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accounted, reckoned, imputed, we have one and the fame original hebrew word (bhashab.) In the new teftament likewife, we read accounted, or counted, Rom viii. 36. Cor. iv. 1 Gal. iii. 6. and reckoned, Luke xxii. 37 Rom. iv. 4, 9, 10. Alfo in these and others imputed, Rom. iv. 11, 5, 13. James ii. 23, &c. In all which paffages, tho' diverfly rendered by the tranflators, yet we have the fame original greek word (logizomai) in its varied forms. Hence we may obferve, when God is faid not to impute fin, it is in the amount to say, he does not reckon fin to fuch an one, or put fin to his account, that he should deal with him as a finner. And on the contrary, when God is faid to impute righteousness, it is nothing less than to fay, he reckons righteoufnefs unto him, or puts it to his account, fo that he looks upon him, and treats him as a righteous perfon, or as one poffeft of righteousness. This act of imputation, or nonimputation is spoken of no lefs than eight times in the eleven first verses of the fourth chapter to the Romans; where, tho' differently expreffed by the words counted, reckoned, and imputed, yet the fenfe is the fame, and the greek work from whence they are rendered, is the fame in all.

3d, The fcripture holds forth the act of imputation, three different ways, that is, in refpect to the fubject thereof, and the perfons concerned. therein. As to the fubject, it is fin, and righteoufness. The perfons concerned therein, are, Adam and his feed, and Christ and his feed. More particularly, ift, The imputation of that one fin," in which Adam tranfgreffed by eating the fruit of the interdicted tree, to all his pofterity, of whom he was the reprefentative, and federal head in the

firft covenant. 2d, The imputation of the fins of the elect to the Lord Jefus Chrift, as their furety, and head of the fecond covenant. 3d, The imputation of the righteoufnefs of Chrift, that is, his active and paffive obedience to all who believe in him.

Imputation in the first of these fenfes, is what we commonly call original fin; a doctrine maintained by the orthodox in all ages and places; and which has a fufficient foundation in the fcriptures, as (I trust) will be manifefted in the following chapter; but denied and rejected in whole or in part, formerly by Pelagius and his followers, and at prefent by the difciples of Arius, Socinius, and Arminius, under which three claffes may be comprehended a great part of the established churchmen, and modern diffenters, who with one confent make their boast of a new light, and take to themselves accordingly the name of new lights. Nor are

the people called Methodists, much more orthodox in this tenet, the leader of which fect affirms, in words to this amount, that all the evil brought on the pofterity of Adam by his tranfgreffion in the garden is totally removed and taken away by Chrift, fo that none can be held obnoxious for his fin, much lefs be expofed to fuffer on the account of it. Imputation in the fecond fenfe abovementioned, refpects Chrift as the finner's furety, bearing their fins in his own body on the tree, and fuffering in their ftead the demerit of their offences. This doctrine alfo, is denied and opposed by the Arians, Socinians, and New-lights of the prefent age; but is fo well fupported, and guarded by the facred writers, that their writings themfelves must be renounced e'er this

truth

Some are fo well awarę

truth can be overturned. of this, that trampling upon all the pretended authority of the bible, they treat the whole of it's contents as a cunning deviled fable; and in fo doing, while they attempt to weaken and in-. validate the facred text, do but the more corroborate and confirm it, by fulfilling the predictions of the infpired pen-men, 2 Pet, i. 16, 2, IN Imputation in the third fenfe, notwithstanding it has a good foundation in the word of God, as I hope to make evident; yet wants not oppofers, even from thofe, who in many other refpects feem to hold the truth as it is in Jefus.

4th, The common objection that lies against the first imputation is, that it carries an afpect of injustice in the divine being, in punishing the innocent offspring of a nocent parent; and of cruelty in dealing with harmless infants, as adult offenders. Hence the doctrine it refpects altho' confirmed both by the articles and homilies of the church of England, and fubfcribed by the affembled divines at Westminster; yet is esteemed by many of the defcendants of both, as Auguftini figmentum, and difregarded as though it had no place in the writings of the apoftles and prophets. The objection raised by the Socinians, New-lights, &c. against the fecond imputation is, that it is irrational and abfurd, it being impoffible to make a transfer of guilt from one fubject to another; and because the whole doctrine of atonement lies out of the reach of natural conception, it is looked upon as abfurd, and often treated with contempt. It is objected to the third imputation, either, ift, That it is unfcriptural, no mention being made by the apoftle of any thing but faith

being imputed for righteousness, or 2d, That it is a doctrine attended with very dangerous and pernicious confequences; as leading men to dif regard all holiness in themselves, by fixing their attention on the holiness and righteousness of another. It is proposed to confider the truth of these doctrines, in a brief and familiar fort in the following chapters, with a fpecial regard to the holy fcriptures; and to touch upon the abovementioned objections in order to obviate and clear what feems difficult and obfcure; and I fhall endeavour at the fame time to edify the reader, by leading him to fome fuitable reflection on each head, and to make fome falutary uses of the whole,

CHAP. II.

G

CHA P. II.

OD faid, let us make man after cur Jimage, after our likeness. Gen. i. 26, There is a fourfold image of God spoken of in the fcriptures; the firft is in reference to the Lord Chrift who is called the image of the invifible God, Coloff. i. 15. The fecond respects Adam, who is faid agreeable to the text cited above, to have been made in the image of God, ch. V. I. The third is the regenerate, who are said to be renewed in knowledge after the image of him that created bim. Coloff. iii. 10. The fourth refpects man in the relation of a husband, who is faid to be the image and glory of God, in the relation he bears to his wife, and he the glory of the man. 1 Cor. xi, 7. Jefus Chrift the fon of God, is the effential image of God, being one with, and perfectly equal to the father. Adam was what fome have called the accidental image, whofe likeness and fimilitude, was unequal and imperfect, as to his nature, ftate, and qualifications. The regenerate bear the fpiritual image of God, as they are endued with fupernatural gifts and graces. And a husband is the authoritative image, in refpect of the power given him over his wife.

2d, We may not think the image of God in which Adam was made confifted in a participation of the divine nature, or that man was by nature

apof

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