trine of REDEMPTION, on thofe Men, and on others, as ignorant of the true origin and nature of SACRIFICE as themselves.

To remove thefe objections to a Doctrine fo effential to our faith, is the reason why I have been fo large in proving,

1. First, From the origin and nature of SACRIFICE, that it is A REASONABLE SER

VICE.

2. Secondly, That a VICARIOUS ATONEMENT, how much foever disclaimed by natural Religion, is, in the Jewish Sacrifices and in the Sacrifice of Chrift, a proper atonement; and may be justified on the surest principles of reafon.

3. Thirdly, That the Sacrifices of the Law were TYPICAL of the great Sacrifice of Chrift.

4. Fourthly, That, were it the purpose of the facred Writers, in their history of Christ's death and paffion, to represent it as a REAL SACRIFICE, it is not poffible to conceive they could convey that meaning in more expreffive terms than in those which they have employed.

5. And lastly, That Chrift's death and paffion 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 fay, have well confidered all this, they may be asked, with propriety, and modefty, whether it can be believed by any reafonable man, that all this apparatus was provided for, and bestowed upon, a MERE FIGURE OF SPEECH? Or whether they deferve the title they give themselves, of being the only rational interpreters of Scripture, who can fuppofe fuch a perverfion of Order, in the divine œconomy, as that it should dignify a MERE FIGURE OF SPEECH with preceding TYPES, and a following FESTIVE INSTITUTION; things, moft 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 prefumed) fettled the true SPECIFIC NATURE of the death of Chrift; and having before fpoken largely

of

of its END, we proceed to confider the effects of it.

They are comprised by the facred Writers in the words, REDEMPTION and Jus

TIFICATION.

Redemption refpects the price paid by JESUS for our reftoration to eternal life; and fuftification, the acceptance of that price by GOD THE FATHER.

From thefe two terms School Divines coined a third, namely, SATISFACTION; which carries in it the ideas of a debt paid, and accepted.

The difputes amongst Divines concerning the fenfe and propriety of the terms, Redemption and Atonement, Juftification, Satisfaction, &c. have been endless, and the confufion attending them inexplicable; chiefly occafioned by all parties mistaking their ground, and arguing on the principles of NATURAL LAW, when they should have had recourfe to the REVEALED, as now explained.

But here a difficulty occurs. LIfe and IMMORTALITY is, throughout the New Teftament, confidered as a FREE GIFT;

called

called fo in exprefs words by St. Paul

but as the offence, (fays he) fo alfo is the FREE GIFT *." Yet, we know, a large price was paid for it. And this, likewise, the fame Apostle agrees to," We were "BOUGHT (fays he) with a price +." And St. Peter, fpeaking of certain heretics, fays, They denied the Lord that BOUGHT them . And St. Paul again calls, what he had just before entitled A FREE GIFT,A PURCHASED POSSESSION §.

To clear up this matter, and to reconcile the Apostle to himself, who certainly was neither defective in natural fenfe, nor in artificial logic, let us once again remind the reader, that Life and Immortality, beftowed on Adam in Paradife, was a FREE GIFT, as appears from the history of his Creation. As a free gift, it was taken back by the Donor, when Adam fell; to which resumption, our original natural rights are not fubject; fince natural Religion teacheth, that fincere repentance alone will reinftate us in the poffeffion of thofe rights, which

our crimes had fufpended. So that when this free gift, forfeited by the first Adam, was recovered by the fecond, its nature continuing the fame, it must ftill remain a free gift; a gift to which man, by and at his creation, had no claim; a gift which natural religion did not below.

But, if mifled by measuring this revealed myftery of human redemption, by the scant idea of human tranfactions, where a free gift and a purchased benefit are commonly oppofed to one another, yet even here we may be able to fet ourfelves right; fince, with regard to man, the character of a free gift remains to immortality reflored. For the price paid for forfeited man, was not paid by him, but by a Redeemer of Divine extraction, who was pleafed, by participating of man's nature, to ftand in his stead. Hence the facred Writers feeing, in this cafe, the perfect agreement between a FREE GIFF and a PURCHASED POSSESSION, fometimes call it by the one, and fometimes by the other name.

CHAP.