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have no otherwise satissied theClairas of his Just ce, and the Demands of the Law, than by the Ob uie ,ce of their Surety; which is really by a gracious Inpatation become theirs, and they are on the Account thereof become indeed righteous in Go.l's Sight, although antecedent to that Imputation they were legally condemned Criminals, and though they yet remain inherently impersect and liniul Creatures.

We are surther to consider, that this Righteousness of Christ is imputed to none but Believers; but is (as the Apostle expr.-sses it) revealed from Faiih to Fjith Ic is not imputed before we have Faith, as the Antinomians dream; nor is the Imputation delayed, till the Fruits and Efsects of Faith in an obedient Lise appear, as some others seem to suppole; but it is imputed at and upon our believing. It sloall be imputed, if we believe, Rom. iv. 24. Faith is the receiving an ofsered Saviour {John i. 12.) in his Person, his Offices, and all his Benesits, and therefore it is a receiving his Righteoufnefs, which is one of his Benesits, freely ofsered in the Guspel, to all that will accept it.

So I am prepared to observe to you, that we are to understand our Justification by the imputed Righteousness of Christ, to signify and imply, a gracious Sentence of God, whereby a Sinner antecedently guilty m his Sight, is, upon his believing in Christ, acquitted from Guilt, accepted as righteous, and intitied to all the Benefits of the Covenant of Grace, on account of what Christ has done andfuffered for him.

Thus, Sir, I hav? endeavoured, in as sew Words as possible, to give you a just and clear View of the Doctrine before us ; aud am now ready to consider your ObjeHienj.

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Yon first object, that " the Imputation of our "Sins to Christ, or the Imputation of Christ's "Righteousness to us, are no where mentioned in "the Word of God; that the Terms and Expres"Cons used in thisCase, are certainly of human In"vsntion; and the Doctrine therefore to be suf"pected, as having its Original rather from our "scholastic Divines, than from the Oracles of God."

Your first Suppofal is, that the Imputation of our Sins to Christ, is no where mentioned in the Word of God.—If you mean by this, that we no where in Scripture find that Proposition in so many express Words, that our Sins are imputed to Christ, this is true: But I hope to shew you it is altogether impertinent.—But if you mean by this, that we can no where find sull, clew, and undeniable Evidence from Scripture, of the Imputation of the Sins of Believers to Christ, I will endeavour immediately to convince you of your Mistake.

Thewhole Levitical Dispensation was purpofely designed to represent this comfortable Truth to us. This was the End of all their Sacrifices, and bloody Oblations for the Remission of their Sins.—They did not imagine, or at least God did not design they should imagine, that their Sin and Guilt was actually, to all Intents aud Purpofes, transferred from the Offender to the Viclim; but they were hereby led to look to Christ, the Antitype of all their Sinofferings, in Faith and Hope, that their Sins should all be imputed to him, and themselves, through the Merit of his Sacrifice, be acquitted from Guilt.— This Design of all their expiatory Sacrifices was more clearly exhibited to them, in the Institution of the Scape-goat, where the Imputation of our Sins to Christ was in the most lively Manner represented. And Aaron shall lay both his Hands upsn the Head of the live Goat, and consess over him all the

Iniquities Iniquities of the Children of Israel, and all their Transgrejjions in all their Sins, putting them upon the Head of the Goat; and fthallfend him away by the Hand of a ft Man into the Wilderness; and the Goat shall bear upon him all their Iniquities, unto the Land not inhabited. Lev. xvi. 21, 22.—Here was a plain and express Commutation, or transferring of Guilt from God's People to the Scapegoat. All the Iniquities of God's People, all their Transgressions in all their Sins, were laid upon his Head—He bore upon him all their Iniquities: Or in other Words, their Sins were imputed to him. Now you cannot suppofe, that all the Hopes of the Children of Israel terminated upon this Goat. You must suppofe, that they looked to the gt.at Antitype, to w hom their Guilt was indeed to be transserred, and their Sins imputed; and from whom they expected their Discharge and Justification — Hence it plainly appears, that all the Hopes which the Church of God, in all the AgesandDilpensations thereo , have entertained, of the Forgiveness of Sin and Reconciliation to God. was through the Imputation of their Sins to Christ, the Substance of all the Imiticat Shadows, and the only true Sin-offering.

The same Doctrine. which was so plainly points'! oat by these typical Kites, is sully and abundantly consirmed, by very many plain and clear Passages of Scripture. which cannot. with any Appearance of Propriety, be construed in any other j*nse, than that I am pleading for.—Thus, ifii. "". 6. i|. The Lerd hath laid upon him the lniquityvfus all,For he shall bear their Iniquities.— 2 Cor. v. 21. For he hath made him to be Sin fir "'i who knew no Sin, that we might be made the Rigbtecujnejs of God in him, Gal. iii. 13. Christ bath redeemed us from the Curse of the Law, being ,Hadt a Curse for us, I Pet. ii. 24. Who his cwnI'lf bare our Sins in his own Body ort the Tree

Many Many other Texts, to the like Purpofe, might be: quoted ; but these are every Way sufficient to decide this Point.

If the Iniquity of us all could be laid upo>iChrist, and he bear our Iniquities, no other Way but by Imputation, it then appears from Isa. liii. that oor Iniquities were imputed to him. And I think, the Adversaries of this Doctrine can make no rational Pretence to any other Way, in which our Sins can be said to be laid upon Christ, and he be said to bear our Iniquities.

If Christ has been made Sin for us, according to 2 Cor. v. he must be made Sin for us (and treated as a Sinner) either by his own perfonal Fault, or by the Imputation of our Sin to him. I can th nk of no other possible Way, in which this can be sup pofed but one of these two. Now the Blasphemy of the former Supposition obliges us to reject it with Abhorrence; and therefore the latter must be allowed.

If Christ hath been made a Curse for us, according to Gal. iii. he must then have the Violation of the Law imputed to him ; otherways the Curse of it could not, in Justice, have been inflicted upon him. To inflict the Curse, or Penalty of a Law, upon one noways chargeable with the Violation of it> is contrary to the Justice both of God and Man. And I can imagine no other Way. by which our blessed Saviour could be chargeable with the Violation of the Law of God, and thereby be obnoxious to the Curse of it; but through the Imputation of our Sin and Guilt to him.

If our blessed Saviour bare our Sins in his W* Body, and was punished for our Sins upon the Croft) according to i Pet. ii. our Sins then must be W to his Charge, and punished upon him, either by Imputation, or some other Way.—Here then le' our Adversaries speak Sense, and tell us, if they can, what other Way this could possibly be done.

Pardon me, Sir, if I am forced to tell you, that 'tis too trifling an Evasion to be adopted by Men of Learning and Sense, to urge against us, that the Word Imputation is not used in this Case in Scripture, when so many Expressions are used in Scripture which sully and necessarily imply it, and are of the same Significancy.—True we do not read in express Words, that our Sins were imputed to Christ: But we do read, in express Words, that our Iniquities were laid upon him; that he bare them; that he was made Sin, or legally reputed a Sinner, on the Account of them; that he bare them in his nun Body, or was punished for them, upon the Crop; andbore the Curse of the Law which we had violated—And if all this do not amount to the same Thing as the Imputation of our Sins to Christ, I must for ever despair of understanding the Meaning' of the most plain and samiliar Expressions.

Dear Sir, allow me the Freedom to observe to you, that you have been guilty of innumerable Sins: If these have not been imputed to Christ, if he hath not born your Sins, if he hath not satisfied the divine Justice on Account of them, they must yet be imputed to you, and you must bear your Iniquity yourself :,You must yet be under the Guilt of all your Sins, and under all the Curses of the broken Law. —A Thought which will administer but little Comfort here, and less at the Tribunal of Christ, if this should then be found to be your Case. A Thought Dig with Horror!

I now proceed to consider, whether the Tmputa: I'M ofChris's Righteousness to us is no where mentioned in the Word of God. I must here again acknowledge, that this Proposition, Christ's Righte'"sness i( imputed to Believers, is no where to be

found

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