That the atonement should tell with its full power as to the latter of these, (and indeed as to both), the use of the pronoun "our," which Luther so insists on, must be known. But with some of this power, and that power increasing as the approach to personal appropriation has been nearer, must the atonement ever have been realised by human spirits. Of the cords of love by which God is felt to draw us when the atonement is believed, Gambold has said, "When we learn, that God, the very Maker of heaven and earth, in compassion to us fallen and wretched creatures, (who did no more answer the law of our creation,) and to make propitiation for our sins, came down, conversed, suffered, and died as a real meek man in this world; that by the merit of this act we might be everlastingly relieved, pardoned, and exalted to greater privileges than we had lost: what must be the effect, but an overwhelming admiration, an agony of insolvent gratitude, and prostration of our spirit in the dust before our Benefactor?" Nor is the power of the atonement to impart an awful sense of the evil of sin less certain, and that, not only as testifying to the divine judgment on sin, but also as by the excellence of pure unselfish love which it vindicates for God, awakening in the human spirit the sense of the exceeding sinfulness of sin as rebellion against God. But further, not only have these rays of the light that is in the atonement been reaching men's spirits even when that doctrine has been most clouded; much also of that light of life which is in the atonement, which men from their limited or erroneous views of its nature have failed to receive from it directly, they have still, so to speak, had refracted to them from the writings of those inspired teachers, who themselves were in its full light. In this way, though not seen in the atonement itself, perceptions of God's purpose for man as revealed in Christ have been attained, which men have proceeded to add to their system, and even to connect with the atonement, though not as its due development and what its very nature implied. Thus, with the earlier Calvinists, while that legalism which was in their views of the work of Christ, hindered, as we have seen, their perceptions of the relation between the atonement and the law of the spirit of the life that is in Christy viz. sonship, still, the purpose of God that we should be sons of God, was recognised as taught in the Scriptures, and adoption was both added to justification in the system formed, and also connected with the atonement as a part of what Christ's work had purchased for those for whom He had given Himself. So also of sanctification, and of all things, in short, pertaining to life and to godliness; they were all recognised as entering into God's gracious purpose in Christ, and as received through Christ,-and were also connected with the atonement as purchased by it, though this connexion was in an arbitrary way; the real connexion between the atonement and the eternal life given in Christ not being understood. So also in the modern Calvinism, although the necessity for, and nature of the atonement, are exclusively referred to the character of God as a moral governor, bound by the obligations of rectoral justice, a large benevolence, not to say a Fatherly heart, is recognised as availing itself of the removal of the legal obstacle to its outflowing. The history of Christianity affords many illustrations of the divine life that abides in the disjecta membra— the fragmentary portions of divine truth, and which so vindicates its divine character in spite, not only of men's misarrangements, but even of the admixture of error. This power, which is seen to belong to portions of truth put out of the place they have in the divine counsel, and even mixed with error, is mainly to be referred to conscience, and the light that is from God in every man; for great as are the obligations of conscience to the Scriptures, not less assuredly are those of the Scriptures to conscience, by which men's power to pervert the Scriptures has been partly limited and partly neutralised. But this comforting fact is also partly to be referred to the awe with which the Scriptures are regarded, and which forbids the practical contradiction of them in those who use them reverently as a lamp for their feet and a light for their path; and this even where practical conformity with the Scriptures is practical contradiction to men's own systems. Thus, however conclusive the arguments of Dr. Payne or Dr. Jenkyns appear, when exposing the wrong footing before God on which sinners are made to stand, when taught to think of all they ask as what they have a legal vested right to obtain, the serious and devout among those who hold the doctrine objected to, are not found to be in consequence less lowly, or humble, or less frequent in the use of the most heart-broken pleadings of the psalms in their actual intercourse with God. Thus also are the conclusions we would draw, as to the results of believing that Christ died only for some, seemingly practically contradicted by the love to all men by which many are seen animated who have adopted that error. Thus again are antinomian systems seen combined with tenderness of conscience, and the anxious desire for entire conformity with the will of God. These facts arise, I say, partly from the power of conscience, and partly from this divine excellence in the Scriptures, that, being pervaded by the truth of the will of God, in all variety of form, as doctrine, precept, example, that truth, though excluded by a wrong system from portions of the word, meets the human spirit at other points; and, so, the practical teaching of an apostle may neutralise a misconception on our part as to his doctrines, or an error as to one doctrine be counteracted by the full reception of another:-a misapprehension, for example, of that which is taught when it is said, that "God justifies the ungodly who believe," by the apprehension that "without holiness no man may see God." Yet are we not on this account the less earnestly to labour to attain to the apprehension of the unity and simplicity of truth. Therefore, while we should be thankful for the power which the atonement has over men's spirits, even when only partially understood and in part misconceived of, and thankful that justification, adoption, and sanctification are recognised in men's systems, though the relation in which these stand to the atonement be artificial rather than natural, yet should we feel it desirable to attain, if it may be, to that fuller apprehension of the great work of God in Christ which will render it to us a full-orbed revelation of God, and a manifestation, not of the rectitude of the moral Governor of the universe merely, but of the heart of the Eternal Father,—connecting itself naturally with our justification, adoption, and sanctification, and all that pertains to our participation in the eternal life which is the gift of the Father in the Son. CHAPTER V. REASON FOR NOT RESTING IN THE CONCEPTION OF THE NATURE OF THE ATONEMENT ON WHICH THESE SYSTEMS LIGHT. THE IE idea that the Divinity of our Lord was a prerequisite to the atonement, because it made the endurance in time of infinite penal sufferings-sufferings therefore commensurate with the eternal sufferings which were the doom of sin--possible, has, as we have seen, been felt repulsive; and it has been thought a worthier conception to regard the personal dignity of Christ as giving infinite value to His sufferings, without relation at all to their amount. Yet the immeasurably great, if not infinite amount of Christ's sufferings is still dwelt upon; nor is any attempt made on the ground of the dignity of the sufferer to weaken the impression which the sacred narrative had hitherto been felt to give of what was endured by the man of sorrows, and more especially of the awful and mysterious agony in the garden and on the cross. Faithfulness to the inspired record is not alone the explanation of this. The awful conceptions of the Saviour's sufferings which have from the beginning entered into men's thoughts of the atonement, have been so manifestly at the foundation of the apprehensions of the divine wrath against sin, and the divine mercy towards sinners, which the faith of the atonement has quickened in men, that it could not but be felt, that to lower these conceptions would be to lessen the power of the atonement on human spirits. But the truth is, that however much it may be felt that the dignity of the sufferer gave infinite САМРВ. 8 |