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HE first Thing which offers is the

Vindicator's Reflection. p. 6. I say, Scrip. Doc. p. 13. that the real Guilt of our first' Parents Transgression must be personal, and belong only to themselves

. Here he tells me, That I should have known before I wrote on this Subject, that actual, personal Sin, and imputed Guilt, are quite two Things, which yet I perpetually confound, or make them to be the same, throughout my Book.—But he will have no Reason to blame me, if he considers I was writing, not the Calvinista Scholastic-, but the Scripture-Doctrine of Original Sin. Now in Scripture, after the strictest Examination, I could not find that actual, personal Sin, and imputed Guilt are two different Things, but one and the same Thing ; saving only that actual, personal Sin is then imputed, when it is laid to the Charge of the Person who has committed it ; and on the contrary, is not imputed when it is forgiven, or not tax'd with a Penalty. For though in Scripture an Action is frequently said to be imputed, reckoned, accounted to a Person, it is no other than his own. Act and Deed, which is accounted, reckoned, or imputed to

him,

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him, either for Righteousness or Condemnation. I have with a good deal of Care search'd the sacred Writings on this Head, and can find no more Places in all the Bible where imputing, accounting or reckoning an Action to any Person is spoken of, but those that follow.

Gen. xv. 6. And be believed in the Lord, and be, [the Lord,] counted it, [his believing in the Lord,] unto him for Righteousness

. So Gal. iij. 6. Jam. ii. 23. Lev. xvii. 3, 4. What Man foever killeth an Ox, &c. and bringeth it not unto the Door of the Tabernacle, &c.

Blood [the Blood he hath unlawfully spilt] shall be imputed unto that Man. Num. xviii. 26, 27. Ye [Levites] shall offer up an Heaveoffering of it, the Tithes unto the Lord, even a tenth Part of the Tithe, and this your Heaveoffering Mall be reckoned unto you as tho it were the Corn of the Threshing-floor, and as the Fulness of the Wine-press : That is, it should be as acceptable to God as the Tithes, which all the Tribes of Israel paid out of the Threshing-floor and Wine-press. 1 Sam. xxii. 15. Let not the King impute any thing [any disloyal Action) to his Servant, for thy Servant knew nothing of all this, more or less ; and therefore nothing can justly be imputed to me. 2 Sam. xix. 19. Shimei said unto the King, Let not my Lord impute Iniquity to me, neither remember that which thy Servant did perversely. Pfal. xxxii. 2. Blessed is the Man

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to whom the Lord imputeth not iniquity, i. e. his Transgrellion and Sin spoken of ver. 1. Psal. cvi. 31. And that, [his executing Judgment] was counted unto him [Phinehas] for righteousness

. Prov. xxvii. 14. He that bleffeth bis Friend with a loud Voice, rifng early in the Morning, it mall be counted a Curse to him. Rom. ij. 26. If the Uncircumcifon keep the Righteousness of the Law, mall not bis [obedient] Uncircumcihon be accounted to him for Circumcifion. Rom. iv. 3. Abraham believed God, and it was counted to him for Righteousness-- Ver. 4. Now to him that worketh is tbe * Reward not reckoned of Grace, but of Debt. But to bim that worketh not, but believetb on him that justifieth the Ungodly, bis Faith is counted for RighteousnessVer 6. Even as David also describeth the Blessedness of the Man unto whom God imputeth * Righteousness without Works, saying, Blessed are they wbose Iniquities are forgiven, whose Sins are covered. Blessed is the Man to whom the Lord will not impute Sin. Ver. 9:—We say, That Faith was reckoned

to Abraham for Righteousness.Ver. . -That he might be the Father of all them that believe, tho they be not circumcised; that * Righteousness might be im

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puted * Reward and Righteousness here have nearly the same Signification ; Reward is oppos'd to Punishment, and Righteousness to Condemnation, 2 Cor. iii. 9. There fore Reward and Righteousness are Things ņot ACTIONS. So Phil 18. If he has wronged thee, or

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puted to them also. Ver. 20—25. He flagger'd not at the Promise, ---but was strong in Faith, giving Glory to God. Being fully persuaded that what he had promised he was able alfo to perform ; and therefore it [his Faith] was imputed to him for Righteousness. Now it was not written for bis fake alone, that it [Faith] was imputed to him ; but for us also to whom it [our Faith} Mall be imputed, if we believe on him that raised up Jejus from the dead. Rom. v. 13. For until the Law Sin was in the World ; [Men committed various Sorts of Sin] but Sin is not imputed, [the Sins of Men were not taxed with Death,] when there is no Law; pin oul Qu voue, when the Law was not in being, neither that given to Adam, which was annull’d; nor that given to Mofes at Mount Sinai, which was not yet promulg’d. 1 Cor. xiii. 5. Love is not easily provoked, thinketh no evit; Greek, imputeth not evil; i. e. doth not set it to account in order to re

2 Cor. v. 19. God was in Christ reconciling the World unto himself, not imputing their Trespasses unto them. 2 Tim. iv. 16. At my first Answer no Man flood with me, but all Men forsook me :- I pray God that it [their forsaking of me) may not be laid to their charge. [107:eten]

THESE oweth thee ought, put that on my Account- I will re

This relates to a pecuniary Matter. For the Apostle doth not take Onefimus's Wickedness or Villany upon himself; only he promises to make good any Damages he might have done his Master.

venge it.

pay it.

These are all the Places I can find in Scripture where the Imputation of Sin or Righteousness is spoken of. And no Action is said to be imputed, reckoned or accounted to any Person for Righteousness or Condemnation, but the proper Act and Deed of that Person. We may add,

1 Sam. xi. 2. Nabash answered [the Men of Jabesh-Gilead] on this Condition will I make a Covenant with you, that I may thrust out all your right Eyes, and lay it for a reproach on all Israel

. But they, and he too, judg'd it was right all Ifrael should first make this Reproach justly chargeable upon them by their own Cowardice, or Neglect of their Countrymen, the Men of Jabesh, Ver. 3.

INIQUITY and Sin, are in Scripture said to be laid upon, and born by such as are not guilty of 'em, in various Senses, Lev. xvi. 21, 22. Aaron put all the Iniquities and Sins of the Children of Israel upon the Scape-goat, and the Goat did bear upon him all their Iniquities into a Land of Separation, being let go in the Wilderness. The Goat was to suffer nothing. Here was no Imputation of Sin, no transferring to the Goat the Guilt or Condemnation, or Liableness to Punishment, Misery or Death, which the Sins of the Ifraelites deserved. The Goat was let

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loose

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