Principles and Practices of the Regular Baptists
AUTHOR: | Oliphant, James H. |
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Chapter XXII: The Atonement By: J. W. Richason. A great deal has been said and written upon this important subject. I am not vain enough to aspire to the honor of having made any new discoveries, but if I can offer a few thoughts that will throw any additional light on any part of this important subject, to the minds of any who may read this, I shall have accomplished my present desire. In discussing any question, the first thing necessary is to ascertain the meaning of the terms in the proposition to be discussed, and hence we give the meaning of the words atonement and redemption. 1st. Atonement. Mr. Webster gives the secondary meaning, "Expiation; satisfaction or reparation made by giving an equivalent for an injury, or by doing or suffering that which is received in satisfaction for an offense or injury. Specially, in the theology, the expiation of sin made by the obedience and personal sufferings and death of Christ, the ransom or deliverance of sinners from the bondage of sin and the penalties of God's violated law." Some have thought that atonement and redemption mean the same thing; but it will be seen from Mr. Webster's definition that they do not, as we will try to explain more fully in the use of the following figure: A forecloses a mortgage on the lands of B. The law of this State (Indiana) is, that B has twelve months in which to redeem. Now, in order to redeem, B would have to pay all the principal, interest and costs within the time specified by law. The money paid would, in my view, occupy the place of the atonement, and the freeing of the land from encumbrance and putting B in possession, would be redemption. In proof of this view we quote the following scriptures, viz: "Looking for that blessed hope, and the glorious appearing of the great God, and our Savior Jesus Christ, who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." - Titus 2:13-14. "Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God." - 1st Peter 3:18. "And they (those around the throne) sung a new song, saying, Thou art worthy, * * for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation." - Rev. 5:9. Dr. Gill says: "Our English word redemption is from the Latin tongue, and signifies "buying again." And several words in the Greek language, of the New Testament, are used in the affair of our redemption, which signify the obtaining of something by paying a proper price for it; sometimes the simple verb, to buy, is used. So the redeemed are said to be bought unto God by the blood of Christ; and to be bought from the earth; and to be bought from among men; and to be bought with a price; that is, with the price of Christ's blood." - B.D., vol. 2, p.1. The above fully sustains my view. The half shekel paid for the Israelites, called the atonement-money, whereby they were preserved from any plague, sustains the same view. Redemption by Christ is buying his people out of the hands of justice, in which they were held for sin. His blood is the price paid into the hands of justice for them; hence, they are said to be bought, or paid for with it. By the blood of Christ poor sinners are redeemed from the claims of the law, from the love of sin, from all iniquity, and even from death itself, to an "inheritance which is incorruptible, undefiled, and that fadeth not away, reserved in heaven for them." The extend of atonement and redemption is next to be considered. In the Articles of Religion of the M. E. Church, we have the following definition of the atonement: "The offering of Christ once made, is a perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual, and there is none other satisfaction for sin, but that alone." - Article 20. Is this definition correct ? If it is, why should any of the human family be finally lost ? It is passing strange that any person can believe that a just and holy God will send any one of the human race to the fires of an eternal hell, when for "all his sins, both original and actual, a perfect satisfaction" has been made ! And, I may say, that, in my opinion, the view of the atonement that denies Christ to have died in the stead of some persons, is just as erroneous as that of our Methodist brethren. What then, it may be asked, is the true doctrine on this subject? Let Spurgeon, of England, answer: "There are in the world many theories of atonement; but I can not see any atonement in any one, except in this doctrine of substitution. Many divines say that Christ did something when he died that enabled God to be just, and yet the justifier of the ungodly. What that something is they do not tell us. They believe in an atonement made for everybody; but then, their atonement is just this: They believe that Judas was atoned for just as much as Peter; they believe that the damned in hell were as much an object of Jesus Christ's satisfaction as the saved in heaven; and, though they do not say it in proper words, yet they must mean it, for it is a fair inference, that in the case of multitudes, Christ died in vain, for he died for them all, they say, and yet so ineffectual was his dying for them, that though he died for them they are damned afterward. Now, such an atonement I despise; I reject it. I may be called Antinomian, or Calvinist, for preaching a limited atonement; but I had rather believe a limited atonement that is efficacious for all men for whom it was intended, than an universal atonement that is not efficacious for anybody, except the will of man be joined with it. Why, my brethren, if we were only so far atoned for by the death of Christ that any one of us might afterward save himself, Christ's atonement were not worth a farthing, for there is no man of us can save himself - no, not under the gospel; for if I am to be saved by faith, if that faith is to be my own act, unassisted by the Holy Spirit, I am as unable to save my self by faith as to save myself by good works. And after all, though men call this a limited atonement, it is as effectual as their own fallacious and rotten redemption can pretend to be. But do you know the limit of it ? Christ hath bought a `multitude that no man can number.' The limit of it is just this: He hath died for sinners; whoever in this congregation inwardly and sorrowfully knows himself to be a sinner, Christ died for him; whoever seeks Christ, shall know Christ died for him; for our sense of need of Christ, and our seeking after Christ, are infallible proofs that Christ died for us. And, mark, here it is something substantial. The Arminian says Christ died for him; and then, poor man, he has but small consolation therefrom, for he says, `Ah ! Christ died for me; that does not prove much. It only proves I may be saved if I mind what I am after. I may, perhaps, forget myself; I may run into sin and I may perish. Christ has done a good deal for me, but not quite enough, unless I do something.' But the man who receives the Bible as it is, he says, `Christ died for me, then my eternal life is sure. I know,' says he, `that Christ can not be punished in a man's stead, and the man be punished afterward. No,' says he, `I believe in a just God, and if God be just he will not punish Christ first, and then punish men afterward. No; my Savior died, and now I am free from every demand of God's vengeance, and I can die absolutely certain that for me there is no flame of hell, and no pit digged; for Christ, my ransom, suffered in my stead, and, therefore, am I clean delivered.' Oh! glorious doctrine ! I would wish to die preaching it !" Speaking of the effects of the death of Christ, he says: "Men have offspring by life; Christ had an offspring by death. Men die and leave their children, and they see not their seed; Christ lives, and every day sees his seed brought into the unity of the faith. One effect of Christ's death is the salvation of multitudes. Mark, not a chance salvation. When Christ died the angel did not say, as some have represented him, `Now by his death many may be saved;' the word of prophecy had quenched all `buts' and `peradventures.' `By his righteousness he shall justify many.' There was not so much as an atom of chance-work in the Savior's death. Christ knew what he bought when he died; and what he bought he will have that, and no more, and no less. There is no effect of Christ's death that is left to peradventure. `Shalls' and "wills' made the covenant fast. Christ's bloody death shall effect its solemn purpose. Every heir of grace shall meet around the throne, `Shall bless the wonders of his grace, And make his glories known.'" [Fourth Series, Sermon 13] I have quoted the above extract from Mr. Spurgeon, for the reasons that it expresses my views of the atonement in better language than I am able to command. I will quote the following passages from the Good Book in support of the foregoing views of redemption, and close: "This is the Father's will which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up at the last day." Speaking of them again, he says, "My Father, which gave them me, is greater than all, and none is able to pluck them out of my Father's hands." Again he says: "I am the good shepherd; the good shepherd giveth his life for his sheep." "I lay down my life for the sheep." And, as if to prevent the possibility of its being said that he referred to those who were then his disciples, he added, "And other sheep I have, which are not of this fold, them also I must bring, and they shall hear my voice, and there shall be one fold, and one shepherd." Christ will, therefore, bring all his church, whom he hath redeemed to himself by his own blood, that they may receive from the hands of the Father of infinite benignity the heavenly inheritance which had been procured by his death, promised in his Word, and sealed by the Holy Spirit, and may enjoy it forever. "Thou dying Lamb, thy precious blood Shall never lose its power, Till all the ransomed church of God Be saved to sin no more." With best wishes for the success of truth and righteousness, I am as I humbly hope, your brother in gospel bonds.
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