III. A concise History of the Doctrine of Atone*

ment.
The doctrine of atonement, or of the necessity of satisfaction being made to the justice of God by the death of Christ, in order to his remitting the
sins
- 1
48 History oftfte Doctrine of Atonement.
sins of men, arose from an abuse of the figurative language of Scripture, as the doctrine of transub- stuntiation also did. But for several centuries these figurative expressions were understood and applied in a manner very different from what they now are. It was granted by some pretty early writers, that we were bought (or redeemed) with a price; but then, as we had been the slaves of sin, and were redeemed by God, who ransomed us by the death of his Son, it was maintained till after the time of Austin (the .principal author of all the rigid doc- trines that are now called CalvinkticJ that the price of our redemption was paid not to God, but by God, to the devil, in whose power. we were. Of this opinion was Austin himself, who wrote largely on the subject in his treatise on the doctrine of the Trinity. It was long after his^time before we find any traces of its being generally thought that the price of redemption was paid to the offended justice of God; and the present doctrine of atonement, founded on the idea of the absolute necessity of an infinite satisfaction being made by one infinite % being for offences of an infinite magnitude, as committed against another infinite being, is sub- sequent to the Reformation. This doctrine was advanced by the Reformers in the course of their controversy with the Papists, about the doctrine of human merit, works of penance, and the power of granting indulgences. Now can it be supposed that a doctrine of so much importance, as this is
always
Tlie Conclusion. 49
always represented to be, should have been un- known so many ages ?
• Thus all these boasted ancient doctrines are in fact of late date, either having arisen from the principles of heathen philosophy, or having been 6iarted and extended in the course of controversy, one false position making another necessary for its support ; and an air of awful and deep mystery has been no small recommendation of them to many of the more ignorant.
The doctrine of the Trinity, having been one of the earliest corruptions of Christianity, will probably be one of the last to be completely eradi- cated. But the time, I trust, is fast approaching, when, by means of the zeal of truly enlightened and good men in this great cause, this fundamental, error, which gives such great and just cause of offence to Jews and Mahometans, will be removed, and all that has been built upon it will fall to the ground.
The Conclusion.
Mr Christian Brethren, if the reading of this address give rise to any doubts or scruples in your minds, with respect to some doctrines which you have been used to consider as true and fundamental in the Christian religion, inquire further ; and if you be satisfied that you have hitherto been mis- taken, dare to avow the truth, and act consistently with it. Dread the consequences of joining, with
c •* #n
/50 The Conclusion.
an enlightened mind, in the idolatrous worship of any creature, though enjoined by any human au- thority ; remembering the words of Christ, " Thou shalt worship the Lord thy God, and him only shall thou serve," Matt. iv. lO. and also that awful voice from heaven respecting all anti-christian cor* ruptions of the Gospel in mystical Babylon:; €C Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues," Rev. xviii. 4.
Think not to avail yourselves of the wretched equivocation of many divines, who imagine that they may safely ascribe all divine honours to Jesus Christ, on account of his union with the Father, when they believe no more of his proper divinity tban professed Arians or Socinians. By this artifice they secure the reputation .and emoluments of or- thodoxy ; but let them consider the value of the purchase, and the price they give for it. To mere worldly considerations, to the praise of men, and filthy lucre, they sacrifice that integrity, for the loss of which worlds cannot compensate.
The publisher of these tracts does not conceal his name through the fear of any thii;g that men can say of him y or do to him, but merely to give what he has written a better chance of being read without prejudice. What he has -done is out of a sincere good will and compassion to the multitude, who believe they know not what, or why, and what is of hsore consequence, who know not what spirit
-' 7 they
The Conclusion. 51
ihey are of; but instead of speaking the truth in love j mistake bitterness and rancour for a zeal for God and his truth; and also for the sake of a bet- ter sort of people, who are unhappily drawn into the same delusions.
Considering the deference which the common people always pay to the judgement of men of learn-* ing, there can be little doubt but that, if those persons who, having studied this subject, have been convinced that Christ is not God, and ought Bot to be worshipped as God, had openly avowed theiropinion, and had had recourse to no mean sub- terfuge or equivocation, this fundamental article of true and rational Christianity had long ago been the prevailing belief; and our religion appearing more worthy of its divine author, there would have been, at this time, fewer unbelievers in all Christian countries, and many more converts made to it from- other religions. And, compared with this glorious advantage, what has been gained by all the arts and sophistry of ministers, who have concealed their real meaning under ambiguous ex- pressions, lest, as they pretend, they should too much shock the prejudices of their hearers ?
That some regard should be paid to the preju- dices of the weak is allowed ; but let not this lead men to criminal dissimulation, or extend to things of so much importance as this, respecting the unity of God. In this case, let us keep at the greatest distance from every thing that is disingenuous; let
C 2 tU
J
52 The Conclusion.
th« truth be spoken in the most ^explicit manner ; and let the consequences be left to the power of truth) and the God of truth. Besides, it is impos- sible that while men retain depraved and unworthy notions of God, their devotion should be such as ; God requires; so that this pretended tenderness . injures those who are the objects of it, as well as bears an unfavourable aspect on the interests of Christianity more at large. Such are the effects of the wisdom of this world, when it is put in the
*
place of sincerity, and a regard to the plain truth of the gospel of Jesus Christ !
Professing the purity of the Christian faith, let 4 us be careful, my brethren, to adorn it by a blame- less and exemplary life. More especially let us beware that we do not. wear the form of godliness, when our hearts are destitute of the power of it; and that we indulge no secret hope, that by any peculiar strictness and austerity of life, by frequent or long prayers, or by attending on much preaching, and using other means- of religion, we shall atone for a neglect of the weightier matters of the law, righteousness, mercy, and truth. Let the integrity of our hearts appear in the cheerfulness of our countenances, and let us show that we love God whom we have not seen, by loving our brethren whom we do see, and by being always ready to do them every kind office in our power.
To judge of our love to God, or of our love to Christ, directly, by what we feel when we think
of
The Conclusion. SB
*
of them, especially when we are excluded from the world, as is the custom with many, is to expose ourselves to the grossest and most dangerous delu- sions. We find in the Scriptures a much plainer and safer method of judging in both these cases. " This," says the apostle John, " is the love of God, that we keep his commandments. If ye love me," says our Lord, t( keep my commandments. Ye are my friends, if ye do whatsoever I command you;" and "This is my commandment, that ye love one another. By this shall all men know that ye are my disciples, if ye have love one for another."
Remember that true Christian charity is humble, mode&t, and diffident ; and that he is pronounced; to be happy, who feareth always, so as to be cir- cumspect in thought, word, and deed*; and that, for this purpose, we are to put on the whole armour of God, that we may withstand the temptations of the world.
Rather than indulge a Pharisaical pride, in re- counting your experiences, boasting how vile you have once been, or thought yourselves to be, in order to make others believe how holy and sanoiified you are now, content yourselves with the language and practice of the humble publican, who, speak- ing to Godt and his own heart only, cried, " God be merciful to me a sinner !"
Rejoice in all the real good you see done by others* whatever may be their ill will, or opposition to you ; and be especially upon your guard, lest your
c 3 just
*4 The Conclusion.
justaversion to what is corrupt in the principles or practices of others, lead you to dislike what is good in them. Let not the Pharisaical rigour of some throw you into the opposite extreme of levity.; and let not their laying an undue stress upon praying, preaching, and other means of religion, make yoo neglect them, as we are too apt to do, with respect to anv thins: that has been much abused.
Having enough to do with our own hearts, let us be particularly upon our guard against that spirit of censoriousness which many professing Christians indulge with too little restraint. Let us remember that the true Christian beareth all things and hope th all things j and let us never forget the awful want- ing of our Lord, " Judge not, that ye be not judged ; for with what judgement ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again."
Be not moved, my brethren, by the rash censures . and reproaches of others. Persecution, of some kind, is what all who live godlily in Christ Jesus must expect to suffer in this world. To their wrath, anger, clamour, evil speaking, and malice, answer with the wisdom that is from above ; which is pure, peaceable, gentle, and easy to be entreated; full of mercy and good fruits, without partiality, and without hypocrisy. Let us even rejoice that we are counted worthy to suffer shame, and insult, for the sake of Christ, though our sufferings come not from the professed enemies of Christ, but from
false
The Conclusion. 55
false brethren; and let us not be concerned at being counted deceivers, if we be conscious to ourselves . - that we truly love the Gospel, and that we labour to promote and adorn it.
You will be called Arminians and Socinians by your adversaries, or something else that shall ex- press more of their hatred and dislike. But let not this offend you. If there be any proper mean- ing in those epithets, it can only be that you hold certain opinions which they deem to be false, but which you cherish as the only genuine doctrines of the Gospel. If nothing more is meant by those terms, besides mere reproach and abuse, think yourselves happy, as being " reproached for the name of Christ," 1 Peter i v. 14. With many the appellation of Lutheran or Calvktist is reproachful, and with many also, that of Christian is much more so. Besides, both Arminius and Socrnns were men who loved the Gospel, and who suffered more for their adherence to it than most others of the Reformers, especially Socinus.
If we be Christians indeed, we shall consider ourselves as not of this world, but as citizens of heaven. The friendship of this world, therefore, together with popularity, and success in it, ought not to be considered as any object for us. If we abide in Christ, and walk even as he also walked, not being conformed to this world, but being trans- formed by the renewing of our minds, we are heirs of a far nobler inheritance, an inheritance incor*
ruptible^ ^
9& The Conclusion.
ruptilte, undefiled, and that fadeth not away, re- Served in heaven for u$; and when Christ, who is eur life, and- for whom we suffer reproach', shall appear, we also shall appear with hirh in glory.
I shall* conclude this address with a word of advice and exhortation to all Unitarians, whether they be members of the Established Church, or.df any Society of Dissenters in this country.
Of such great importance is the doctrine of the Divine Unity, that nothing wilt more fully justify a* Separation from any Christian church that does not openly profess if, and' much more from those that avow the contrary doctrine, directing prayers, and paying supreme worship, to any other than the God and Father of our Lord Jesus Christ.
It was for the preservation of this great and'fun*- damental doctrine^ that Abraham, and his family by Isaac and Jacob, were separated from the rest of the world, and made a distinct people, as it were to be the depositaries of the true religion, which consists principally in the sole worship of the one true and living God, the maker and preserver of all things. The same important doctrine was uni- formly taught by Christ and the apostles 5 though Christians in after times, like the Israelites after the time of Joshua, relapsed into that idolatry which has generally prevailed to 'this day.
If it was a sufficient justification of the first Re- formers, that they considered the church from which they separated as worshipping saints and
angels ;
'The Conclusion. 57
»
angels; will it not justify your separation from their partial reformations, that yoa consider them as praying to and worshipping one whom you con- sider as a man like yourselves, though honoured and distinguished by God above all other men ?
•To join habitually in public worship with Tri- nitarians, is countenancing that worship, which you must consider as idolatrous ; and which, how- ever innocent in them* is highly criminal in you. If they think it a point of conscience not to go to mass in Popish churches because, in their opinion, it is idolizing a piece of bread, you ought to make a point of conscience of not worshipping with them, because in your opinion it is idolizing a man, who is a» much a creature of God as a piece of bread, •arid just as improper an object of worship. x
Besides, the great offence to Jews, Mahometans* and the world at large, being the doctrine of the Trinity, it is highly necessary that societies of Christians should be formed expressly on this nrin- ciple of the Divine Unity, that it may be evident to all the world, that there are Christians, and societies of Christians, who hold the doctrine of the Tri* nity in as much abhorrence as they themselves can do. For the conversion of Jews or Mahometans to Christianity, while it is supposed 4o contain the doctrine of the Trinity,, no person who knows, or has heard of, Jews or Mahometans, can ever ex- pect. 4
You will say, We Unitarians are but few even ia
large
TAe Conclusion. $9
iters (bat men of sense will not make much ac- junt of such distinctions), you may in many au- gurs, especially at the end of Mr. Holland's Ser- . )ns, find forms of such prayers as you have been
.d to ; or you may apply to dissenting ministers
your acquaintance, who will cheerfully give you
y assistance m their power.
All these are trifling xAstacles to a great design.
requires indeed a proper degree of Christian zeal 9
ut the object is worthy of it. The example has
een already set in Scotland, where it was least of
11 to be expected ; and the success has been such
^ should abundantly encourage similar attempts in
'his country.
The Baptists. and Methodists, not laying much stress upon a learned ministry, flourish greatly; the Independents aTe now taking the same methods and with the same success ; while the rational Dissent- ers, fancying they would be disgraced by the want of a learned ministry, are dwindling away almost every where.
Whatever inconvenience may arise from mere novelty, it is soon over ; and as the Methodists are cdllecting into bodies in all places, a thing of thi* k'md will excite much less surprise. But what im- pression ought the censure of the world to make upon those who, as Christians, profess to be above the world, and to rejoice, that they are counted worthy to suffer shame in the cause'of Christ, and to think themselves happy if they he reproached on
hat account ? You should imagine that you hear
hat awful voice from heaven, recorded in the book of Revelation, cb. xviii. 24, " Come out of her, (i. e. of mystical Babylon, the great source of all
the
to The Conclusion*
the corruptions of Christianity), my people, that ye be not partakers of- her sins, and that ye, receive not of her plagues."
Be careful, however, to do this in the spirit of Christian charity, which should be extended to all men, but especially to all that bear the Christian name. Consider them as men who are fh an error which is always involuntary. Endeavour to remove the prejudices they unhappily lie under, but for- bear all angry reproaches, all insult, and even ridi- cule ; for religion is a serious thing, and brotherly love is the verv essence of it. And if this love is to be extended even to enemies, much more should it be indulged towards our merely mistaken friends.
The author of this address entirely approves of Mr. Lindsey's Liturgy, or that which was used at the Octagon Chapel in Liverpool ; and he would recommend responses, especially to societies formed in this manner, in which it is particularly desira- ble that the members, being nearly on a level, should each bear his part in the service. But lest &ome, from the force of habit, should not be able to reconcile themselves to the use of a Liturgy, and object to the scheme on that account, he has drawn up, and published, a set of Forms Jor all the % occasions of a Christian society.
THE END.
Richard Taylor flgf Co. Printers, Shoe Lane, London
\jlM