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i Peter III. 18.

Christ hath also once suffered for Sins, the yuft for the Unjust, that he might bring us unto God.

HAVING, in a former Discourse, Se shewn the Weakness and Insuffi- »— ciency of those Sehemes, which have been set up in Opposition to Scripture; I now proceed to my

lid general Head, to establish and confirm the true Scripture Doctrine of the Satisfaction. After which

Vol. II. C c I shall

I shall in the last Place, consider the Extent of the Redemption.

lst, I shall endeavour to establish and confirm the true Scripture Doctrine of the Satisfaction.

And this I (hall 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 us—

and 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 so high a Nature. For unless there had been an absolute Necessity, unless there had been a Knot too hard for any but the Deity to unty; a God indeed, who was the Brightness of his Father's Glory, and the express Image of his Person, 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 bis

only Son, in whom be was well pleased, top**1*^ heedless, as well as undeserved Misery.

Again : It is said, it is not possible that the Blood as Bulls and Goats, which have no inherent Worth and Efficacy, Jhould take laway Sins, or the Penalty of Sin, Heb. x. 4. Therefore it was necessary, that a Person of inconceivable Dignity* and superior fexcelleneyi should satisfy the Demands of justice, and procure for us the Endearments Of divine Mercy. Him bath God set forth to be a Propitiation for Sitt^ to declare his Righteousness, or to display his Justice, jfw* the Remission of Sins that are past j that he might be just, and the Juflifier of them, that believe in Jesus Christ.

To reject a Satisfaction thus strongly 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 j is intirely to set aside the Divine Authority. For a Regard to the divine Authority, can only be shewn by assenting to Propositions inevident ill themselves, as having his Sanction, or being revealed by him. To Propositions ru/Vf/// in themselves we should have assented, whe*r tfaer revealed by him or not % riay, if they G c 2 had

bad been discovered to us by the most abandoned 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 AJjent, i. e. they will not believe the Deity affirming a Proposition, 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 wife 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 observe, once for All, that most of the Objections, which I have met with against

Scripture,

Scripture, proceed from hence; that Met* ^r^^s;
set up for Free-thinkers, in Cases where
they can be but Hals-tfbinkers, 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; So neither can
the Sum totaj 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
tp us to have no Fitness, who view only
some detached Branches of God's universal
Kingdom; might appear very reasonable,.
could we see through the whole Contex-
ture of Things, just as some loose dis-
jointed Passages from Scripture,. appear odd
and unpromising by. themselves.^- and yet
are yesy beautiful, and pertinent; the-
Thread,. Connexion, and Dependency of

PQ? Sl^jj?!0 ?n0^e.r» bein.S considered,
Cc 3 Nothing

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