the
term atonement, involving the same ideas and serving the same purposes.
It supposes bringing into a state of good agreement parties who have had
cause to be at variance, as is the case with God and his sinful creature
man."[425] The two terms, therefore, manifestly stand connected with the
representations given of a covenant state. The Hebrew term of which each
of them is a translation, accordingly means both the ground of covenant
privilege, and also that privilege enjoyed by men. The term cannot be
interpreted independently of a reference to the Covenant of God. But for
that Covenant, there had been no atonement. With the forgiveness of sin,
atonement is indissolubly connected. The latter is never presented in
Scripture without reference to the former. It was not alone the slaying
and offering of sacrifice, but also the sprinkling of blood that made
atonement. Where the blood was not sprinkled, sin was not put away, and
no atonement was made. Where the blood was sprinkled, and accordingly
sin was representatively put away, atonement was always effected. Only
the following passage will be referred to here in corroboration of this.
"If there be a messenger with him, an interpreter, one among a thousand,
to show unto man his uprightness; then he is gracious unto him, and
saith, Deliver him from going down to the pit; I have found a ransom (an
atonement)."[426] The reason for giving deliverance therefore was, that
an atonement was found. Had the atonement been found for two,
accordingly two would have been delivered. Had it been found for all,
all would in like manner have been delivered. But all will not be
delivered. An atonement, therefore, was not made for all. Indeed, the
atonement was devised and effected in order to the deliverance of the
elect alone. Had it not been for them, there would have been no
atonement. But for them, there had been no Everlasting Covenant. And
only for the ratification of that Covenant, the atonement was designed.
The atonement cannot exceed the comprehension of the covenant for the
ratification of which it was effected. As no soul will be saved that was
not given to Christ in covenant, so no soul that was not thus given to
him has an interest in the great atonement. "The Scriptures represent
the divine persons as entering into a federal agreement for the
salvation of men. In this covenant of peace, the Father is the
representative of the Godhead, and the Son representative of those who