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Pendleton:

1) There are others who deny the necessity of atonement chiefly, it may be, through misapprehension. They suppose the necessity refers to the origination of love in the divine bosom. They properly deny that the atonement or anything else was necessary to excite the love of God. That love was in his heart from eternity, and the atonement results from it. There would have been no atonement without it. “Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” The mission of his Son was the effect of antecedent love. God loved us, and therefore sent his Son to be the ‘propitiation for our sins. But while the atonement was not necessary in the sense of originating the love of God to man, it was, for other reasons, indispensable to human salvation. We find a reason in the claims of the divine law. This law, with its penalty annexed to its violation, is “holy, and just, and good.” If so, holiness, justice, and goodness require an observance: of its precepts, and, in case of disobedience, the infliction of its penalty. Hence the necessity of an atonement clearly appears. The law having been transgressed restrained the exercise of mercy in man’s salvation, and called for the execution of its penalty. In order to the salvation of sinners, all expiatory measure must be introduced into the divine Government, to meet the claims of the law by preserving its honor, and vindicating its penal sanctions. The atonement of Christ was the measure divinely devised and introduced. It rendered satisfaction to the law, and removed the restraints which it had placed on the exercise of mercy. Now mercy triumphs in all its beauty, justice shines forth in all its majesty, and holiness appears in all Its glory.

In treating of the necessity of Christ’s atonement, it is generally deemed sufficient to refer to it as a transaction worthy of God, designed to satisfy the demands of his law. When this is done, the interests of truth are not likely to suffer. At times, however, it is well to go more thoroughly into the matter of necessity, and trace it from the penal claims of the law to the ill desert of sin, and thence to the nature of God. For if it be asked, why the divine law, when transgressed, needs satisfaction? the question finds its answer in the nature of sin, and in the nature of God. There is intrinsic demerit in sin which renders it deserving of punishment. To present the matter concretely rather than abstractly, I say that a sinner, because he is a sinner, deserves punishment. He is a rebel against the government of God, and justice requires that he shall pay the penalty of rebellion. Law and justice require that the transgressor shall be punished, on account of the ill-desert of sin that is to say, on account of his personal blameworthiness. The philosophy of punishment is susceptible of no other explanation. There is something in the nature of sin which calls for penal infliction on the sinner, and from the nature of sin the necessity of atonement may be traced to the nature of God. It can be traced no farther. All reasoning on the subject is destined to culminate at this point, and here to exhibit its supreme strength. For if we ask why the law of God is what it is, the answer is, because the nature of God is what it is. If we ask why sin is such an evil as to deserve punishment, the answer is, because it is antagonistic to the nature of God. Here, therefore,–in the divine nature,–is the field on which is to be decided the contest for or against the necessity of atonement; The Bible teaches that there is some thing in the nature of God, to which sin is so offensive, so infinitely hateful, as to excite his wrath. It may be said, too, that sin is the only thing which has ever excited the wrath of God. That moral quality of the divine nature which causes hatred of sin, excites wrath against sin, and therefore makes necessary an atonement, in order to the pardon of sin. If sin originates wrath in the divine bosom, it is morally certain that that wrath can never be turned away, unless some atoning provision is made for the forgiveness of the sin which originates it. What do the Scriptures say in regard to the wrath of God? Listen: “He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him.” “The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men.” “The wrath of God cometh on the children of disobedience.” Here are several passages of Scripture which speak of wrath,. nor can it be doubted what wrath is meant. It is expressly termed “the wrath of God.” We are not to suppose that wrath in God is something similar to exasperated passion in man. It is not. God’s wrath is a holy and just indignation against sin. We are not left to conjecture whether this wrath exists; for it is revealed from heaven. It comes on the children of disobedience–abides on unbelievers–and believers are saved from it through Jesus Christ. Wrath against sin and love for sinners are perfectly compatible. The feelings of every good man may be appealed to in proof of this fact, and the fact itself receives its highest exemplification in God. He so loved sinners, and so hated their sins, as to send his Son from heaven “to put away sin by the sacrifice of himself,” that he might gratify the impulses of his love in saving sinners. In the cross God shows himself to the universe as the sinner’s friend, and the uncompromising eternal enemy of sin.

Some think that it detracts from the perfection of the divine character to speak of the wrath of God. Their view of wrath is that it is a resentful, vindictive passion. Such a passion is, they think, and properly too, unworthy of. God. But there is a vast difference between vindictive and vindicative; and while the wrath of God is not vindictive, it is vindicative of his justice, his law, his government. This is seen in the agony of Gethsemane, and in the tragedy of Calvary.

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Breckinridge:

II.–1. The word of God, in perfect recognition of the original adaptedness of human nature to the service and enjoyment of God, and of its present susceptibility in its fallen condition, to be restored to the lost image of God; furnishes in the divine Revelation it contains, the perfect knowledge of the divine method of the restoration of man. This knowledge comes to us in such a manner, namely, by the word of God, as to give to its absolute truth the highest certainty of which truth is capable: and it comes to us with that infinite authority of God, which invests it with an uncontrollable majesty and efficacy. The will of God is made known to us: that will which–whether as Creatures dependent on the Creator, or as sinners dependent on the Savior, it is the first necessity, the first interest, the first duty of man to obey. In the whole revealed will of God, nothing is more distinctly stated, than that God is not willing that any should perish, but is willing that all should come to repentance; and be appeals to his own longsuffering for proof of what he says.¹ Nay, seeing that be hath appointed a day in the which he will judge the world in righteousness, by that man whom be hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead: he has added the weight of his infinite authority to the plea of his boundless mercy, and now commands all men everywhere to repent.² He assures us that these holy Scriptures are able to make us wise unto salvation, through faith which is in Christ Jesus.³ He declares to us, that this Gospel of Christ is the power of God unto salvation to every one that believes.⁴ By prophets and by apostles alike, he has proclaimed to every generation of men, Behold now is the accepted time: Behold now is the day of salvation.⁵ And by Prophets and by Apostles alike, the fundamental principle of the divine administration of grace, has been loudly and continually asserted to be, that whosoever shall call upon the name of the Lord shall be saved.⁶ And now what is the result of all this proclamation of divine mercy–all this gospel call to men, through all ages? Let us trace the whole career of grace from Adam’s day to our own–and see if we can discern one single clear instance in which, throughout all generations, one single sinner embraced this gospel call, in his own strength, and without God’s special grace added to the gospel call. Alas! no. All our natural ability, upon which we are so prone to rely; all our boasted free will, about which we are so sensitive; yea, all divine knowledge merely as such: however real may be our possession of these inestimable gifts of God–however great may be the obligation resting on us to bless God for them, and to use them all aright–however they may all enter and be taken for granted in our Effectual Calling: beyond a doubt neither of them, nor yet all of them, can deliver us from the bondage of corruption into the glorious liberty of the children of God. Shall God, then, be robbed of the glory of his grace? Shall his elect be left to perish? Or will our stupid and perverse hearts consent that God may make one more effort?

Robert J. Breckinridge, The Knowledge of God, (New York: Robert Carter & Brothers, 1859), 1:128-129. [Some spelling modernized and underlining mine.]

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¹2 Pet., iii. 9.

²Acts, xvii. 30, 31.

³2 Tim., iii. 15.

⁴Rom., x. 18.

⁵Isa., xlix. 8; 2 Cor. vi. 2.

⁶Joel, ii. 32; Acts, ii. 21; Rom., x. 13.

Newton:

SERMON XVI.

THE LAMB OF GOD, THE GREAT ATONEMENT,

John, i. 29.

Behold the Lamb of God, which takes away the sin of the world?

‘Great and marvelous are the works of the Lord God Almighty.’ We live in the midst of them; and the little impression they make upon us, sufficiently proves our depravity. He is great in the very smallest; and there is not a plant, flower, or insect, but bears the signature of infinite wisdom and power. How sensibly, then, should we be affected by the consideration of the whole, if sin had not blinded our understandings, and hardened our hearts! In the beginning, when all was dark, uninformed, and waste, his powerful word produced light, life, beauty, and order. He commanded the sun to shine, and the planets to roll. The immensity of creation is far beyond the reach of our conceptions. The innumerable stars, the worlds, which however large in themselves, are, from their remoteness, barely visible to us, are of little more immediate and known use, than to enlarge our idea of the greatness of their Author. Small, indeed, is the knowledge we have of our own system; but we know enough to render our indifference inexcusable. The glory of the sun must strike every eye; and in this enlightened age, there are few persons but have some ideas of the magnitude of the planets, and the rapidity and regularity of their motions. Further, the rich variety which adorns this lower creation, the dependence and relation of the several parts, and their general subserviency to the accommodation of man, the principal inhabitant, together with the preservation of individuals, and the continuance of every species of animals, are subjects not above the reach of common capacities, and which afford almost endless and infinite scope for rejection and admiration. But the bulk of mankind regard them not. The vicissitudes of day and night, and of the revolving seasons, are to them matters of course, as if they followed each other without either cause or design. And though the philosophers, who professedly attach themselves to the study of the works of nature, are overwhelmed by the traces of a wisdom and arrangement which they are unable to comprehend; yet few of them are led to reverential thoughts of God, by their boasted knowledge of his creatures. Thus men ‘live without God in the world,’ though they ‘live, and move, and have their being in him,’ and are incessantly surrounded by the most striking proofs of his presence and energy. Perhaps an earthquake, or a hurricane, by awakening their fears, may force upon their minds a conviction of his powder over them, and excite an occasional momentary application to him; but when they think the danger over, they relapse into their former stupidity. What an engage the attention, or soften the obduracy of such creatures? Behold, one wonder more, greater than all the former; the last, the highest effect of divine goodness! God has so loved rebellious, ungrateful sinners, as to appoint them a Saviour in the person of his only Son. The prophets foresaw his manifestation in the flesh, and foretold the happy consequences–that his presence would change the wilderness into a fruitful field, that he was coming to give sight to the blind, and life to the dead; to set the captive at liberty; to unloose the heavy burden; and to bless the weary with rest. But this change was not to be wrought merely by a word of power, as when he said, ‘Let there be light, and there was light.’¹ It was great, to speak the world from nothing; but far greater, to redeem sinners from misery. The salvation, of which he is the Author, though free to us, must cost him dear. Before the mercy of God can be actually dispensed to such offenders, the rights of his justice, the demands of his law, and the honor of his government must be provided for. The early institution and long-continued use of sacrifices, had clearly pointed out the necessity of an atonement; but the real and proper atonement could be made only by Messiah. The blood of slaughtered animals could not take away sin, nor display the righteousness of God in pardoning it. This was the appointed, covenanted work of Messiah, and he alone could perform it. With this view he had said, ‘Lo, I come.’² And it was in this view, when John saw him, that he pointed him out to his disciples, saying, ‘Behold the Lamb of God!’

Three points offer to our consideration:

I. The title here given to Messiah, ‘The Lamb of God.’

II. The efficacy of his sacrifice, ‘He taketh away sin.’

III. The extent of it, ‘The sin of the world.’

I. He is ‘ The Lamb of God.’ The paschal lamb, and the lambs which were daily offered, morning and evening, according to the law of Moses, were of God’s appointment; but this Iamb was likewise of his providing The others were but types. Though many, they were all insufficient³ to cleanse the consciences of the offerers from guilt: and they were all superseded, when Messiah, ‘by the one offering of himself, once for all, made an end of sin, and brought in an everlasting righteousness,’ in favour of all who believe in his name.

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Baxter:

1) 61. In this Law or Covenant is made a free universal Deed of Gift of Christ first, and of Pardon, Spirit and Glory in and by him to all Mankind without exception, who will believingly accept it in its true nature, as it is offered therein; Or [If they will so accept it as Believers.]

62. This Covenant is to be preached by Christ’s ministers, and men invited to believe and consent: And all that do so, are to profess that consent by a solemn covenant in their Baptism, and so give up themselves devotedly to God the Father, Son and Holy Ghost; renouncing the Devil, Flesh and World. Richard Baxter, Catholick Theologie (London: Printed by Robert White, for Nevill Simmons at the Princess Arms in St. Pauls Church-yard, 1675), 1:2:44.  [Some reformatting; italics original; and underlining mine.]

2) 76. This Covenant of Grace, being a conditional pardon of all the world, is universal in the tenor or sense of it; It is of all Mankind without exception that Christ says, “If thou confess with thy mouth, and believe in thy heart, thou shalt be saved:” No person antecedently is excluded in the world. Richard Baxter, Catholick Theologie (London: Printed by Robert White, for Nevill Simmons at the Princess Arms in St. Pauls Church-yard, 1675) 1:2:46. [Some reformatting; italics original; and underlining mine.]

3) 2. I have proved to you that Christ was after the fall made the Head of the new Covenant, and that this Covenant was made with all mankind. And that he is the Administrator General to all Mankind, and all things, Power and Judgment is committed to him: that he s now the Owner, Ruler, and Judge of all 3. Therefore all the Light, Means and Mercies that are in any parts of the world, are as truly from Christ as the universal Mediator, as all light is from the Sun. (Even in Dungeons and Caverns, and where there is least.) And as the Sun sends forth some light before it arises, and some after it is set, and some in the night, even by the moo, &c. so does Christ enlighten all the world, so far as they have light though in various degrees. Richard Baxter, Catholick Theologie (London: Printed by Robert White, for Nevill Simmons at the Princess Arms in St. Pauls Church-yard, 1675), 2:188. [Some reformatting; italics original; and underlining mine.]

4) 1. The first sort of Grace lies in the enacting of a new law of Grace, called also in several respects, The new Testament, the new Covenant, and the Promise. And as to this it is agreed, 1. That God made this Law, Covenant or promise in the first edition with Adam and Eve after the fall, Gen. 3:15: (“the seed of the woman shall break the Serpents head”), and did by Actual Remission, of their sin, and not-punishing them as the first law threatened, yet more plainly manifest to them the pardoning Grace of this Covenant. And that he made this new law or Covenant to all mankind in and by them. And that he again renewed the same covenant of Grace with all mankind in Noah after the deluge. Those few inconsiderate persons that deny this, are not so valuable as to be exception to our Concord. It is an intolerable conceit of any to think that the tenor or sense of the Conditional Covenant of Grace (for I talk of no other) extends not universally to all men, but that any men are yet left under no other Law or conditional-promise or Covenant, that of Innocency. Richard Baxter, Catholick Theologie (London: Printed by Robert White, for Nevill Simmons at the Princess Arms in St. Pauls Church-yard, 1675), 3.4 [Some reformatting; italics original; and underlining mine.]

So that I may take it for granted that we are agreed, that as to the first Edition of the Law of Grace to Adam and Noah, it extends or is in force to all the world, at least, till by enmity against Grace, they have made themselves desperate as the Serpent’s seed: Yea then, the Law of Grace is in force to them, though they reject the Grace of it.

2. And as to the last Edition of the Covenant of Grace by Christ, 1. The tenor extends to all; as is visible Matth. 28:19, Mark 18:16, John 3:16. 2. And Christ has made it the office of his Ministers by his commission to promulgate and offer it to all. Richard Baxter, Catholick Theologie (London: Printed by Robert White, for Nevill Simmons at the Princess Arms in St. Pauls Church-yard, 1675), 3:5. [Some reformatting; italics original; and underlining mine.]