Hall:

II. The Atonement of Christ.–From the fallen, depraved, and lost condition of man, arises the necessity of some method or plan, by which he can be cleansed from his pollution, and saved from the awful consequences of his guilt. He has violated the law, and incurred the displeasure of his Maker, and he must die. The decree has gone forth in righteousness and must be executed, unless justice can be satisfied, and God’s holy character vindicated. How can this be accomplished? Who will make satisfaction?  Will angels? If they would, they could not. They are created and accountable intelligences, required themselves, to love and serve their Great Creator, with all their power, and have, therefore, no surplusage of merit to bestow upon man.

“Call a bright council in the skies;
Seraphs, the mighty and the wise,
Speak, are you strong to bear the load,
The weighty vengeance of a God?
In vain we ask, for all around,
Stand silent through the heav’nly ground:
There’s not a glorious mind above,
Has half the strength, or half the love.”

Human reason can discover no way of escape for the sinner;  but infinite wisdom and goodness devised, and executed a scheme, in all respects suited to the occasion. “God so loved the world that he gave his only begotten son, that whosoever believeth in him ,would not perish, but have everlasting life.” Christ, the anointed, so pitied our condition, that he condescended to leave heaven, assume human nature, obey the law, and die to make atonement for our sins. The original Hebrew word for atonement, it is said, signifies covering, and which was early and aptly typified by the clothing or covering, which God provided for Adam and Eve after their fall, from the skins of beasts. The atonement signifies that satisfaction, or expiation, which was made to divine Justice, by the sacrifice of Christ, commencing with his birth, and ending with his tragical death upon the cross. This sacrifice, or atonement, was exhibited in the various sin offerings made under the Mosaic dispensation; hence, says the Apostle, “Christ was made sin.” (or a sin offering) “for us who knew no sin, that we might be made the righteousness of God in him.” The atonement of Christ and the redemption of sinners, though often used synonymously, should not be confounded. There is more than a shade’s difference between them. They stand related to each other as cause and effect; the atonement having reference to God, as its object, and redemption to man. Atonement is the price paid for our redemption. “He was wounded,” says the Psalmist “for our transgressions, he was bruised for our iniquities, the chastisement of our ‘peace was upon him, and with his stripes we are healed.” And thus sang also the four and twenty elders that John saw fall down, before the Lamb. “Thou art worthy to take the book and to open the seals thereof, for thou wast slain and hast redeemed us to God by thy blood, out of every kindred, and tongue, and nation.”[ Rev. v: 9.] Atonement conveys the idea of expiation or satisfaction for sin; redemption of pardon and deliverance from punishment. “In whom we nave redemption through his blood, the forgiveness of sins according to the riches of his grace.”–[Ephe. i: 7.].

Long, and violent, and we may add, unprofitable, has been the controversy among polemical divines, as to the extent of the atonement; some contending that the covering or propitiation thus provided, extended to the whole human family; and others, that It was limited to a definite number called the Elect; and that, Christ suffered just so much, and no more, with mathematical precision, as would atone for their sins only. May we not venture the remark, that the atonement is really both general and limited, as we may have reference in the expression to the particular application of our language. In regard to its sufficiency, it knows no limit: its provisions are adequate to the wants of every human being, and would all accept its provisions, the claims of eternal justice would be fully met, and satisfied. But that in its application, it really does cover the sins of all mankind, and thus screen them from punishment, is not true. Its benefits are limited to those who believe and obey the Gospel. Keeping up the distinction before made between the atonement and redemption, we conclude that the atonement, in its true signification is unlimited, being a provision for sinners generally; but that redemption can apply only to those who by faith embrace the Gospel scheme of salvation. In short, by this doctrine, we understand, that the cross of Christ furnishes ample satisfaction to the requirements of Divine justice, without the adventitious aid of human merit, whether in the form of obedience, penance or purgatory. As the result of the whole, therefore, we conclude, that as ministers of the Gospel, we should have no scruples whatever in inviting and urging all men, every where, to come and partake of the gracious provisions of mercy. relying at the same time upon the Holy Spirit to accompany the word and make it effectual in them that believe.

Addison Hall, “Christian Steadfastness,” The Baptist Preacher 3 (1844) : 201-203. [Some minor reformatting and underlining mine.]