- 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.
CHAPTER VI.
SUPPOSED LACK OF PROOF OF REVELATION, AND ITS WANT OF UNIVERSALITY.
It has been thought to be a positive argument against revelation, that its evidences are not adequate, and that it is not universally known and believed.
But the argument amounts to just this, that God would not bestow on us any favor, except in such a mode and degree as we thought best, and did exactly the same for everybody else.
Such a notion, all analogy contradicts.
I. Men act in their most important concerns on doubtful evidence.
- 1. It is often absolutely impossible to say which of two modes of acting will give most pleasure or profit.
- 2. If it were possible, we cannot know what changes temper, satiety, ill health, &c. might produce, so as to destroy our pleasure.
- 3. We cannot foresee what accidents may cut it all off.
- 4. Strong objections and difficulties may attach to the course of action we adopt, which yet all would admit ought not to deter us.
- 5. We may, after all, be deceived by appearances, or by our passions, &c.
- 6. Men think it reasonable to engage in pursuit of advantage, even when the probabilities of success are against them.