Part 46

Of the several sacrifices under the law, that one which seems most exactly to illustrate the sacrifice of Christ, and which is expressly compared with it by the writer to the Hebrews, is that which was offered for the whole assembly on the solemn anniversary of expiation. The circumstances of this ceremony, whereby atonement was to be made for the sins of the whole Jewish people, seem so strikingly significant, that they deserve a particular detail. On the day appointed for this general expiation, the priest is commanded to offer a bullock and a goat as sin-offerings, the one for himself, and the other for the people: and having sprinkled the blood of these in due form before the mercy-seat, to lead forth a second goat, denominated the scape-goat; and after laying both his hands upon the head of the scape-goat, and confessing over him all the iniquities of the people, to _put them upon the head_ of the goat, and to send the animal, thus bearing the sins of the people, away into the wilderness: in this manner expressing by an action, which cannot be misunderstood, that the atonement, which it is directly affirmed was to be effected by the sacrifice of the sin-offering, consisted in removing from the people their iniquities by this symbolical translation to the animal. For it is to be remarked, that the ceremony of the scape-goat is not a _distinct_ one: it is a continuation of the process, and is evidently the concluding part and symbolical consummation of the sin-offering. So that the transfer of the iniquities of the people upon the head of the scape-goat, and the bearing them away to the wilderness, manifestly imply that the atonement effected by the sacrifice of the sin-offering, consisted in the transfer and consequent removal of those iniquities. What then are we taught to infer from this ceremony?—That as the atonement under the law, or expiation of the legal transgressions, was represented as a translation of those transgressions, in the act of sacrifice in which the animal was slain, and the people thereby cleansed from their legal impurities, and released from the penalties which had been incurred; so the great atonement for the sins of mankind was to be effected by the sacrifice of Christ, undergoing for the restoration of men to the favour of God, that death which had been denounced against sin; and which he suffered in like manner as if the sins of men had been _actually_ transferred to him, as those of the congregation had been _symbolically_ transferred to the sin-offering of the people.

That this is the true meaning of the atonement effected by Christ’s sacrifice, receives the fullest confirmation from every part of both the Old and the New Testament: and that thus far the death of Christ is vicarious, cannot be denied without a total desregard of the sacred writings.

It has indeed been asserted, by those who oppose the doctrine of atonement as thus explained, that nothing _vicarious_ appears in the Mosaic sacrifices. With what justice this assertion has been made, may be judged from the instance of the sin-offering that has been adduced. The transfer to the animal of the iniquities of the people, (which must necessarily mean the transfer of their penal effects, or the subjecting the animal to suffer on account of those iniquities)—this accompanied with the death of the victim; and the consequence of the whole being the removal of the punishment of those iniquities from the offerers, and the ablution of all legal offensiveness in the sight of God:—thus much of the nature of vicarious, the language of the Old Testament justifies us in attaching to the notion of atonement. Less than this we are clearly not at liberty to attach to it. And what the law thus sets forth as its express meaning, directly determines that which we must attribute to the great atonement of which the Mosaic ceremony was but a type: always remembering carefully to distinguish between the figure and the substance; duly adjusting their relative value and extent; estimating the efficacy of the one as real, intrinsic, and universal; whilst that of the other is to be viewed as limited, derived, and emblematic.

It must be confessed, that to the principles on which the doctrine of the Christian atonement has been explained in this, representation of it, several objections, in addition to those already noticed, have been advanced. These, however, cannot now be examined in this place. The most important have been discussed; and as for such as remain, I trust that to a candid mind, the general view of the subject which has been given, will prove sufficient for their refutation.”

DR. MAGEE.

Footnote 169:

England.

Footnote 170:

_See Whitby’s discourse_, &c. _page 110-112_.

Footnote 171:

_See Quest. LV._

Footnote 172:

_See Page 178, 179, ante._

Footnote 173:

_See Page 169, 170, ante._

Footnote 174:

_See Page 190, ante._

Footnote 175:

_See Vol. I. Page 477, 480._

Footnote 176:

_Tabula post naufragium._

Footnote 177:

_See this insisted on, and farther explained, in answer to an objection to the same purpose, against the doctrine of particular election, in Vol. I. page 508, 509._

Footnote 178:

_Passiones tribuuntur Deo quoad effectum._

Footnote 179:

_See Whitby’s Discourse, page 145, 146._

Footnote 180:

_See Page 195, 197, ante._

Footnote 181:

_See Whitby’s Discourse, &c. page 113._

Footnote 182:

_Vid. Eras. in loc._

Footnote 183:

Συνεκλεισε γαρ ο Θεος τους παντας εις απειθειαν, ἱνα τους παντας ελεηση.

Footnote 184:

εν τω πονηρω.

Footnote 185:

_It may be observed, that as in the scriptures before mentioned, the same word_ απεθανον _is used in the same tense, namely, the_ second aorist, _which our translators think fit to render in the_ present tense; _and therefore it may as well be rendered here in the_ present tense, _and so the meaning is, You all for whom Christ died_ are dead.

Footnote 186:

Το απολωλος.

Footnote 187:

_See Page 501._ Vol. I.

Footnote 188:

_See Quest. LXXIX._

Footnote 189:

“That the atonement is infinitely full or sufficient for all mankind, is evident from the infinite dignity and excellence of the Saviour, and from the nature of the atonement. The Saviour, as has been already observed, was in his divine nature God over all, one with the Father, and equal with him in all divine perfection. And being thus a person of infinite dignity and worth, it gave an infinite value or efficacy to his obedience, sufferings and death, and thus rendered his atonement infinitely full.——

It appears from express declarations of scripture, that Christ has died for all mankind, or has made an atonement sufficient for all. Thus it is declared, ‘That he by the grace of God should taste death for every man, and that he is the Saviour of all men, especially of those that believe.’ These passages clearly teach, that the Saviour has died, or made atonement for all mankind, and it seems, that the last of them cannot rationally be understood in any other sense. For it expressly declares, that he is the Saviour, not of those who believe only, but of all men in distinction from these. Therefore his atonement must have had respect to all the human race. Accordingly Christ is called ‘The Lamb of God which taketh away the sin of the world; and the Saviour of the world.’ The apostle John, addressing Christians, says, ‘He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world.’ Here also Jesus Christ is declared to be the propitiation for the sins of the whole world, in distinction from those of believers. These, and other similar passages teach in the clearest manner, that Christ has made an atonement for all mankind, or for the whole world. It seems hardly possible for words to express this sentiment more clearly than it is expressed in these passages; and some of them will not admit of any other sense, without a very forced, unnatural construction.

Should it be said, that such expressions as _all men_, _the world_, &c. must sometimes be understood in a limited or restricted sense; it may be answered, that it is an established, invariable rule, that all phrases, or passages of scripture are to be understood in their most plain, easy, and literal import, unless the connexion, the general analogy of faith, or some other necessary considerations require a different sense. But in the present case it does not appear, that any of these considerations require, that these passages should be understood in any other than their plain, natural meaning.—

That the atonement is sufficient for all mankind, is evident from the consideration, that the calls, invitations and offers of the gospel are addressed to all, without exception, in the most extensive language. It is said, ‘Look unto me, and be ye saved, all the ends of the earth. Whosoever will, let him take the water of life freely. Ho, every one that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat, yea, come, buy wine and milk without money, and without price. Go, and preach the gospel to every creature.’ The preachers of the gospel are directed to tell their hearers, that all things are ready—that all may come, who will, and are to invite and urge all, to come to the gospel feast and freely partake of the blessings of salvation. But how could the offer of salvation be consistently thus made to all without any limitation; if the atonement was sufficient but for a part or for the elect only? On this supposition it could not with truth and propriety be said to all, that all things are ready, plentiful provisions are made for all, and whosoever will, may come. Were a feast, sufficient but for fifty provided: could we consistently send invitations to a thousand, and tell them that a plentiful feast was prepared, and that all things were ready for their entertainment, if they would but come? Would not such an invitation appear like a deception? If so, then the offer and invitation of the gospel could not have been made to all without discrimination, as they are; if there was no atonement, but for a part. As therefore the invitations of the gospel are thus addressed to all, it is a proof that Christ has made an atonement for all mankind.

Again, the scripture represents, that there is no difficulty in the way of the salvation of the impenitent, but what arises from their own opposition of heart or will. Thus the Lord Jesus says to the unbelieving Jews, ‘Ye will not come unto, me, that ye may have life. O Jerusalem, Jerusalem, how often would I have gathered thy children—and ye would not.’ In the parable of the marriage supper, it is represented, that there was no difficulty in the way to prevent those who were invited, from partaking of the feast, but their own unwillingness to come. But if there was no atonement made but for those only who are saved; then there would be an insurmountable difficulty in the way of the salvation of all others, aside from the one arising from their own opposition of heart. As therefore the scripture teaches, that there is no difficulty in the way of the salvation of any under the gospel, but what arises from their own unwillingness, or wicked opposition of heart, it is manifest, that there is an atonement for all.

The word of God teaches, that it is the duty of all, who are acquainted with the gospel, to believe in the Lord Jesus, and trust in him as their Redeemer, and that they are very criminal for neglecting to do this. It is therefore declared in the sacred scriptures, that it is the command of God, ‘that we should believe on the name of his Son Jesus Christ, and that those, who believe not, are condemned already, because they have not believed on the name of the only begotten Son of God.’

It is manifest from the various reasons which have been suggested, that the atonement of Jesus Christ is infinitely full, or sufficient for the salvation of all mankind, if they would but cordially receive it, and that the want of such an atonement, is not the reason, why all are not saved.——

It will no more follow, that all will be saved, because the atonement is sufficient for all, than it would, that all would eat of the marriage supper in the parable, because it was sufficient for all, and all were invited. This parable was designed to represent the gospel and its invitations.—As those, who neglected the invitation, never tasted of the supper, although the provisions were plentiful for all; so the scriptures teach, that many will not comply with the terms and invitations of the gospel, and partake of its blessings, although the atonement is abundantly sufficient for all. For the Saviour declares, that “many are called, but few are chosen, and strait is the gate and narrow is the way which leadeth unto life, and few there be that find it.”

CONNECTICUT EVANG. MAG.

Such interpretation of Scripture does not require the admission that the atonement was absolutely indefinite. Christ might know his sheep and die for them, and yet, by the same covenant or purpose procure terms for others which he knew they would reject.

Footnote 190:

_See Quest. LV._

Quest. XLV.

QUEST. XLV. _How doth Christ execute the office of a King?_

ANSWER. Christ executeth the office of a King, in calling out of the world a people to himself, and giving them officers, laws, and censures, by which he visibly governs them, in bestowing saving grace upon his elect, rewarding their obedience, and correcting them for their sins, preserving and supporting them under all their temptations and sufferings, restraining and overcoming all their enemies, and powerfully ordering all things for his own glory, and their own good; and also in taking vengeance on the rest who know not God, and obey not the gospel.

A King is a person advanced to the highest dignity; in this sense the word is used in scripture, and in our common acceptation thereof, as applied to men; and more particularly it denotes his having dominion over subjects, and therefore it is a relative term; and the exercise of this dominion is confined within certain limits: But, as it is applied to God, it denotes universal dominion, as the Psalmist says, _God is King of all the earth_, Psal. xlvii. 7. in this respect therefore, it is properly a divine perfection. That which we are led to consider, in this answer, is how Christ is more especially styled _a King_, as Mediator. Divines generally distinguish his kingdom into that which is natural, and that which is Mediatorial; the former is founded in his deity, and not received by commission from the Father, in which respect he would have been the Governor of the world, as the Father is, though man had not fallen, and there had been no need of a Mediator; the latter is, what we are more especially to consider, namely, his Mediatorial kingdom, which the Psalmist intends, when he represents the Father, as saying, _Yet have I set my King upon my holy hill of Zion_, Psal. ii. 6.

The method in which we shall speak concerning Christ’s Kingly office, shall be by shewing who are the subjects thereof; the manner of his governing them; and the various ages in which this government is, or shall be exercised; together with the different circumstances relating to the administration of his government therein.

I. Concerning the subjects governed by him. These are either his _people_ or his _enemies_; the former of these are, indeed, by nature, enemies to his government, and unwilling to subject themselves to him, but they are made willing in the day of his power, are pleased with his government, and made partakers of the advantages thereof; the latter, to wit, his enemies are forced to bow down before him, as subdued by him, though not to him; so that, with respect to his people and his enemies, he exercises his government various ways. Which leads us to consider,

II. The manner in which Christ exercises his Kingly government; and that,

_First_, With respect to his people. This government is external and visible, or internal and spiritual; in the latter of which he exerts divine power, and brings them into a state of grace and salvation. The Church is eminently the seat of his government, which will be farther observed under a following answer[191]; and therefore, at present we shall only consider them as owning his government, by professing their subjection to him, and thereby separating themselves from the world; and Christ governs them, as is observed in this answer, by giving them officers, laws, and censures, and many other privileges, which the members of the visible church are made partakers of; of which more in its proper place.

That which we shall principally consider, at present, is Christ’s exercising his spiritual and powerful government over his elect, in those things that more immediately concern their salvation. And here we may observe,

1. Their character and temper, before they are brought, in a saving way, into Christ’s kingdom. There is no difference between them and the rest of the world, who are the subjects of Satan’s kingdom; their hearts are by nature, full of enmity and rebellion against him, and they are suffered sometimes to run great lengths in opposing his government, and their lives discover a fixed resolution not to submit to him, whatever be the consequence thereof: _Other lords_, says the church, _have dominion over them_, Isa. xxvi. 13. _they serve divers lusts and pleasures_, Tit. iii. 3. _walk according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience_, Eph. ii. 2. and some of them have reason to style themselves, as the apostle Paul says he was before his conversion, 1 Tim. i. 15.

Sometimes, indeed, they meet with some checks and rebukes of conscience, which, for a while, put them to a stand; and they seem inclinable to submit to Christ, as being afraid of his vengeance, or their own consciences suggest the reasonableness thereof; and this issues in some hasty resolutions, arising from the terror of their own thoughts, or the prospect of some advantage, which will accrue to them thereby, whereby their condition may be rendered better than what they, at present, apprehend it to be; and this extorts from them a degree of compliance with the gospel-overture, especially if Christ would stoop to those terms, which corrupt nature is willing to conform itself to; or make those abatements, that would be consistent with their serving God and mammon. In this case, they are like the person whom our Saviour mentions, who being called, replies, _I go, Sir, and went not_, Matt. xxi. 30. Sometimes they promise that they will submit hereafter, if they may but be indulged in their course of life for the present, and, like Felix, would attend to these matters at a more convenient season; or, as one is represented, desiring our Saviour that he might _first go and bury his father_, Matt. viii. 21. by which we are not to understand his performing that debt, which the law of nature obliged him to perform to a deceased parent, which might have been soon discharged, and been no hindrance to his following Christ: but he seems to be desirous to be excused from following him till his father was dead, and all this with a design to gain time, or to ward off present convictions, his domestic affairs inclining him not immediately to subject himself to Christ, or to take up his lot with him, or to forsake all and follow him, though he was not insensible that this was his duty. This is the temper and character of persons before they are effectually persuaded to submit to Christ’s government; and the consequence hereof is oftentimes their not only losing their convictions, but returning with stronger resolutions to their former course, and adding greater degrees of rebellion to their iniquity.

2. There are several methods used, by Christ, to bring sinners into subjection to him; some of which are principally objectionable, and, though not in themselves sufficient, yet necessary to answer this end. Accordingly,

(1.) He gives them to understand that there is an inevitable necessity of perishing, if they persist in their rebellion against him, as our Saviour says, _Except ye repent, ye shall all likewise perish_, Luke xiii. 3. or, as it is said elsewhere, _Who hath hardened himself against him, and hath prospered?_ Job ix. 4. and that the consequence thereof will be, that _those his enemies that would not that he should reign over them, shall be brought forth, and slain before him_, Luke xix. 27. And this is not only considered in a general way, as what other sinners are given to expect, but impressed on the conscience, and particularly applied to himself, whereby he is convinced that his present course is not only dangerous, but destructive, and fills him with that distress and concern of soul, which is the beginning of that work of grace, that shall afterwards be brought to perfection.

(2.) Christ holds forth his golden sceptre, and makes a proclamation to sinners to return and submit to him, and, at the same time, expresses his willingness to receive all that by faith, close with the gospel-overture, and cast themselves at his feet with sincere repentance: thus he says, _Him that cometh to me, I will in no wise cast out_, John vi. 37. and, how vile soever they have been, their unworthiness shall not be a bar to hinder his acceptance of them.

(3.) He also shews them their obligation to obey and submit to him, as their rightful Lord and Sovereign, who claims divine _worship_ from them, Psal. xlv. 11. and what unanswerable engagements they are laid under hereunto, from all that he did and suffered in life and death, whereby he not only expressed the highest love, but purchased to himself a peculiar people, who must own him as their King, if they expect to reap the blessed fruits and effects of his purchase, as a Priest: this Christ convinces them of. And,

(4.) He represents to them the vast advantages that will attend their subjection to his government, as they shall not only obtain a full and free pardon of all their past crimes, and be taken into favour as much as though they had never forfeited it, but he will confer on them all those graces that accompany salvation, and advance them to the highest honour; upon which account they are said to be made _kings and priests unto God_, Rev. i. 6. yea, he will grant them _to sit with him in his throne_, Rev. iii. 21. not as sharing any part of his Mediatorial glory, but as being near to him that sits on the throne, and having all those tokens of his regard to them that are agreeable to their condition, or the relation they stand in to him, as subjects. He presents to their view all the promises of the covenant of grace, which are in his hand, to accomplish, and gives them ground to expect all the blessings he hath purchased, assures them that he will admit them to the most delightful and intimate communion with himself here; that he _will keep them from falling_, and, in the end, _present them faultless before the presence of his glory with exceeding joy_, Jude, ver. 14. and as for their past follies, ingratitude, and rebellion against him, he tells them, that these shall be passed over, and _not laid to their charge_, Rom. viii. 33. for their confusion and condemnation, how expedient soever it may be for him to bring them to their remembrance, to humble them, and enhance their love and gratitude to him, who will, notwithstanding, forgive them.