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sin, but the reality of God's pardon; for otherwise there would be nothing to forgive, nor yet a real pardon, but only imputative, which, according to the sense of this doctrine, I call imaginary. Again, “God " was in Christ reconciling the world unto himself,

not imputing their trespaffes unto them.”” Where also non-imputation, being a real discharge for actual trespasses, argues an imputation, by the reason of contraries, to be a real charging of actual guilt. Lastly, it is used in relation to righteousness, « Was « not Abraham justified by works, when he offered “ Isaac? and by works was faith made perfect, and “ the scripture was fulfilled, which faith, Abraham « believed God, and it was imputed unto him for " righteousness.°" By which we must not conceive, as do the dark imputarians of this age, that Abraham's offering personally was not a justifying righteousness, but that God was pleased to account it fo; since God never accounts a thing that which it is not; nor was there any imputation of another's righteoulness to Abraham, but on the contrary, his personal obedience was the ground of that just imputation; and therefore, that any should be justified from the imputation of another's righteousness, not inherent, or actually possessed by them, is both ridiculous and dangerous- Ridiculous, since it is to say a man is rich to the value of a thousand pounds, whilst he is not really or personally worth a groat, from the imputation of another, who has it all in his poffeffion. Dangerous, because it begets a confident persuasion in many people of their being justified, whilft in captivity to those lufts, whose reward is condemnation; whence came that usual saying amongst many professors of religion, 'that God looks not on them as they are s in themselves, but as they are in Chrift;' not confidering that none can be in Christ, who are not new creatures, which thofe cannot be reputed, who have

• 2 Cor. V. 19. • Jam. ii, 21, 22, 23. Vol. I.

not

not disrobed themselves of their old garments, but are still inmantled with the corruptions of the old man.

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Consequences irreligious and irrational. 1. It makes God guilty of what the scriptures say is an abomination, to wit, that he justifieth the wicked.

2. It makes him look upon persons as they are not, or with respect, which is unworthy of his moft equal nature. · 3. He is hereby at peace with the wicked, (if jurtified whilst sinners) who said “there is no peace to ro the wicked.”

4. It does not only imply communion with them here, in an imperfect state, but so to all eternity, “ for “ whom he justified, them he also glorified.p" Therefore whom he justified, whilst finners, them he also glorified, whilst sinners.

5. It only secures from the wages, not the dominion of sin, whereby something that is sinful comes to be justified, and that which defileth, to enter God's kingdom.

6. It renders a man justified and condemned, dead and alive, redeemed and not redeemed, at the same time, the one by an imputative righteousness, the other a personal unrighteousness.

7. It flatters men, whilst subject to the world's lust, with a state of justification, and thereby invalidates the very end of Christ's appearance, which was to destroy the works of the devil, and take away the fins of the world ; a quite contrary purpose than what the satisfactionists, and imputarians of our times have imagined, viz. to satisfy for their sins, and by his imputed righteousness, to represent them holy in him, whilst unholy in themselves; therefore since it was to take away fin, and destroy the devil's works, which were not in himself, for that Holy One faw no cor

P Rom. viii. 30.

fuption, ruption, consequently in mankind; what can therefore be concluded more evidently true, than that such in whom sin is not taken away, and the devil's works undestroyed, are strangers (notwithstanding their conceits) to the very end and purpose of Christ's manifestation.

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Conclusion, by way of caution. THUS, reader, have I led thee through those three so generally applauded doctrines, whose confutation I hope, though thou hast run, thou hast read; and now I call the righteous God of heaven to bear me record, that I have herein fought nothing below the defence of his unity, mercy, and purity, against the rude and impetuous assaults of tradition, prels and pulpit, froin whence I daily hear, what rationally induceth me to believe a conspiracy is held by counter-plots, to obstruct the exaltation of truth, and to betray evangelical doctrines, to idle traditions : but God will rebuke the winds, and destruction shall attend the enemies of his anointed.--Mistake me not, we never have disowned a Father, Word, and Spirit, which are One, but mens inventions : for, 1. Their trinity has not so much as a foundation in the scriptures. 2. Its original was three hundred years after Christianity was in the world. 3. It having cost much blood; in the council of Sirmium, anno 335, it was decreed, that

thenceforth the controversy should not be remem

bered, because the scriptures of God made no menrtion thereof.q' Why then should it be mentioned now, with a maranatha on all that will not bow to this abftrufe opinion. 4. And it doubtless hath occafioned idolatry, witness the popish images of Father, Son, and Holy Ghost. 5: It scandalizeth Turks, Jews, and Infidels, and palpably obstructs their reception of the Christian doctrine.--Nor is there more to be said on the behalf of the other two; for I can boldly challenge any person to give me one scrip

4 Socrat. Schol. An, 355.

Conc. Sirm, cap. xxv. pag. 275. O 2

ture

ture phrase which does approach the doctrine of fatisfaction, much less the name) considering to what degree it is stretched; not that we do deny, but really confess, that Jesus Christ, in life, doctrine, and death, fulfilled his Father's will, and offered up a most fatisfactory sacrifice, but not to pay God, or help him, (as otherwise being unable) to save men; and for a justification by an imputative righteousness, whilst not real, it is merely an imagination, not a reality, and therefore rejected; otherwise confessed and known to be justifying before God, because “there is no abid« ing in Christ's love without keeping his commandos ments.” I therefore caution thee in love, of whatsoever tribe, or family of religion thou mayest be, not longer to deceive thyself, by the over-fond embraces of human apprehensions, for divine mysteries ; but rather be informed that God hath bestowed - a * measure of his grace on thee and me, to shew us oc what is good, that we may obey and do it;" which if thou diligently wilt observe, thou shalt be led out of all unrighteousness, and in thy obedience shalt thou “ receive power to become a son of God;” in which happy estate God only can be known by men, and they know themselves to be justified before him, whom experimentally to know, by Jesus Christ, is life eternal.

A poftcript of animadversions, upon T. Vi's contra

dictions, delivered in his sermon from 1 John v. 4. at the evening lecture in Spital-yard : “ For what" foever is born of God, overcometh the world.” V Hatsoever is born i "There is a twofold vic

" of God, over- tory; the first complete, « cometh the world.” the second incomplete.

This is as well a contradiction to his text and doctrine, as to common sense; for besides that they neither of them say, 'He that is born of God, cannot perfectly overcome the world, but much the con

. trary,

trary, I fain would understand his intention by an incomplete victory: if he means not fuch a one as is obtained by the slaughter of every individual, but that which only does subdue the force, and lead captive their enemies, yet will the victory prove complete; for if they be so far overcome as to be disarmed of farther power to mischieve, the dispute is properly determined: but whatsoever is incomplete, is but overcoming, or in the way to victory, and victory is the completing of what was before imperfect.

. Such overcome as are "Worldly lusts cannot

born again, who are in be extirpated out of God's - Christ, that have cast off people in this world.' " the old man, and know a change altogether new. I

If sin must have a place in them, how can they be born of God, and have a place in Christ, or cast off the old man, and know a change altogether new?

God's children are the God's children cannot greatest conquerors; A- perfectly overcome the ·lexander and Cæsar were · lusts of this world, they 'conquerors, but these 0- sometimes take them cap'vercome their lusts. I'tive.'

What ftrange divinity is this! that God's people should be conquerors, and yet captives; overcome the world, and yet be overcome thereby.

Sin may tyrannize over | "But not have dominibelievers.

con; it is in captivity; it I is in chains.

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Who is so absolutely injurious, and incontroulable, as a tyrant ? and notwithstanding that he should have no dominion, but be in captivity, and in chains, at best are Bedlam-distinctions, and consequently unworthy of any man's mouth that has a share of commonsenfe,

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