It appears from express declarations of scripture, that Christ has died for all mankind, or has made an atonement sufficient for all. Thus it is declared, ‘That he by the grace of God should taste death for every man, and that he is the Saviour of all men, especially of those that believe.’ These passages clearly teach, that the Saviour has died, or made atonement for all mankind, and it seems, that the last of them cannot rationally be understood in any other sense. For it expressly declares, that he is the Saviour, not of those who believe only, but of all men in distinction from these. Therefore his atonement must have had respect to all the human race. Accordingly Christ is called ‘The Lamb of God which taketh away the sin of the world; and the Saviour of the world.’ The apostle John, addressing Christians, says, ‘He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world.’ Here also Jesus Christ is declared to be the propitiation for the sins of the whole world, in distinction from those of believers. These, and other similar passages teach in the clearest manner, that Christ has made an atonement for all mankind, or for the whole world. It seems hardly possible for words to express this sentiment more clearly than it is expressed in these passages; and some of them will not admit of any other sense, without a very forced, unnatural construction.
Should it be said, that such expressions as all men, the world, &c. must sometimes be understood in a limited or restricted sense; it may be answered, that it is an established, invariable rule, that all phrases, or passages of scripture are to be understood in their most plain, easy, and literal import, unless the connexion, the general analogy of faith, or some other necessary considerations require a different sense. But in the present case it does not appear, that any of these considerations require, that these passages should be understood in any other than their plain, natural meaning.—
That the atonement is sufficient for all mankind, is evident from the consideration, that the calls, invitations and offers of the gospel are addressed to all, without exception, in the most extensive language. It is said, ‘Look unto me, and be ye saved, all the ends of the earth. Whosoever will, let him take the water of life freely. Ho, every one that thirsteth, come ye to the waters, and he that hath no money: come ye, buy and eat, yea, come, buy wine and milk without money, and without price. Go, and preach the gospel to every creature.’ The preachers of the gospel are directed to tell their hearers, that all things are ready—that all may come, who will, and are to invite and urge all, to come to the gospel feast and freely partake of the blessings of salvation. But how could the offer of salvation be consistently thus made to all without any limitation; if the atonement was sufficient but for a part or for the elect only? On this supposition it could not with truth and propriety be said to all, that all things are ready, plentiful provisions are made for all, and whosoever will, may come. Were a feast, sufficient but for fifty provided: could we consistently send invitations to a thousand, and tell them that a plentiful feast was prepared, and that all things were ready for their entertainment, if they would but come? Would not such an invitation appear like a deception? If so, then the offer and invitation of the gospel could not have been made to all without discrimination, as they are; if there was no atonement, but for a part. As therefore the invitations of the gospel are thus addressed to all, it is a proof that Christ has made an atonement for all mankind.
Again, the scripture represents, that there is no difficulty in the way of the salvation of the impenitent, but what arises from their own opposition of heart or will. Thus the Lord Jesus says to the unbelieving Jews, ‘Ye will not come unto, me, that ye may have life. O Jerusalem, Jerusalem, how often would I have gathered thy children—and ye would not.’ In the parable of the marriage supper, it is represented, that there was no difficulty in the way to prevent those who were invited, from partaking of the feast, but their own unwillingness to come. But if there was no atonement made but for those only who are saved; then there would be an insurmountable difficulty in the way of the salvation of all others, aside from the one arising from their own opposition of heart. As therefore the scripture teaches, that there is no difficulty in the way of the salvation of any under the gospel, but what arises from their own unwillingness, or wicked opposition of heart, it is manifest, that there is an atonement for all.
The word of God teaches, that it is the duty of all, who are acquainted with the gospel, to believe in the Lord Jesus, and trust in him as their Redeemer, and that they are very criminal for neglecting to do this. It is therefore declared in the sacred scriptures, that it is the command of God, ‘that we should believe on the name of his Son Jesus Christ, and that those, who believe not, are condemned already, because they have not believed on the name of the only begotten Son of God.’
It is manifest from the various reasons which have been suggested, that the atonement of Jesus Christ is infinitely full, or sufficient for the salvation of all mankind, if they would but cordially receive it, and that the want of such an atonement, is not the reason, why all are not saved.——
It will no more follow, that all will be saved, because the atonement is sufficient for all, than it would, that all would eat of the marriage supper in the parable, because it was sufficient for all, and all were invited. This parable was designed to represent the gospel and its invitations.—As those, who neglected the invitation, never tasted of the supper, although the provisions were plentiful for all; so the scriptures teach, that many will not comply with the terms and invitations of the gospel, and partake of its blessings, although the atonement is abundantly sufficient for all. For the Saviour declares, that “many are called, but few are chosen, and strait is the gate and narrow is the way which leadeth unto life, and few there be that find it.”
Connecticut Evang. Mag.
Such interpretation of Scripture does not require the admission that the atonement was absolutely indefinite. Christ might know his sheep and die for them, and yet, by the same covenant or purpose procure terms for others which he knew they would reject.
[190]. See Quest. LV.