Publishing Committee · Rochester, N. Y. · Dec 5, 1854
THE ATONEMENT.
By J. M. Stephenson
(Concluded.)
3d. The relation the atonement sustains to man as a transgressor of the law of God.
From the commencement I have endeavored to show that the plan of redemption is a perfectly rational system, and as such, commends itself to the highest dictates of reason; and at the same time a plan which will maintain all the principles of justice and rectitude, and yet leave the sinner without excuse: a plan in which justice and mercy may meet, and embrace each other, without any compromise of principle, or any sacrifice of dignity or honor. In pursuance of this plan, I will consider,
First. That this plan is in harmony with the free agency of man: it does not curtail a single right he possesses, but leaves the mind free to will, to choose, to act. This plan in every part of the Bible addresses itself to the consent of the human will. Mark the explicit language of Moses, in the ears of the assembled tribes of Israel, "I have set before you life and death, blessing and cursing;" therefore "choose life that ye may live."
The Father himself condescends to expostulate with the incorrigible sinner, in the following touching language: "Turn ye, turn ye; for why will ye die, O house of Israel?" And our blessed Redeemer in his last lamentation over Jerusalem: "O Jerusalem, Jerusalem! . . . how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" "Come unto me and I will give you life." "Why will ye perish?" "This is the condemnation that light is come into the world, and men love darkness rather than light because their deeds are evil." All are left without excuse. "The Spirit and the bride say, Come. And let him that heareth, say, Come. And let him that is athirst, come. And whosoever will let him take the water of life freely." All the commandments, exhortations, and entreaties to faith, repentance and obedience; all the judgments and denunciations for unbelief and disobedience, necessarily suppose the free agency and accountability of the sinner.
Second. It offers the highest motives, as inducements to obedience, which can be presented to an intelligent mind, and is consequently in harmony with the best and highest interests of man. Are riches desirable? it offers treasures ever-during, "where moth doth not corrupt, and thieves do not break through and steal." He who "was rich, for our sake became poor, that we through his poverty might be made rich." The very streets of that City "are paved with gold," and the gates are set with pearls.
Are honors, dignity and glory, worthy man's highest ambition? it offers that "glory and honor," such as earth cannot confer upon its most favored sons. Would you envy the legal heir to the fleeting Empire of Russia? then remember that the poorest and most obscure Christian who has ever lived, shall be a joint-heir with Christ in the dominion of the world; not to reign a few brief years, and then descend from the throne to the silence of the grave, but to reign forever and ever; nay more, if faithful to the end, we shall all be kings and priests, and receive crowns of glory, palms of victory, and spotless robes: in one word, we shall receive an "eternal weight of glory." Are lands and estates more to be desired than all else besides? our heavenly Father offers as the reward of the few sacrifices we are called to make here, "an inheritance which is incorruptible, undefiled, and which shall never pass away." "He that overcometh shall inherit all things." Is health the greatest earthly good? the inhabitants of that land never say, "I am sick;" there shall be no pain nor death in that happy, happy land. "There sickness, sorrow, pain and death, are felt and feared no more." Is good society our chief desire? there are the virtuous and good, the wise and benevolent of all ages and generations, Jesus Christ our elder brother, and an innumerable company of angels our friends and associates. Are life, youth and beauty, the choicest gifts of heaven or earth? the inhabitants of that blessed country shall live forever, they shall bloom forever in the full vigor of immortal and never-fading youth. In the beautiful and touching language of the poet,
We have heard from the bright, the holy land,
We have heard, and our hearts are glad;
For we were a lonely pilgrim band,
And weary, and worn, and sad.
They tell us the pilgrims have a dwelling there—
No longer are homeless ones;
And we know that the goodly land is fair,
Where life's pure river runs.
But alas! the dark, chilling river of death rolls between the sinner and that goodly land: not the first death; for God has promised to remove that difficulty out of the way; but the second death, which remains still back of this, to overwhelm the defenseless sinner in its oblivious waves. But, glory to God! his well-beloved Son has made provisions whereby that impassable river may be avoided. This brings me to notice,
Third. The reasonableness of that penalty which all the ungodly must finally suffer. God having placed before them, as inducements to obedience, the highest motives that his infinite goodness could inspire, or wisdom devise; having left their wills free to choose; and such being the character of his moral government, and the rectitude of his law, that he cannot save them without faith, repentance and obedience; but two courses remain to be pursued: one, to immortalize sin and sinners, to set apart a province in his empire for these hapless and ruined beings; the other, to let them die, to let them "be as though they had not been," to cleanse his empire from all moral pollution, sin and misery.
To a mind unbiased by prejudice or education, I am persuaded the latter would be, beyond all comparison, the most reasonable. Why should God perpetuate to all eternity an existence which cannot be otherwise than miserable? Is it necessary to maintain the allegiance of his obedient subjects? Are these the chains of darkness which bind them to his throne? Do the pillars of heaven rest upon the tears, and sighs, and groans, and endless agonies of the damned? No! No!! NO!!! The united testimony of all the Bible writers represents the penalty of God's law for personal sin, as being death, literal death. This view reconciles the future destiny of man with the omniscience of God.
To admit, which all who believe in the infinite wisdom of God must, that he knew before he created man, that the great majority of the beings whom he would create, would reject his plan, and be finally and forever lost; even then the highest dictates of reason would say, Create! Create! Look first at the apparently dark side of this picture: God has done all for the sinner he could do in harmony with his nature: he has offered him immortality and eternal life, on the most reasonable conditions: the sinner has voluntarily rejected them, and chosen their opposites; and now he reaps the fruit of his labors. Is he wronged? Has he any right to complain?
Look at this picture from another point: The present life is considered a blessing to most of men. Do not the wicked prize it above all earth besides? Ask the meanest and most debased wretch, what he would take in exchange for the present life; he would point you to the stars of heaven, and say, Let each star represent a diamond of invaluable worth, it were a gift by far too small to purchase this poor life, with all its woes and uncertainties. The present life then, is a blessing to wicked men; and when the final penalty shall have passed upon them, they will "be as though they had not been." Eternity will be to them as though they had never been created; they therefore are not wronged by having been created; nay, benevolence would dictate their creation, even though they should only live the present life.
On the other hand, all the millions who have embraced God's plan, and all that have died in infancy, will be saved and happy to all eternity; and this too, as the result of creation. Would not wisdom and benevolence dictate the creation of man upon such principles as these? This prepares the way for considering,
Fourth. The reasonableness of those conditions, by compliance with which, all those difficulties may be averted. I have shown in another part of this work, that God has made the removal of the penalty of his law for personal transgression, conditional; and that, consequently, none may expect to escape the penalty it threatens, without compliance with the Divinely appointed conditions. It is to the reasonableness of these conditions, I invite attention.
1st. In reference to the nature of these conditions, all the King asks of his rebellious subjects is, to accept him as their rightful King: in other words, to have implicit confidence in him, sincerely repent of their past disobedience, and reform, and render obedience for all time to come. Did any earthly potentate ever offer pardon, to his subjects who had been guilty of treason, on more reasonable terms? Never. To grant pardon without faith or confidence, would jeopardize the security of his throne, and dissolve the bond of union among his subjects; to grant pardon without repentance and reformation, would legalize rebellion, and encourage others to follow the example of the rebels; to grant pardon without a trial, or time for the rebels to prove their loyalty, would endanger the future welfare of his kingdom, and prove to his law-abiding subjects, that he esteems revolution in his kingdom as a very little thing. Hence it is in accordance with the simplest principles of reason, that God should conditionate pardon. To have conditions at all, they could not be more reasonable, in reference to their nature, than those he has prescribed.1222d. In reference to the terms of pardon, as far as an equivalent from the guilty and the condemned is concerned, it is offered free, without money, and without price. The gospel proclamation to all the starving poor is, "Ho, every one that thirsteth, come 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." Are not these terms reasonable enough? Professed Christians sometimes confer favors upon their poor brethren with so much reluctance, that it destroys the rising emotions of gratitude in the poor man's bosom. Not so with our heavenly Father: his gifts are free as the out-gushing of his own benevolence.
Not only are all the blessings of the gospel free, but all are invited, with the tenderest solicitude, to come and partake. Hear the entreaties of our dear Redeemer: "Come unto me all ye that labor, and are heavy laden; and I will give you rest." O how sweet is rest to the toil-worn pilgrim on life's troubled sea! Then come to Jesus "and ye shall find rest unto your souls." "And the Spirit and bride say, Come. And let him that heareth, say, Come. And let him that is athirst, come. And whosoever will, let him take the water of life freely." O were such blessings as these ever offered on terms so easy, and so free?
If we were required to make great earthly sacrifices, to pay large sums of money, or to travel in long and mournful pilgrimages to Mecca, as do the deluded disciples of Mahomet, we might then have some excuse for neglecting this great salvation; but when it is offered without money or price, and all are cordially invited to come and partake, what excuse can we urge for neglecting these conditions?
3d. It is not only free for all, but there is enough for all. On the plenitude of the atonement the Bible speaks in explicit terms. I will only notice, on this point, those passages which declare that Christ died "for all men," and speak of his death as an atonement for the sins "of the whole world."
I have already shown that the phrase to die "for us," must signify to die in our stead, as a sacrificial oblation, by which our sins become remissible, upon the terms of the gospel. Such passages as the following are too plain to need comment: "He (Christ) by the grace of God tasted death for every man." "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world."
Again, our Lord calls himself "the Saviour of the world." John the Baptist, pointing to Christ, says, "Behold the Lamb of God which taketh away the sin of the world." And our Saviour in his discourse with Nicodemus says, "For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life."
The unlimited extent of the atonement is not only proved by the above quotations, but by those which declare that Christ, not only died for those who shall be saved, but also for those who shall, or may perish; so that none can urge from their actual condemnation, that they were excepted from any, or all the proffered benefits of the death of Christ. Paul says: "And through thy knowledge shall thy weak brother perish for whom Christ died." "Destroy not him with thy meat, for whom Christ died." "False teachers, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction."
The unlimited extent of the atonement is further proved by the numerous invitations for all to come and partake of its benefits. "Come unto me all ye that labor and are heavy laden; and I will give you rest." "Look unto me all ye ends of the earth," &c. "Whosoever will come may come." "If any man is athirst let him come unto me." Why invite all to come, if only a part could come! To hold out food to a starving man, or water to a man perishing of thirst, when you know that both are chained so that they cannot reach them, would be the acme of cruelty. But God will not mock his dependent creatures. The fact that all are invited, proves that "whosoever will come, may come."
The unlimited extent of the atonement is also proved from the fact that the same conditions are required of all, and the same judgments denounced upon all who neglect those conditions. "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him." "But these things are written that ye might believe that Jesus is the Christ, the Son of God, and that believing, ye might have life in his name." "He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God." "He that believeth and is baptized shall be saved; but he that believeth not shall be damned." "How shall we escape, if we neglect so great salvation?" "The Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." So that with God, in reference to the offers of salvation, and in reference to all those who reject his plan, there is no "respect of persons."
The foregoing testimony proves conclusively that the atonement in reference to its extent, or provisions, includes all mankind; but in reference to its application, it includes none except those who comply with the conditions prescribed in the gospel. This prepares the way for considering,
Fifth. The perfect adaptation of this system to the condition, wants, and necessities of man. Is he poor? it offers durable riches. Is he naked? it offers him raiment clean and white. Is he blind? it offers him eye-salve for his blindness. Is he wounded and bruised? it has a balm for every wound. Is he born to sorrow and disappointment? it offers bliss without alloy and joys that never end. Art thou obscure, unnoticed and unknown? it offers glories that never fade, and honors that never pass away. Art thou corruptible? it offers incorruption. Art thou mortal? it offers immortality and eternal life. Are some too high and some too low, some too rich and some too poor? it elevates the one and abases the other, it causes the one to divide with the other, and thus places all on one grand platform of equality. Art thou a slave? it sets thee free; a prisoner? it proclaims deliverance. Art thou tempted of the Devil? it offers thee a shield to resist his fiery darts. Art thou a sinner? it offers thee pardon on the most reasonable terms. Art thou unrighteous? it offers the righteousness of Christ. Art thou under sentence of death, without a plea, or hope of rescue? it offers a substitute, in every respect adequate to the requirements of the law. Art thou all weakness? it is the power of God unto eternal salvation. In one word, it is just what man needs; and what he must have, to qualify him for communion with the society of Jesus Christ, of angels, or virtuous and good men.
A few more thoughts, patient reader, in reference to what we must do on our part, and what God will do for us on his part, to qualify us for all these blessings and privileges, and I have done, except answering a few objections to the foregoing views.
1st. God requires faith as an indispensable prerequisite in order to the reception of the benefits of the atonement. Heb. xi, 6; John iii, 36, 14-18; Mark xvi, 16; i, 15. Faith and confidence signify the same; and we are to continue to believe to the end. Heb. iii, 6; x, 35.
2d. Repentance is so necessary that there can be no salvation without it. Luke xiii, 1-5; Mark i, 15; Acts ii, 38; xvii, 30; iii, 19. By repentance, I understand simply a change of purpose, whether applied to God or man; and by reformation, conversion, or the fruit of repentance. Hence the apostle Peter says, Repent and be converted; that is, repent and be reformed. A man wills to act, and acts; he changes his will, and his actions change correspondingly.
3d. Obedience to all the requirements of the gospel is required as equally necessary in order to salvation. The first act of obedience after faith and repentance, is baptism. Acts ii, 28; Mark xvi, 16; Acts viii, 12; xvi, 30-34; xxii, 16. Then we are required to continue to obey all the requirements of God, to "go on to perfection," to take up our cross and follow Christ; as we have received Christ to walk in him; to be holy, harmless, and innocent as little children. Peter enumerates the Christian graces which we must all have in order to an entrance into the everlasting kingdom. 1 Pet. i, 5-11. The duties of the remnant are stated so explicitly that none can mistake them. Rev. xiv, 12; xii, 17; xxii, 14; James ii, 10, 11, 12.
If we do all these things what will God do for us? Answer,
1st. He will give us his holy Spirit to reprove us "of sin, of righteousness and of judgment; to bear testimony with our spirits that we are the children of God, to take of the things of God and give them to us; in the hour of deep affliction and temptation to comfort us, and make intercession for us with groanings which cannot be uttered; and finally to quicken the mortal bodies of all the righteous dead, and fashion them like unto the glorious body of our blessed Redeemer." See Rom. viii, 11; Phil. iii, 20, 21.
2d. He gives the promise of pardon when we believe, repent, and obey; and he will actually remit all our sins, when the judgment shall have set, and our cases shall have been decided.
5th. He will feed and clothe us in time of famine, or when reduced to poverty by persecution for righteousness' sake. Luke xii, 22-40; Matt. vi, 25-34.
6th. He will change the righteous living, raise the righteous dead, and give them an everlasting inheritance in his kingdom, the attributes of which are "glory, honor, immortality, eternal life," love, joy and peace in the Holy Ghost.
This is the great ultimatum of God's whole plan. But time would fail me to tell of all the benefits, the privileges and glories of the atonement; nay, had I the tongue of an angel, I could not tell them, or the pen of inspiration, I could not portray the far more exceeding and eternal weight of glory, which God has in reserve for his people. In the enthusiastic language of the queen of Sheba, while gazing with wonder and admiration upon the wealth and splendor of Solomon's court, I am made to exclaim, while contemplating the far greater glories of the kingdom of God: "The half has never been told!" no, nor ever will be told; "for our joys shall be forever increasing, and our songs forever new." "But as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."
But above all things, the amazing love of God in the gift of his only begotten Son, demands the loudest songs of adoring angels and redeemed men. And such was its importance that its mere annunciation waked the songs of angels, and confounded the powers of darkness. But poor fallen man is most interested in his offices as Prophet to teach us the ways of life and salvation, and point us forward to the time when he shall return the second time without sin unto the eternal salvation of all his saints, both living and dead; as a glorious High Priest to intercede for us, and to plead our cause before his Father's throne with all the melting love which caused his agonies of death; and lastly as a King to rule his enemies with a rod of iron, but his friends with a sceptre of mercy. His prophetic office continued during his incarnation; his priestly during his ministration in the holy places not made with hands; and his kingly will commence with his second advent, and will run co-extensive with the thousand years, added to the unmeasured limits of eternity. Signs in the sun, moon and stars, and among the nations of earth, strengthened by the immutability of prophetic fulfillment, all, all, teach that this great and glorious event is just at hand. Come Lord Jesus, O come quickly, and take to thee thy great power and reign. "Even so, come Lord Jesus." "The grace of our Lord Jesus Christ be with you all. Amen."123a. The doctrine of Christ's death being accepted as an actual substitute for the personal transgressors of God's law, will be objected to for the following reasons:
1st. The penalty of this law is eternal death: this Christ did not suffer. I have already shown that the threatened penalty is simply death: this Christ did suffer according to the harmonious teachings of the Bible.
2d. The penalty of this law is a second death: this Christ did not suffer. I have also shown that this penalty in reference to its nature is neither a first nor a second death, but simply the literal death of the whole man: this Christ did suffer according to the foregoing testimony in the case.
3d. The penalty of this law is the endless conscious misery of the sinner in the flames of hell: this, the advocates of this horrible doctrine will not contend for a moment that Christ suffered.
4th. If Christ suffered the penalty of the law in the room of the offender, justice demands that the offender be released. If Christ has taken the place, and suffered the punishment due, instead of the offender, the demands of the law are satisfied, and there is no room for forgiveness." These objections, which are deductions from the same premise, grow out of ignorance of the relation of the provisions made for all men in the atonement, and the personal application of those provisions; in other words, by confounding the atonement with redemption. On this important point I will give an extract which is the best of anything I have seen on the subject.
"Neither is the term atonement to be confounded, as is frequently done, with the term redemption. Between these two terms there are plain differences; and no one without a perception of these differences, can treat this great subject with lucidity, or accuracy. They differ in object and design, and of course are of a different nature, so that things may be truly affirmed of one, which cannot be truly affirmed of the other."
"First, they differ in object. Atonement is offered to God as the object; redemption is purchased or procured for man as the object. Atonement is a sacrifice offered; redemption is a benefit conferred."
"Secondly, they differ in design. The design of the atonement is to render God propitious, as the Sovereign Ruler; the design of redemption, to make man everlastingly blessed. Hence,"
"Thirdly, they differ in nature. Atonement being made to God, and made by a sacrifice of inestimable value, is in its own nature infinite; nor is it possible for us to conceive how its intrinsic worth and glory, or its efficiency and adaptation to its end, could be increased. Its sufficiency is infinite; for who can overrate the precious blood of Christ; or take exact account of his 'unsearchable riches?' Its end was 'that God might be just and the justifier of him that believeth in Jesus.' This end is infinitely desirable; for it involves an infinite good, 'glory to God in the highest, on earth, peace and good will to man.' But this end the atonement has accomplished. God is just and the justifier of him that believeth in Jesus. Its efficacy, therefore, is complete. It could not be more so. By one offering of himself, says the Apostle, he hath perfected forever them that are sanctified. Heb. x. 14. Christ is the end of the law for righteousness to every one that believeth. Rom. x. 10. Who shall lay anything to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died; yea, rather that is risen again; who is also at the right hand of God, and who maketh intercession for us. Rom. viii. 33, 34."
"Is not that atonement then in its nature infinite? which is sufficient to satisfy God, the infinite Law-giver and Judge, in the remission of sin to every one who cordially confides in it; and which so effectually repairs the injury done by sin as to justify him in the sight of the whole universe for so doing? Can we talk of limits to the value of such a sacrifice? Can we assign bounds to the efficacy of such an expiation? Can we apply terms of measurement to the nature of such an atonement for sin? Is not the covering ample enough to protect a universe from the punishment of sin, were they all in need of its protection, and to resort to it for shelter?"
"Redemption on the contrary, is in its very nature, definite. It has an inseparable relation to men, as the object; and therefore is its very nature limited to the number, for whom its price is paid, in whose behalf it is accepted, and on whom the blessing is actually bestowed. Redemption is not expiation for sin, but the deliverance of men from sin, by means of such an expiation. Hence Christ is said by his own blood to have obtained eternal redemption for us. Heb. ix. 12. Hence, the word redemption is used for pardon, which is our actual deliverance from punishment; [Eph. i. 7; Col. i. 14;] for sanctification which is our actual deliverance (from the guilt of sin,—Author) from the dominion of sin; [1 Pet. i. 18; Isa. lix. 20;] and for the resurrection, which is the actual deliverance of our body (person) from the grave, at the last day. Rom. viii. 23; Eph. i. 14; iv. 30. Hence it is clear that in scripture usage, atonement and redemption differ in their nature; and that the one is the cause, and the other the effect. Atonement is the ground of redemption. Isa. liii, 4-9. Redemption is the result of the atonement. Isa. liii, 10-12. The atonement takes effect by changing the relations of God towards the guilty. Rom. iii, 21. Redemption takes effect by changing the relations of the guilty towards God. Rev. xiv, 4. Redemption is a proper subject of prayer; but not the atonement. Ps. xxv, 11; cxxx, 8. The atonement is definite only in design; but in nature, value and sufficiency, it is infinite, (unlimited,—Author,) and in adaptation to the wants of sinners, universal. John iii, 16. Redemption, on the other hand, is personal in its nature, particular in its purpose and application, and, of course, limited in its extent to the number of those who are actually made partakers of its inestimable blessings, by faith in the Redeemer's blood. Acts xx, 28; Eph. v, 25-27; Titus ii, 14; Gal. iii, 10-14. In a word, atonement is the price paid for the redemption of the church. 'By the blood of thy covenant, I have sent forth thy prisoners out of the pit in which there is no water.' Zech. ix, 11. Redemption is the freedom of the church, which was itself purchased by the atonement. 'For thou wast slain, and hast redeemed to God by thy blood, out of every kindred, and tongue, and people, and nation.' Rev. v, 9."—Religious Encyclopedia, p. 145.
Hence we see that there is marked difference between the atonement and redemption. It requires but very little discrimination to see the difference between the provisions which God has made for the salvation of the whole world, and the individual acceptation of those provisions. Suppose a wealthy prince in a small island of the ocean, should prepare a feast, and make ample provisions for all his subjects; and then cordially invite all to come and partake; and suppose only about one fourth part should accept the invitation, and actually partake of the proffered feast: now would any one say, that because only one fourth were actually partakers of this feast, that they were not all invited, that provisions were not made for all, and that all might not have partaken? This I understand to be a true comparison: God has made ample provisions for the salvation of the whole world; but he has conditionated the personal application of those provisions to the sinner's case; consequently, although there is enough for all, yet none can receive the benefits of these provisions, except those who comply with the prescribed conditions.
This distinction between the atonement, and the personal application of the atonement to the sinner's case, is kept up through the whole Bible. A few examples however, must suffice. The discourse of our Saviour to Nicodemus is right to the point. "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life." John iii, 14, 15. Here is a remedy for all, yet none can receive its benefits except those who believe. In the type, "Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived." Num. xxi, 9. Here was a general and special remedy. All by the simple act of looking might be healed; and yet none were healed except those who did actually look. Will any one say that there was not efficacy in the brazen serpent to heal all, because all would not comply with the conditions?
Again our Lord says in the same discourse: "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life." Verse 16. Here, although God loved the whole world, and gave his Son to die for all, yet none can avail themselves of the benefits of his death, except those who believe. These are the conditions upon which the Father accepted the offering of his Son in our stead. The fact that God has thus conditionated pardon and deliverance, is evidence to every believer in the Bible that he has the best of reason for so doing.
The same principle is brought to view by Paul in his first epistle to Timothy, chap. iv, 10: "Who is the Saviour of all men, specially of those that believe." In the sense of having made an atonement, or provisions for the salvation of all men, he is the Saviour of all men; but in the personal or individual application of this remedy, he is only the Saviour of them that believe. Hence we may plainly see that the atonement, so far from justifying the sinner by virtue of Christ's death in his stead, only places him in a condition whereby God may grant pardon upon any conditions whatever, much less, to grant a free and full pardon to the incorrigible and impenitent, without any conditions whatever. Those who so fondly cling to this theory as their only hope, will justify in the only wise God, that which they would condemn to any earthly judge. These objections, therefore, are invalid with every friend of the Bible, because they contradict the whole scope of that blessed Book, and only guide for the Christian traveler, over this world's dark maze.
To sum up the evidence upon this point, it has been proved conclusively,
1st. That Christ actually made an atonement for the whole world.
2d. That the application of this atonement to the individual salvation of the sinner, is made conditional.
3d. That all those who comply with these conditions shall be pardoned, or have their sins actually remitted.
4th. And that all, without exception, who do not comply with the conditions specified, will never receive the pardon, or remission of their sins, but will suffer the penalty for their personal sins, in their own persons. Then flee O sinner to Christ as thy only refuge against the gathering storm! Hasten, while mercy may yet be found, pardon obtained, and salvation secured. Now is the accepted time; now is the day of salvation. To-day if ye will hear his voice harden not your heart, as the Israelites did, in the day of their provocation, and perished. Soon shall the door of mercy be closed against you for ever. Soon the decree shall go forth, "He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still."1245. The position I have taken in reference to the nature, origin, and incarnation of the Son of God, will be objected to by many. I am willing to suspend all the Bible objections, which may be urged against these views, upon the evidence therein adduced, except one; that is the supposed evidence of his being absolutely equal with the Father, the Supreme and only true God. This view is urged.
1st. From the fact that the highest titles the Father ever claimed are applied to the Son. If this were true, it would be unanswerable; but that it is not, is evident from the following titles of supremacy which are never applied to the Son. I will quote the following from Henry Grew's work on the Sonship, p. 48.
2d. He exercised power and prerogatives which belong to the supreme God alone. I cannot answer this objection more forcibly than by presenting the Trinitarian view, and Bible view, in contrast. In doing this, I will avail myself of a list of quotations presented by the same author. pp. 66, 67.
CHRIST AND HIS APOSTLES.
To us there is but one God, the Father. 1 Cor. viii, 6.
My Father is greater than I. John xiv, 28.
Who is the image of the invisible God, the first born of every creature. Col. i, 15.
TRINITARIANS.
To us there is but one God, the Father, Word, and Holy Ghost.
The Son is as great as the Father.
Who is the invisible God, the uncreated Jehovah.
That they might know thee, who art not the only true God in distinction from the Word whom thou hast sent.
That they might know thee, the only true God, and Jesus Christ whom thou hast sent. John xvii, 3.
That at the name of Jesus every knee should bow; and every tongue should confess that Jesus Christ is Lord to his own glory.
That at the name of Jesus every knee should bow, . . . and that every tongue should confess that Jesus Christ is Lord to the glory of God the Father. Phil. ii, 10, 11.
3d. He is called God. It has been shown that the term Son of God is expressive of his highest nature. Now, that the Son should be called by the Father's name is not at all unreasonable. By reference to Psalm lxxxii; also, Ex. vii, 1; xxii, 28; John x, 34, 35, you will find this term applied to mortal men. Moreover the Son of God in this character calls his father God. Heb. i, 9; John xx, 17; Rev. iii, 12. And in this character, as has been shown, he was begotten and died.
4th. I will consider a few of those passages of scripture which are so frequently, and confidently quoted to prove that Jesus Christ in his essential nature, is the very and eternal God. In Col. ii, 9, we are told, that in Jesus Christ "dwelleth all the fullness of the Godhead bodily." But a few verses before this, the same Apostle tells us, "it pleased the Father that in him should all fullness dwell." Chap. i, 19. This same Apostle represents even the saints as being "filled with all the fullness of God." Eph. iii, 19.
Again in Col. i, 15. "Who is the image of the invisible God." The last clause of the same verse says of this very being that he is "the first born of every creature." Also Phil. ii, 6. "Who being in the form of God, thought it not robbery to be equal with God." The two verses following declare that this very personage became man and died. "I have power to lay it (my life) down, and I have power to take it again." John x, 18. This is considered one of the strongest proof texts; and yet our Saviour confesses in the very next words he utters: "This commandment have I received of my Father." I will submit this subject to the investigation of the candid reader, by quoting one more proof text. Rev. i, 8. "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty." By reference to verses 17 and 18, of this chapter, we may learn that this identical being was dead. "I am the first and the last: I am he that liveth and was dead; and behold I am alive forevermore. Amen."