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Preached at the

Lady MOYER's LECTURÉ.

On the REDEMPTION.

i Peter III. 18.
Christ bath also. once suffered for Sins, the

Just for the Unjust, that he might bring
us unto God.

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

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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

only

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. 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

had

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

is Scripture,

Scripture, proceed from hence ; that Men Serm.VI.
set up for Free-Thinkers, in Cases where
they can be but Half-Thinkers, or even
less than that. Particularly in this Case,
we, who see but some scattered Links of
the universal Chain, some disjointed Parts
of the whole united System, cannot per-
ceive, what is best and most fitting for the
Good of the Whole ; and therefore ought
to acquiesce in his Declaration, who cer-
tainly does. Our Conclusion is but the
Sum total of our Reasoning;, and as a
Sum can never be justly cast up, when any
one Particular is omitted ; $o neither can
the Sum total of our Reasoning be just
and exact, when any one intermediate Idea,
which ought to be taken into the Account,
is dropped or wanting. What may seem
to us to have no, Fitness, who view only
fome detached Branches of God's universal
Kingdom; might appear very reasonablex
could we see through the whole Contex-
ture of Things. Just as some loole dis-
jointed Passages from Scripture, appear odd
and unpromising by themselves., and yet
are very beautiful, and pertinent ; the
Thread, Connexion, and Dependency of
one Thing on another, being considered,

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