On the Atonement

Without shedding of blood is no remission,

1 HE” confession of mankind respecting their need of forgiveness, though in most cases not arising from such deep conviction as to lead them to seek pardon, is, however, so general, and the acknowledgment made so readily, that instead of detaining you with proofs of our universal sinfulness, we shall for the present take it for granted.

The opinions of men on the way of obtaining pardon, are far from being so agreeable to each other, or to the truth. That great source of ignorance, our fancied knowledge, is one cause of their mistake; and want of a thorough persuasion of their guilt and danger, makes them remiss in their inquiries about the way to escape from it. Their natural depravity also makes them averse to any consideration of a 2 riRST SERMON.

religious nature; and even when the scripts ke is consulted for information on this subject, men often bring their own notions and prejudices along with them. In this way, the doctrine of the Gospel appears obscure.

I. It shall be our endeavour to state the truth as it is revealed, and we must begin with REMOVING ERROR.

Without shedding of blood is no remission. — Now as there are many modes of remission or forgiveness passing current among Christians, different from the one in the text, we must examine their nature and prove their inefficacy.

1. The first, and most general w ay is, that ‘* God is merciful, and man weak; therefore God will overlook his errors. This* as might be expected, is the most favourite way among men, because most agreeable to their inclinations.

In the reasoning by which it is attempted to be established, we allow the premises, but deny the conclusion: we allow that God is merciful and man weak; but we deny that it follows from thence that man must be saved. For though God is merciful, and must necessarily remain so, yet our salvation is not necessary to the maintenance of hip attribute of mercy:

he would not lose this attribute were we all to perish: if he would, why did he not when he destroyed the angels that sinned? No mercy was shewn to them, yet we still say, and say properly, that mercy is one of his attributes.

It is allowed that man differs from the angels in being weak; but God did not create him weak. God made man upright, in his own image: his subsequent corruption is to be ascribed to himself; and can therefore impose no obligation on God to alter his laws in order to accommodate them to man’s weakness.

If it be urged that the weakness in which we are born is not owing to ourselves, we reply, That weakness is not so great as to amount to a NECESSITY of falling. What man can say wth truth, concerning any of the sins which he has committed, that it was absolutely impossible for him to have avoided it? If he had avoided the temptation, or armed his mind with consideration — the fear of God and his judgements — faith in his promises and help — whose conscience does not tell him after the commission of evil, that he is himself to blame, and not his Maker? God, it is true, has given us passions; but it is not the use of them that constitutes sin, but the abuse of them: this abuse of them is of ourselves, and therefore God is not chargeable with our sinful weakness; consequently no ar2:ument can be drawn from thence that he will overlook it. If any one injure us materially in our property or honour, and, while we are sufierinji; from the aiiiiTession, should plead his weakness of resolution or the strength of his inclination to do what he has done, we should consider the excuse as inexcusable as the crime; and why we do not apply this reasoning to God, is, because Ave seldom think how offensive sin is to him

Our weakness, therefore, is no excuse; and if God make laws for us, and denounce punishments for the transgression and rewards for the observance of them, he does only what every wise Lawgiver on earth does, who, if he fulfil his own threatenings, is not accused of want of goodness.

It might be added, that the goodness of God would be so far from being liable to any imputation by our destruction, that it might probably be an act of goodness to the rest of the creation, to PUNISH us: as a King, by putting to death a number of his people, who are nuisances to the rest by their ill conduct, consults thereby the benefit of the whole community; for the rest are taught the evil and danger of transgression, and fear to offend.

If, after all, men persist in saying, that they can never believe that there is any hell, or that God made us to be miserable, we answer, that the same argument would go to prove that there should be no suffering in this life neither; for this world is as much under God’s government as the next: we must therefore say, upon those principles, “We shall never find any misery in the world — God is too merciful to allow it.” But let us look at the world — Is there no misery, no shame, no poverty, no remorse, no disease? yes, a huge army of pains and sorrows over-nm the earth, and are the consequences of men’s sins — the natural, appointed, and necessary consequences. It cannot be said that these sufferings are intended only to correct us, so as to make us more careful in future; for, in all instances of CAPITAL punishments for crimes, this end cannot be answered: when a man is brought to the gallows, no one supposes that his execution is intended to make him better. And it must be observed, that these things take place upon earth according to the appointment of God: for such instances of punishments, where men are cut off for ever from the community, are confessedly necessary for the well-being -.^i” the whole, and are therefore agreeable to the will of God. Our inference, therefore, is, that, upon whatever principle

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God is supposed too mercifid to punish sin hereafter, upon the same principle it must be concluded, t’^rst lie is too merciful to puni-Ji it here: which is contrary to fact.

But we were to specik of Forgiveness. We have shewn that it is impossible to suppose that God should not punish sin at all; yet since many who would allow that God will punish some, that is, the most heinous transgressors, yet suppose that the rest will be readily forgiven, we proceed one step further, and affirm, that God never forgives any in the absolute exercise of Mercy, independently of any other consideration. For Mercy cannot be exercised to the disparagement of his Truth. If therefore he has spoken any thing which is of such a nature that the exercise of mercy in pardoning would be inconsistent with it, that mode of exercising mercy cannot be admitted as possible, because it would subject the Deity to the imputation of falsehood. Now God has said, either literally or virtually, that sin shall not go unpunished: and reason, indeed, furnishes us with the same truth; for sin is the transgression against some law, and there can be no law without the sanction of punishment annexed to transgression. If, therefore, after this declaration of God, that sin shall meet its punishment, sin, throsigh the exercise of

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God’s mercy find no punishment, how shall God be true?

2. The next opinion to be noticed, is, that “God will pardon us for the sake of our repentance.”

But if a debtor express his sorrow to the creditor, for having contracted the debt, and promise to incur no new debt with him hereafter, will the creditor be satisfied with this declaration? the debtor’s future good conduct will be of no advantage to him: he requires payment therefore; and, in default of payment, will imprison. Or if a criminal acknowledge before a judge, his sorrow for his past offences and promise amendment, will his acknowledgments or his promises arrest the arm of justice? by no means: the law must take its course, or it may as well be abolished. Now God is the Judge of the universe. He sitteth upon his throne, judging right: if therefore every sinner, for the sake of his repentance, must find pardon, disorder would as necessarily be introduced into God’s moral government of the world, as it would be in human governments from the same cause.

A due consideration of this truth would tend to remove many erroneous imaginations. A father, it is allowed, pardons his child out of love to it, and a master his servant, on account of his repentaii<?e: but God is not a father or a master only, but a Judge and a Governor. Now a poor and ignorant man, brought before a judge, often wonders why he might not as well be pardoned and liberated, especially when conscious that he should be careful to offend no more: these are his thoughts, because he is too short-sighted to look beyond himself; and to watch the distant consequences of indiscriminating lenity, in its effects on the community at large. We, in the same way, think it extremely easy, and as certain as it is easy, that God should pardon sinners for the sake of their repentance, because we consider only our own individual case: but when it is considered that God is, in the strictest sense, a Judge, as well as a father or a master, it becomes a far greater difficulty than at first sight it appears, to believe that he should pai’don men for their repentance. In addition to what has been said, it may be observed, that a judge’s peculiar duties are comparatively so indispensible, that a man in. that situation, acting conscientiously, will punish a servant, or even his own child, whom he would have forgiven if acting only in the capacity of a master or father.

The former considerations also of the truth of God, may be again referred to, in evidence against the supposition that Repentance and Pardon are necessarily connected. It may be asked, as before, if God’s Law threatens punishment for sin, and makes no provision for repentance, which it does not any more than human laws, how shall God be true if our sins go unpunished?

But here it will be asked, “Do not the Scriptures themselves say, that if we repent, we shall be saved?” Yes, because repentance is necessary to our accepting that way of pardon which God has provided: but it can no where be inferred from Scripture, that repentance is the primary cause of our pardon, or that it is of itself sufficient.

3. The third way of obtaining pardon for our offences, which we notice, is “the way of GOOD works.”

The followers of this way suppose, that future good works will make amends for past bad ones — that money given for charity, will atone for former extravagance — that attendance at Church and Sacrament, will make up for past profanations of Sabbaths — and that extraordinary strictness in religious duties, will work out the pardon of past remissness. This is the Popish doctrine of Works of Supererogation.

But concerning these good works which Ave do, it must be said, that they are either not

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commanded of God, or they are: if they are not, they are unlawful and unnecessary; if they are, they are absolutely necessary to be done at every time in such a sense, that to omit doing them is a sin. All the good works that can possibly be done in any hour, with all their perfection and excellence, belong to that hour, and, consequently, the merit of them cannot be transferable, to supply the defects of another hour: to attempt to do it, is but to cover one part of the body with a garment which leaves another part naked.

One of our Saviour’s arguments is in point here: Which of youhaving a servant plowing, or feeding cattle will say unto him by and bye when he is come from the fields Go and sit down to meat; and will not rather say unto him. Make ready wherewith 1 may sup, and gird thyself and serve me till I have eaten and drank? After the servant has done his work in the field, the master does not think himself obliged to shew him particular kindness and indulgence, but gives him other work; and when he has finished that too, doth he thank that servant our Saviour asks, because he did the things that were commanded him? I trow not. So likewise ye, when ye shall have done all those things which are commanded you, say. We are unprofitable servants, we have done that which was our duty to e?o(Luke xvii.7 — 10): that is, “Say,” and therefore know, “that if you do every possible good work, yon have done no more than God commanded you; and have therefore brought no profit to God, any more than a servant, who does his appointed duty, brings any gain to his master, or lays him under an obligation.”

Upon the whole, then, it appears that neither God’s mercy, nor our repentance, nor our good works, can be allowed to be the way of pardon By these, there is no remission.

II. Yet since it is undeniable that sins may be forgiven, we are compelled to adopt the only supposition that remains. If it is indeed necessary for the sake of the truth and justice of God, that sin should be punished, and salvation consists not in our suffering, it immediately follows that SOME ONE MUST SUFFER FOR US. There seems no possible way of reconciling Mercy and Justice, Grace and Truth, but this.

Yet, here again, when we search for an Atonement, not for one sin, but for all the sins of all the human race, Reason, not informed by Revelation, must despair of succeeding in its search. For sin is an infinite evil: an offence against a fellow-creature, an equal, a superior, a king — or, again, against a friend, a brother, a lather — is, in every step, more aggravated; since the offence increases always in proportion to the dignity of the person whom we offend, and the obhgations which we are under to him. Hence it must be concluded, that, since the dignity of God is infinite, and the obligations which we are under to him infinite, the wickedness of sinners against him is also infinite: therefore if we suffer for sin in hell, no finite time of suffering can be a sufficient punishment for sin: it must be for an infinite time — for eternity. On the other hand, if our sins are to be cancelled by an atonement, that atonement must be of infinite value in order to be equivalent to the evil of sin; and if the atonement be a person, that person must be of infinite dignity: but infinite dignity belongs only to God.

In this dilemma, the book of Revelation appears for our information and relief: and teaches us that the Deity exists in Three Persons, all equal; and that the Second of these, in love consented to become the atonement required, and the Father accepted it. But as an atonement for sin implied suffering for it, and the Deity is incapable of suffering, not on account of any imperfection, but of his absolute perfection, it was necessary that he should assume a nature that was capable of suffering. This might be the nature of angels or of men. It

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was more proper to assume the nature of men than of angels, because the words Tkou shall surely die respect the human nature: therefore it was necessary that the nature which had sinned should die.

From this time, then, preparation was made for the coming of the Son of God into the world; and the promise of his incarnation from the seed of the woman was given immediately after the fall.

About this time, also, it appears that God, in order to teach man in what way he would save such, namely, not ivitliout shedding of blood, instituted the observance of Sacrifices, it is not, indeed, expressly said in the Book of Genesis, that God commanded this rite; but it seems extremely evident: for Abel offered a sacrifice, and was accepted in preference to Cain: but, in the New Testament, it is said, that by faith Abel offered a more excellent sacrifice thariCain (Heb. xi. 4 ): now faith implies a divine command; for where there is no command of God, there is no place for the exercise of faith. Even before Abel, it seems most probable that Adam and Eve offered sacrifices by the divine command: for it is said that God made them, or prepared for them coats of skins, and clothed them (Gen. iii. 21): now as animal food was not allowed mankind till after the Flood, it is not easy to say why these animals should be killed, but in sacrifices; and God’s clothing them was a lively figure of their being clothed with the righteousness of Christ: they obtained it not of themselves, it was God that gave it to them; to signify, that the righteousness with which our naked souls are clothed, is not our righteousness, but the righteousness which is of God: and we may also conceive that our first parents, who, when naked, were clothed at the expense of life, might be taught by this, that the covering of the inward nakedness of the soul was to be at the expense of the life and blood — that without shedding of blood is no remissiou.

These remarks respecting sacrifices receive not a little strength, from the consideration of the acknowledged universality of the practice; from the sameness of the manner in which the whole world offered these sacrifices; and from that merit and expiation which were constantly supposed to be effected by them.

The practice has been so general, that it is probable, not a single people can be found upon earth, among whom it has not prevailed at one time or other. Nay, it is surprising to observe how general was the custom of human sacrifices, unnatural as it is: the ancient Egypthl: atone.mext.

Id

tians, Cretans, Arabians, Persians — the inhabitants of all the Greek and the Asiatic Islands — the Romans — the people of Gaul and Germany — all the inhabitants of the north, of whatever denomination — the Scythians — the various nations upon the Baltic — held it as a fixed principle, that their happiness and security could not be obtained, but at the expense of the lives of others. These accounts are handed down l)y a variety of authors in different ages, many of whom were natives of the countries which they describe: they would not, therefore, have brought so foul an imputation on the people in favour of whom they were writing, nor could there be that concurrence of testimony, were not the history in general true. The practice we full well know was prevalent in our own island in ancient times, when the forests were stained with the gore of men dying under the knife of the Druids. In modern times, it is seen to prevail: it was found in Mexico and Peru, and most parts of America: in Africa, it is still kept up in the inland parts: and, in this Heathen Country, it has been the custom, from time immemorial. There are particular directions given in their Sacred Books, for the ceremonies to be perform.ed at the sacrifice of human victims: it is within ten years, or less, that the sacrifice of children was

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prohibited by the Government; and little doubt can be entertained, that many are yearly sacriliced in the forests of Bengal.

The Manner of sacrificing animals, among all nations, has also been very similar. Both among the Jews, Greeks, and Romans, the victim was to be without blemish or imperfection; and, among the latter people, if the animal made any resistance, it was thought a bad omen. If thought fit to be offered, they confessed their sins over the victim, and then slaughtered him.

Now human reason, even among the most strenuous opponents of the Divine Institutions, is allowed to be incapable of pointing out the least natural fitness or congruity, between blood and atonement — between killing God’s creatures, and receiving a pardon for the violation of God’s laws: yet this effect of sacrifices, when properly offered, was the invariable opinion of the Heathen. They had also a traditionary belief among them, that their animal sacrifices were not only expiatory, but vicarious. Commutations, and substitutions, or satisfactions, being so remote from, nay, contrary to any lesson that nature teaches, as they confessedly are, it seems evident that they originated in a primitive command of God; though certainly carried to a dreadful and unscriptural

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iength, when extended to human sacrifices: and God has suffered the practice of sacrifice in general to continue, perhaps, that the minds of men may be accustomed to the idea of remission through blood-shedding; and thus be more ready hereafter to receive the Gospel, the preaching of which is to reveal the Great Sacrifice.

God continued to order all the affairs of providence, in subservience to the same event. All of these we cannot notice, only those which are more particularly connected with the text.

Noah, Abraham, Isaac, and Jacob, were regular and exact in their sacrifices; and in that remarkable instance of Abraham being called to offer up his son Isaac, a more clear intimation of what God was about to do was given, than had ever been given before. Here a FATHER was seen offering an innocent son. Moreover, the spot where the great event was to take place was pointed out: peculiar and repeated direction was given to Abraham to go to that particular mountain, and no other; and a remark is made in that Chapter of Genesis of a proverb that had arisen In the mount of the Lord it shall be seen’ (Gen. xxii. 14.) — a tradition that would naturally lead men to expect something remarkable to take place there. At last, God separated the family of Abraham to be a peculiar people, to shew forth, more fully than ever, what was intended to be done.

There had been many typical events, before, respecting Christ; but now, instead of a few and insulated notices, as the time approached he gives a Law, full of nothing but various and innumerable representations, by which that nation was directed, every year, month, and day, in their religious actions, and in their conduct of themselves in their ecclesiastic and civil affairs, to shew forth what was coming; one observance exhibiting one doctrine or benefit — another, another: so that the whole nation, as it were, by their singular customs, were preachers and prophets to the rest of the world. It is true that the modern Jews and the ignorant ones of old, perceive nothing more than the outside of their institutions: but it must have occurred to every thinking person among them, that mere ceremonies could not have formed acceptable services to that God who is a Spirit. There seems nothing in these minute institutions, considered in themselves, that appears worthy of the appointment of that wise and holy God whom the Jews knew, while the rest of the world lay m darkness; and, upon any other hypothesis, it would be difficult, if not impossible, to account for the particular exactness required in these services, or for Moses’ being so strictly charged to make all things according to the pattern exhibited in the mount.

We might expect, among a people designed by God for such purposes, very precise injunctions about the sacrifice; and, accordingly, the Jewish Ritual is full of them — in every part proclaiming, without shedding of blood is no remission. In the first institution of the system, at their coming out of Egypt, a lamb was to be sacrificed by every family, and the blood sprinkled upon the upper-lintels and door-posts, that they might be saved from the destroying angel; and when the institution was complete, the command appeared to be that every sin was to be expiated by blood, every defilement to be cleansed by blood, every sin of ignorance was to be atoned for by Hood — God forgives no sin without blood: hence, did he thus manifestly reveal the intended way of salvation by blood. The Manner, also, of the sacrifice among the Jews, unfolded a great deal more of what was to come, than the same rite among the Heathen; as we should, indeed, expect: the animal was not to be a wild beast, or unclean one; but tame, eatable, sociable, valuable, male, and in the prime of life: they were to be offered voluntarily by the persons; to signify, that, in order to find acceptance through the great atonement, we must depend cordially and sincerely upon it: he who offered the sacrifice was to lay his hands on it, confessing his sins; which imported his belief, that his sins were to be forgiven by his transferring them to another: after the death of the animal, the blood was sprinkled round about the altar, and toward the mercy-seat; this marked the virtue of the atonement, to satisfy God and open the way to his mercy: the washing of the sacrifice was to denote Christ’s purity — the burning of it, his sufferings — the holy fire consuming it, denoted the wrath of God descending upon him.

In the various ceremonial defilements, contracted by touching unclean animals or dead bodies, or by leprosy or certain other diseases, the rites prescribed denoted purification by blood. Now, certainly, there is no obvious connection between purification and blood: if water had been used, it might have been said that its natural efficacy in cleansing was adopted, as an emblem of that power which cleanses the soul; but why blood-shedding should be the emblem of cleansing power, is unaccountable on any hypothesis but this — that the death of some great propitiation was to be the means of purifying the soul from guilt and sin.

The carnal Jews saw but little of the meaning of these things, as might be expected; for, in all ages, the bulk of men seldom look beyond the outside of things. God therefore, in wonderful wisdom, makes use of their blindness to speak still more plainly of the thing intended. While they depended on their outward observances he tells them. Every beast of the forest is 7nine, and the cattle vpoti it thousand hills. I know all the fowls of the mountains, and the wild beasts of the field are mine. If I were hungry, I would not tell thee; for the world is mine, and the fulness thereof Will I eat the flesh of bulls, or drink the blood of goats? (Ps. 1. 10 — 13). This should have naturally led them to consider, that, if God speaks so slightingly of the efficacy of merely literal sacrifices, while yet they were so strictly enjoined, it must have been their representing power and meaning that constituted their use. Again, an unknown person is introduced in the Fortieth Psalm saying, Sacrifice and offering thou didst not desire: burnt-offeriyig and sin-offering hast thou not required. Then said I, Lo, I come! in the volume of the Book it is. writ ten of me.

While the Law and the Psahiis were thus gradually and harmoniously opening the way, and preparing the minds of men for the great blood-shedding, the Prophets’ AVritings, from age to age, kept pace with them, m unfolding more and more of the designs of God. Isaiah, at last, rapt in future times, sees Him as already come; and speaks of one who hath home our griefs and carried our soi’rmvs; who was wounded for our transgressions, bruised for our iniquities; brought as a Lamb to the slaughter; for the transgression of my people was he stricken (Is. liii. 4 — 8). Here is remission by the shedding of blood! After him, Daniel says, After three-score a7id two weeks, Messiah shall be cut off, hit not for himself (Dan. ix. 26).

More plain notices than these were scarcely necessary; and very few more w ere given till the Desire of all Nations came; who, after fulfilling every prophecy, one after another, by his birth, life, and miracles, finished the great work for which preparation had been making all along from the beginning of the world, by the sacrifice of Himself on the Cross, where he shed his blood, for us, and for many, for the remission of sins. The Jewish Ritual was now no more necessary: it had done its work, and was therefore abolished: and it is now more than one thousand seven hundred years since

Temple and Sacrifices have ceased. The general way of salvation preparing for all mankind, was published to all the world.

Thus the true way of pardon was opened, when neither God’s mercy, nor our repentance, nor our good works could avail. Now God’s mercy can be exercised, without detriment to his truth and holiness. He can be gracious and kind to sinful man — yet he can be true — yet he can be holy. Sin meets a dreadful punishment — yet sinners are saved. God can be merciful to us — yet his truth and holiness appear awfully displayed in the agonies of his Son, for the expiating of our sins.

Having theiefore brethren boldness to enter into the holiest by the blood of Jesus — Let us draw near with a true hearty in full assurance of faith, having our hearts sprinkled from an evil conscience (Heb. x. 19. 22). If God, with such care, such forethought, such preparation, has been providing an Atonement for you, it cannot be that he should disappoint hopes humbly placed on that atonement; and we are authorised to say, that if any man in the world will come for salvation from his sin in this way, he shall find it — br the blood of Jesus Christ cleanseth from all sin (1 John i. 7). On the other hand, I leave it to yourselves to consider, whether, if after all that God has been doing, not for himself, but for you — and Christ, not for himself, but for you — you still do not make it your business to use that atonement for the purposes for which God has designed it, by obtaining the pardon of your sins and being deli ered from this present world, is it likely that God will bear with such neglect? — or listen to any other foolish and pretended way of recommending yourselves to his favour? If you had never heard of all that he has been doing for you, the case were different: but God has now declared it to you. Brethren, if we si)i icilfuUy after ive have received the knowledge of the truth, there remaineth no more sacrifice for sin, hut a certain fearful looking for of judgment and fiery indignation which shall devour the adversaries. He that despised Moses’ law died tvithout mercy, under two or three witnesses: of how much ^orer punishment suppose ye shall he be thought worthy, who hath trodden under foot the Son of God; and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing; and luilh done despite unto the Spirit of Grace! (Heb.x. 2(5 — 21^).

III. Many important REMARKS might be made on the subject which we have been con-THE AXON EM EN f. 25

sidering, if time would permit us to enlarge: but we can only observe, How irresistible are the evidences, not of Christianity only, to the confusion of Infidelity, but of that real and scriptural account of it, by which it appears to be the developing of a Plan of Salvation in the way of Atonement!

And since we have been tracing the works of God in this affair from the beginning of things to this day, it is natural to look forward to consider its probable effects on the world to the end of time. Surely when it is fairly unfolded to the blind votaries of superstition, among whom there are many, no doubt, in sincerity groping for the true way, and are practising austerities on their bodies and undergoing sufferings for salvation, which the Son of God has borne in his own body, they will perceive the wonderful fitness and suitableness of the true remedy to the necessities of sinful man. It is not for us to say whether all will believe: but the Gospel of the Kingdom must be preached in all the world, for a testimony among all nations, and then shall the end come.

But, whatever shall be its effect on others, let us be careful, Dear Brethren, to secure an interest for ourselves in this great Salvation; that when all nations shall be gathered before him, we may be numbered among the ransomed of the Lord. Now, unto Him that loved usy and washed us from our sins in his own bloody and hath made us kings and priests unto God and his Father, to Him be glory and dominion for ever and ever, Amen!