person, the character of the Father, Christ possessed and manifested all the moral attributes of Deity. His abso lute holiness; his ineffable perceptions of right; his majestic rebuke of sin; his profound insight into the corrupt core of worldly and hypocritical natures, and to the central point of life in the affectionate and genuine soul; his well-proportioned mercies and disinterested love, fill the whole meaning of the word Divine; God can have no other, and no more, perfection of character intelligible

to us.

LECTURE VI. BY REV. MR.

Vicarious Redemption.

MARTINEAU.

There appears to be nothing in nature and life, at all analogous to the vicarious principle attributed to God in the Trinitarian scheme of redemption. There is nowhere to be found any proper transfer or exchange, either of the qualities, or of the consequences, of vice and virtue. The good and evil acts of men do indeed affect others as well as themselves; the innocent suffer with the guilty, as in the case before adduced, of a child suffering in health by the excesses of a parent. But there is here no endurance for another, similar to Christ's alleged endurance in the place of men; the infliction on the child is not deducted from the parent; it does nothing to lighten his load, or make it less than it would have been, had he been without descendants; nor does any one suppose his guilt alleviated by the existence of this innocent fellow-sufferer. There is a nearer approach to analogy in those cases of crime, where the perpetrator seems to escape, and to leave

the consequences of his act to descend on others; as when the successful cheat eludes pursuit, and from the stolen gains of neighbors constructs a life of luxury for himself; or when a spendthrift government, forgetful of its high trust, turning the professions of patriotism into a lie, is permitted to run a prosperous career for one generation, and is personally gone before the popular retribution falls, in the next, on innocent successors. Here no doubt the harmless suffer by the guilty, in a certain sense in the place of the guilty; but not in the sense which the analogy requires. For there is still no substitution ; the distress of the unoffending party is not struck out of the offender's punishment; does not lessen, but rather aggravates his guilt; and instead of fitting him for pardon, tempts the natural sentiments of justice to follow him with severer condemnation. Nor does the scheme receive any better illustration from the fact, that whoever attempts the cure of misery must himself suffer; must have the shadows of ill cast upon his spirit from every sadness he alleviates; and interpose himself to stay the plague which, in a world diseased, threatens to pass to the living from the dead. The parallel fails, because there is still no transference: the appropriate sufferings of sin are not given to the philanthropist; and the noble pains of goodness in him, the glorious strife of his selfsacrifice, are no part of the penal consequences of others' guilt; they do not cancel one iota of those consequences, or make the crimes which have demanded them, in any way, more ready for forgiveness.

To the fundamental assertion of the vicarious system, that the Deity cannot, without inconsistency and imperfection, pardon on simple repentance, the whole tenor of

"Par

the Bible is one protracted and unequivocal contradiction. So copious is its testimony on this head, that if the passages containing it were removed, scarcely a shred of Scripture relating to the subject would remain. don, I beseech thee," said Moses, pleading for the Israelites, "the iniquity of this people, according to the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now; and the Lord said, I have pardoned according to thy word."* Will it be affirmed, that this chosen people had their eyes perpetually fixed in faith on the great propitiation, which was to close their dispensation, and of which their own ceremonial was a type?—that whenever penitence and pardon are named amongst them, this reference is implied, and that as this faith was called to mind and expressed in the shedding of blood at the altar, such sacrificial offerings take the place, in Judaism, of the atoning trust in Christianity? Well then, let us quit the chosen nation altogether, and go to a heathen people, who were aliens to their laws, their blood, their hopes, and their religion; to whom no sacrifice was appointed, and no Messiah promised. If we can discover the dealings of God with such a people, the case, I presume, must be deemed conclusive. Hear then what happened on the banks of the Tigris. "Jonah began to enter into the city," (Nineveh,)" and he cried and said, yet forty days and Nineveh shall be overthrown. So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even unto the least of them." "Who can tell," (said the decree of the king ordaining the fast,) "if God will turn

*Numb. xiv. 19, 20.

and repent, and turn away from his fierce anger, that we perish not? And God saw their works, that they turned from their evil way; and God repented of the evil that he had said he would do unto them; and he did it not."* And when the prophet was offended, first at this clemency to Nineveh, and afterwards that the canker was sent to destroy his own favorite plant, beneath whose shadow he sat, what did Jehovah say? "Thou hast had pity on the gourd, for which thou hast not labored, neither madest it grow; which came up in a night and perished in a night; and should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand ?"+ and who are not likely, one would think, to have discerned the future merits of the Redeemer.

There is no reason why any thing should be supplied in our thoughts, to alter the plain meaning of the announcements of prophets and holy men, of God's unconditional forgiveness on repentance. "Thou desirest not sacrifice, else would I give it; thou delightest not in burnt offering; the sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise." "Wash you, make you clean," says the prophet Isaiah in the name of the Lord; "put away the evil of your doings from before mine eyes, cease to do evil, learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be white as snow; though they be red like crimson, they shall be as wool." Once more,

* Jon. iii. 5-10.

Jon. iv. 10, 11. § Isaiah i. 16 18. 3

VOL. XIV.No. 166.

Psal. li. 16, 17.

"When I say unto the wicked, thou shalt surely die; if he turn from his sin, and do that which is lawful and right; if the wicked restore the pledge, give again that he had robbed, walk in the statutes of life without committing iniquity; he shall surely live, he shall not die."* Nor are the teachings of the Gospel at all less explicit. Our Lord treats largely and expressly on the doctrine of forgiveness in several parables, and especially that of the prodigal son; and omits all allusion to the propitiation for the past. He furnishes an express definition of the terms of eternal life; "Good master, what good thing shall I do, that I may have eternal life? And he said unto him, why callest thou me good; there is none good save one, that is God; but if thou wilt enter into life, keep the commandments." And Jesus adds, “if thou wilt be perfect, go and sell that thou hast, and give to the poor, and thou shalt have treasure in heaven; and come, follow me." This silence on the prime condition of pardon cannot be explained by the fact, that the crucifixion had not yet taken place, and could not safely be alluded to, before the course of events had brought it into prominent notice. For we have the preaching of the Apostles, after the ascension, recorded at great length, and under very various circumstances, in the book of Acts. We have the very "words whereby," according to the testimony of an angel, "Cornelius and all his house shall be saved;" these, one would think, would be worth hearing in this cause : "God anointed Jesus of Nazareth with the Holy Ghost, and with power; who went about doing good, and healing all that were oppressed of the devil, for God was with him. And we are witnesses of

* Ezek. xxxiii. 14 — 16.

↑ Matt. xix. 16-21.