THE EXTENT OF THE ATONEMENT
IN ITS
RELATION TO GOD AND THE UNIVERSE.
By the
REV. THOMAS W. JENKYN, D.
D. Including Sections 1 and 2 ON THE ATONEMENT IN ITS RELATION TO
THE SALVATION OF THE HUMAN RACE. THE ATONEMENT RENDERING THE SALVATION
OF ALL MEN POSSIBLE. If my reader has ever asked himself seriously, "Can a
sinner like me be saved?" or, "Is it likely that I shall be
saved?" the matter of this section cannot fail to interest
him. To such a reader I would answer in the words of Him who
came to save--"The WORLD THROUGH HIM MIGHT BE SAVED." I hope
my reader has considered what were the circumstances which
rendered his salvation difficult and improbable. A sinner
will never value the salvation of the gospel, till he
perceives, and feels, and confesses, the circumstances which
made his salvation apparently impracticable and
unattainable. There are two great and awful obstacles in the way of
saving any offender against the divine government. These
are, the wicked enmity of his own heart against God, and the
Honor of the divine law. These two obstacles will never be
removed by man, for enmity will never change itself into
allegiance, and repentance will never of itself restore and
sustain the honor of the law. What, then, shall we do to be
saved? The marvellous light of the gospel breaks in upon our
bondage, and shows that these obstacles can be removed, and
that "THE WORLD MIGHT be saved." I. The obstacles to salvation, on God's part, have
actually been removed by the atonement of Christ. The obstacle in God's way was neither the want of a
disposition to save men, nor the literal claims of the penal
sanctions of the law. The obstacle to salvation on his part
was that which prevented Darius from saving Daniel, the want
of an honorable medium for the expression of mercy, in a
manner consistent with the honors of the law. Darius after a
long inquiry could not find such an expedient,--but our God
looked into his own fold, and found there the Lamb of
burnt-offering, his own Son, whom he sent forth as a
propitiation for the sins of the whole world, that He might
be a "Just God and a Saviour." God did not remove this obstacle by an arbitrary exercise
of omnipotent power, but by an apparent means, and this
splendid apparatus of means is the atonement of his own Son.
The atonement has removed the obstacles on God's part,
because it has honored the law of God. This substituted
expedient has the same effects on the community, as if the
threatened penalty itself had been literally inflicted on
all the transgressors; and all the perfections of God, which
are, in other words, the principles of his government, are
honored in being exercised and expressed through the medium,
and for the sake of such an atonement. If the moral Ruler himself had not provided such an
expedient as the atonement, no sinner would ever have been
saved. Man could never have invented such a measure; and had
he invented it, he could never have supplied the costly and
magnificent furniture of it, the sacrifice without spot or
blemish, the satisfaction that the authority of the law
should not be relaxed by saving criminals. If this point can
be gained, the entire hinderance on God's part is fully
removed, and it is now the message of the gospel to set
forth, that this point has been gained, and that sinners can
be honorably saved. Since God has introduced such a measure as this into his
government, all obstacles on his part are removed fully and
effectually, and that, whether any transgressor be saved or
not. The salvation, or the perdition, of the sinner makes no
difference whatever in the FACT of the clear removal of the
obstacles out of the way. If any are saved, it is because
the obstacles to their salvation have been taken out of the
way. If any perish, it is not because these hinderances have
been unremoved, but because the men themselves loved
darkness rather than light. God declares and proclaims himself able, willing, ready,
and delighted to save. In this work he has a Sabbath in his
love, and joys over sinners with singing. Zeph. iii, 17. He
confirms by an oath, that he has no pleasure in the death of
a sinner, and that no one perishes because it is his
pleasure. He asks men a reason for their perishing so
perversely, and inquires, "Why will ye die?" He declares
with all openness and sincerely, that "He willeth ALL men to
be saved." He proclaims himself to all sinners as a God "in
Christ reconciling the world to himself." He is awfully
displeased and angry with those who will not receive the
provisions of his gospel feast, and who neglect so great
salvation. These things fully prove that now there is
nothing, on God's part, to prevent any sinner from being
saved. II. Sovereign grace has provided MEANS to remove the
obstacles to salvation on MAN'S part. We have seen that one hinderance, the hinderance on God's
part, has been perfectly taken away by the atonement that
honored the law. There is another hinderance to the
salvation of man. That is, an enmity of heart against the
divine government, an unwillingness to be holy and good, an
indisposition to be saved from sin. Man wants a disposition to be saved. This disposition
like any other dispositions is to be acquired by the use of
means, and God in his gospel has provided all necessary
means for producing and fostering such a disposition. These
means are, the atonement of Christ, the ministry of his word
as a system of inducements, and the influences of the Holy
Spirit. The atonement of Christ has been the means of effectually
removing the obstacles on God's part, and it is also the
appointed means of removing the obstacles on the sinner's
part. The atonement of Christ crucified will soften and melt
the hard transgressor; that is, it is calculated to do so,
as he looks to him, whom he has pierced. Such a view is
calculated to break his heart into contrition and
repentance, into a willingness and a disposition to be
delivered from the sin which the atonement condemns. It will
not necessarily and infallibly do this, but it is a means
intended and adapted to do so. The atonement is only a means
to an end; and as means, to be effectual, it must be used
and applied. You find five minutes' serious thoughts of the
cross of Christ to produce in you holy thoughts, and
favorable dispositions. Suppose these thoughts to continue
an hour, a day, etc., until they become habitual, these
dispositions would become more strong and established. This
would be removing the obstacle on your part to your own
salvation; and the hints which I have suggested, show that
the atonement is calculated to do this. As the atonement is
in the list of moral means, it secures nothing purely of
itself. It is the balm of Gilead, but it will cure none
without being applied and used. "The world through him might
be saved." It is never the language of Scripture, that since
Christ died for his people, God must save them, or be
unjust. No; notwithstanding the atonement, grace is free in
saving man. "I am come," says Christ, "that ye might have
life." He says, even to those who "will not come to him," ye
might have life. The Ministry of the gospel, as a system of motives and
inducements, is fitted to produce a cordial acquiescence in
the great designs of the death of Christ. This gospel is for
every creature. Its inducements are to be fully exhibited to
all men. Faith comes by hearing it; and faith receives its
testimony, and closes with its offers. The gospel, as the
means, is the hammer to break the rock, the net to catch the
souls of men, the cords to draw sinners to God. The constant
using of this ministry, and the continued keeping of the
soul's eye on the exhibitions of the gospel, are calculated
to bring man to cry, "What shall I do to be saved?" and to
give him a disposition, a wish, to be free from sin. The influences of the Holy Spirit form an indispensable
link in the chain of these means. Without this, all the
other links are of no effect. If this be snapped, the whole
chain of salvation is broken. This link is as inseparable
from the agency of man in believing, repenting, and obeying,
as it is from the agency of God in working in him to will
and to do. The influences of the Spirit are represented as
being accessible to any and to all who ask for them; and men
are even blamed for "not having the spirit." It is
impossible to answer the question, "What shall I do to be
saved? "without intimating that, in his salvation, the
sinner must do something, must exercise his own agency. Let
those who doubt this try an answer. The sinner's salvation
is represented as if it entirely depended on that doing and
yet the efficiency and success of that doing is never
ascribed to his own agency. Do not startle at a mere phrase.
Suppose I had said that, "a man must use his own agency in
his own salvation;" why should this alarm you? You surely do
not believe that it is God himself that believes the gospel,
that repents for sin, and that sorrows after a godly sort,
when you believe and repent. In these things man is an
agent, yet all that he does, does not procure or deserve his
salvation. No. It is God that effects this. Let me try to
make this plain to you. The success of the farmer is
ascribed entirely to the blessing of God on his labors, yet
it is felt and acknowledged as if it depended entirely on
his own efforts. He toils and labors, fences and watches
with much diligence and anxiety, yet he cannot point to one
action to which he can ascribe--the giving of life to the
grain of corn. After all, the good man sings his "harvest
home,"--"Not unto us, O Lord, not unto us, but unto thy name
give glory." In the provisions of the gospel, then, we find an
apparatus of means to remove out of the way of salvation,
the obstacles on man's part. The very appointment of the
means for such a purpose shows that your salvation is a
contemplated case, and that all men, the world, through
Christ might be saved. III. The right and successful USE of these means is not
beyond the reach of man. I wish it to be observed that I do not say that the
removal of the obstacles is not beyond the reach of man, but
that the using of the means to remove them is not beyond his
reach. No man can make atonement for the sin of his soul;
and the human heart will never spontaneously change itself,
and so remove the obstacles to salvation. But to use the
means which God has appointed for removing them, is
practicable to every hearer of the gospel. To quicken the
seed in the earth is a work which the farmer cannot do, but
to use the means of God's appointment for quickening it, is
within the reach of every one. And God will not quicken the
seed without the agency of man. To remove the hinderances to
salvation, is indeed above man's mere agency, but then in
the use of means, the spirit is promised, with all the
fullness of the blessing of the gospel of Christ, according
to the working of his mighty power. God would never have established a train of means that
would be inadequate to secure the desired end. The use of
the atonement, the use of the gospel, the use of the supply
of the Spirit, are surely sufficient to save the soul. There
has never been an instance of their failure known. It has
never been known that any man made a faithful and serious
trial of these means, and found his salvation an
impracticable thing. Has my reader tried, and found it so?
Give us your evidence. Have you tried to believe the
testimony of the gospel, and found it impossible to believe
it? Have you tried to love Christ, but found it a thing
impracticable? God would never command such use of means as would really
be impracticable. No man can be justly bound by any law,
human or divine, any farther than his faculties and
capacities reach. This is as self-evident as that there is a
difference between right and wrong, liberty and oppression.
If the use of the appointed means were impracticable, the
sinner would be excusable, and his negligence could not be
condemned. Study the Lord Jesus Christ's fine and clear exposition
of natural ability and moral impotency, in John v. 39-44;
"Ye will not come to me that ye might have life. I have come
in my Father's name, and ye receive me not; if another shall
come in his own name, him ye will receive." Here we may
learn the following lessons: that the Jews had sufficient
power to receive a Messiah or Deliverer of their own liking;
that had they only exercised these very powers aright, they
would have received Jesus Christ; and that the only reason
why they did not use these powers to receive Christ was,
that they did not like him."Ye will not come unto me." In salvation, God deals with man as in the arrangements
of common life, he deals with him as a reasonable creature,
as an intelligent being, capable of understanding his own
happiness. In medicine he only says to men, "you might be
well." In science he only says, "you might be wise;" and in
the seasons, "you might reap a harvest." And in the
atonement he employs the same language, "the world might be
saved." IV. The gospel imperatively calls upon ALL MEN to use
these means duly and effectually. God, in the gospel calls upon all men to avail themselves
of the provision of atonement, to believe the ministry of
reconciliation, and to "ask" for the supply of the spirit.
God solemnly warns men, and assures them that it is at their
peril that they neglect or abuse these means of Salvation.
The call of the gospel is universal; it excludes none: it
indiscriminately invites every one. The commission of the
heralds is, "As many as ye find, bid unto the marriage." A
minister of the gospel, with his commission in his hand, can
never tell any sinners, that some of them cannot be saved,
or that it is impossible to save them. No; this is the
message to be proclaimed, "He is able to save to the
uttermost, even the chief of sinners." Hear the noble language of this vocation. "Look unto me,
and be saved, all the ends of the earth." "Preach the gospel
to every creature." "Whosoever will, let him come and take
of the water of life freely." "Him that cometh I will in no
wise cast out." "Now God commandeth all men, everywhere, to
repent." With these free and large invitations, can the
hearers of the gospel doubt whether they might be saved? Can
they think the gospel of truth a pious fraud? Will they
blaspheme God by supposing HIM insincere? Perish such a
thought in every heart; and let it be anathema in every
theological creed. The gospel invites all to Christ, because he tasted death
for every man. A general call is founded on a general
atonement. Such a noble message would not be founded on the
ignorance of the messenger. His commission does not
run--"Come, because, for aught I know, some of you may be
elected to the feast, and therefore I invite you all." No;
but, "come FOR all things are ready, and yet there is room."
Thus has he a more sure word, a more distinct testimony,
worthy of all acceptation. The tone of legislative authority is employed by the
gospel when it summons all men to use the appointed means of
saving their souls. It says, "Hear, and your souls shall
live." The call of the gospel is a command to the sinner to
comply with the provisions and designs of the atonement of
Christ. It comes from the throne of God, invested with all
the authority of that throne. All the authority of the
divine government says, "Repent and believe the gospel;"
and, therefore faith in a gospel is regarded as an act of
homage to the throne of God; and unbelievers are condemned
as those who "obeyed not the gospel." V. Sinners of every description, of every class, and of
every grade of depravity, have been saved; and, therefore,
it is not the greatness of any man's sin that makes his
salvation impracticable. It is a grievous and lamentable fact that,
notwithstanding the ample provisions of the atonement, many
sinners are still perishing. Here is a matter for the
serious and very painful inquiry, why and how do these
sinners perish, while others have been actually and
effectually saved? What obstacles remained in the way to
prevent their salvation? We have seen that there were but
two great obstacles in the way of saving transgressors--the
honor of the government on the side of God; and
unwillingness to be holy, on the side of man. Were there
more obstacles in the way of those who perish, than in the
case of those who are saved? Was the atonement insufficient
to reach the case of those who perish? Were they excluded
from availing themselves of the benefits of the atonement?
Were their sins too great to be pardoned? The gospel of the
truth of the case answers all these questions with a decided
negative. If the sins of those who perish were too enormous
to be forgiven, then the atonement did not reach their case.
If they are decretively excluded from all lot in the matter,
then an obstacle on God's part still continues unremoved.
Far is this from the God of mercy and truth. He solemnly
proclaims and announces, that every obstacle on the part of
his law is removed entirely and forever by the
substitutionary propitiation of his Son; and that
consequently, he sincerely invites, and earnestly beseeches
the offenders to lay aside their enmity, and be reconciled
to him by the blood of the cross. Let any of my readers suppose themselves standing by the
margin of the fiery gulf of woe, and asking the miserable
spirits of wicked men, "Why were you lost, were you sinners
too great to be saved?" The voices of a thousand awakened
consciences would break on your ears--"No; sinners as great
as we were, have been saved from this place of torment--we
perished for no other reason than the neglect of so great
Salvation--we would not be gathered." It is plainly declared in the Word of truth that the
greatness of a man's sins is no obstacle to his salvation.
It was to a seed of evil doers that God said, "Come now, and
let us reason together, saith the Lord: though your sins be
as scarlet, they shall be as white as snow; though they be
red like crimson, they shall be as wool." In full harmony
with this declaration is the language of the New Testament.
The blood of Jesus Christ cleanseth from all sin; he is able
to save to the uttermost; he came to save sinners, even the
chief. Around this glorious testimony, is a cloud of
witnesses formed of such characters as Adam, and David, and
Manasseh; a Saul of Tarsus, a woman of Samaria, a converted
thief; the sinners of Jerusalem once clotted with the blood
of a murdered Saviour, and the sinners of Corinth once
plunged in a sink of unutterable filth and corruption. The
salvation that was enough for them is enough for my
reader--enough for the greatest sinner. This healing water
of the sanctuary will send its mighty tide to fill all the
sinuous creeks of retiring despair, and to cover the highest
Alps of guilt and sin. Since the mediatorial remedy has
already been successful in the worst cases, "beginning in
Jerusalem," the salvation of no sinner is impossible. VI. The word of God ascribes the perdition of those who
are lost, entirely, and totally to themselves. On every one who perishes under the gospel, God sets a
brandmark, which the consuming fires will never efface. "He
heard the sound of the trumpet, he took not warning, his
blood be upon him." It is this character that will make his
face gather blackness in the day of judgment, and clothe him
with eternal shame in hell. Hear how God speaks of these
self-destroyers. "O Israel, thou hast destroyed
thyself;"--"this is the condemnation, that men loved
darkness rather than light." "They rejected the counsel of
God against themselves," "ye will not come unto me that ye
might have life." "How oft would I have gathered you, but ye
would not." The destruction of sinners is never ascribed to an
arbitrary perfection of God, never to a secret decree, never
to an exclusive edict, but totally and thoroughly to their
own love of sin. It is one of the bitterest ingredients in
the cup of those who are lost, that they cannot ascribe an
iota of their torments to any but to themselves. It would
even gratify their inveterate enmity against God, if they
could trace a little of their sufferings to an arbitrary or
capricious purpose in the mind of God. If the salvation of
those who are lost was not once a possible case, there was
no difference between their case and that of the fallen
angels; and it is difficult to show how they can be justly
blamed for perishing, when their escaping was, in every deed
and from every appointment, actually IMPOSSIBLE. The evidences, which I have thus enumerated, prove to my
own mind, that the provisions of the atonement contemplate
the salvation of all men as possible. The gospel is an
authoritative warrant to induce every sinner to believe that
his salvation is a possible case. This gospel is a document
signed by God for this purpose, and may be pleaded with God
by every suppliant for mercy. It encourages every sinner to
apply for mercy at the throne of grace. The sinner's warrant
for acceptance is not that he is one of the elect,--that he
has some previous fitness, that he feels love to the divine
government: his only warrant is, that the gospel of the God
that cannot lie assures him that, "him that cometh he will
in no wise cast out." It assures him individually that "God
sent his Son into the world not to condemn the world, but
that THE WORLD THROUGH HIM MIGHT BE SAVED." It gives him
this assurance as one of "the world." If words have any
meaning, the meaning of the gospel is, that the salvation of
every one of "the world" is a practicable case. While a man
is in "the world" he "might be saved." When he is out of
"the world," his case is settled irrecoverably." THE DUTY OF EVERY ONE WHO HEARS THE
GOSPEL TO BELIEVE THAT CHRIST DIED FOR
HIM. I wish to argue this subject with men as accountable
sinners, and not as curious disputants. I wish myself to
forget, and I wish my reader to forget, that the matter of
this section has ever been a controversial one. I take it as
a shame to polemical divines and to christian churches, that
the great measure provided to settle the grand controversy
between God and man, should be turned into an instrument of
strife and contention among men themselves, and even among
Christians. In the wording of the title of this section, my meaning
is that it is the duty of every sinner who hears the gospel
to adopt and employ the words of the apostle Paul concerning
Christ "Who loved me and gave himself for me." These words
are frequently quoted as embodying the frame of mind
commonly called "assurance." The word "assurance," as used
in theological discussion, or religious conversation, means
what is really the "full assurance of hope." The "assurance
of hope" is the Christian's confidence and persuasion as to
his personal state towards God, and his final salvation from
sin. The "assurance of faith" is the penitent sinner's
confidence in the designation, sufficiency, and
applicableness, of the atonement of Christ to his own case
and condition. When a man takes a medicine it is in the "assurance of
faith," that it is adapted to his disorder; and in the
"assurance of hope" that it will cure him. The "assurance of FAITH" is the frame of mind with which
a sinner is taught to approach the throne of atonement in
Heb. x. 19, 20. "Having therefore, brethren, boldness to
enter into the holiest by the blood of Jesus, by a new and
living way, which he hath consecrated for us, through the
veil, that is to say, his flesh; and having an high priest
over the house of God; let us draw near with a true heart in
FULL ASSURANCE OF FAITH, having our hearts sprinkled from an
evil conscience, and our bodies washed with pure water." In
this passage, does the apostle--does the Holy
Spirit,--expect a penitent to approach the throne in the
"full assurance" that he is actually accepted, and that he
shall and must be finally saved? No; he is to approach with
a full assurance and confidence that even he may be accepted
and saved, and that "he who cometh shall in no wise be cast
out." Suppose a messenger had been commissioned to go through
all the camp of Israel, to announce the provision of the
brazen serpent as a medium, for healing all those who had
been bitten by the fiery serpents. Suppose any one in the
camp--suppose each and all to say, "Do you really mean for
me individually? Would not the messenger cheerfully and
honestly say, Yes, I mean you, and whosoever is bitten."
From such a testimony every one bitten might look up to the
brazen serpent in the full assurance of faith, that there
was healing in it for him; and each might say of it, "Which
regards me, and was lifted up for me." It is to this assurance that every faithful herald of
grace wishes to bring every sinner who hears him, even to
the belief and assurance that Jesus Christ "loved him, and
gave himself for him." Is the prominency which I gave to
this subject startling? Then I can only take up my
lamentation, that it has not been, before, made more
prominent in the ministrations of truth, that now its whole
outline and features might have been more familiar to every
hearer of the gospel. It is high time that it should take
its due place in the ministry of the gospel. In this
discussion, are you jealous for the credit of some human
system of theology? What?--would you rather that sinners
perished, than that they be saved to the detriment of a
theological system? It is to be lamented that in the
christian church, as well as in the Jewish, the "traditions
of men" have the attachment and homage which are due only to
"the commandments of God." Let Christians and divines
consent rather to sustain the crash of all the theological
systems in the world, than reject or unsettle one stone in
the temple of divine truth. I will now state the evidences which prove that it is the
bounden duty of every man who hears the gospel, to believe
that Jesus Christ died for him, and made atonement for his
sins. I. The testimony of the Holy Scriptures plainly shows
that the death of Jesus Christ concerns every man in the
world. For the fullest and clearest evidence of this
disposition, I refer the reader to the following passages:
John iii. 14-17; iv. 42;i. 29; iv. 51; 2 Cor. v. 10, 19; 1
John ii. 2, iv. 14; Matt. xviii. 11; 1 Tim. iv. 10, ii. 4,
5, 6; 2 Cor. v. 14, 15; Tit. ii. 11; Heb. ii. 9, 10. There is not, in the Scriptures, a hint that can suggest
the apprehension to any sinner that Christ did not die for
him. There is not the remotest allusion to any class of
sinners for whom Christ did not die; though there are many
references to classes for whom he died in vain. There is no
text of Scripture that expresses the sentiment that Christ
did not die for every man. The class of passages which assert that Christ died for
his sheep," and that he gave himself for "his church," do
not at all exclude others. Such passages only point out, as
has been hinted before, the actual result of his death, and
not its design, and aspect, and adaptation. Suppose an
anti-slavery society had ransomed all the slaves of our
colonies, and designed to remove them to another country.
Some slaves, nevertheless, proved so fond of their slavery,
and so attached to their oppressor, that they would not take
the benefit of the ransom. If the Society, or the historian
of the Society, speaking of the slaves actually emancipated,
should say, "We redeemed you with a high ransom," or, "a
great ransom was laid down for them," no reader would infer
that the ransom had not embraced the rest, who had loved
slavery more than freedom. The passages which I have marked above give a clear,
simple, and unsophisticated testimony, concerning the
applicableness of the death of Christ. Good sense and right
reason require no warrant for believing a testimony but its
truth. This is truth, that Christ tasted death for every
man. Therefore, every man can say, and Ought to believe,
that Christ died for HIM. He can use the language of Paul,
"who loved me, and gave himself for me." II. The gospel comes to every sinner as an authoritative
message to invite him, to require, and demand of him, to
accept and partake of the benefits of the death of
Christ. Let the reader refer to the following passages:--Matt.
xi. 28, 29, xxii. 2-4; John viii. 37 ; Isa. lv. 1-7; Rev.
xxii. 16, 17; John vi. 29, xii. 35, 36; Acts xvii. 30; 2
Cor. 20 to vi. 2. The parable of the marriage supper supposes the
commission of the gospel to be, "As many as ye shall find,
bid unto the marriage." If Christian ministers, in their
missionary search to "seek and to save that which is lost,"
find out every individual of the human race, they will act
an unfaithful and a dishonest part, if they do not bid every
one of them in to the feast of provisions in the atonement
of Christ. The gospel leaves out none; even rejecters and
despisers are invited. The belief or unbelief of a sinner cannot alter the fact
of Christ's dying for him. A sinner cannot make it true by
believing it, if it were not true before. Nor can he make
that which was previously true, to be untrue, by his
disbelieving it. The fact is unalterable, and cannot be
annulled. That Christ died for many, is true, whether
believed or not; and that Christ tasted death for every man
is as true as the Bible, whether believed or not. the
sinner's belief of this testimony is an act of homage and
obedience due from him to the declared will of God; it is a
compliance with the invitations of the gospel. His disbelief
of this message is "making God a liar," and is therefore,
condemned as wrong and inexcusable. In the message of the gospel, God offers pardon, peace,
and acceptance to all, "reconciling the world to himself" in
Christ. God does not offer what he cannot honorably grant.
As moral governor he cannot honorably grant pardon and
reconciliation to any sinner, without an atonement for his
sin; that is, he cannot offer acceptance to any sinner for
whom Christ did not die. Unless atonement were made for a
given individual, all the believing in the world would not
save him; and, therefore, to offer him salvation on his
believing, would be horrible trifling. An offer of pardon to
one who has never been atoned for, is an effect without a
cause, a measure without a reason. Christ is offered to the sinner as "the author of
salvation," that is, as one that has made atonement for the
sins of that sinner. An exhibition or an offer of Christ to
the sinner, in any other character, is not the gospel. The
gospel reveals and offers Christ to the sinner to redeem
him, to cleanse him, and to save him. Christ cannot do these
things for any sinner, without having died for that sinner.
The Saviour of man will not die again; therefore, since the
gospel offers him as a Saviour to every man, he has already
died for every sinner--for all to whom the gospel can make
an offer for him. Yes: this only is the ground of the broad
and ample invitations of the gospel. The universal offer to
every sinner, is not founded on God's foreknowledge that
some will not comply, nor on the minister's ignorance as to
the persons of the elect; but it is founded on the actual
and understood offering up of the atonement. The invitations
of the gospel are founded on the actual provisions made in
the feast; and these are the same, whether those who are
bidden hear, or whether they forbear. III. Every sinner is now in the actual possession of
mercies and blessings, which would never have come to him,
but for the sake of the death of Christ for him. The Lord Jesus Christ is "the Heir of all things," the
"Head over all things;" for "the Father hath committed all
things to the Son." Christ is the Heir and Owner of every
man's health and life, talents and property, mercies and
influence. He is the heir and owner of these things, not
merely as God, but as Mediator--as the author of
atonement. Let me reason this point with my reader. How came you to
be possessed of these mercies and favors? You know that God
has no way of showing any favor to a sinner, except through
Jesus Christ. If he could show any favor, he could show
every favor, irrespective of Christ; and then the atonement
must appear a measure unnecessary and unreasonable. You have
all the mercies of this life, you have the means of grace,
you have the strivings of the Holy Spirit. Did these come to
you by natural descent from Adam? Came they by your own
merits? Or, came they from mere arbitrary will of the divine
Ruler? If you exclude the atonement, you cannot account for
them. Consider the three following facts:--every sinner is
under the just curse of the divine government--the
providence which extends any blessing to such a sinner, is
the disposal of things by the atoning Mediator; and he is
crowned with this authority, not because he is God, but
because he tasted death for every man. The mercies which you have are, to you, the effects of
his death for you. Had he not, on the fall of Adam,
interfered on the ground of his atonement, we have shown
that neither you, nor any other single child of Adam, would
ever have come into being. Had this gracious interference
not been for you, you would never have existed. Your
existence, therefore, and all its mercies, come through him,
and for his sake. It is for his sake that your life has been
spared so long--it is he that has hitherto interceded for
you, and said "spare it this year also." When you are ill,
or any of your children or friends are ill, for whose sake
do you pray for health to be restored and established? It is
for Christ's sake ; therefore your health and life are
connected with the merits of his death. The language of
every mercy you have, is, "I come for Christ's sake, and by
neglecting or abusing me, you wrong Christ." Now these things prove that Jesus Christ "loved you, and
gave himself for you"; for if he died for these lesser
favors, for temporal benefits, for your body--you cannot
doubt that he died for your soul, and for its eternal
welfare. IV. Every hearer of the gospel owes duties towards
Christ, which could only arise from the fact of his having
died for him. I will enumerate a few of them. "Believe on the Lord
Jesus Christ, and thou shalt be saved." "Repent and be
converted every one of you." "Pray God, if perhaps the
thought of thine heart may be forgiven thee." "If any man
love not the Lord Jesus Christ, let him be anathema." "Come
unto me all ye that labor, and are heavy laden." Indeed,
there is scarcely a page of the New Testament, which does
not record some such duties as I have mentioned. These are
not duties which God, as moral governor, binds on man, as a
moral agent, with the sanctions of the moral law merely; but
they are duties which "the Just God and Saviour" binds on
him, as a respited criminal, with all the sanctions of the
gospel message, and of the moral law. The moral law could
never alone, either require, or enforce, such duties upon
any sinner. They are duties which never could be required,
but under a redeeming and restorative dispensation founded
in the atonement of the Son of God. The moral law marks out only the duties of moral agents;
but the duties which I have enumerated are the duties of a
sinner, a character which the moral law, as such, could
never contemplate as the subject of duties, but as the
subject of penalties only. The duties of a sinner, then, are
duties which the gospel binds on him. It is a grievous insult to the gospel of the blessed God,
that divines should make it a question, "Whether every
sinner who hears the gospel ought to believe it?" These very
divines think every man who reads their books ought to
believe them; but if God sends a letter of message and
testimony to "every creature under heaven," they begin to
dispute, whether every one who reads it, or hears of it,
ought to believe it. OUGHT TO BELIEVE IT? Why, is the gospel
true? If the gospel be true, it ought to be believed. It
will perhaps be objected that the dispute, about the
obligation of sinners to discharge these gospel duties, is
not founded on any uncertainty in the gospel, but upon the
inability of sinners themselves. But even this is
indefensible. Men can believe one another. They can believe
ancient and foreign historians. They can believe the
testimonies of their favorite controversial divines,--why
cannot they believe the testimony of God? The only reason
is, they do not like it. Such a reason can never prove that
a sinner ought not to believe the gospel, unless it can be
proved that no man ought to believe a truth that he does not
like. The truth of the case is, that no man can disbelieve
the gospel, but with the very same powers with which he
could believe it, if he liked it. Under the phrase, believing the gospel, I wish to
comprehend every act of homage, obedience, and devotedness,
to Christ as Mediator and Saviour. As every sinner is
accountable to Christ, Christ must have claims on every
sinner, for which he will reckon with him. The claims, which
Christ has on sinners, are claims for--obedience to his
call, compliance with his invitations, and cordial reception
of a "saying worthy of all acceptation, that he came into
the world to save sinners;" and all these are founded on his
great atonement. There are very few pastors who do not find in their
congregations an awful number, living and, alas! dying,
under an apprehension of this kind,--that religious duties
are not binding on them, since they are not actually members
of churches, or decided Christians. This is the reason why
such multitudes neglect the Lord's supper, family and
private devotions, conscientious attendance on the means of
grace on the days of the week, etc. They think that they may
do these things if they please, or let them alone if they
please; but they have no conviction that they ought to "take
the yoke," and be bound to them. Hence they think that many
worldly and sinful compliances are perfectly allowable in
their case, which would be inexcusable in the case of
religious men. Now this pestilential sentiment is one of the
first-born of the theology that I am combating. A sinner
very naturally thinks that, if Christ has done nothing for
him as a Saviour, he can owe him no duties under that
character. To the sinner it is precisely the same as if the
gospel had left him without a Saviour, and therefore he must
be free from gospel duties. Afterwards, if he be persuaded
that Jesus Christ died for him, he thinks that religious
duties are binding on him, and he begins to attend to them.
The supporters of this theology avow the correctness of
these impressions in their sermons, and sanction it in the
sacredness of religious conversation. The argument generally
employed by them is, that religious duties ought not to be
done irreligiously. This is true, but it supplies no reason
for abstinence from religious duties. Our Saviour reproved
the Jews for the manner in which they read the Old
Testament, but he never exhorted them not to read it at all.
Paul reproved the Corinthians for the manner in which they
celebrated the supper of the Lord, but he never hints that
they ought not to celebrate the supper. It was the doctrine
of Paul that every man living ought to live to Christ. "He
died for all, that they which live should not henceforth
live unto themselves, but unto him who died for them." V. Christ himself will condemn in judgment every rejecter
of the gospel, on the ground that he did not believe that he
died for him. This is the doctrine of the following passages. "He that
believeth on him is not condemned; but 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 not shall be damned." "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 Christ; who shall be punished with
everlasting destruction from the presence of the Lord, and
from the glory of his power." John iii. 18. Mark xvi. 16. 2
Thess. i. 7-11 The whole of the xxvth chapter of Matthew proves that,
men will be judged by Christ in the last day, and judged,
according to their conduct towards him. Christ will not
condemn sinners for not believing that he died for them, if
the real truth be that he never had died for them. In the
language of the Judge there will be nothing like the
sentiment--"I adjudge thee to hell because I never died for
thee." Christ, in the course of his ministry "upbraided the
cities because they repented not." They who refused to come
to the marriage feast were blamed, and condemned and
destroyed. To these very rejecters it had been said, "all
things are now ready," which they must have understood as
ready for you." They never doubted whether the master meant
them or not. Eventually they perished, not because, no
provision had been made for them in the supper, but because
they deliberately refused to partake of it. Matt. xxii.
2-10; Luke iv. 16-24. "Bring those mine enemies which would not that I should
reign over them, and slay them before me." Luke xix. 27. Did
Christ really and verily propose to reign over them? Did he
indeed offer himself before "they would not have him?" Might
they have had him over them as their saving king? Here they
are charged with a serious crime. Their crime is an
opposition to his authority, a rejection of his mediatorial
power; that is, an unwillingness to be governed and
controlled on the principles of the atonement. They would
not be saved by an atonement, therefore they are
destroyed. The Word, which is the formula to be used in the last
judgment, declares that a "sorer punishment shall befall the
rejecters of the atonement, than those to whom it has not
been punished and offered. Their sorer punishment is founded
on their crimes, because they have trodden under foot the
Son of God, and counted the blood of the covenant, wherewith
they were sanctified, expiated, or atoned an unholy thing.
These men were bound to receive the Son of God as their
atoning sacrifice; and for not receiving him in this
character, they are punished. All the rules of eternal Truth
and Justice forbid that they should be punished for not
receiving Christ as the Lamb of atonement for them, if the
actual fact, and the real case be, that he never had made an
atonement for them. Judas will not be condemned in that day,
because he did not believe that Christ died for Peter--nor
will any sinner be condemned because he did not believe that
Christ had died for others; but because he did not believe
that Christ "loved him, and gave himself for him." VI. The greatest pains of a sinner in hell will arise
from the consciousness, that he rejected a Saviour who had
died for him. "This is the condemnation, that light is come into the
world, and men loved darkness rather than light." It is not
that no light had been provided for them, or that no
atonement had been made for them. This passage lays the
blame at the sinner's door, and it is there that it ought to
be. The sinner's conscience, in the day of final decision,
will blame him in nothing, but in that for which Christ
condemns him. The Son of God will not blame the sinner for
what it was impossible to avoid, he will not blame him for
not being an angel, he will not blame him for not making an
atonement for his sin; but he will blame him for sinning
wilfully, for loving darkness, for neglecting so great
salvation, for not believing the testimony of his
gospel. The day of judgment will declare the truth of the case,
between the sinner and Christ. The divine purposes, as to
the extent of the atonement, will be then unravelled; the
grand problem will be solved. Follow the condemned rejecter
of the gospel to the everlasting fire. Amid all his wailings
and lamentations, no such sentiments as these escape his
awakened conscience--"Well, it turns out, after all the
offers and invitations of the gospel, that I was never
atoned for; Christ, it is now clear, never died for me. If I
had believed him to be my Saviour, I should have believed
what, as is now proved, was not true. Yet, I am here in
torments, because I did not believe what the upshot proves
to be a positive untruth." Oh, No, No! The language of the
sinner will be "I destroyed myself." "I have, no cloak for
my sin." "I would have none of his ways." "I loved darkness
rather than light; here I find my condemnation--not in
God--not in the atonement--but in MYSELF; it is here the
worm that dieth not, finds all its venom." VII. The exhibition of Christ to every sinner as having
died for him, is the most powerful motive to personal and
universal holiness. 1. It will make God appear more amiable in his
estimation. Without this exhibition he has narrow,
contracted, and suspicious thoughts of God; as if he were
capricious, arbitrary, and partial. But the God who "loved
the world," must be an amiable and lovely Being. The Lord
who will have all men to be saved, is no respecter of
persons. The high and lofty One who swears, "As I live, I
will not the death of a sinner," must be worthy of all
love. 2. It will sweeten common mercies to him. At present he
thinks his mercies have no connection with the death of
Christ, and consequently he feels no gratitude to Christ for
them. He regards them as some "uncovenanted" largesses,
thrown about him unaccountably. The gospel teaches him to
see "the image and superscription" of "CHRIST CRUCIFIED" on
every mercy; and then every mercy has new charms for him--is
more dear and precious, more sweet and lovely in his
estimation. He will now become concerned to turn every mercy
to the best account to do the most good with it, and to
count it of worth, only as it is of use for the cause of
Christ, both in his own heart and in the world. 3. It will shortly embitter sin to him. Now he has only
the lavish motive of punishment to induce him to avoid sin,
and he never sees sin in connection with Jesus Christ. The
gospel unmasks sin, and exhibits it to the sinner as the
murderer of his best Friend, as a grievous wrong and insult
to a Redeemer, who gave his life a ransom for him. In such
connection with the cross of Christ, sin will appear
exceedingly sinful," and the sinner, looking to him whom he
pierced, will weep and "mourn as one mourneth for an only
son." 4. It will convince him how entirely salvation is of
sovereign grace. It shows that God requires no motive to
induce him to have mercy on man, but that he only wanted an
honorable medium for exercising it with safety to his
government. He was as merciful without an atonement as with
it, but without it he could not show himself merciful to
offenders. The atonement does not provide that now God must
save, or be unjust; for salvation is all of free
unconstrained grace. 5. It will persuade him how groundless and unreasonable
is DESPAIR. To the trembling and the fainting the gospel
says, "One died for all--whosoever will, let him come--him
that cometh I will in no wise cast out." No melancholy
person has ever doubted whether a remedy has been provided,
or whether it were sufficient. His doubts have been about
his own interest in the remedy, which he thinks to be
peculiar, and limited to some class. The gospel authorizes
him to say, "Who loved me, and gave himself for me." 6. It will demonstrate the folly and guilt of
presumption. Many have the full assurance of presumption,
but not that of faith or hope. The mere belief that a remedy
will cure, will never effect the cure, unless the remedy be
taken. The sinner will feel that a salvation neglected will
save no man. 7. It will demonstrate the full certainty of the
salvation of every one who believes in Christ. "He that
believeth shall be saved." Here is no uncertainty. It is the
language of every perfection in God--of every decree in the
divine purposes--of every drop of the blood of atonement--of
every promise in the Bible--of every syllable in the
intercession of Christ--and, of every fact in the history of
redemption; all reverberate, "He that believeth SHALL be
saved."