صور الصفحة
PDF
النشر الإلكتروني

or remedy, could be effected by any thing alone, and in itself, that we could do. We do not, indeed, know the whole of God's moral government; but, looking at the analogy of Nature, we may find sufficient answers to any arbitrary objections, against this doctrine; the proof whereof is not reason, but revelation. We see persons ruining their fortunes by extravagance, and their health by excess; or incurring the penalties of civil laws they may sorrow for past follies,-resolve well for the future, but this prevents not the natural consequences of distress, and misery. This being the case, as to our present interests, under the natural government of God; it is quite credible that it may be such, as to our higher and future interests, under His moral government; and that sorrow for sin and better obedience may be—not useless, God forbid—but wholly insufficient, to free us from the penal consequences. It is, indeed, contrary to all reasonable notions of government, and to the analogy of nature, that it should be so. And the fact of the great prevalence of propitiatory sacrifices, in the heathen world, shows that, in the general sense of mankind, repentance was insufficient to expiate guilt, and that a vicarious offering was also required.

V. In this darkness, or light of Nature, (call it which you please,) Revelation comes in ; and confirms all our fears concerning the sad results of wickedness; pro

claiming the world to be in a state of ruin, and that repentance alone, under God's moral government, is insufficient to procure pardon. But, at the same time, this government was one, wherein compassion was strikingly visible; and a merciful provision had been made, to prevent the utter destruction of man, which otherwise must have taken place. "God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him should not perish ;" a gift analogous to the assistance He affords us, through the medium of our fellow creatures, in temporal matters: And the Son "so loved us, that He gave Himself for us;" a love analogous to the promptings of human friendship:—the analogies in both cases, however, being of a sublime and transcendant kind, infinitely surpassing all wherewith we could compare them. The interposition was effectual, to prevent the punishment from taking place on the part of God himself, or from actually following, in the course of His divine appointments.

Whatever objections may arise, as to the strangeness of the whole matter; the fact is, that the world is manifestly in a state of moral degradation; evils and profligacy and corruption abound in it; so that even heathen moralists considered it a place of punishment. That the occasion of its being so, was the crime of our first parents, is only analogous to what we daily see

G

in the natural course of Providence; as is also the appointment of a remedy by Jesus Christ, analogous to God's general dealings with man, by means of remedial provisions. And the whole plan of redeeming mercy, is plainly consistent with God's perfect good

ness.

VI. The particular manner of Christ's interposition for the redemption of the world, is represented in Scripture, in various forms; by typical prefiguration, prophetical declaration, and in directly express terms. He was to be our Prophet, King and Priest.

1st. In His prophetical office, He declared the Divine Will; republished the original law of Nature, that had become corrupted and lost; taught authoritatively the necessity of a moral and religious life, under the sanction of a future judgment; revealed the nature of true piety, the efficacy of repentance, and the rewards and punishments of a future life; and was also a perfect example of His own precepts.

2ndly. In His kingly office, He founded a Church to be a standing memorial of religion; of which all His obedient followers are true members; and over them He exercises an invisible government by His Spirit, until in the fulness of time He shall receive them to Himself and they shall reign with Him for ever.

3rdly. In His priestly office, he offered Himself as a propitiatory sacrifice, for the sins of the world. This

is mentioned last, because it is most objected against. Now, sacrifices of expiation were commanded to the Jews 1; and were both continually repeated,-as in the daily sacrifices; and also at specially stated times,-as on the great day of atonement; constituting a great portion of their religion. And when Christ is spoken of as the "Lamb of God," and the "Sacrifice for Sin," it is not spoken allusively, be it remembered, or by way of accommodation to these sacrifices of the Mosaic law;-but expressly, as the very substance, whereof these were the prefigurative types and shadows, and in virtue of which, they derived their efficacy. And this is asserted by the inspired writers, in a great variety of forms of expression, establishing clearly and convincingly, that this sacrifice of Christ was of the most efficacious aud extensive influence, for obtaining pardon of sin. "It was impossible for the blood of bulls and goats to take away sin," in the abstract nature of things; "But once in the end of the world Christ appeared to put away sin by the sacrifice of Himself."

The office of the Redeemer is represented to be, not merely that of an Instructor, Exemplar, and Governor (as some allege); but that He gave repentance

1 The prevalence of Sacrifice amongst heathens, can only be accounted for satisfactorily, by the supposition of an original revelation, from which it took its rise.

all its efficacy, and placed us in a capacity of salvation, by His atonement. The Scripture states the fact to be so; and if it has left the particular way, in which it has this efficacy, unexplained, it is our place thankfully to accept it, and not to complain of that being mysterious, which, with our present faculties perhaps we could not comprehend.

VII. We are not competent judges (prior to revelation) whether a Mediator was necessary for salvation; nor yet upon the supposition of a Mediator being necessary, are we fit judges either of the whole nature of His office, or of the several particular parts thereof. Hence to object, merely because we cannot comprehend, is absurd; and yet nothing is more common than this absurdity.

One objection seems to require notice: viz., "That Christ's suffering for us represents God as indifferent whether He punished the innocent or guilty." But we might as well object to the whole constitution of Nature, in which we see the same thing constantly occurring, and innocent people suffering, in various ways, for the faults of the guilty. And in fact, if the objection had any force at all, it would be stronger against natural Providence, than against Christianity; because in the former, we are obliged, in spite of our will, to suffer often for others' faults; whereas in the latter, Christ's sufferings were voluntary. It is true

« السابقةمتابعة »