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

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

AVING, in a former Discourse, Serm.VI.

shewn the Weakness and Insuffi

ciency of those Sehemes, 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. Сс

I shall


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

IX, 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 Satisfactionby 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 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 his Father's Glory, and the express Image of his Perfon, would not have descended

the Scene of this World, to unravel the perplexing Difficulty. Certainly a Being of infinite Benevolence, would not have exposed his



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only Son, in whom be was well pleased, to Serm. VI. needless, as well as undeserved Misery.

Again : It is said, it is not posible 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 inconcejvable Dignity; and superior Excel. lency; should satisfy the Demands of Jul tice, and procure for us the Endcarments of divine Mercy. Him bath God set forth to be a Propitiation for Sin, to declare bis Rigbteousness; or to display his Justice, for the Remission of Sins that are pafts that he might be just, and the Justifier 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; is intirely to set aside 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 revealed by him. To Propositions evident ix themselves we should have assented, when ther revealed by him or not ; nay, if they


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Serm.VI. had been discovered to us by the most abans

doned Sinner, or notorious Liar.' It is astonishing therefore to find Persons afferting, 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 Affent, 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 afirmed it, or no. Modefter 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 observe, once for All, that most of the Objections, which I have met with against


when any

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 perceive, what is best and most fitting for the Good of the Whole; and therefore ought to acquiesce in his Declaration, who certainly does.

Our Conclusion is but the Sum total of our Reasoning; and as a Sum can never be justly cast UP, one Particular is omitted ; So 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


seem to 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 Contexture of Things. Just as some loose disjointed 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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