Newton:

SERMON XVI.

THE LAMB OF GOD, THE GREAT ATONEMENT,

John, i. 29.

Behold the Lamb of God, which takes away the sin of the world?

‘Great and marvelous are the works of the Lord God Almighty.’ We live in the midst of them; and the little impression they make upon us, sufficiently proves our depravity. He is great in the very smallest; and there is not a plant, flower, or insect, but bears the signature of infinite wisdom and power. How sensibly, then, should we be affected by the consideration of the whole, if sin had not blinded our understandings, and hardened our hearts! In the beginning, when all was dark, uninformed, and waste, his powerful word produced light, life, beauty, and order. He commanded the sun to shine, and the planets to roll. The immensity of creation is far beyond the reach of our conceptions. The innumerable stars, the worlds, which however large in themselves, are, from their remoteness, barely visible to us, are of little more immediate and known use, than to enlarge our idea of the greatness of their Author. Small, indeed, is the knowledge we have of our own system; but we know enough to render our indifference inexcusable. The glory of the sun must strike every eye; and in this enlightened age, there are few persons but have some ideas of the magnitude of the planets, and the rapidity and regularity of their motions. Further, the rich variety which adorns this lower creation, the dependence and relation of the several parts, and their general subserviency to the accommodation of man, the principal inhabitant, together with the preservation of individuals, and the continuance of every species of animals, are subjects not above the reach of common capacities, and which afford almost endless and infinite scope for rejection and admiration. But the bulk of mankind regard them not. The vicissitudes of day and night, and of the revolving seasons, are to them matters of course, as if they followed each other without either cause or design. And though the philosophers, who professedly attach themselves to the study of the works of nature, are overwhelmed by the traces of a wisdom and arrangement which they are unable to comprehend; yet few of them are led to reverential thoughts of God, by their boasted knowledge of his creatures. Thus men ‘live without God in the world,’ though they ‘live, and move, and have their being in him,’ and are incessantly surrounded by the most striking proofs of his presence and energy. Perhaps an earthquake, or a hurricane, by awakening their fears, may force upon their minds a conviction of his powder over them, and excite an occasional momentary application to him; but when they think the danger over, they relapse into their former stupidity. What an engage the attention, or soften the obduracy of such creatures? Behold, one wonder more, greater than all the former; the last, the highest effect of divine goodness! God has so loved rebellious, ungrateful sinners, as to appoint them a Saviour in the person of his only Son. The prophets foresaw his manifestation in the flesh, and foretold the happy consequences–that his presence would change the wilderness into a fruitful field, that he was coming to give sight to the blind, and life to the dead; to set the captive at liberty; to unloose the heavy burden; and to bless the weary with rest. But this change was not to be wrought merely by a word of power, as when he said, ‘Let there be light, and there was light.’¹ It was great, to speak the world from nothing; but far greater, to redeem sinners from misery. The salvation, of which he is the Author, though free to us, must cost him dear. Before the mercy of God can be actually dispensed to such offenders, the rights of his justice, the demands of his law, and the honor of his government must be provided for. The early institution and long-continued use of sacrifices, had clearly pointed out the necessity of an atonement; but the real and proper atonement could be made only by Messiah. The blood of slaughtered animals could not take away sin, nor display the righteousness of God in pardoning it. This was the appointed, covenanted work of Messiah, and he alone could perform it. With this view he had said, ‘Lo, I come.’² And it was in this view, when John saw him, that he pointed him out to his disciples, saying, ‘Behold the Lamb of God!’

Three points offer to our consideration:

I. The title here given to Messiah, ‘The Lamb of God.’

II. The efficacy of his sacrifice, ‘He taketh away sin.’

III. The extent of it, ‘The sin of the world.’

I. He is ‘ The Lamb of God.’ The paschal lamb, and the lambs which were daily offered, morning and evening, according to the law of Moses, were of God’s appointment; but this Iamb was likewise of his providing The others were but types. Though many, they were all insufficient³ to cleanse the consciences of the offerers from guilt: and they were all superseded, when Messiah, ‘by the one offering of himself, once for all, made an end of sin, and brought in an everlasting righteousness,’ in favour of all who believe in his name.

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Baxter:

1) 61. In this Law or Covenant is made a free universal Deed of Gift of Christ first, and of Pardon, Spirit and Glory in and by him to all Mankind without exception, who will believingly accept it in its true nature, as it is offered therein; Or [If they will so accept it as Believers.]

62. This Covenant is to be preached by Christ’s ministers, and men invited to believe and consent: And all that do so, are to profess that consent by a solemn covenant in their Baptism, and so give up themselves devotedly to God the Father, Son and Holy Ghost; renouncing the Devil, Flesh and World. Richard Baxter, Catholick Theologie (London: Printed by Robert White, for Nevill Simmons at the Princess Arms in St. Pauls Church-yard, 1675), 1:2:44.  [Some reformatting; italics original; and underlining mine.]

2) 76. This Covenant of Grace, being a conditional pardon of all the world, is universal in the tenor or sense of it; It is of all Mankind without exception that Christ says, “If thou confess with thy mouth, and believe in thy heart, thou shalt be saved:” No person antecedently is excluded in the world. Richard Baxter, Catholick Theologie (London: Printed by Robert White, for Nevill Simmons at the Princess Arms in St. Pauls Church-yard, 1675) 1:2:46. [Some reformatting; italics original; and underlining mine.]

3) 2. I have proved to you that Christ was after the fall made the Head of the new Covenant, and that this Covenant was made with all mankind. And that he is the Administrator General to all Mankind, and all things, Power and Judgment is committed to him: that he s now the Owner, Ruler, and Judge of all 3. Therefore all the Light, Means and Mercies that are in any parts of the world, are as truly from Christ as the universal Mediator, as all light is from the Sun. (Even in Dungeons and Caverns, and where there is least.) And as the Sun sends forth some light before it arises, and some after it is set, and some in the night, even by the moo, &c. so does Christ enlighten all the world, so far as they have light though in various degrees. Richard Baxter, Catholick Theologie (London: Printed by Robert White, for Nevill Simmons at the Princess Arms in St. Pauls Church-yard, 1675), 2:188. [Some reformatting; italics original; and underlining mine.]

4) 1. The first sort of Grace lies in the enacting of a new law of Grace, called also in several respects, The new Testament, the new Covenant, and the Promise. And as to this it is agreed, 1. That God made this Law, Covenant or promise in the first edition with Adam and Eve after the fall, Gen. 3:15: (“the seed of the woman shall break the Serpents head”), and did by Actual Remission, of their sin, and not-punishing them as the first law threatened, yet more plainly manifest to them the pardoning Grace of this Covenant. And that he made this new law or Covenant to all mankind in and by them. And that he again renewed the same covenant of Grace with all mankind in Noah after the deluge. Those few inconsiderate persons that deny this, are not so valuable as to be exception to our Concord. It is an intolerable conceit of any to think that the tenor or sense of the Conditional Covenant of Grace (for I talk of no other) extends not universally to all men, but that any men are yet left under no other Law or conditional-promise or Covenant, that of Innocency. Richard Baxter, Catholick Theologie (London: Printed by Robert White, for Nevill Simmons at the Princess Arms in St. Pauls Church-yard, 1675), 3.4 [Some reformatting; italics original; and underlining mine.]

So that I may take it for granted that we are agreed, that as to the first Edition of the Law of Grace to Adam and Noah, it extends or is in force to all the world, at least, till by enmity against Grace, they have made themselves desperate as the Serpent’s seed: Yea then, the Law of Grace is in force to them, though they reject the Grace of it.

2. And as to the last Edition of the Covenant of Grace by Christ, 1. The tenor extends to all; as is visible Matth. 28:19, Mark 18:16, John 3:16. 2. And Christ has made it the office of his Ministers by his commission to promulgate and offer it to all. Richard Baxter, Catholick Theologie (London: Printed by Robert White, for Nevill Simmons at the Princess Arms in St. Pauls Church-yard, 1675), 3:5. [Some reformatting; italics original; and underlining mine.]

Spring:

The cross respects men as sinners; it addresses them as sinners. In its boundless all-sufficiency, it has no concern with them in a numerical view; but regards them as those whose relations to the law of God are so changed by this effective propitiation, that all external obstacles to their salvation are graciously removed. No matter who he is, or where he dwells; no matter what his ignorance, or how many or how aggravated his sins; if he belongs to the lost family of man, the Cross is the remedy fitted to reach him in all his woes. There is no locality, or condition, and no variety of the human species, to which the narrative of the Cross, and its great and glorious truths, and its ineffable love and mercy, are not alike applicable. They furnish the great remedy which consults the guild and misery of all classes of society, all periods of time, all climes, all nations, all languages, all men. They are equally fitted to the lost condition of one man, as another. They are sufficient for the race, and, so far as their unembarrassed sufficiency goes, were designed for the race. There is no man whose forgiveness the Cross of Christ does not render just and righteous, on his repenting and believing the Gospel. In this view, the Cross is a deliberate, designed and honest provision for all men; a privilege of which many may be ignorant, and many fail to improve, but one which, wherever the Gospel is known, is as truly in the hands of those who misimprove it and perish, as of those who improve it and are saved.

The proof of these remarks from the Scriptures is abundant, and familiar to every reader of the Bible. “Go ye into all the world and preach the Gospel to every creature.” “Whosoever will let him take the waters of life freely.” “Ho! every one that thirsts, come ye to the waters.” These, and a multitude of passages of similar import, are expressly addressed to all men, and from design. If it be said, that in commissioned messages like these, God requires the ministers of the Gospel to make this indiscriminate offer of salvation, because they do not know who will accept them, and because it is not their province to distinguish between those who are and those who are not his chosen people; it must be born in mind that the offer is God’s own offer, and that his ministers make it only in his name. He endorses it, and speaks through them. He knows who his chosen people are; and the gracious overture is made by his authority and on his behalf. “Warn them from me.” “Speak to them my words.” “As though God did beseech you by us, we pray you, in Christ’s stead, be ye reconciled to God.” We wish to vindicate the unfeigned sincerity of the Gospel offer, and we do not perceive how it can be vindicated, unless he is willing his offer should be accepted; and unless the offer be made on reasonable terms. He offers to all men salvation, through faith in the blood of his Son. This he is able and has a right to do, because there is infinite sufficiency in the death of Christ. This he is willing to do, or he would not offer it, nor so solemnly have sworn, “As I live, says the Lord God, I have no pleasure in the death of the wicked, but that he turn and live.” And the terms on which the offer is made are as reasonable and as low as they can be; for nothing excludes any man from the richest blessings of the Gospel, but his own cherished rejection of them to the last. I cannot see that it is necessary to the sincerity of the offer, that God should make men themselves willing to accept it. There may be, there are, good reasons for his not doing this, in relation to all those who are finally lost, which do not at all conflict with the sincerity of the offer. The offer he makes is in every view expressive of his own mind and heart, of the infinite merit of his Son, and of the munificence of his condescending grace. Upon this same ground, the obligation rests on all who come within the range of these published invitations to accept them. The obligation is of the highest authority, and right in itself. It is the “commandment of the Everlasting God,” to all men, everywhere. It is an obligation, the neglect of which is not only rebuked and punished, but the sin of sins, and one which, while it cuts off the incorrigible from hope, seals him up to that “sorer punishment” of which those are thought worthy who tread under their feet the blood of the Son of God. The foundation which is laid in Zion is, therefore, strong and broad enough to sustain the confidence which is required with so much authority, and enforced with such solemn and affecting sanctions.

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Pendleton:

1)

IV. THE EXTENT OF THE ATONEMENT.

This topic, if considered in all its amplitude, would embrace the atonement in its relations to the universe. That it sustains such relations is entirely credible, but we are specially concerned with its relation to God and men. In this view the subject is one of deep personal interest to all the human race. As to the sufficiency of the provisions of the atonement for the salvation of the world, there can be no doubt and there need be no controversy. If as has been shown, the value of the atonement arises chiefly from the dignity of Christ’s person, and if his dignity results by a sublime necessity from his divinity, it is a grand impertinence to attempt to limit its sufficiency. So far as the claims of law and justice are concerned, the atonement has obviated every difficulty in the way of any sinner’s salvation. In supplying a basis for the exercise of mercy in one instance it supplies a basis for the exercise of mercy in innumerable instances. It places the world, to use the language of Robert Hall, “in a salvable state.” It makes salvation an attainable object. That is, all men, in consequence of the atonement, occupy a position where saving influences can reach them. There is no natural impossibility in the way of their salvation. If it be asked why all men are not saved, I reply, The answer is not to be sought in the atonement, but in the culpable unwillingness of sinners to be saved. Here the question is to be left, and here it ought always to have been left.

The sufficiency of the provisions of the atonement for the world’s salvation, is the only basis on which can consistently rest the universal invitations of the gospel. On this point I cannot express my views so well as Andrew Fuller has done in the following language: “It is a fact that the Scriptures rest the general invitations of the gospel upon the atonement of Christ. But if there were not a sufficiency in the atonement for the salvation of sinners without distinction, how could the ambassadors of Christ beseech them to be reconciled to God, and that from the consideration of his having been made sin for us who knew no sin, that we might he made the righteousness of God in him? What would you think of the fallen angels being invited to he reconciled to God from the consideration of an atonement having been made for fallen men? You would say, It is inviting them to partake of a benefit which has no existence, the obtaining of which, therefore, is naturally impossible. Upon the supposition of the atonement being insufficient for the salvation of any more than are actually saved, the non-elect, however, with respect to a being reconciled to God through it, are in the same state as the fallen angels; that is, the thing is not only morally, but naturally impossible. But if there be an objective fulness in the atonement of Christ, sufficient for any number of sinners, were they to believe in him, there is no other impossibility in the way of any man’s salvation, to whom the gospel comes at least, than what arises from the state of his own mind. The intention of God not to remove this impossibility, and so not to save him, is a purpose to withhold not only that which he was not obliged to bestow, but that which is never represented in the Scriptures as necessary to the consistency of exhortations or invitations.

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