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trine of REDEMPTION, on those Ven, and on others, as ignorant of the true origin and nature of SACRIFICE as themselves.
To remove these objections to a Doctrine so essential to our faith, is the reason why I have been so large in proving,
1. First, From the origin and nature of SACRIFICE, that it is A REASONABLE SERVICE.
2. Secondly, That a VICARIOUS ATONEMENT, how much foever disclaimed by natural Religion, is, in the Jewish Sacrifices and in the Sacrifice of Christ, a proper atonement; and may be justified on the surest principles of reason.
3. Thirdly, That the Sacrifices of the Law were TYPICAL of the great Sacrifice of Christ.
4. Fourthly, That, were it the purpose of the sacred Writers, in their history of Christ's death and passion, to represent it as a REAL Sacrifice, it is not possible to conceive they could convey that meaning in more expressive terms than in those which they have employed.
5. And lastly, That Christ's death and paslion was, by himself, ordained to be perpetually commemorated; by a Rite which declares that Death could be no other than a real Sacrifice.
When the SOCINIANS, I say, have well considered all this, they may be asked, with propriety, and modesty, whether it can be believed by any reasonable man, that all this apparatus was provided for, and bestowed upon, a MERE FIGURE OF speech? Or whether they deserve the title they give themselves, of being the only rational interpreters of Scripture, who can suppose such a perversion of Order, in the divine oeconomy, as that it should dig.nify a MERE FIGURE OF SPEECH with
preceding Types, and a following FESTIVE INSTITUTION; things, most improper for this Service; and only fitted to mislead us in our notions and conceptions concerning this capital doctrine of our holy Religion?
We have now (it is presumed) settled the true SPECIFIC NATURE of the death of Chrift; and having before fpoken largely
of its END, we proceed to consider the effects of it.
They are comprised by the sacred Writers in the words, REDEMPTION and Jus
Redemption respects the price paid by Jesus for our restoration to eternal life; and Juftification, the acceptance of that price by God the FATHER.
From these two terms Schoul Divines coined a third, namely, SATISFACTION; which carries in it the ideas of a debt paid, and accepted.
The disputes amongst Divines .concerning the sense and propriety of the terms, Redemption and Atonement, Juftification, Satisfaction, &c. have been endless, and the confusion attending them inexplicable ; chiefly occasioned by all parties mistaking their ground, and arguing on the principles of NATURAL LAW, when they fhould have had recourse to the REVEALED, as now explained.
But here a difficulty occurs. LIFE AND IMMORTALITY is, throughout the New Testament, considered as a FREE GIFT ;
called so in express words by St. Paul-
To clear up this matter, and to reconcile
our crimes had suspended. So that when this free gift, forfeited by the firfi Adam, was recovered by the second, its nature continuing the same, it must still reinain a free gift; a gift to which man, by and at his creation, had no claim ; a gift which natural religicn did not beitow.
But, if misled by measuring this revealed mystery of human redemption, by the scant idea of human transactions, where a free gift and a purchased benefit are commonly opposed to one another, yet even here we may be able to set ourselves right; since, with regard to man, the character of a free gift remains to immortality restored. For the price paid for forfeited man, was not paid by him, but by a Redeemer of Divine extraction, who was pleased, by participating of man's nature, to stand in his stead. Hence the sacred Writers seeing, in this case, the perfect agreement between a FREE GIF'F and a PURCHASED POSSESSION, fometimes call it by the one, and sometimes by the other name.