My present design, is to render, with as much plainness of Speech as possible, the reasons of my Ideas; intending thereby, sin was equal to the offence; then was it accepted, not from mere absoluteness, but from the harmony, and full consent of Mercy, and Truth, Righteousness, and Peace. Again, such an use made of Divine Sovereignty, would be to reject the testimony of Moses and the Prophets; where they declare that God will not hold the sinner guiltless, nor acquit him without the shedding of Blood: even the Blood of the offender. To throw a light upon which, and to instruct the people in the mystery thereof, they were taught from the Union subsisting between themselves, and their sacrifices, to respect the Blood, and death, of their sacrifice, as their own : and as such, was the Blood taken by the High Priest into the holy presence; where the names of the people engraven on the stones of memorial, were present with the blood: confessing it, and claiming the benefits resulting from the shedding thereof, as a punishment adequate to their sin.— Which blessings, were remission, and justification to life. Thus through all the dispensations committed to Moses, the symbols of equity are inseparably connected with the Figures of Salvation by Jesus.From all which it appears, That God's sovereign Grace, and Will to save mankind, hath been executed according to strictest Truth, and Equity and such is the Wisdom, that God is unspeakably glorious in the Honour, and Glory his Son hath obtained thereby and mankind infinitely advantaged.Should it be objected, that the Apostle himself resolves certain queries in the sovereignty of God; saying who art thou that repliest against God, shall the thing formed, say unto him who formed it, why hast thou made me thus ? &c. I answer, the Apostle was not speaking here of Salvation and the method thereof, but of the people: some of whom, to prove at once, the necessity, and utility of this Grace. I. I apprehend it necessary to the harmony of the Divine Perfections. For, as all the hopes, and expectations, of the Creature from the Creator, are founded upon the supposition of his goodness; Men of every sentiment, will agree to this position, God is Good. pro And, that we may rightly conceive of him under this character, it is as necessary we should see him Justice, Holiness, and Truth; as Mercy and Love: since all those Properties must unite, and act in perfect Harmony, to constitute real goodness. Thus considering the almighty, we are verily persuaded, that as a God inas respecting the Knowledge of the Truth, were taken whilst others were left. The wherefore some, believe, and others do not, is not the object of Faith; nor does it fall within my line to shew; and should I be inquisitive, the Answer is recorded; What is that to thee, follow thou me, such inquiries being more curious, than profitable; our Saviour will give no other answer: it being not necessary to our peace and happiness. And as God has not thought fit to reveal himself in that particular, we are constrained though ignorance, to resolve it into his sovereignty, though it is not to be doubted, but the time will come, when the equity of this, and all his ways with man, will clearly appear. And ye shall know that I have not done without cause all that I have done in it, saith the Lord God. Ezek. xiv. 23. finite in Goodness, He doth not, will not, act from one Attribute, to the dishonour of another. Nor may we expect any exhibition of Mercy, and Love, but in a way of Justice, Purity, and Truth. Therefore, it doth not appear how God from a principle of mercy, and peace, towards Mankind; could punish sin upon Christ, without the concurrence of Righteousness, and Truth: nor can this concurrence, or harmony, be proved; without Union between Christ, and those for whom he endured the Cross, and despised the shame. 1st, Because, contrary to Truth: which declareth that every Man shall die for his own Sin.* And again, whosoever hath sinned against me, Him will I blot out of my book, this was the answer of God unto Moses, when he would have atoned for the sin of the people, by suffering in their stead. Nor will he destroy the Righteous with the Wicked, because the Judge of all the Earth doth right. Keep thee far from a false matter; and the innocent and the righteous slay thou not: for I will not justify the wicked. Thus * 2 Cor. xxv. 4. Deut. xxiv. 26. + Exod. xxxii. 33. Gen. xviii. 25. | Exod. xxiii. 7. the voice of Truth is, that the Sinner shall die for his own sin and that the Righteous shall not suffer. Say ye to the Righteous it shall be well with him, for they shall eat the Fruit of their doings Woe unto the Wicked, it shall be ill with him, for the reward of his Hands shall be given him,* This is the Language of Truth one jot, or tittle of which, shall not fail; though Heaven, and Earth, should pass away Therefore, such an Union, or relation, between Christ and his Church, as gives Him the right of redemption, and brings Him under that Character which is obnoxious to punishment; is absolutely necessary that His sufferings for sin, might accord with the declarations, and demands of truth. 2dly. It is contrary to Justice to afflict the Innocent: to punish, and destroy him, is cruelty, and injustice. Without the consideration of Union, where is the Justice of charging the black rebellion, and crying guilt of Man upon, the pure, and spotless Head of Jesus? but God doth nothing unworthy of himself, or contrary to the Harmony of his Nature. * Isai. iii. 10, 11. : To say that the undertaking on Christ's part was voluntary, neither proves, nor implies, his right to suffer because it is not his willingness, but the approbation of divine Justice, which proves his right to taste the Death of the Cross. And, as the nature and property of Justice, is always its own rule of acting; it cannot admit of the Innocent's being punished, nor of the Transgressor's being acquitted: For God the righteous Judge, hath pronounced a woe unto such who justify the wicked for reward, and take away the righteousness of the righteous from him.* I am aware of an objection here, from such who would establish imputation, without relation, or union, viz. that the law admits of one Man's being surety, or bondsman for another; and can justly oblige him to fulfil his engagements: To this, I answer, It is most absurd to make human Laws a standard for God's method of dealing with mankind; except, it be first proved that those Laws are fully comformable to the Law of God; in Justice, and Equity : Until this be proved, what Man decrees, or what the Law of Nations is, hath no Isaiah v. 23. |