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.