The Reason for the Ceremonial Law

I just finished reading the first part of William Symington's book On the Atonement and Intercession of Jesus Christ. This book is made up of two parts: part one, the Atonement; part two, the Intercession. Both parts are united because Jesus was the Atonement for the members of his Church and Jesus is now providing Intercession for the members of his Church on the basis of finished Atonement on the cross.

Near the end of the final section of part one, Symington writes about the Results of Christ's Atonement under seven points. Point number six is on pages 248 - 254, and is basically:

The atonement more or less affects all the divine dispensations toward our world.

Where Symington goes with explaining this short sentence is very exciting! On pages 249 - 251 Symington summarizes his entire argument up to this point that is breathtaking:

The dispensation of providence regards the atonement as its centre. Redemption is the grand central point of providence, and atonement is the central point of redemption. The whole apparatus of redemption owes its being and its efficacy to the death of Christ; and every movement of the complicated wheels of providence derives its impulse from redemption. Preceding events look forward, succeeding events point backward, and meet as in a common centre in the cross. The course of providence, for four thousand
years before the advent of the Son of God, prepared the way for this stupendous event; and the train of occurrences since only serves to follow up the great design of his coming. "The Lord reigneth — the government is upon his shoulders." " The world is. therefore, not a wandering star, abandoned in wrath, discarded from use, rushing to destruction, but is still held for a design, and turned to an account the most glorious. Its Maker has not denounced nor disowned his property. It may be a rebel, but he is still its sovereign : it may be a recusant, but he is still its Lord."*

The dispensation of mercy, in all its several stages, stands, of course, in intimate connection with the cross of Christ. Revelation, the record of these progressive dispensations, is everywhere sprinkled with the blood of atonement. History, type, prophecy, song, epistle, all breathe the sweet-smelling savor of this one theme; and their varied contents derive a character of unity from this pervading circumstance.

From Adam to Moses, the practice of sacrificing, we have seen, existed. Adam, Abel, Noah, Lot, Abraham, all presented their burnt-offerings, which, from the substance of which they consisted, and the language in which they were spoken of. appear to have been both designed and understood to prefigure the great Christian Expiation. Without this they have no meaning, no worth; but are a cruel mockery of man's misery, and a deception of human hopes.

The Mosaic economy had innumerable rites and institutions, calculated to convey distinct ideas of propitiation and vicarious suffering. But, without the atonement of Christ, they were meaningless, useless, hurtful all. The whole system was nothing better than a pompous parade of gaudy ceremonies: a criminal waste of valuable property; a wanton infliction of unnecessary pain on sentient unoffending creatures. The atonement of Christ is what gives it all its significancy, utility, and consistency.

The peculiarity of the New Testament dispensation consists in a free, full, unhampered proclamation of mercy and salvation in the Lord Jesus Christ, to all men. It is an offer of eternal life and every spiritual blessing to them that believe. "Holding forth the words of eternal life." "Come unto me, and be ye saved, all ye ends of the earth, for I am God, and besides me there is no Saviour." But on what ground do these universal proffers proceed? Whence derive they their consistency, and their power, but from the perfect all-sufficient atonement of the Son of God? "We preach Christ crucified." "I determined not to know anything among you save Jesus Christ and him crucified." "God forbid that I should glory save in the cross of our Lord Jesus Christ." This is the language held by its ministers; and, indeed, every individual benefit it bestows, they are accustomed to speak of in language which marks the same connection. Is it redemption? We have redemption through his blood, even the forgiveness of sins." Is it reconciliation? "God hath reconciled us to himself by Jesus Christ." Is it peace? "We have peace with God through our Lord Jesus Christ." Is it justification? "Being justified freely by his grace through the redemption that is in Christ Jesus." The Gospel minister's commission is sealed with the blood and stamped with the cross of Emmanuel; nor can he ever execute it, in consistency with the character and glory of God, unless he exhibit the sacrifice of Christ as the chief article of his message, the burden of his doctrine, the central orb of the Christian system which gives to every part its living energy, and binds the whole together in sweet and indissoluble union.

At one point early in the quote, Symington used an asterisk character (*) after a quote. The source of the quote is given as "Hamilton's Sermons". I have though it would be interesting to try to track down all the other works that Symington references and try to get those republished as a way to better understand Symington. But, that will have to be for another day.

There are a few interesting points to make about this long quote, so here's a few that standout to me:

• The relationship between Redemption and Providence, and then the Atonement to Redemption
• The idea of "[p]receding events look[ing] forward, succeeding events point[ing] backward, and meet as in a common centre in the cross."
• "Revelation, the record of these progressive dispensations, is everywhere sprinkled with the blood of atonement. History, type, prophecy, song, epistle, all breathe the sweet-smelling savor of this one theme; and their varied contents derive a character of unity from this pervading circumstance."
• The explanation of the sacrifices from Adam to Moses as having no meaning, no worth; but are mockeries of man's misery, and a deception of human hopes unless they were both designed and understood to prefigure the great Christian Expiation.
• Then what Symington has to say about the Mosaic economy is also helpful "... innumerable rites and institutions, calculated to convey distinct ideas of propitiation and vicarious suffering. But, without the atonement of Christ, they were meaningless, useless, hurtful all. The whole system was nothing better than a pompous parade of gaudy ceremonies: a criminal waste of valuable property; a wanton infliction of unnecessary pain on sentient unoffending creatures. The atonement of Christ is what gives it all its significancy, utility, and consistency."

It all pointed to Christ, and now we are looking back to Christ as the meaning for all the " ...  several typical ordinances, partly of worship, prefiguring Christ, His graces, actions, sufferings, and benefits; and partly, holding forth divers instructions of moral duties." We now believe that, "[a]ll which ceremonial laws are now abrogated, under the New Testament" (WCF 19.3).