THE

UNITED SECESSION MAGAZINE.

JANUARY 1843.

MISCELLANEOUS COMMUNICATIONS.

SCRAPS FROM MY NOTE-BOOK.-No. I.

AN EXPOSITION OF THE REFERENCE OF THE ATONEMENT.

Η χρησότης και η φιλανθρωπια επεφανη του σωτήρος ημών Θεου. Παυλος

The Design.-IT is not our intention to expound the doctrine of the christian atonement generally. We confine our observations to the exposition of its reference, especially to man, and to the statement of some reasons for the range of its efficient application. To prevent, as far as possible, the misapprehension of our meaning, we shall premise a few first principles assumed in the discussion, and explain terms.

First Principles.-Without daring to dogmatise on the nature of that mysterious Being, of the operation of whose Eternal Mind the universe is the effect, we deem it safe to hold, as first principles,—that all his attributes are commensurate; that benevolence, as the most active moral power, is the moving principle of his purpose; and that wisdom, purity, and truth, guard and define the range of its manifestation. We hold, as undoubted maxims, that he has definitely pre-arranged the whole plan of his operations; that that plan, whether viewed in the idea, or realized in the effect, is the spontaneous suggestion of the benignity of his nature; that its ultimate intention, or final cause, is the revelation of himself; and that the revelation of himself involves the communication and preservation of as large an amount of life and happiness as is consistent with perfect intelligence. We assume as first principles, too, that the revelation of himself is progressive and accumulative; that whatever department of his purpose you select as the subject of investigation, his character is as fully developed there as the circumstances of the case would admit; and that, in his purpose, contemplated as a whole, it is as largely exhibited as it is competent it should. Farther, we take it for granted, that he has adopted three grand methods for the revelation of himself, and the diffusion of happiness: first, creation, or nature; second, providence, or the governNO. I. VOL. XI.—JANUARY 1843.

A

ment of the creature; and, third, the atonement-system, or the administration of grace. And, in fine, that the atonement, like every work of God, has its origin in his benignity; is arranged on principles of wisdom and righteousness commensurate with the kindness that suggested it; and contemplates as its end the exhibition of the divine character and the felicity of the creature.

Definitions. We employ the term atonement, as the name of the personal work of Christ in his sacerdotal character, from his assumption of human nature to his death on the cross inclusive. It may be defined a perfect vindication of the insulted divine character and government in reference to man. By the reference of the atonement, we mean the relation it bears to the persons and objects it contemplates or influences, The persons to whom it refers are God, man, and angels; and the objects are the divine character and government, and the human and angelic state, character, and destiny. The reference of the atonement we hold to be universal. By its universality, we mean that it bears a relation, either more immediate or remote, in a greater or less degree, to all the moral and intelligent beings in the universe; and influences either more immediately or remotely, in a greater or less degree, their state, character, and destiny. It bears a direct reference to God. It is his device, and is an ineffable revelation and vindication of his glory. The Father, or more properly, universal divinity, is its author; the Son, in the capacity of Mediator, is the agent of its accomplishment; and the Holy Spirit is the worker out of its practical results. It is the reconciliation or pacification of God towards man. In other words, the atonement, the suggestion of his own benevolence, and the device of his own wisdom,-has so gloriously displayed the honour of his paternal majesty, that he can, and does, keep in abeyance the execution of his high indignation at rebellion on the most flagrant transgressors of his law; and can, and does, in entire harmony with all his perfections, yea, in transcendant commendation of them, confer the richest privileges, and the most exalted station a creature can receive, on every man who gives him credit for his kindness. Hence, the nature and extent of its reference to his character are obvious. It honours the whole divine character, especially its intellectual and moral attributes. It gives a splendid illustration of its intrinsic excellence; and to the view of all right-minded intelligences, surrounds it with a halo of purity and loveliness, with which it erewhile did not seem to be invested. It carries an immediate and universal reference to his government of man. It is a vindication of it all—a satisfactory proof of the equity and beneficence of its claims on human obedience, and of the propriety and necessity of its sanctions. It clearly teaches the paramount value of its principles, the wisdom of its constitution, and its exact adaptation to the nature and circumstances of the human family. It furnishes a demonstration of the righteousness and benignity of that arrangement under which man was originally placed, and of the wisdom and kindness of the legal dispensation of which the descendants of Abraham were peculiarly the subjects. The atonement has a direct reference to man as a transgressor of divine law, and exposed to its sanctions. To him its reference is twofold, universal and special. The one is its relation of a common remedy, the other is the

reference of its saving intention. The former embraces the entire human family, without distinction of character or condition; the latter has respect to those in whom the saving effects of the divine kindness are realised. Both references are equally the result of eternal, special ordination. As to the universal aspect of the atonement, it is obvious that it is fallen man's cause it espouses; in his common nature it was achieved; and the majesty of the law he has violated, it maintains, and has exhausted its sanctions. Consequently, the nature of the relation it assumes towards mankind as such is, that it is a sufficient cause of peace between them and their offended Sovereign, on account of which he can treat with them his rebel subjects, and receive them into his favour on their acceptance of the terms he proposes. Or, the nature and extent of its reference to man may be stated thus:-The atonement fully answers and honours all the legal causes which interdicted the promulgation of the overtures of divine mercy to man, and the communication of its benefits; and it produces ample legal reasons for the announcement to all men of the gracious purposes of heaven, and the conveyance of redeeming influences. The atonement has reference to man's state, character, and destiny. As to his state, it presents an ample reason for the removal of his guilt, and the revoking of his sentence of condemnation. To his character it bears the relation of a mighty moral power fitted for its regeneration. As to human destiny-to him who hears and credits not the report of the divine propitiation, it bears the relation of an immediate ground of condemnation, and of fearful aggravation of the wretchedness of his eternal experience; and to him who believeth it is the cause of exaltation to glory. Respecting angels, the atonement relates to them all. The nature of its aspect to the apostate legions is that of antagonism of their wicked principles, machinations, and works: to the holy hosts of heaven, that of a new relationship, a glorious seminary of instruction, a scene of active occupation, and a source of pure enjoyment.

The Atonement bears a universal reference to mankind. Having laid down first principles and explained terms, we proceed to state the position we intend to illustrate and prove, namely, the universality of the reference of the atonement to the human race. The nature and extent of the reference we express in the following terms :— -The atonement of Christ satisfactorily answers and honours all the legal reasons which interdicted the promulgation of the overtures of divine mercy, and the communication of saving benefits to the human family : and produces ample legal reasons for the conveyance of the gracious intentions of the rectoral Governor of the universe to all men. This is our proposition.

Nature and providence furnish a presumptive argument of the truth of our position. In proof of our position, we appeal, first, to two great departments of the divine workmanship-creation and providence, premising that we employ the term creation or nature to designate this lower world under the conditions of the fall, and the operation of the remedial system, and providence or the divine government of it as adapted to these conditions.

The principle of the argument.-Our proposition implies a vast amount and wide extent of benevolence. The amount is not doubted

by any believer in the divine word; the extent is in question. But we have already assumed that benevolence is the originating principle of the whole purpose of God; and it will not be deemed an undue extension of this principle to add, that benevolence pervades all the departments and operations of that purpose, and displays itself in all its results-scatters its blessings as copiously and widely as it is possible it should. This may be designated the principle of universal benevolence. This principle the Divine Being has adopted in the two grand departments of his works to which we now appeal. If this can be made apparent, we shall be furnished with a strong presumptive proof that the atonement is founded on the same principle, and illustrates it: and, consequently, discloses as large an amount and as extensive a range of benevolence, as is compatible with the nature of the case.

Nature is based on the principle of universal benevolence.—The intention of nature is universal benevolence. Its beneficence knows no limit short of the impossibility of farther extension. All its laws, physical, organic, intellectual, moral and religious, are purely benevolent. All its institutions are the same: and facts abundantly attest how extensively its kindness is diffused. Light and heat are beneficent agents; a fertile soil is an indispensible blessing; and diversity of hue, form, and scenery, is a rich feast to the imagination. But it has been proved by mathematical demonstration, that the earth occupies a position in reference to the sun, the best possible for his diffusing the greatest amount of light and heat, and, consequently, of fertility and beauty, over the largest portion of a revolving sphere. The different degrees of light and heat apportioned to different regions of the globe, the diversity of its soil, and of course, the unequal amount and variety of its productions, are benevolent institutes. They give occasion to the exercise and development of those principles of the human mind, which constitute economies by which the treasury of the world is converted into the common store-house of the family of man. The implantation of an infallible instinct in the brutal tribes for the selection of their food, the construction of habitations, and securing their retreats; the furnishing of them with suitable means of preservation and defence; and their allocation in countries and climates adapted to their constitutions where they find appropriate sustenance, evince their universal welfare to be a ruling term with the Creator.

Heaven and earth conspire to supply men with food, clothing, accommodation, and instruction. The presence of those animals in the places where their aid is peculiarly necessary to him, for food, labour, and clothing, bespeaks a benevolent regard to the human race. The adaptive power of man's body to the diversity of climate and aliment found on the globe, is a striking demonstration of creative beneficence. While the rein-deer and camel cannot exchange countries, man, who is destined to be the lord of the whole earth, enjoys health and comfort in the torrid zone, and under the regions of a Lapland winter. The exact adaptation of his intellectual and moral constitution to external nature is a still more remarkable specimen of divine benevolence. The social and religious systems are peculiarly benignant and diffusive of happiness. The former is the linking together of men's interest and welfare, giving rise to the intercourse of man with his