The word sin, too, represents the transgressions of angels. If the Redeemer suffered for sin in general, he made atonement for devils, although he took not on him the nature of angels. And if public justice demanded no more than the display of Jehovah’s hatred of sin, then Christ is dead in vain, for such display is made in the everlasting punishments of Hell. But justice demanded more. It demanded the punishment of the sinner; and could not be satisfied with any thing short of this, unless Messiah should so unite himself to sinners, not only by assuming their nature, but by becoming in law their representative, as to bear all the sins of all the persons for whom his sufferings were intended to atone. We object also to this argument in defence of indefinite atonement,
Because it takes for granted, what does not exist, that if all the demands of divine justice are satisfied to the full by the atonement, then grace is excluded from our pardon. This is not the case. Justice is indeed satisfied. It does not oppose, but demand the salvation of all for whom Christ died. Here is no difficulty—no Gordian knot. Grace reigns through righteousness. We refer our readers to what is said on this subject, page 377, and conclude our examination of this argument in the words of the Assembly of Divines at Westminster. “Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God’s justice in the behalf of them that are justified; yet, inasmuch as God accepteth the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only son, imputing his righteousness to them, and requiring nothing of them for their justification, but faith, which also is his gift, their justification is to them of free grace.”
Christian’s Magazine, vol. iii.
Atonement imports reconciliation, a being at one. The Hebrew signifies to cover. The Greek word denotes a commutation, as of enmity for friendship. But we use atonement for ransom, or price, and we never pray for it. Redemption imports a deliverance. To say that the ransom was paid indefinitely, that is, not more for one than another, is plainly contrary to his views, who spoke of those who were given to him, and of his laying down his life for his sheep. His sacrifice was real, and its object could not be sin in general, a mere abstract term; a sacrifice of which Satan might avail himself, as well as man. If the atonement, and redemption be indefinite, so were the decrees or purposes, the suretyship of Christ, the foreknowledge of God, and the promotion of the glory of God in the work.
On the other hand, to represent these transactions, so strictly as matters of debt, and credit, as that the quantum of price was exactly commensurate to the guilt of the saved, and neither more nor less, is not warranted by the word of God. This is to impute the cause of damnation to Christ’s not having died for those who perish; and not to their guilt. Both these conclusions are erroneous. Christ died for all men, and every man, not in the sense of the universalists, not in the same sense as he died for his sheep; but that his sacrifice is sufficient for all; and God the Father, whose mercy can reach no fallen creature, but in Christ, has authorized the offer of covenant mercy to all; and desires the destruction of none. Thus men perish only by their sins. The Sacrifice of Christ is of infinite value, for he is a Divine person; and the sins of all men can be no more than infinite.
The truth seems to be, that the sacrifice is infinite; that the offer is to be general; that man perishes by his own fault only; and all this is according to the eternal purposes of God. Nevertheless the salvation of the saints was certain; the price particularly paid with a view to them; who are eventually effectually called, justified, sanctified, and brought to glory.
[155]. See Doddridge’s Lectures, p. 190; and also Dr. Edwards’ third sermon, preached it New Haven, 1735.
[156]. See Owen on Jus. chap. ii.
[157]. “Were this the proper place, it would be easy to show, by a criticism on the best writers upon this subject, that their definitions of commutative, distributive, and public justice, interfere, and are otherwise essentially incorrect.”
[158]. Shorter Catechism.