE ATONEMENT, BEING AN ATTEMPT TO ANSWER THE QUESTION, DIB CHRIST DIE FOR JLLL MANKIND ? BY A FRIEND TO TRUTH. “ Come, for all things are now ready.”— THE SAVIOUR. JVE W- YORK: PUBLISHED BY SAMUEL WHITING & CO. ■ PREFACE. i^LLTHOUGH writings of a controversial na¬ ture sometimes disturb the peace of the Church of Christ, by exciting an undesirable oppo¬ sition, and disaffection among its members; yet there are times in which the state of the Church does absolutely require them. And at such times, if written in a Christian spirit, and with a steady eye to Gospel truth, they may be eminently useful. Whether this Essay be thus seasonable, the public must judge. W T e have, however, to observe, that as it was not originally designed for the press, the author would not have consented to its publication, had he not believed, that the sentiments which it opposes are, in their consequences, at least, calculated to do much in¬ jury to the souls of men. Such views are entertained by some, of the na¬ tural depravity of man, and of the extent of Christ’s atonement, as not only give the sinner an excuse for continuing, at present , in a state of impenitence and unbelief; but which, if true, would, we apprehend, even at the day of judg¬ ment , take away all possibility of the sinner’s blaming himself for not being saved through PKEFAG*. ir faith in Christ. We believe that the natural de¬ pravity of man is total; but, in our view, this depravity is wholly of a mbral kind, and produces only a moral inability; and consequently, every man who hears the Gospel, however depraved in heart, is under obligation immediately to obey it, and has great reason to thank God, for the grace which is offered him, although his heart may ne¬ ver be renewed. We cannot therefore believe, with Dr. Owen, that it is calculated only to de¬ lude sinners, for God to offer them eternal life, if they will repent and believe, when he has not de¬ termined to dispose their hearts to comply with these terms. Nor do we think, that such an offer is, (as the same writer observes,) similar to a per¬ son’s offering money to a blind man to relieve his necessities, upon the condition, that he will open his eyes. And how the admirers of Dr. Owen can reconcile such a sentiment with the acknow¬ ledged truth, that God does, in his word, make such offers to those who will never inherit the kingdom of heaven, we know not. The doctrine, that Christ died only for a part of mankind, has been represented, as so connect¬ ed with that of God’s distinguishing grace in election, that the Arminian is permitted to tri¬ umph, as though he had overthrown the latter, merely by proving from the Scriptures, that Christ died for all mankind, and that the offers of salvation are made to all indiscriminately. Where¬ as, we conceive, that the Scriptural doctrine of PREFACE. V election is not an election of some, that Christ might die for them in particular, while, in making atonement, others are passed by; but an election, “ unto obedience and sprinkling of the blood of Jesus Christ,’’ out of all mankind, for whom, in the view of him who inhabiteth eternity, atone¬ ment has been made, and who have “ all, with one consent, gone their way,” and refused the invitation to the Gospel feast. “ Known unto God are all his works from the beginningBut in the manifestation of his purposes, mankind are consi¬ dered as having sinned, before he gave his Son to die for them : an atonement as made, and the offers of mercy rejected, before any are “ cho¬ sen to salvation, through sanctification of the Spi¬ rit and belief of the truth.” The nature of the atonement has been so ex¬ plained, as, on the one hand, to give the Socinian too much reason to charge those who believe in the necessity of an atonement, with representing God as unmerciful and implacable ; and, on the other, of giving support to the unscriptural and soul-deceiving doctrine of universal salvation. “ The whole strength of this objection, ’ says Dr. Edwards, “ in which the Socinians have so much triumphed, that complete atonement is inconsistent with grace in the pardon of the sinner, depends on the supposition, that the atonement of Christ consists in the literal payment of a debt , which we owed to God ; and this groundless supposition being set aside, the objection itself PREFACE. \i appears equally groundless, and vanishes like dew before the sun.” To this we add, that the doc¬ trine of universal salvation rests upon no other foundation than this view of the nature of the atonement. Should this Essay, under the blessing of God, have the least influence in correcting the errors which have been mentioned, the author will think that his labour has not been in vain. AN ESSAY, <§•£. « Bid Christ die for all mankind P } H'B EF0I1E we proceed to take into considcratioa the extent of the atonement* of Christ, which is * The word Atonement is but once used’in the English translation of the New Testament, (Horn. v. 11.) And even here it appears to be improperly translated: for the corresponding Greek word is not tXcco-jj.oa-, which occurs, 1 John ii. 2. and iv. 10. and is translated by the word propitiation, and which properly means an atonement for sin, hut ■AOtTccWa.'y'o, which means reconciliation, as it is translated in the mar¬ gin, and which, w r e believe, never signifies an atonement for sin. The Greek Lexicons give no other meaaing to the word, than reconci¬ liation. The translators have invariably, except in the place un i a consideration, translated it thus. The apostle, in this and the preceding verse, undoubtedly speaks of a reconciliation of heart to God. His words are these: “ For if when we were enemies we were reconciled [made friends] to God, by the death of his son, [as the ground of re¬ conciliation;] much more being reconciled we shall be saved by his life. And not only so, but we also joy in God, through our Lord Jesus Christ, by whom we have now received [rw r.a.TuXXuymiJ the recon¬ ciliation. What reconciliation ? Undoubtedly the reconciliation of heart mentioned in the preceding verse; for nothing else could pro* *!uce that joy in God of which the apostle speaks. If the remarks which we have made upon this passage of holy writ he correct, it will appear, that it does not, (as some have supposed,) give -any support to the doctrine of those, who teach us that all for whom Christ made an atonement, will certainly he reconciled to God and saved. Since this passage of Scriptnre can give not the least support to their doctrine, unless the verb x.ct.vz'Wct.s-au, from which the words translated reconciled, in the tenth verse, are formed, mean to make *n atonement for sin ; which signification, it appears, it never has. C 8 ) more particularly the subject of our present inqui¬ ry, we will endeavour briefly to show its nature and design. I. Our great Creator having made man, gave him a law which was holy, just, and good, for the re¬ gulation of his conduct; according to which, glory and honour, life and immortality, were the designed rewards of perfect obedience; hut tribulation and w rath, pain and death, the appointed recompense to those who should violate it. This law was not rashly given. It required no more than what is due, agreeably to the eternal fitness of things from dependant creatures to their Creator. The penalty annexed to it w as not greater than the violators of the law justly deserve. And better would it be to have no world, than to have one destitute of law and government. But all mankind, without ex¬ ception, having transgressed this law, the voice of justice, the honour of God, and the good of his kingdom forbid, that the violation of it should be disregarded. Better not to have given the law r , than after it is given, not to enforce it. And bet¬ ter, ten thousand times better, that all of Adam’s race should be eternally miserable, than the cha¬ racter of God be dishonoured. Here then we see the ruined state of fallen man. The law of God roust be “ magnified and made honourable.” But this cannot be done by the violators of it, unless they remain for ever under its condemnation, suf¬ fering its penalty. So far are they from being able to atone for the transgression of this holy law, that being alienated from the life of God, and dead in trespasses and sins, they only add iniquity to iniquity, and thus continually make themselves ( 9 ) less worthy of the favour of God, and more deserv¬ ing of punishment. It being therefore impossible, that by the deeds of the law, any of the human race should be justified in his sight, the all-vise God, willing to magnify the riches of his grace in the salvation of fallen men, and to make known more fully his glorious attributes to his moral kingdom, devised the wonderful plan of salvation by a Redeemer. Agreeably to this plan, the eter¬ nal Son of God, the second Person in the adorable Trinity, voluntarily took upon him our nature, and in our stead fully satisfied public justice*, by suffering what was, as to the purposes of God’s go¬ vernment, fully equivalent to the penalty of the law, which we had violated. “ On him God laid the iniquities of us all.” “ He was wounded for our transgressions ; he was bruised for our iniquities.” “ For it became him, for whom are all things, and by whom are all things, in bringing many sons un¬ to glory, to make the captain of their salvation perfect through sufferings.” Although we con¬ ceive that the dignity of Christ’s character ren¬ dered it unnecessary, that lie should suffer the same quantity of evil as that which was due to the vio¬ lators of the law, and although his sufferings were in some respects different in kind from those of the damned, since he did not endure the gnawings of a guilty conscience, the horrors of despair, nor the torments necessarily attendant upon a mind filled with enmity to God, yet they answered the same end in the divine government: as great an evidence * See Dr. Edwards upon the Atonement; to which also we would refer the reader, for a more particular account of the nature of thfc Atonement. ( 10 ) II is given to all intelligent creatures of the evil na- i ture and demerit of sin, of God’s abhorrence of it, and fixed determination to punish it, as could be j given by the eternal punishment of all the human race. And also, by our Saviour’s voluntarily suf- feringin our stead, the law is publicly acknowledg¬ ed, even by the Son of God, as “ holy, just, and good.” The spirit of it is fulfilled, and the for¬ giveness of those for whom Christ died, upon such terms as infinite wisdom has judged expedient, is made consistent with the preservation of the cha¬ racter and government of God, and consequently with the good of the universe. But it is asked. How were our iniquities laid on Christ ? How could he hear our sins ? It is said by some, that they were transferred to him. But the Scriptures inform us, that Christ suffered as a lamb, “ without blemish and without spot ;” that he suffered the just for the unjust, and that he was God's beloved Son, in whom he was ever well pleased. We may therefore be certain, that guilt was never attached to his character, in the sight of God. Neither is it true, that those for whom Christ died are without sin. Repentance, and prayer to God for forgiveness, is the daily employment even of those whose hearts have been renewed by the Holy Spirit. Nor is this unsuitable; for the Scriptures teach us, that “ if we say we have no sin , we deceive ourselves, and the truth is not in us.” But a transfer, which leaves the thing transferred with the original pos¬ sessor, and him to whom it is transferred without it, is to 11 s wholly unintelligible. Besides, as guilt is ever personal, it appears to us impossible, that it should be transferred. We can as easily conceive, ( *1 ) that the actions themselves should be transferred, as the guilt of them. The question therefore re¬ curs, How did Christ hear our sins ? The apos¬ tle Peter answers it. 1 Pet. ii. 24. “ Who his own self hare our sins, in his own body, on the tree,” or cross. Christ hare our sins, by bearing the suffer¬ ings due to us for them. Although our sins were not transferred to him, yet we are abundantly taught in the Scriptures, that his sufferings were vicari¬ ous; that he died as a substitute for sinners of Adam’s race, and for them only. He is said to die for the ungodly—for all —to suffer the just for the unjust —to be wounded for our transgres¬ sions , and bruised for our iniquities —to redeem us from the curse of the law, being made a curse for us —to be made sin for us, and the like. But not¬ withstanding this, those in whose stead Christ died, are personally as sinful, as guilty, and as hell-de¬ serving, as if he had not died for them. Nor have they, in justice, the least claim on account of the atonement, considered abstractly from God’s cove¬ nant faithfulness, either to the favour of God, or to deliverance from deserved punishment. Christ did not satisfy distributive or personal, but public jus¬ tice : that is, his atonement, merely, hath not brought the Almighty under obligation to save those for whom he died, but hath made it consistent with the di¬ vine glory for him to pardon them, upon such terms as he pleases. In proof of this, we offer the fol¬ lowing reasons : 1. Daily experience doth prove, that it is not in fact true, that Christ hath so satisfied for the sins of those for whom he died, that God caunot justly punish them for the same sins. How else shall we • jjt JLa /•/' /'’• > *** ft*/.’. (v A/ . ~y: ( 12 ) account for the chastisements, the innumerable pains, the dying groans even of the children of God ? Are not these some of the wages of iniquity ? Do the spotless angels who surround the throne of God, undergo such sufferings ? It may he said, that these are only the merciful chastisements of our heavenly Father, for the good of his children. Be it so. But does a kind parent chastise his children for no fault? For our part, we can see no way of accounting for the acknowledged fact, that those for whom Christ died, do suffer sickness, bereave¬ ments, pain, and death, unless it be just for them to suffer for the same sins for which Christ died. 2. If justice can have no claim upon those for whom Christ died, and if he has so purchased for them deliverance from the curse of the law, sanc¬ tification, and the happiness of heaven, that these things are injustice due to them, are they not very much injured by being kept so long out of the pur¬ chased inheritance ; especially considering the evils to which they are subjected in this world ? Should it be said, that Christ, in the covenant with his Fa¬ ther, may have agreed, that those for whom he died, should be, for a time, deprived of the inheritance; we answer : If it be granted that (his covenant will admit of conditions; if those for whom Christ died may, without injustice, be deprived of the blessings, which he hath purchased for a time; who knows, that the conditions of this covenant are not such, that some of those for whom he died may be deprived of these blessings for ever ? The truth is, by granting that they may, without injustice, he deprived of them just as long as infinite wisdom sees fit, we grant that these blessings are not, in ( 13 ) justice due to them. For that which justice de¬ mands, cannot be thus withheld. S. If it be unjust, that those for w hom Christ died, should be punished for their sins, were they not when he died freed from the curse of the law ; i. e. justifi¬ ed, before they believed, or even should they never be¬ lieve ? And is not this directly contrary to the testi¬ mony of Scripture ? The Scriptures inform us, that we are justified by faith. But how can this be, if we are justified before we have faith ? The Scriptures also inform us, that Christ is the end of the law for righteousness to every one that believeth; that he that belie veth not is condemned already; that the wrath of God abideth on him, &c. 4. As it is believed, by those who advocate the doctrine which we oppose, that Christ has paid the debt of obedience, as well as the debt of punish¬ ment ; if, therefore, it he unjust, that those for whom he died should suffer personally for their sins, because this would be exacting the debt tw ice, would it not, for the same reason, he equally unjust, that personal obedience should be required of them? “ According to this doctrine,” says Dr. Smalley, “ all obligation is now on God's part, and all grace on theirs. The Almighty is holden, and justly stands bound to them; they are free from all obligation to him ! All the debts of those for whom Christ died, whether of duty or suffering, are for ever can¬ celled ! Christ hath done all their duty for them, as well as taken aw ay all possible criminality from them! If they now love or serve God, it is of mere gratuity ; they are not at all obliged [in justice] to do so ! If he bestow upon them all the good in his power, to all eternity, it is of debt, absolute debt, in the bigh¬ ts ( i* ) est sense of the word ! He can do no more for them, than by a merit of condignity, bath been purchas¬ ed for them, and is of absolute right due to them.” But, reader, stop! Is this the Gospel of the grace of God? 5. If justice has no claim upon those for whom Christ died, where is the propriety of their praying for pardon of sin, or deliverance from the evils of this life, or of that which is to come, due to them for sin ? To pray, is to ask a j favour. It is unreasonable that we should be obliged to pray for that which is our just due. But if justice will not admit, that those for whom Christ died should be punished for their sins, it is no favour not to punish them; and do they not therefore act an inconsist¬ ent part, in praying either for the pardon of sin, or for deliverance from punishment ? Yea, do not such prayers too plainly intimate, that possibly the judge of all the earth may not do right ? 6. If the doctrine which we oppose be true, Christ's intercession appears to be improper and useless. We trust it will not be denied, that the intercession of Christ is an act distinct from his atonement, and subsequent to it. If then the atonement of Christ alone places those for whom lie died in such a situation, that justice has no claim upon them, why should he, because they sin, “ ever live to make intercession for them,” when there is nothing against them ? 7. The sentiment which we oppose, appears to us to be contrary to the Scriptural doctrine of salva¬ tion by grace. St Paul teaches us, that we are justified freely ly the grace of God; that we have forgiveness, according to the riches of his grace, fcc. - ( 15 ) Hut what grace can there be in justifying those, whom justice itself cannot condemn? Grace is fa¬ vour shown to the ill-deserving. If, therefore, the obedience and sufferings of Christ were transferred to those for whom he died, or so imputed to them, that God cannot be just if he do not justify and save them, is it not evident, whatever grace there may be in God’s giving his Son to die for them, that their justification is not an act of free grace, but of debt? But we have not been able to had any pas¬ sages of Scripture which assert, that God is under obligation, merely on account of the atonement, to justify and save those for whom Christ died, or that they all will be saved. When God maketh one to differ from another, by granting to him re¬ pentance and remission of sins, and by bringing him to the knowledge of the truth, it is never given as a reason for this difference, that Christ died for the one, and not for the other; but the reason which our Saviour gives is this: Even so, Father, for so it seemed good in thy sight.” Notwithstand¬ ing the atonement of Christ, God still claims the right of HAVING MERCY UPON WHOM HE WIIX HAVE mercy. We find, indeed, that those who are saved, are justified wholly on account of the merits of Christ ,• that they are “ reconciled to God by the death of" his Son,” (Rom. v. 10.) and that if God please to justify his elect on account of the death of Christ, no one has any right to condemn them, or to lay any thing to their charge, (Rom. viii. 33, 34.) And we also find, that all whom the Father hath given to the Son, as the reward of his obe¬ dience unto death, “ shall come unto him,” and that “ he that eometh, he will in no wise cast out.”- ( 16 ) Nor should we hesitate to acknowledge, that the Father may be, by promise, under obligation to the Son, for the salvation of all who are thus given to him, that is, for the salvation of all the elect; and that in due time, agreeably to this promise, faith and repentance shall be given to them, and they be made meet for an inheritance among the saints. But let it be observed, that this obli¬ gation is founded upon the promise of God, to his Son, and that he is under no obligation whatever to the sinner, (either by promise, or any other way,) to save him, as long as he continues impenitent and unbelieving. Aud we trust also that it will be made to appear, in the course of this Essay, that Christ died for some who are not of the elect, and consequently for some who will never be “ reconciled to God, by the death of his Son.” in short, the nature and design of the atonement cannot be better expressed, than in the words of St. Paul, Rom. iii. 25. “ Whom God hath set forth to be a propitiation, (or an atonement.) through faith , in his blood.” For what purpose ? “ To declare his righteousness, for the remission of sins that are passed, through tlie forbearance of God. To declare, I say, at ibis time, his righteousness, that he might be just, and yet the justifiek of him that believ- eth ix jesus.” This* was all that was necessary to be done. There was need only, that a way should he provided for the honourable exercise of grace, and the boundless goodness of God would prompt him to save to the uttermost, as far as infi¬ nite wisdom should judge best, or the good of (he universe admit. C 17 ) II. Having thus briefly explained the nature and design of the atonement, we will now inquire, whe¬ ther this atonement was made tor all mankind ? The question is not whether God has determined to sane, all mankind. The purpose of God with respect to the number that shall be saved, is a thing entirely distinct. Neither do we ask, whether God does as much, in every respect, for the salvation of one man, as he does for the salvation of another. We are certain that he does not. But our inquiry is. Whether the atonement he sufficient for the justifica¬ tion and actual redemption of all mankind, without exception, if they would comply with the Gospel terms of salvation ? That the atonement has been thus made for all mankind, we think is evident. From the command of our Saviour, that the Gos¬ pel should be preached to all mankind: From the invitations, exhortations, and even commands, addressed to all who hear the Gospel, to repent of their sins, to believe in Christ, and to put their trust in him for salvation, whether they are elected or not: From the reason assigned by St. Paul to enforce the duty of praying for all mankind, living upon the earth ; for the non-elect, as well as the elect: and From numerous passages of Scripture, which, as we conceive, expressly declare it. 1. Our Saviour has commanded his ministers to preach the Gospel to all mankind, without excep¬ tion. The argument will have its full weight, if if can be shown, that our Saviour commanded his minis¬ ters to preach the Gospel to those who were not ^ B 2 ( 18 ) elec led. But who will deny that he commanded them to do this ? The Gospel, agreeably to our Sa¬ viour’s direction, Avas first preached to the Jews ia general. But did not a large majority of those, to whom, as Paul and Barnabas declared, it was ne¬ cessary that the word of God should be first preach¬ ed, “ put it from them, and judge themselves un¬ worthy of eternal life,” and yet were the apostles directed to preach the Gospel to none but the elect ? Did not our Saviour also command his apostles to “ go and teach all nations ?” And, in short, did he not command them to go into all the world, and preach the Gospel to every creature ?” And is not the same command addressed to his ministers in every age ? But what is the Gospel ? Good news is the import of the term. Good news is therefore to foe preached in all the world, to every creature. Ac¬ cordingly, when the angel of the Lord announced to the shepherds the birth of our Saviour, he says; Behold, I bring you good tidings of great joy, which shall be to all people.” Yes, to all with¬ out exception, wherever the sound of the Gospel shall come. “ And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, Glory to God in the highest, and on partli peace, good will towards men men in general. For men do not diminish the grace of God, by rejecting it and trampling it under their feet. Had God in his eternal purpose not “ chosen one soul to salvation through sanctification of the spirit, and belief of the truth,” and consequently permitted all men to reject his offered mercy, and to perish in their sins, the heavenly host might have sung the same song. But if the particular ( 19 ) number of the elect and non-elect be determined, previously to the belief of the former, (which is certainly the ease :) and if Christ by his atonement made no provision whatever for the salvation of the non-elect; how his birth could be considered by the angel as good news of great joy to them, or how the apostles could consistently, on account of the atonement, or indeed on any other account, preach good news to them, appears to us utterly inconceiv¬ able. 2. All men, who hear the Gospel, the non-elect as well as the elect, are invited, exhorted, and even commanded, to repent of their sins, to believe in Christ, and to put their trust in him for salvation. The truth of this proposition cannot be denied. “ As I live, saith the Cord God, I have no pleasure in the death of the wicked, hut that the wicked turn from his way and live. Turn ye, turn ye, from your evil ways, for why will ye die, O house of Israel !” “ The Lord is long-suffering to us-ward, not willing that any should perish, hut that all should come to repentance.” « But God now com- mandeth all men, every where, to repent.” « He that believeth and is baptized shall he saved, and he that believeth not shall be damned.” « And this is his commandment, that we should believe on the name of his Son Jesus Christ.” “ The Spirit and the bride say, Come, and let him that heai-eth, say, Come,—and whosoever will, let him take of the w ater of life freely.” It would be easy to quote many more passages of Scripture of a similar im¬ port, if these were not abundantly sufficient to es¬ tablish the truth of the proposition. We would now seriously inquire, whether these -\ ■. . C 20 ) things are so; whether it he true, that God does command all men, every where, (who hear the Gos¬ pel,) to repent, not willing that any should perish, but that all should obey the command, come to re¬ pentance, and consequently be saved. And if this be true, we would next inquire, whether God is willing that they should be saved, through faith in Jesus Christ, or by some other name. If it bo granted, that there is no other name given under heaven, among men, by which any can be saved, but the name of Jesus, we would wish to know, how God can be said to be willing, that those for whom Christ has not died, should be saved through faith in him^ ! Again, Does not the Gospel require every man not only to believe in Christ, but also to believe, that * As some suppose, that it is calculated only to mock and delude sinners, to command them to repent and believe, and to tell them that God is willing that they should be saved, if they will comply with the terms of the Gospel, when they are unable to do it, we would observe, 1. That it is in fact true, that God does command all who hear the Gospel, the non-elect as well as the elect, to repent and believe, and un¬ less he is unw illing, that they should obey his command, he is willing that they should be saved ; for salvation is promised to tlie penitent and believing. Besides, it is expressly declared, (l Tim. ii. 4. k 2 Pet. iii. 9.) that God is willing that all men should be saved. So that whether it be calculated only to delude sinners or not, to tell them, without distinc¬ tion, that God is willing they should ail be saved and come to the know¬ ledge of the truth, we have the example of the word of God to warrant us to do it. 2. Sinners are under no inability to comply with the terms of the Gospel, but that which is wholly of a moral kind. Nothing but a wick¬ ed heart, a perverse and obstinate will, hinders them from complying. They will not come unto Christ, that they may have life. Their inabi¬ lity is therefore their sin, and not their excuse, and is perfectly consistent with their being commanded to repent and believe, with sincere pro¬ mises of eternal life, if they will obey. ( 21 ) he isi particular, may be saved, if lie will comply with the requisition, that is, if he will believe ? Is' not a promise of salvation generally connected w ith the command to believe ? And are we not under ob¬ ligation to believe that God will fulfil the promises which he himself has made ? The language of the Gospel to every unbeliever is, “ Believe on the Lord Jesus Christ, and tliou shalt be saved.” Are not then the non-elect, provided no atonement has been made for them, required to believe that which is not true ? And should a minister of the Gospel address one for whom Christ did not die, in the same words as Paul and Barnabas did the jailor, would he speak the truth ? Does not every one see, that if no atonement has been made for tbe non-elect, their salvation is utterly impossible upon any condition or supposition whatever ? If this be not the case, an atonement was unnecessary: for if the non-elect can be saved without it, the elect might have been ; and will not then the infinitely wise God stand chargeable with inconsistency, in giving his Son to die for us, when we might have been saved w ithout it ? Indeed it appears highly improper, that any for whom Christ has not died, should be commanded, to believe in him, or to put their trust in him for salvation, since they cannot ! comply with the command, without believing that Christ died for them, unless they dishonour the character of Jehovah, by believing that Christ’s death was unnecessary. That the inconsistencies of the scheme which we oppose may be made, if possible, still more plain, let us for a moment ima¬ gine, that a minister of the Gospel should address his hearers in such language as the follow mg ~ ( ) il God, our Creator, beholding the ruined and de¬ plorable state into which the whole human race were plunged b t y sin, so loved this rebellious world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have ever¬ lasting life. Foi* God sent not his Son into the world to condemn the world, but that the world through him might he saved. I exhort and entreat you all, therefore, to be sensible, that you are in so sinful, perishing, and helpless a state, as to need just such a Saviour, and to manifest your sense of this, by repentance towards God, and faith in our Lord Jesus Christ. For there is no other possible way of deliverance, no other name given under heaven among men, by which any can be saved. But by a compliance with these terms*, every one of you may have eternal life. This good news of eternal salvation through faith in Christ, all his ministers are sent forth to preach to every human creature, of every nation, and of every language. Whosoever will, therefore, let him take of the wa¬ ter of life freely, for there is no respect of persons with God. But I must also inform you, that God did not send his Son into the world, that all of the world through him might he saved. The salvation of a large proportion of the human race is not now, * When we speak of faiih or repentance as a terra or condition of salvation, we would, by no means, be understood to intend a meritorious condition ; as this would be directly contrary to the very nature of faith and repentance : for these graces imply an absolute renunciation of all merit in the subject of them, and an entire dependence upon the merits of Christ for salvation. But God hath required all men to repent and believe, and without a compliance with this requisition, no person can be saved : for it is altogether unsuitable, that God should bestow eternal life upon a person of an opposite character. nor lias it ever been, since tlie fall of man, in any 1 sense, possible. For since Christ hath made no atonement for them, their salvation is as impossible as if he had never died. Yea, it is more than pro¬ bable, that a large number of you who now hear me, (who, as I have just observed, may every one be saved, if you will believe,) and possibly all of you, belong to that number for whose salvation no provision has been made. But this alters not the ease. It is as much the duty of those, for whom Christ did not die, to believe that they may he saved if they will comply with the terms of the Gospel, as it is of those for whom he did die ; and they have as much encouragement, and are under as great i obligation to put their trust in Christ for salvation, , as if he actually had died for them ! Yea, they are commanded to do it, under pain of eternal damna- tion !” We are sensible that the inconsistency of the foregoing language is so manifest, that no minister of the Gospel could seriously deliver it as his own sentiment •, and yet it appears to us to he no more inr consistent than that systemwhich teaches us, that the invitations, promises, and commands of the Gospel, are addressed to all mankind, whilst the atonement is made only for the elect. But here it is said. As the minister does not know that any of his hearers are of that number for whom Christ did not die, it is proper for him to invite and exhort them all, in the same manner as he would, if lie knew that.provision was made for the salvation of them all; for since none but tlsose for whom Christ died, will comply with the terms of salvation, no disappointment will be occasioned. To this we answer. Neither dees the minister ( 2i ) know, (if the atonement be limited,) that Christ has (lied for any of his hearers. If his ignorance, ' therefore, will warrant him to address the whole of his audience, as if Christ had died for them all, why may it not also warrant him to address them, ; as if Christ had died for none of them; and to tell them plainly, that as no provision has been made for their salvation, he has no good news, i. e. no j Gospel, for them ! But we apprehend it can make no difference, whether the minister knows those for ; whom Christ died or not. The message w hich he delivers is not his own, hut his Lord’s, who does know. And the propriety of a message from hea¬ ven, does not depend upon the ignorance of the mes¬ senger, since this can make no difference, either in the message, or in the state of those to whom it is delivered. And we presume it will he readily ac¬ knowledged, that if a minister of the Gospel did know any for whom Christ had made no atonement, it would he improper, if not dishonest, to mock them with the offers of mercy. And shall we at¬ tribute that to the Master, which would be disho¬ nourable in the servant? God forbid! Neither can we conceive, that the unw illingness of the non-elect to accept of the offers of mercy, can make the offers sincere, when if they would ac¬ cept, they must be disappointed. Should a man send out his servant to invite his neighbours to come and dine with him, to tell them that “ his oxen and fadings are killed, and that ail things are ready,” and to urge and entreat them to come immediately, when at the same time lie had made provision only for his own family, and a few particular friends, without having prepared, or liar- ( 25 ) ing even intended to prepare any tiling* for those whom he so earnestly invites; would he he clear from the charge of insincerity, because he actually knew, that his neighbours hated him so, that not one of them would come ? And if his neighbours should ever discover the truth, would they consider his pressing invitation as an expression of love and good-will, or as an insult ? 3. Our third argument to prove that the atone¬ ment was made for all mankind, or for the non- elect as w ell as the elect, is founded upon the rea¬ son assigned by St. Paul to enforce the duty of pray¬ ing for all men living upon the earth, the non-elect being included as well as the elect. The direction of St. Paul to Timothy to pray for all men, is in these w ords :—“ I exhort, therefore, first of all, that supplications, prayers, interces¬ sions, and giving of thanks, be made for all men, for kings, and for all in authority, that we may lead a quiet and peaceable life in all godliness and honesty.” That there were living upon the earth those who w ere not elected to eternal life, at the time when the Holy Ghost inspired St. Paul to give this direction to Timothy, w ill not he denied. And if there were any such, Timothy was exhorted to pray for them ; for he w as exhorted to pray for all men, even for kings, and all in authority; although the rulers of the earth were then generally heathens, and continued so until their death; and although St. Paul himself taught his brethren, that “ not many wise men after the flesh, not many mighty, not many noble, 9 ’ were called, but that “ God had cho¬ sen the weak things of the w orld to confound the things which' were mighty ” It being, therefore, c ( 26 ) evident, that Timothy was exhorted to pray for those who were not elected, as well as for those who were, we will now consider the reason which the apostle gives to enforce this duty. “ For this is good and acceptable, in the sight of God our Sa¬ viour, who is willing that all men should he saved*, and come to the knowledge of the truth. For there is one God, and one mediator between God and man, the man Christ Jesus who gave himself [amAurjov] a price of redemption for all,” or, (which is the same thing,) made an atonement for all. These words of the apostle appear to us incontrovcrtibly to establish the truth of the doctrine, that Christ died for all mankind, unless it can be shown, that all those for whom Timothy was exhorted to pray were, at least, probably elected to eternal life : which is a task, it is presumed, no one will undertake. For it will not be denied, that the word all, when it expresses the number of those that God our Saviour is willing should be saved, and come to the knowledge of the truth, and for w hom he gave himself a price of re¬ demption, must include as many, as when it ex¬ presses the number of those for whom Timothy was exhorted to pray. Every one will immediately see, that if it does not, there will be no consistency in the apostle’s reasoning. What propriety would there be in exhorting Timothy to pray for all men, for kings, and for all in authority, because our Sa¬ viour was w illing that some men, and some in au¬ thority only, should be saved, and had manifested * This is the literal translation of the Greek iravravliieli say that he did ? We have not been able to find any such passages. Will the doctrine of a full atonement be, as some have apprehended, attended with bad consequences, by contradicting or sub¬ verting some of the fundamental doctrines of the Gospel* ? This, we conceive, is not true ; but, on the contrary, let this doctrine be admitted, and the whole plan of the Gospel will be consistent and harmonious. But does not our Saviour say, “ I lay down my life for the sheep ?” He certainly does. And least of all would those who believe that * As some object to the doctrine which we are endeavouring to es¬ tablish, because it is not exactly conformable to what has been, and is yet maintained by many worthy Calvinistic Divines, that we may not ap¬ pear to differ from them more than we actually do, it may be proper to ob¬ serve, that the doctrine of Calvin was, that Christ did not die efficacious¬ ly to redeem any but the elect; or, as it has been sometimes expressed, “ with a distinct purpose and design to save all mankind.” And if the question should be proposed to us, in this form, we should also sav that he did not: for the counsel of God shall stand, and he will do all his pleasure. But we object to uniting the purpose of God, with respect to the number that shall be saved, with the atonement of Christ, and con¬ sidering both as of the same extent. The Scriptures, we think, plainly teach, that Christ died as a propitiation for the sins of the “ whole world.” But this does not necessarily imply, that God w ill save the whole world. In the former part of this Essay, we endeavoured to show, that those for vdiom Christ died are not, merely, on account of his death, less sinful paid hell-deserving than they would have been, if Christ had not died ; and that they have not, in justice, any claim to salvation on account of what Christ has done for them. And the Gospel every where teaches, that “ Christ is the end of the law for righteousness,” only to them that believe, (Rom. x. 4.;) that none but believers are de¬ livered from its curse. The satisfaction which Christ has made, has rendered it consistent, that the Gospel terms of salvation should be pro¬ posed to “ every creature ;” and that every one who complies with them should be saved ; and also, that God should, by the regenerating influences of the Holy Ghost, make w hom he please willing to comply with them. ( 36 ) Clirist died for all mankind, wish to exclude his Church or peculiar people. Our Saviour does not say. that he laid down his life for none but the sheep. And we are sure that St. John, who record¬ ed these words, did not understand by them that Christ died only for his followers, for he elsewhere expressly says, “ he is the propitiation not only for our sins,” that is, the sins of his sheep or followers, “ but also for the sins of the whole world.” If a passage of Scripture could bo found, in which it is said, that Christ died for the sheep or for the elect only , something would be done towards proving the doctrine of a limited atonement. If wc attend to the connexion in which these words stand, we shall find that onr Saviour design¬ ed by them to prove that he was “ the good shep¬ herd,” and not an hireling. The may therefore as¬ sign a very good reason why our Saviour did not mention his dying for any who were not his sheep : since it would have been entirely foreign to his sub¬ ject. And, in this way, we must account for many other expressions in the Scriptures, in which Christ is said to have died for a paid of mankind. In Gal. ii. 20. St. Paul says that Christ died for him ; and does not say that he died for any other person. In Rom. iv. 23. he tells the Church at Rome, that Christ was delivered for their offences and his own. In Sph. v. 25. that he died for the Church in general. And in Heb. ii. 9. that he “ tasted death for every man.” So also in John x. 15. we are told that Christ laid down his life for the sheep ; and in i John ii. 2. that “ he is the pro¬ pitiation for the sins of the whole world..” Is there here any inconsistency ? or rather, do not these ( 3 ? ) passagesof Scripture, viewed in connexion, plainly teach us, that the extent of Christ’s death is not to be limited to any portion of mankind 5 and that the Holy Spirit did not intend by such phrases as, he died for me—for us—for the Church, 6 cc. to express its full extent ? But it is also asked, How can the atonement of Christ render the salvation of all men possible, when all men have not had the means of grace ; and many were dead, and therefore out of the reach of mercy, before his blood was shed ? .To this we answer, 1 st. Had not Adam’s fallen race loved darkness rather than light; had they not been desperately wicked, and determined to forsake the fountain of living waters, saying unto the Almighty, depart from us, we desire not the knowledge of thy ways; not one of them, since the creation, would have been destitute of the means of grace. God re¬ vealed his own character, and the way of salvation through Christ, to our first parents; and Noah, who was the father of the new world, w as not only a righteous man, but a « preacher of righteous¬ ness.” God has also in all ages of the world had a seed to serve him. lie has used means for the conversion of those who had forsaken him. And the language of the Holy Ghost, and of the Church to mankind has ever been, « whosoever will, let him take of the water of life freely.” And it is owing wholly to the wickedness of the human heart, which is naturally the same in all, that any have ever been so far off, that they eould not hear the sound of the gracious invitation. Nor are the heathen suffering unjustly for the sins of their fa¬ thers. They are as wicked in heart, and as oppos- » ( 38 ) ed to God as their lathers were, whom God gave over to a reprobate mind, because they did not like to retain him in their knowledge. And this oppo¬ sition to the truth they have always manifested, whenever exertions have been made for their con¬ version. Their having been without the means of grace, therefore, does not give the least shadow of evidence, that God was not willing they should be saved, and come to the knowledge of the truth, but proves only that he had not determined to « compel them to come in.” 2d. The atonement is full and complete, so that God can, consistently with his perfec¬ tions, “ have mercy upon whom he will have mercy.” There is not an individual of Adam’s race, upon the face of the earth, whom we be¬ lieve God cannot, upon the ground of the atone¬ ment, make a trophy of his victorious grace, if in¬ finite wisdom judge it to be best. Neither has there ever been such an individual, nor will there ever be. And as for the objection, that many were dead and out of the reach of mercy before Christ died, it is of no force. It is founded upon the sup¬ position, that men could not have the means of grace before Christ’s death, which is not true. It is also objected, that if all those for whom Christ died be not saved, Christ’s priestly office is torn asunder, since he makes an atonement for some for whom he will not pray : for Christ says, « I pray not for the world.” Although this objection is often urged with much confidence, yet it is difficult for us to conceive in what its force consists. We acknowledge that ( 39 ) Christ’s making an atonement, and his interceding for his people, are both parts of his priestly office, yet they appear to us to be distinct parts, and not necessarily one and the same thing. It is easy to eoneeive, that great and important ends may be an¬ swered by God’s opening a door of salvation for the non-elect, by the atonement of Christ, so as to leave them wholly without excuse, although he has never purposed to “ compel them to come in.” And it surely will not be pretended, that because Christ has been so merciful and gracious to the non elect, as to die for them, that, on this very ac¬ count, he has brought himself under obligation to pray for, and save them ,• although they wilfully and obstinately reject his proffered mercies. And should any think it inconsistent for Christ to do any thing for the non-eleet, in his mediatorial charac¬ ter, without securing their salvation, we would ask, whether it be not true, that the non-elect do receive favours from Christ in this capacity? Is it noton account of his death, that (hey enjoy the means of grace ; that the Gospel is to be preached «to every creature,” whether elected or not ? And are we not, moreover, taught, in Luke xiii. 8. that through the intercession of Christ, these means are conti¬ nued to them longer than they otherwise would be ? We will now conclude with a few inferences from what has been advanced. 1. From the nature of tbe atonement wc learn, that those are in a very great error, who imagine that all men will be saved, merely on account of the fulness of the atonement. But if Christ died .for the sins of all mankind, will not all he saved ? We answer; No, not one of them, merely because ( 4.0 ) Christ has died. God is not, ou account of the atonement alone, exclusive of his promise, under obligation to grant to one sinner eternal life, or to deliver him from deserved punishment. The doc¬ trine, that the obedience and sufferings of Christ were transferred to those for whom he died, or so imputed to them, that they can claim deliverance from punishment, and eternal happiness, as their just due, is, in our view, unscriptural, and irration¬ al. We know that some excellent Calvinistie Di¬ vines have incautiously taught, that this is the na¬ ture of the atonement, and we also know r , that others, taking advantage of this, have founded up¬ on it the unscriptural doctrine of universal salva¬ tion*. In the former part of this Essay we offered our reasons for rejecting this view of the nature of the atonement. W T e observed, that it w as not, in fact, true, that God cannot consistently punish men for * It is much to he lamented, that those who “ are set for the defence of the Gospel,” have given such erroneous view's of the nature of the atonement, as to afford support to a doctrine so pernicious to the souls of men, as that of universal salvation. Men are taught, even by some of the most worthy ministers of Christ, that all for whom Christ died must be saved. That God cannot be “ merciful and just,” unless he save them. They then open the Scriptures, and find that Christ gave himself a ransom for all; that he tasted death for every man ; and that he is the propitiation for the sins of the whole world ; and the unavoid¬ able conclusion is, that all men will be saved : a conclusion, which di¬ rectly contradicts not only the plainest declarations of Scripture, but also the whole tenour of the Gospel. Does this contradiction really exist in the word of God, or have ministers mistaken the nature of the atone¬ ment ! Can any hesitate in answering this question ? But, on the other hand, let it be show n, that a full atonement is consistent with the final perdition of a part of mankind, and the sandy foundation of the uni- versalist is washed away, the superstructure falls, and ruin to his whole system immediately ensues. ( *1 ) the same sins for which Christ died, because he ac¬ tually does do it, in part, in this life. We also en¬ deavoured to show, that if this were the real nature of the atonement, those for whom Christ died, are treated unjustly, by being kept so long out of their purchased inheritance—that they are delivered from the curse of the law, (that is, justified,) before they believe —that if Christ has paid the full debt of obedience, as well as the debt of punishment, they are under no obligation, on the ground of justice, to obey—that it is improper for them to pray for par¬ don of sin, or deliverance from the evils of this life, or of that which is to come—that Christ’s inter¬ cession is improper and useless,* and that there is no grace in their justification. But will not Christ’s blood be spilt in vain, at least in part, if all for whom lie died are not saved ? We answer, No, in no wise. Christ did not die to free men from all obligation to obey their Creator, and to bring the Almighty under obligation to save them, and to do it, even though they are ever so unwilling to come to the know ledge of the truth. According to St. Paul, Christ was set forth to be a propitiation through faith in his blood, to declare the righteousness of God, so that he might be just , and yet the justifier of him that believeth in Jesus. And this purpose is fully answered, let the number of the saved be what it may. Besides, the suffer¬ ings of Christ would have been the same, whether he was the propitiation for the sins of the elect on¬ ly, or « also for the sins of the whole world,” or of ten thousand worlds, if it had been the will of God, that he should die for so many. So that if the ob¬ jection have any weight, (which we apprehend it » 2 it lias not,) it will have the same weight, whether the atonement be for all, or only for the elect, or whether all lie saved, or only a part. The law and government of God must be “ magnified and made honourable,” before the pardon of one sinner could be consistent; and after this is done, pardon may be extended to Adam's guilty race, just as far, and upon just such terms, as infinite witedom sees lit. We may also observe, that Christ “ shall see of the travail of his soul, and be satisfied.’* Every one, whom the Father hath given to him, shall be brought to glory. Yea, every purpose, whether direct or indirect, which God ever designed should be effected by the death of his Son, will be effected. How then, we ask, has he spilt his blood in vain ? But if the atonement of Christ has rendered the salvation of all men, (if they will comply with the terms of the Gospel.) consistent with justice, will not the goodness of God incline him to save all, and as he lias the hearts of all men in his hands, to make them willing in the day of his power ? To this we answer, the goodness of God will incline him to save, and to “ prepare for glory,” just as many as he judges to be best, and no more. If, therefore, we would know whether all will be sav¬ ed or not, we must look into God’s revealed w ill, and no where else. For since men are unwilling to come to the knowledge of the truth, nothing can be inferred from the fulness of the atonement, with respect to the number that will be saved. If then it be asked. Why will not all mankind be saved ?, We answer; it is not because Christ has not “ died for all,” nor because God out* Saviour is not “ willing that all men should be saved 3 ” but it is because ( 43 ) they “ love darkness rather than light,” and “ will not come unto Christ, that they may have life.” If again it be asked, Why does not this un¬ willingness prevent the salvation of all, sinee it is the same in all ? We answer, in the language of St. Paul, (Eph. i. 4, 5.) Because God “ hath chosen some, in Christ, before the foundation of the world, that they should be holy, and without blame before him in love : having predestinated them to the adop¬ tion of children, by Jesus Christ to himself, accord¬ ing to the GOOD PLEASURE OF HIS WILL, to the praise of the glory of his grace.” These are given to Christ in the eternal covenant of redemption. And all who are thus “ given to him, shall come unto him, and him that cometh, he will in no wise east out.” (John vi. 37.) In them Christ “ shall see of the travail of his soul, and he satisfied.” Although they are by nature (he children of wrath, even as others, being alienated from the life of God, and dead in trespasses and sins, yet he, who commanded the light to shine out of darkness, doth shine into their hearts, to give them the light of the knowledge of the .glory of God, in the face of Jesus Christ. They are delivered from the bond¬ age of sin, “ by the washing of regeneration, and the renewing of the Holy Ghost,” and being thus “ afore prepared unto glory,” they “ are kept by the power of God, through faith unto salvation.” And 'finally,' if it he asked, Why hath not God thus chosen all to ' salvation ? We answer, in the words of our saviour, (Matt xi..2.6.) “even so, FATHER, FOR SO IT SEEMED GOOD IN THY SIGHT.” For although the Scriptures might warrant us ( 44 ) to offer several other reasons, why God has not ehosen all to salvation ; yet as this reason appears to be amply sufficient to satisfy every humble in¬ quirer, no other need now be given. For since our Saviour hath expressly told us, that whilst some shall come forth from their graves, “ to the resur¬ rection of life,” others shall come forth “to the re¬ surrection of damnation,” and “ shall go away into everlasting punishment:” it is the height of folly and impiety for any one to rise up in the face of the judge of quick and dead, and condemn the eternal counsels of heaven as unwise, merely be¬ cause they are beyond his shallow comprehension ! As well might he et Snatch from his hand the balance and the rod. Re-judge his justice, be the god of God !” 2. From the fulness of the atonement we . learn, that no sinner, who en joys the light of the Gospel, has the least excuse for not being saved through faith in Christ, and that he never will have such an excuse. Although if Christ had made no atonement for the non-elect, they would have been justly con¬ demned for transgressing the law of God, and the enmity of their hearts to God would have been manifested by their opposition to Christ, and his holy religion; yet when they should discover, that their salvation through faith in Christ was never possible, and therefore, that the offers of mercy, with respect to them, could never have been sincere: where would be the propriety of God’s C * 5 ) requiring them to believe on Iris Son, rvith pro¬ mises of eternal salvation, if they complied . ? And how would it be possible for them ever to blame themselves for not being saved in this way ? But since this is not the ease, since the word of God assures us that Christ “ tasted death for every man,” whether he be elected or not, that “ ail things arc now ready,” and that “ w hosoever will may come f’ and consequently, that it is owing wholly to their ow n obstinate unbelief, and wilful rejection of the Saviour, that men perish in their * sins, surely “ every mouth will be stopped.” 3. Finally, who, in the view of this subject, can refrain from admiring the matchless w isdom, and ineffable grace of God, manifested in devising and executing the glorious plan of salvation by a Re¬ deemer ? To have devised a way, so that the character and government of God should remain unsullied, and yet the guilty violators of his law he pardoned, and this “freely by the grace of God,” was as much above the wisdom of man, as the hea¬ vens are higher than the earth. Yet such a plan hath God devised. Jn it “mercy and truth have met together $ righteousness and peace have kissed -each other.” This plan hears upon it the stamp of infinite wisdom. The all-wise God hath marked it for his own. No wonder “the angels desire to look into these things.” But what language can express, what tongue can speak the sentiments of those, for w hom the Son of God hath not only shed his Wood ; but whom he hath also “ redeemed from all iniquity, and purified unto bin self for a peculiar people!” 1ftill hosannas ever languish up- ( 46 ) on their tongues ? 'Will not eternity itself be tilled with the praises of the Redeemer? Well may the ransomed of the Lord come to the heavenly Zion, with songs and everlasting joy upon their heads, cry¬ ing, with aloud voice, “ salvation unto God, >;ho sitteth upon the throne, and unto the Lamb for¬ ever.” Amen. N. B. To prevent a misapprehension of what is said on the doctrine of election, (in page 5th of the preface,) we would observe a distinction which must be made between God’s eternal purpose, and the manifes¬ tation of Ids purpose. We believe, that not only every event, but the means by which every event is accomplished, were determined by the decree of God, in eternity. We do not conceive, however, that the Sovereign mercy of God in election, is displayed in the atonement, as made for some, and not for others, but in God’s regenerating some and not others, according to his eternal purpose. The elect were doubtless chosen to salvation from eternity. This, however, presupposes their ruined state, and the purpose of God to provide an atonement through Christ, in whom they were chosen. This does not imply, that an atonement through Christ, and their eternal election in him, are the same thing. In view of mankind, as already plunged in guilt and ruin, and of Christ, as making an adequate atonement, it pleased God to choose a multitude to salvation, through sanctification of the Spirit and a belief of the truth. In their com¬ plete recovery and salvation, “ the purpose of God, according to elec¬ tion,” is carried into full and final effect. In all this, God acts as a most holy and wise sovereign, “ according to the good pleasure of his will.” “ Therefore hath he mercy, on whom he will have mercy.” T3NX9.