If it be asked how, if it be false, the doctrine of substitution can have been permitted to remain so long an article of faith to so many, I answer, On the same principle on which God took up and made use of the sacrifices men had, in their lack of faith, invented as a way of pleasing him. Some children will tell lies to please the parents that hate lying. They will even confess to having done a wrong they have not done, thinking their parents would like them to say they had done it, because they teach them to confess. God accepted men's sacrifices until he could get them to see—and with how many has he yet not succeeded, in the church and out of it!—that he does not care for such things.
'But,' again it may well be asked, 'whence then has sprung the undeniable potency of that teaching?'
I answer, From its having in it a notion of God and his Christ, poor indeed and faint, but, by the very poverty and untruth in its presentation, fitted to the weakness and unbelief of men, seeing it was by men invented to meet and ease the demand made upon their own weakness and unbelief. Thus the leaven spreads. The truth is there. It is Christ the glory of God. But the ideas that poor slavish souls breed concerning this glory the moment the darkness begins to disperse, is quite another thing. Truth is indeed too good for men to believe; they must dilute it before they can take it; they must dilute it before they dare give it. They must make it less true before they can believe it enough to get any good of it. Unable to believe in the love of the Lord Jesus Christ, they invented a mediator in his mother, and so were able to approach a little where else they had stood away; unable to believe in the forgivingness of their father in heaven, they invented a way to be forgiven that should not demand of him so much; which might make it right for him to forgive; which should save them from having to believe downright in the tenderness of his father-heart, for that they found impossible. They thought him bound to punish for the sake of punishing, as an offset to their sin; they could not believe in clear forgiveness; that did not seem divine; it needed itself to be justified; so they invented for its justification a horrible injustice, involving all that was bad in sacrifice, even human sacrifice. They invented a satisfaction for sin which was an insult to God. He sought no satisfaction, but an obedient return to the Father. What satisfaction was needed he made himself in what he did to cause them to turn from evil and go back to him. The thing was too simple for complicated unbelief and the arguing spirit. Gladly would I help their followers to loathe such thoughts of God; but for that, they themselves must grow better men and women. While they are capable of being satisfied with them, there would be no advantage in their becoming intellectually convinced that such thoughts were wrong. I would not speak a word to persuade them of it. Success would be worthless. They would but remain what they were—children capable of thinking meanly of their father. When the heart recoils, discovering how horrible it would be to have such an unreality for God, it will begin to search about and see whether it must indeed accept such statements concerning God; it will search after a real God by whom to hold fast, a real God to deliver them from the terrible idol. It is for those thus moved that I write, not at all for the sake of disputing with those who love the lie they may not be to blame for holding; who, like the Jews of old, would cast out of their synagogue the man who doubts the genuineness of their moral caricature of God, who doubts their travesty of the grandest truth in the universe, the atonement of Jesus Christ. Of such a man they will unhesitatingly report that he does not believe in the atonement. But a lie for God is against God, and carries the sentence of death in itself.
Instead of giving their energy to do the will of God, men of power have given it to the construction of a system by which to explain why Christ must die, what were the necessities and designs of God in permitting his death; and men of power of our own day, while casting from them not a little of the good in the teaching of the Roman Church, have clung to the morally and spiritually vulgar idea of justice and satisfaction held by pagan Rome, buttressed by the Jewish notion of sacrifice, and in its very home, alas, with the mother of all the western churches! Better the reformers had kept their belief in a purgatory, and parted with what is called vicarious sacrifice!
Their system is briefly this: God is bound to punish sin, and to punish it to the uttermost. His justice requires that sin be punished. But he loves man, and does not want to punish him if he can help it. Jesus Christ says, 'I will take his punishment upon me.' God accepts his offer, and lets man go unpunished—upon a condition. His justice is more than satisfied by the punishment of an infinite being instead of a world of worthless creatures. The suffering of Jesus is of greater value than that of all the generations, through endless ages, because he is infinite, pure, perfect in love and truth, being God's own everlasting son. God's condition with man is, that he believe in Christ's atonement thus explained. A man must say, 'I have sinned, and deserve to be tortured to all eternity. But Christ has paid my debts, by being punished instead of me. Therefore he is my Saviour. I am now bound by gratitude to him to turn away from evil.' Some would doubtless insist on his saying a good deal more, but this is enough for my purpose.
As to the justice of God requiring the punishment of the sinner, I have said enough. That the mere suffering of the sinner can be no satisfaction to justice, I have also tried to show. If the suffering of the sinner be indeed required by the justice of God, let it be administered. But what shall we say adequate to confront the base representation that it is not punishment, not the suffering of the sinner that is required, but suffering! nay, as if this were not depth enough of baseness to crown all heathenish representation of the ways of God, that the suffering of the innocent is unspeakably preferable in his eyes to that of the wicked, as a make-up for wrong done! nay, again, 'in the lowest deep a lower deep,' that the suffering of the holy, the suffering of the loving, the suffering of the eternally and perfectly good, is supremely satisfactory to the pure justice of the Father of spirits! Not all the suffering that could be heaped upon the wicked could buy them a moment's respite, so little is their suffering a counterpoise to their wrong; in the working of this law of equivalents, this lex talionis, the suffering of millions of years could not equal the sin of a moment, could not pay off one farthing of the deep debt. But so much more valuable, precious, and dear, is the suffering of the innocent, so much more of a satisfaction—observe—to the justice of God, that in return for that suffering another wrong is done: the sinners who deserve and ought to be punished are set free.
I know the root of all that can be said on the subject; the notion is imbedded in the gray matter of my Scotch brains; and if I reject it, I know what I reject. For the love of God my heart rose early against the low invention. Strange that in a Christian land it should need to be said, that to punish the innocent and let the guilty go free is unjust! It wrongs the innocent, the guilty, and God himself. It would be the worst of all wrongs to the guilty to treat them as innocent. The whole device is a piece of spiritual charlatanry—fit only for a fraudulent jail-delivery. If the wicked ought to be punished, it were the worst possible perversion of justice to take a righteous being however strong, and punish him instead of the sinner however weak. To the poorest idea of justice in punishment, it is essential that the sinner, and no other than the sinner, should receive the punishment. The strong being that was willing to bear such punishment might well be regarded as worshipful, but what of the God whose so-called justice he thus defeats? If you say it is justice, not God that demands the suffering, I say justice cannot demand that which is unjust, and the whole thing is unjust. God is absolutely just, and there is no deliverance from his justice, which is one with his mercy. The device is an absurdity—a grotesquely deformed absurdity. To represent the living God as a party to such a style of action, is to veil with a mask of cruelty and hypocrisy the face whose glory can be seen only in the face of Jesus; to put a tirade of vulgar Roman legality into the mouth of the Lord God merciful and gracious, who will by no means clear the guilty. Rather than believe such ugly folly of him whose very name is enough to make those that know him heave the breath of the hart panting for the waterbrooks; rather than think of him what in a man would make me avoid him at the risk of my life, I would say, 'There is no God; let us neither eat nor drink, that we may die! For lo, this is not our God! This is not he for whom we have waited!' But I have seen his face and heard his voice in the face and the voice of Jesus Christ; and I say this is our God, the very one whose being the Creator makes it an infinite gladness to be the created. I will not have the God of the scribes and the pharisees whether Jewish or Christian, protestant, Roman, or Greek, but thy father, O Christ! He is my God. If you say, 'That is our God, not yours!' I answer, 'Your portrait of your God is an evil caricature of the face of Christ.'
To believe in a vicarious sacrifice, is to think to take refuge with the Son from the righteousness of the Father; to take refuge with his work instead of with the Son himself; to take refuge with a theory of that work instead of the work itself; to shelter behind a false quirk of law instead of nestling in the eternal heart of the unchangeable and righteous Father, who is merciful in that he renders to every man according to his work, and compels their obedience, nor admits judicial quibble or subterfuge. God will never let a man off with any fault. He must have him clean. He will excuse him to the very uttermost of truth, but not a hair's-breadth beyond it; he is his true father, and will have his child true as his son Jesus Christ is true. He will impute to him nothing that he has not, will lose sight of no smallest good that he has; will quench no smoking flax, break no bruised reed, but send forth judgment unto victory. He is God beyond all that heart hungriest for love and righteousness could to eternity desire.
If you say the best of men have held the opinions I stigmatize, I answer, 'Some of the best of men have indeed held these theories, and of men who have held them I have loved and honoured some heartily and humbly—but because of what they were, not because of what they thought; and they were what they were in virtue of their obedient faith, not of their opinion. They were not better men because of holding these theories. In virtue of knowing God by obeying his son, they rose above the theories they had never looked in the face, and so had never recognized as evil. Many have arrived, in the natural progress of their sacred growth, at the point where they must abandon them. The man of whom I knew the most good gave them up gladly. Good to worshipfulness may be the man that holds them, and I hate them the more therefore; they are lies that, working under cover of the truth mingled with them, burrow as near the heart of the good man as they can go. Whoever, from whatever reason of blindness, may be the holder of a lie, the thing is a lie, and no falsehood must mingle with the justice we mete out to it. There is nothing for any lie but the pit of hell. Yet until the man sees the thing to be a lie, how shall he but hold it! Are there not mingled with it shadows of the best truth in the universe? So long as a man is able to love a lie, he is incapable of seeing it is a lie. He who is true, out and out, will know at once an untruth; and to that vision we must all come. I do not write for the sake of those who either make or heartily accept any lie. When they see the glory of God, they will see the eternal difference between the false and the true, and not till then. I write for those whom such teaching as theirs has folded in a cloud through which they cannot see the stars of heaven, so that some of them even doubt if there be any stars of heaven. For the holy ones who believed and taught these things in days gone by, all is well. Many of the holiest of them cast the lies from them long ere the present teachers of them were born. Many who would never have invented them for themselves, yet receiving them with the seals affixed of so many good men, took them in their humility as recognized truths, instead of inventions of men; and, oppressed by authority, the authority of men far inferior to themselves, did not dare dispute them, but proceeded to order their lives by what truths they found in their company, and so had their reward, the reward of obedience, in being by that obedience brought to know God, which knowledge broke for them the net of a presumptuous self-styled orthodoxy. Every man who tries to obey the Master is my brother, whether he counts me such or not, and I revere him; but dare I give quarter to what I see to be a lie, because my brother believes it? The lie is not of God, whoever may hold it.
'Well, then,' will many say, 'if you thus unceremoniously cast to the winds the doctrine of vicarious sacrifice, what theory do you propose to substitute in its stead?'