The Analogy of Religion to the Constitution and Course of Nature

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.