The last thing to be inquired into, upon occasion of the late opposition to the great fundamental truths of the gospel, is the satisfaction of Christ. And the doctrine hereof is such as, I conceive, needs rather to be explained than vindicated. For it being the centre wherein most, if not all, the lines of gospel promises and precepts do meet, and the great medium of all our communion with God in faith and obedience, the great distinction between the religion of Christians and that of all others in the world, it will easily, on a due proposal, be assented unto by all who would he esteemed disciples of Jesus Christ. And whether a parcel of insipid cavils may be thought sufficient to obliterate the revelation of it, men of sober minds will judge and discern.
For the term of satisfaction, we contend not about it. It does, indeed, properly express and connote that great effect of the death of Christ which, in the cause before us, we plead for. But yet, because it belongs rather to the explanation of the truth contended for, than is used expressly in the revelation of it, and because the right understanding of the word itself depends on some notions of law that as yet we need not take into consideration, I shall not, in this entrance of our discourse, insist precisely upon it, but leave it as the natural conclusion of what we shall find expressly declared in the Scripture. Neither do I say this as though I did decline the word, or the right use of it, or what is properly signified by it, but do only cast it into its proper place, answerable unto our method and design in the whole of this brief discourse.
I know some have taken a new way of expressing and declaring the doctrine concerning the mediation of Christ, with the causes and ends of his death, which they think more rational than that usually insisted on: but, as what I have yet heard of or seen in that kind, has been not only unscriptural, but also very irrational, and most remote from that accuracy whereunto they pretend who make use of it; so, if they should publish their conceptions, it is not improbable but that they may meet with a scholastical examination by some hand or other.
Our present work, as has been often declared, is for the establishment of the faith of them who may be attempted, if not brought into danger, to be seducers by the sleights of some who lie in wait to deceive, and the glamours of others who openly drive the same design. What, therefore, the Scripture plainly and clearly reveals in this matter, is the subject of our present inquiry. And either in so doing, as occasion shall be offered, we shall obviate, or, in the close of it remove, those sophisms that the sacred truth now proposed to consideration has been attempted withal.
The sum of what the Scripture reveals about this great truth, commonly called the “satisfaction of Christ,” may be reduced unto these ensuing heads:—
First. That Adam, being made upright, sinned against God; and all mankind, all his posterity, in him:— Gen i. 27, “So God created man in his own image, in the image of God created he him; male and female created he them.” Chap. iii. 11, “And he said, Who told thee that thou wast naked? Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat?” Eccles. vii. 29, “Lo, this only have I found, that God made man upright; but they have sought out many inventions.” Rom. v. 12, “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.” Verse 18, “Therefore, as by the offence of one judgment came upon all men to condemnation.” Verse 19, “By one man’s disobedience many were made sinners.”
Secondly. That, by this sin of our first parents, all men are brought into an estate of sin and apostasy from God, and of enmity unto him:— Gen. vi. 5, “God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.” Ps. li. 5, “Behold, I was shapen in iniquity; and in sin did my mother conceive me.” Rom. iii. 23, “For all have sinned, and come short of the glory of God.” Chap. viii. 7, “The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be.” Eph. iv. 18, “Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart,” Chap. ii. 1; Col. ii. 13.
Thirdly. That in this state all men continue in sin against God, nor of themselves can do otherwise:— Rom. iii. 10–12, “There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one.”
Fourthly. That the justice and holiness of God, as he is the supreme governor and judge of all the world, require that sin be punished:— Exod. xxxiv. 7, “That will by no means clear the guilty.” Josh. xxiv. 19, “He is a holy God; he is a jealous God; he will not forgive your transgressions nor your sins.” Ps. v. 4–6, “For thou art not a God that has pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing.” Hab. i. 13, “Thou art of purer eyes than to behold evil, and canst not look upon iniquity.” Isa. xxxiii. 14, “Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?” Rom. i. 32, “Who knowing the judgment of God, that they which commit such things are worthy of death.” Chap. iii. 5, 6, “Is God unrighteous who taketh vengeance? (I speak as a man) God forbid: for then how shall God judge the world?” 2 Thess. i. 6, “It is a righteous thing with God to recompense tribulation to them that trouble you.” Heb. xii. 29, “For our God is a consuming fire;” from Deut. iv. 24.