The Atonement, as taught by the Church of England: A Sermon

In Short

This book presents a formal theological sermon delivered to the Islington Protestant Institute, an organization dedicated to upholding the principles of the Church of England against the influence of Roman Catholicism. Through careful exegesis of the New Testament and the church’s established Articles, the author argues that the crucifixion of Jesus provided a total satisfaction for sin that requires no further human penance or ritual. It has remained a significant document for those interested in 19th-century religious polemics and the specific theological debates that shaped English Protestant identity.

The Story

The discourse begins by addressing a fundamental human condition: a pervasive, instinctual sense of alienation from God. The author posits that this internal unease, felt by both the profligate and the moralist, is a reflection of the biblical truth that man is fallen and God is a holy judge who cannot overlook guilt. The central argument posits that the Atonement is not a device intended to change the human heart’s attitude toward God—though that is a secondary effect—but is primarily a legal and divine act intended to reconcile the Father to the sinner by satisfying the requirements of His law.

From this premise, the argument moves to the "how" of this reconciliation. The author asserts that if God were to forgive sin without a sacrifice, His law would be dishonored and His justice compromised. Therefore, the crucifixion acts as the substitutionary payment that allows God to remain "just, and yet the justifier of him that believeth in Jesus." The sermon then pivots to a pointed contrast with Roman Catholic theology, which the author characterizes as a system of "human satisfaction." He outlines three core tenets of the Church of England: that the Atonement is the only satisfaction for sin, that this satisfaction is complete, and that it is final.

The author critiques the Roman Catholic concept of penance and purgatory, arguing that these practices imply the sacrifice of Christ was insufficient. He contends that if a believer is truly forgiven, there can be no lingering debt of temporary punishment to be worked off through fire or suffering. He describes the Catholic view of the Mass as a "repetition" of the sacrifice, which he deems a contradiction of the biblical testimony that Christ offered Himself once for all. The sermon argues that any requirement for the believer to "add" to the work of Christ—whether through penance, good works, or participation in the Mass—neutralizes the grace of the Gospel.

The final arc of the argument emphasizes the necessity of resting entirely in the finished work of Christ. The author insists that peace is impossible as long as the believer is "toiling to reach the atonement" rather than trusting it. He concludes by affirming that the sacrifice on the cross is as effective today as it was in the time of the Apostles. The book closes with a formal, printed prayer meant for the members of the Institute, asking for divine guidance in defending these specific theological boundaries, the preservation of the "good old paths," and the spiritual protection of the nation under its sovereign.

How It Unfolds

The problem of alienation The author identifies an innate, universal human anxiety caused by sin and the corresponding judicial wrath of God. He argues that this internal conflict is a reflection of the scriptural reality of an broken law that demands satisfaction.

The divine remedy The focus shifts to the cross as the necessary instrument to reconcile the Father to humanity. By bearing the curse of the law, Jesus satisfies divine justice, allowing God to be both holy and merciful simultaneously.

The critique of insufficiency The author challenges Roman Catholic doctrines of penance and purgatory, labeling them as human attempts to "compensate" for sin. He contends that such teachings falsely imply that Christ's sacrifice was incomplete or lacking in power.

The finality of the sacrifice The narrative moves to the argument that Christ’s death cannot be repeated or added to, citing the Epistle to the Hebrews. The author insists that the Mass, as defined by the Council of Trent, contradicts the "once for all" nature of the Gospel.

The call to rest The sermon concludes by urging the reader to abandon all personal efforts at spiritual "payment." It frames the acceptance of the Atonement as the only path to genuine peace with God, followed by an organizational prayer for the continued defense of these Protestant principles.

The People

The author, Edward Hoare, acts as the primary voice of the Church of England, positioning himself as a guardian of Reformation theology. He is motivated by a desire to provide the "anxious soul" with peace, which he believes can only be found in the total sufficiency of Christ. Opposing this view are the theologians of the Council of Trent and the Roman Catholic Church, whom the author treats not as individuals, but as representatives of a "complicated maze" of doctrine. He views them as proponents of an "anathema" that obscures the doctrine of grace. The reader is invited to identify with the "pardoned believer," a figure who must choose between the "peaceful enjoyment of unimpeded love" through faith in the Atonement, or the "toiling" associated with the Roman Catholic system of penance. Throughout the text, the "believer" is contrasted with the "formalist" and the "profligate," both of whom are shown to be equally in need of the same finished work on the cross.

In Its Own Voice

The author highlights the necessity of the sacrifice by examining the nature of God’s law:

“It could not be done by the mere remission of sin, for then the law of God would have been dishonoured, the sentence passed would not have been executed, and the pardon of the sinner would have been a departure from the truth of God.”

The author emphasizes the completeness of the salvation offered to those who believe:

“We are accounted righteous before God only for the merit of our Lord and Saviour Jesus Christ.”

The author addresses the finality of the crucifixion, contrasting it with what he perceives as the errors of the Mass:

“If, as he said, it was finished then, it is quite impossible it should be repeated now.”

What It's Really About

The central theme is the nature of theological security. The book argues that the "soul’s peace" depends entirely on whether one views Christ’s sacrifice as a completed transaction or as a partial opening that requires human supplementation. It tackles the question of whether a person is ever truly "finished" with the debt of sin. By framing the debate as a binary choice between "resting" in grace or "toiling" in ritual, the author explores the tension between human agency and divine sufficiency. Ultimately, the book is a study in how religious identity is defined by the boundaries of doctrine and the rejection of competing systems of salvation.

Why Read It Today

Readers interested in the history of Christian theology or the evolution of inter-denominational polemics will find this a clear, sharp distillation of 19th-century Protestant thought. The writing is precise and energetic, reflecting the urgency of a preacher who believes the eternal welfare of his listeners is at stake.

However, modern readers should be prepared for the book’s unapologetically sectarian tone. The excerpts demonstrate a period-typical confrontational stance toward Roman Catholicism, using language that is blunt and exclusionary. The text also assumes a high level of familiarity with the Articles of the Church of England and the decrees of the Council of Trent, which may require some historical grounding to fully appreciate. Despite these barriers, the book offers a fascinating, unfiltered window into the Victorian era’s internal religious struggles. It is not a gentle or ecumenical read, but it is a remarkably consistent and articulate defense of a specific, narrow theological position. What stays with the reader is the intensity of the author’s conviction: his firm, absolute belief that the modern seeker can find total rest only if they believe the work of their salvation is already and entirely done.