Chapter V: Of a Mediator, and Redemption by Him

Nothing in Christianity is so much objected to as the position assigned to Christ; yet nothing is more unjust. The whole world exhibits mediation.

I. _Our existence, and all its satisfactions, are by the medium of others._

=1.= If so in the natural world, why not in the spiritual?

=2.= The objection therefore is not only against _Christ’s_
mediation, but _all_ mediation.

II. _We cannot know all the ends for which God punishes, nor by whom he should punish._

=1.= Future punishment may be as natural a sequence of sin, as a
broken limb is of falling from a precipice.

=2.= This is not taking punishment out of the hands of God, and
giving it to nature; it is only distinguishing ordinary events
from miraculous.

III. _In natural providence, God has made provision that the bad consequences of actions do not always follow._

=1.= We may say God could have prevented all evil. But we see he
permits it, and has provided relief, and even sometimes perfect
remedies for it.

1.) Thus the bad consequences of trifling on a precipice may be
prevented by a friend, if we do not reject his assistance.

2.) We may ourselves do much towards preventing the bad
consequences of our misdeeds.

3.) Still more if assisted.

=2.= It might have been perfectly just if it were not so; but
that it is so, shows compassion, as distinguished from goodness.

=3.= The course of nature affords many instances of such
compassion.

=4.= Thus analogy sanctions an arrangement, by which the ruinous
consequences of vice or folly may be averted, at least in some
cases.

=5.= If the consequences of rash and inconsiderate acts, which
we scarcely call vicious, are often so serious, we may apprehend
that the bad consequences will be greater, in proportion as the
irregularity is greater.

=6.= A dissolute disregard to all religion, if there be a
religion, is incomparably more reprehensible than the mere
neglects, imprudencies, &c. of this life.

=7.= As the effects of worldly imprudence and vice are often
misery, ruin, and even death, no one can say what may be
the consequences of blasphemy, contempt of God, and final
impenitence.

=8.= Nor can any one tell, how far the consequences of such great
wickedness can possibly be prevented, consistently with the
eternal rule of right.

=9.= Still there would, from analogy, be some hope of room for
pardon.

IV. _There is no probability that any thing we could do alone, would entirely prevent the effects of our irregularities._

=1.= We do not know all the reasons for punishment, nor why it
should be fit to remit punishment.

=2.= Nor do we know all the consequences of vice, and so should
not know how to prevent them.

=3.= Vice impairs men’s abilities for helping themselves.

=4.= Misconduct makes assistance necessary, which otherwise would
not have been. Why should not the same things be so, as to our
future interests?

=5.= In temporal things, behaving well in time to come, does not
repair old errors, why should it as to future things?

=6.= Were it so in _all cases_ it would be contrary to all our
notions of government.

=7.= It could not be determined in what degree, or in what cases,
it would be so, even if we knew it might in _some_ cases.

=8.= The efficacy of repentance, as urged in opposition to
atonement, is contrary to the general sense of mankind; as shown
by the prevalence of propitiatory sacrifices.

V. _In this state of apprehension, awakened by the light of nature, revelation comes in, and teaches positively, the possibility of pardon and safety._

=1.= Confirms our fears as to the unprevented consequences of sin.

=2.= Declares the world to be in a state of ruin.

=3.= That repentance alone will not secure pardon.

=4.= That there is a mode of pardon, by interposition.

=5.= That God’s moral government is compassionate, as well as his
natural government.

=6.= That he has provided, by the interposition of a mediator, to
save men.

=7.= All this seems to put man in a strange state of helpless
degradation. But it is not Christianity which puts him so. All
philosophy and history show man to be degraded and corrupt.

VI. _Scripture, in addition to confirming the dim testimony of the light of nature, reveals a Christ, as mediator and propitiatory sacrifice._

=1.= He is “_that prophet_.”

1.) Declared the will of God.

2.) Published anew the law of nature.

3.) Taught with authority.

4.) Revealed the right manner of worship.

5.) Revealed the exact use of repentance.

6.) Revealed future rewards and punishments.

7.) Set us a perfect example.

=2.= He has a _kingdom_ which is not of this world.

1.) Founded a church.

2.) Governs it.

3.) Of it, all who obey him are members.

4.) Each of these shall live and reign with him forever.

=3.= He is a propitiatory _sacrifice_.

1.) How his sacrifice becomes efficacious, we are not exactly
told.

2.) Conjectures may be absurd; at least cannot be certain.

3.) If any complain for want of further instruction, let him
produce his claim to it.

4.) Some, because they cannot explain, leave it out of their
creed; and regard Christ only as a teacher.

5.) We had better accept the benefit, without disputing about
how it was procured.

VII. _We are not judges, antecedent to revelation, whether a mediator was necessary, nor what should be the whole nature of his office._

=1.= We know not how future punishment would have been inflicted.

=2.= Nor all the reasons why it would be necessary.

=3.= The satisfaction by Christ, does not represent God as
indifferent whether he punishes the innocent or guilty.

1.) We see, in this world, the innocent _forced_ to suffer for
the faults of the guilty.

2.) But Christ suffered _voluntarily_.

=4.= Though, finally, every one shall receive according to
his own deserts; yet, during the progress of God’s scheme,
_vicarious_ sufferings may be necessary.

1.) God commands us to assist others, though in many cases it
costs us suffering and toil.

2.) One person’s sufferings often tend to relieve another.

=5.= Vicarious atonement for sinners, serves to vindicate the
authority of God’s laws, and to deter men from sin.

=6.= Objections to vicarious suffering are obviously not
objections to Christianity, but to the whole course of nature.

=7.= The objection, therefore, amounts to nothing more than
saying that a divine arrangement is not necessary, or fit,
because the objector does not see it to be so; though he must
own he is no judge, and _could_ not understand why it should be
necessary, if it were so!

VIII. _We have no reason to expect the same information touching God’s conduct, as we have in relation to our own duty._

=1.= God instructs us by experience.

=2.= This experience, though sufficient for our purposes, is an
infinitely small part of his providence.

=3.= The things not understood involve God’s appointment, and
Christ’s execution; but what _is required of us_, we are clearly
informed.

=4.= Even the reasons for Christian precepts are made obvious.