Woods:

LECTURE LXXXI.

IS THE ATONEMENT GENERAL, OR PARTICULAR?

11. Was the atonement general, or particular; universal, or limited? In other words; was the atonement provided for all men, or only for a part ? Did Christ die for the whole world, or only for the elect?

This question, as generally stated and discussed, has the attribute of remarkable indefiniteness and ambiguity; and hence it is adapted to create a warm and fruitless controversy–a controversy which may very easily be continued, as long as men can be found who take pleasure in strife. But the controversy may, I think, be quickly brought to a conclusion, if men will cherish a real desire to be agreed, and will take pains to understand one another, and especially if they will be content to make the Scriptures their guide.

In the discussion of this subject, we should do all we can to exclude logomachy, to prevent a needless expense of time, and to bring ourselves in the shortest way to the most satisfactory result. In order to this, let us see how many things we can lay out of the question, and so reduce the discussion to the most simple and intelligible form, and to the narrowest compass. In pursuance of this plan, let me say that the point at issue is not, whether the atonement was so provided for all men, that all will actually be saved. As the controversy, so long agitated among evangelical Christians respecting the extent of the atonement, does not relate to the question of universal salvation, this point is to be wholly excluded from the discussion. Those who are enlisted in this controversy, are united in the belief, that salvation will not be actually experienced by all men. So that the question whether Christ died for all men is to be understood as entirely distinct from the question whether he will actually save all.

Again. The point at issue is not, whether God actually intended or determined to save all men. Those who manage this controversy are united in the belief, that it is the purpose or determination of God to save only a part of the human race. The parties then agree that Christ did not die for all men in such a sense, that they will all actually obtain forgiveness through his blood; and they agree too that he did not die for all men with a purpose or determination actually to save all.

There are other points also, which we shall find it easy to dispose of satisfactorily, if we take pains to avoid obscurity in our thoughts and in our language, and to place the subject in a clear and distinct light.

One of these points is whether Christ died for his chosen people absolutely or unconditionally?

It is difficult to give a direct answer to this question, merely because it is difficult to know exactly what is meant by it. If the meaning is, whether Christ by his death so purchased or procured salvation for his chosen people, that nothing else is necessary and nothing ever to be admitted, as a meritorious cause or ground of their forgiveness; the answer is easy. Christ’s death is a perfect cause or ground of our forgiveness. So far as merit is concerned, our righteousness, our good works are not needed, nay, they are expressly excluded from having any influence. Those

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