But if natural religion, will not suffer us to think it inconsistent with the justice and goodness of God, to appoint all mankind victims to death on the account of sin, then natural religion, can have no objection against the sacrifice of Christ, as it is an human sacrifice.
And all that revelation adds to natural religion, on the point of human sacrifice, is only this; the knowledge of one, that gives merit and effect, to all the rest.
Secondly, It is objected, that the atonement made by Jesus Christ, represents God as punishing the innocent and acquitting the guilty; or, as punishing the innocent instead of the guilty.
But this proceeds all upon mistake: for the atonement made by Jesus Christ, though it procures pardon for the guilty, yet it does not acquit them, or excuse them from any punishment, or suffering for sin, which reason could impose upon them. Natural religion calls men to repentance for their sins: the atonement made by Jesus Christ does not acquit them from it, or pardon them without it; but calls them to a severer repentance, than natural religion alone prescribes.
God therefore does not by this proceeding, shew his dislike of the innocent and his approbation of the wicked.
For how can God be thought to punish our blessed Saviour out of dislike, if his sufferings are represented of such infinite merit with him? Or how can he shew thereby his approbation of the guilty, whose repentance is not acceptable to him, till recommended by the infinite merits of Jesus Christ?
As to the fitness of our Lord’s sufferings, as God and man; and the nature and degree of their worth; reason can no more enter into this matter, or prove or disprove any thing about it, than it can enter into the state of the whole creation, and shew, how it could, or could not, be in the whole, better than it is.
For you may as well ask any of your senses, as ask your reason this principal question, Whether any supernatural means be necessary for the atonement of the sins of mankind? Or, supposing it necessary, whether the mediation, death, and intercession of Jesus Christ, as God and man, be that true supernatural means?
For as the fitness or unfitness of any supernatural means, for the atonement of sin, must result from the incomprehensible relation God bears to sinners, as it must have such necessity, and dignity, as this relation requires, it necessarily follows, that if God acts according to this relation, the fitness of his actions cannot be according to our comprehension.
Again: Supposing some supernatural means to be necessary, for destroying the guilt and power of sin; or that the sufferings, and intercession, of the Son of God incarnate, is that true supernatural means, it necessarily follows, that a revelation of such, or any other supernatural means, cannot possibly be made obvious to our reason and senses, as the things of human life, or the transactions amongst men are; but can only be so revealed, as to become just occasions of our faith, humility, and pious resignation, to the divine wisdom and goodness.