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Preached at the
Lady MOYER's LECTURÉ.
On the REDEMPTION.
i Peter III. 18.
Just for the Unjust, that he might bring
r TAVING, in a former Discourse, Seem. VI. A fhewn the Weakness and Insuffin 1 1 ciency of those Schemes, which have been set up in Opposition to Scripture ; I now proceed to my
IId general Head, to establish and confirm the true Scripture Doctrine of the Satisfaction. After which
Vol. II. Cc . ' I shall
Serm.VI. I Thall in the last Place, consider the
Extent of the Redemption.
Ift, I shall endeavour to establish and confirm the true Scripture Doctrine of the Satisfaction.
And this I shall do, by enquiring what Necessity there was for a Satisfaction by shewing--that our Saviour was the only proper Person to satisfy for our Sins, as he only could merit Forgiveness for them that his Merits might be imputed to usand our Iniquities born by him; and by removing Objections.
That there was a Necessity for a Satisfaction ; appears very strongly from Scripture Evidence, the only Evidence, which perhaps we are capable of, in Matters of fo high a Nature. For unless there had been an absolute Neceflity, unless there had been a Knot too hard for any but the Deity to unty; a God indeed, who was the Brightness of bis Father's Glory, and the exprefs Image of his perfon, would not have descended upon the Scene of this World, to unravel the perplexing Difficulty. Certainly a Being of infinite Benevolence, would not have exposed his
. 38 only Son, in wbom be was well pleased, to Serm. VI. heedless, as well as undeserved Misery
Again : It is said, it is not possible that the Blood of Bulls and Goats, which have no inherent Worth and Efficacy, should take away Sins, or the Penalty of Sin, Heb. x. 4. Therefore it was necessary, that a Person of
inconceivable Dignity; and superior Excel, 3 lency; should satisfy the Demands of Jula
tice, and procure for us the Endearments j of divine Mercy. Him bath God set forth
to be a Propitiation for Sin, to declare bis - Righteousness; or to display his Justice, for
tbe Remission of Sins that are past that he might be juft, and the Justifier of them, that believe in Jesus Christ.
To reject a Satisfaction thus (trongly į proved from Scripture, merely because we
do not perceive the absolute Fitness and Necessity of it, by any Evidence from the Nature of the Thing, is intirely to set afide the Divine Authority. For a Regard to the divine Authority; can only be thewn by afsenting to Propositions inevident in themselves, as having his Sanction, or being tevealed by him. To Propositions evideni in themselves we should have assented, when ther revealed by him or not ; nay, if they Cc 2
SERM,VI, had been discovered to us by the most abans
doned Sinner, or notorious Liar.' It is astonishing therefore to find Persons asserting, in express Words, that it is not the Declaration of God, but the Fitness of the Thing declared, which is the proper Ground of our Ajent, i. e. they will not believe the Deity affirming a Propofition, unless they have such a clear and distinct Perception of the Fitness of the Thing affirmed; as must induce their Belief, whether the Deity had affirmed it, or no. Modester Men will be inclined to think, that all the Declarations of an infinitely wise Being imply a Fitness ; a Fitness in the Nature of the Thing, but. unperceived by us, whose Ideas do not reach the whole Compass and Extent of Fitnesses and Unfitnesses. A Man of superior Sense may discover a Fitness, that escaped the Observation of one of less Penetration : An Angel may discern a Fitness, which escapes a Man of the highest Reach of Thought: And the Deity must perceive an Infinity of Fitnesses, which are undiscoverable by the most exalted Archangel. And here I would obferve, once for All, that most of the Objections, which I have met with against
Scripture, proceed from hence ; that Men Serm.VI.