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Table of the TEXTS.
Gen. ii. 27. For in the Day thou eateft thereof, thou shalt
III. IV. and V.
Who his own felf bare our fins, in his own
On imputed Righteousness.
Ifaiah xlv. 24. Surely fhall one fay in the Lord have I righteousness and ftrength.
I. and II.
1 Pet. ii. 24.
On the Saint's Perfeverance.
Rom. v. 10. If when we were enemies, we were reconciled to God by the death of his fon; much more being reconciled, we fhall be faved by his life.
SERMON VIII. and IX.
2 Pet. i. 1. Simon Peter, a fervant and an apoftle of Jefus
An Invitation to Sinners.
Rev. xxii. 7. Whofbever will, let him take of the water of
Gen. xxv. 22. If it be fe, why am I thus ?
Matt. xix. 20. What lack I yet?
On the Imputation of SIN, and of Righteousness.
1 On imputation, as used and accepted in the fcriptures. 2 The different expreffions of imputation in fcripture fynonymous.
3 Imputation what, in respect to the matter of it, and the perfons concerned.
4 The common objections against imputation, noted.
1 Of the image of God, in which Adam was created.
2 What the image of God, in which Adam was created did not confift.
3 What the divine image Adam partook was not, further explained.
4 What that image was, with his fall from that state of rectitude.
5 The rectitude of Adam in his primitive state insisted on against Socinus and his followers.
6 In what the divine image more especially confifted, with fome reflections.
7 The wonderful condefcenfion of God, in entering into a covenant with man.
8 The covenant made with Adam proved and manifested. 9 Not prudent to be too iniquifitive what Adam's happiness was before his fall, &c.
10 The ftate of the true believer, preferable to Adam's, in what refpects.
11 By what fin Adam fell, and the depth of mifery he fell into.
12 Adam by his fall became obnoxious to the curfe threatened.
13 That Adam involved all his pofterity in mifery by his fall.
14 Original fin, what it is, and how we are effected with it. 15 That we are all tainted with the defilement of Adain's fin, from various fcriptures.
16 That all the pofterity of Adam is imputed guilty, 17 How the fin of Adam is imputed and why.
18 The certainty of fuch covenant being made with Adam.
19 Imputation of Adam's fin proved from the fufferings of his defcendants.
20 Imputation of Adam's fin proved from Paul the apostle 21 No injuftice in this act of imputing fin.
22 What fins may be imputed, and why.
23 Original fin, wherein it confifts, inherent or imputed, or both.
24 Some uses to be made of the foregoing doctrine. CHA P. HI.
1 Why finners are fo backward in coming to Chrift. 2 The fcripture plan of falvation moft confiftent.
3 On what the imputation of our fins to Chrift depends.
4 That Chrift's fufferings were vicarious.
5 The legal facrifices fhadowed forth Chrift.,
6 Chrift must needs have been preached to the Jews in their facrifices.
7 The prophets and apostles fpake the fame things concerning Chrift.
8 The great love of God in providing fuch a Saviour for finners.
APPLICATION of the preceding DOCTRINE,
CHA P. IV.
An illustration of our natural state, and deliverance by Christ.
2 The fubject of the present chapter what.
3 That believers are the purchase of Chrift's blood, and obtain heaven through his active and paffive obedience. 4 Juftification by faith, a fcripture doctrine.
5 The neceffity of a righteouineis, in order to acceptance with God.
6 Faith our righteoufnefs, abfurd, and uncomfortable.
7 Juftification, by the righteousness of Chrift, the apoftolic doctrine.
8 Juftification by the righteousness, of Christ, most confiftent.
9 The contrast between the first and second Adam diligently confidered.
10 Imputation of Chrift's righteoufnefs neceffary, as the reprefentative of his people.
II Imputation of the righteousness of Christ, a fcripture doctrine.
12 An objection to the above doctrine obviated.
13 An address to the reader to confider the believer's pri vileges in Christ.
14 The fupereminent excellency of the righteousness of Christ, as the believers garment.
15 Reflections on the whole.
For in the day that thou eateft thereof, thou shalt furely die.
HE doctrine of original fin, (as it is commonly called,) is generally, either believed and received, or difcredited and rejected; as men attend to the oracles of God, in order to form their ideas of the truth of things thereby; or receive their inftructions in the fchools of the heathen, and model their fentiments by the maxims of philofophy. In the former cafe, we are prefented with a plain, fimple, and natural account of the state of men and things; what was the cause that firft brought on the diforder, fo clearly perceptible, and almost universally complained of, and what is its cure. In the latter, this plain and eafy account of things, muft either be perverted, and cruelly tortured, to make it Ipeak fomething confonant to our pre-conceived
notions, as taught us without regard to revelation, and in which revelation is of no manner of ufe; or the whole must be rejected as a cunning devised fable; impofed upon the ignorant, by the fubtilty and craft of defigning men; but unworthy of credence amongst thofe who will be at liberty to think for themfelves, and refolve to take reason as fuperior to revelation, for their guide.
It is further obfervable, for the most part; those who stumble at the fin of Adam being imputed to, or any ways affecting his pofterity, are very unfound in most other doctrines of the gofpel; this being the port from which a man sets fail in fcripture fentiments, and a wrong line of direction, leads gradually further and further from the point of truth. Hence fome while they feem to compliment the Lord Jefus as a creature of the higheft dignity, with high encomiums of worth and excellency; yet withold from him the glory due to his name, as the adorable creator; nor bonour the co-equal Son as they pretendedly honour the Father. Others, fo mingle refined reason with pure revelation, that while they seem to allow the atonement made by the Son of God, and preach falvation through his blood; yet have their ideas fo confufed, and the fcheme of their doctrines fo perplexed, that they attend not to the scripture contraft between the firft, and the fecond Adam; and while they seem to speak of Adam's fin unto condemnation, yet deny the imputation of Chrift's righteousness unto juftification.
It is highly probable, was this particular doctrine more carefully attended to, more clearly opened, more explicitly treated, and more warmly infifted upon by the preachers of the word; we should