THE ANTI-SATISFACTIONIST, &c. PART THE FIRST. CHAPTER FIRST. The doctrine of Satisfaction stated in the words of its defenders, and refuted by the words of scripture. IT must be of great importance to understand on what ground God will accept sinners, and receive them to the enjoyment of his favor. Important as this point is christians have long been, and still are, divided in their opinions respecting it: consequently it must be allowed that some wrong notions, concerning the way of salvation, still remain among the professors of the gospel. We ought not hastily to conclude on which side the mistake lies; but to compare, with the utmost candor and diligence, the opinions of christians, of different parties, with what God hath revealed in the sacred writings, that we may clearly understand the path of life for ourselves. To point out what, upon the most careful examination, we think the errors of our christian brethren, with candor and moderation, ought to give no disgust; on the contrary it should excite fresh attention to the gospel, and may lead to the further knowledge of truth. My design in this chapter is to state what I conceive to be a grand mistake among the followers of Jesus, and to exhibit the contrary doctrine in the words of the sacred penmen. But I would first premise three things. 1. We can judge of the sentiments maintained by any class or description of christians only by the language they generally use to express their views of religious truth; nor can it be contrary to candor and liberality to understand them to mean what their own words, fairly construed, seem naturally to convey: consequently it cannot be unfair to place before the reader the notion of Christ's making satisfaction for the sins of men in the words of its acknowledged advocates. 2. We are not to draw a representation of the opinions of any denomination of christians from the language of a few obscure individuals who may call themselves of that denomination; but from the writings of their current and esteemed authors. From such authors I propose making extracts, that it may be seen what the doctrine is which this work is intended to expunge. It should be remembered that the doctrine of satisfaction is not confined to one denomination of christians; but is generally maintained by the great body of those who, in modern times, have taken upon them to monopolize to themselves. the title of orthodox and evangelical: and I undertake to prove that the orthodoxy and evangelism of the New Testament stand opposed to such reputed orthodoxy and evangelism. 3. I totally disavow every thing invidious, all personal reflections, on the good men whose errors I think it my duty to expose. The integrity, zeal, and usefulness of the men I greatly respect; but, whatever respect we owe to men, we owe none to their mistakes. A blind veneration for celebrated names has retarded the progress of truth, and perpetuated the influence of the errors of former times. The opinions of the wisest and best of men ought not to be adopted implicitly; they ought to be brought to the test of scripture and reason, and nothing to be admitted as true but what will bear such a test. That the reader may perceive the striking contrast which exists between the doctrine of satisfaction, or the popular notion of atonement, and what the oracles of God teach respecting the way of salvation and acceptance with God, he is presented in one column with extracts from reputed orthodox writers, in the other with passages of scripture. He may hence learn that modern christians speak in very different language, of the ground of a sinner's acceptance with God, from that used by the Prophets, Jesus, and his Apostles, when speaking on the same subject. Extracts from reputed orthodox writers. LUTHER (in his commentary on Gal. iii. 13.) says: 'Christ is innocent as concerning his own person, and therefore he ought not to have been hanged upon a tree: but because, according to the law of Moses, every thief and malefactor ought to be hanged, therefore Christ also, according to the law, ought to be hanged, for he sustained the person of a sinner and of a thief, not of one, but of all sinners and thieves.' Again, he says: And this (no doubt) all the prophets did foresee in spirit, that Christ should become the greatest transgressor, murderer, thief, rebel, and blasphemer, that ever was or could be in all the world. For he being made a sacrifice for the sins of the whole world, is not now an innocent person and without sins, is not now the Son of God born of the virgin mary; but a sinner.' Again, he says: When the law, therefore, found him thieves it conamong demned and killed him as a thief.' Again, he represents God as saying to Christ: Be thou the person which hath committed the sins of all men: see, Extracts from the sacred scriptures, with remarks. Gen. xviii. 23, 25. ' Wilt thou. also destroy the righteous with the wicked?That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should. be as the wicked, that be far from thee: shall not the judge of all the earth do right?? Exod. xxiii. 7. "The innocent and righteous slay thou not.' God's command to the Judges of Israel, Deut. xxv. 1. was that they should Justify the righteous, and condemn the wicked.' 6 Job viii. 3. "Doth God pervert judgment? or doth the Almighty pervert justice?' Chap. xxxiv. 12. 'Yea, surely God will not do wickedly, neither will the Almighty pervert judg ment.' Prov. xvii. 15. He that justifieth the wicked, and he that condemneth the just, even they both are an abomination to the Lord.' Ezek. xviii. 20. • The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon. him.' Heb. vii. 26. Such an high therefore that thou pay and satisfy for them.' Then he adds: 'Here now cometh the law, and saith, I find him a sinner, and that such a one as hath taken upon him the sins of all men, and I see no sins else but in him; therefore let him die upon the cross: and so he setteth upon him and killeth him.' priest became us, who is holy, harmless, undefiled, separate from sinners.' One of the thieves, who were crucified with Christ, said to his companion, Luke xxiii. 41. speaking of their condemnation: "We indeed justly; but this man hath done nothing amiss.' The roman centurion, when he saw the manner in which Christ suffered, and the circumstances which took place at the Certainly this was a righteous man.' the Jews, Acts iii. 14. that they had tíme, said, Chap. xxiii. 47. The Apostles testified to ' denied the holy one and the just:' and Chap. vii. 52. the martyr Stephen told them that they had been his betrayers and murderers.' Let the reader judge then whether Jesus died a guilty person and a sinner, as Luther has represented; or whether it was possible for him to die by the hand of justice and at the same time be murdered. CALVIN, in his institutions, B. 2. C. 16. §. 5. says: 'Now where it is demanded how Christ hath done away our sins, and taken away the strife between us and God, and purchased such righteousness as might make him favorable and well-willing towards us: it be generally answer- ed that he hath brought it to 1. "John, iv. 16. GOD IS LOVE.' John iii. 16. God so loved the world that he gave his only begotten son.' Eph. ii, 4, 5. "God who is rich in mercy, for his great love wherewith he loved us, even hath when we were dead in sins, quickened us together with Christ: by grace ye are saved." 2 Cor. v. 18, 19. All things |