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not disrobed themselves of their old garments, but are still inmantled with the corruptions of the old man.
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 most equal
3. He is hereby at peace with the wicked, (if juftified whilst sinners) who said “there is no peace to or the wicked.”
4. It does not only imply communion with them here, in an imperfect state, but fo to all eternity, “ for “ whom he justified, them he also glorified.p” Therefore whom he justified, whilft sinners, them he also glorified, whilft sinners.
5. It only secures from the wages, not the dominion of fin, 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 luft, 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
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 sin, and destroy the devil's works, which were not in himself, for that Holy One saw 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.
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, preļs 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. 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 menstion thereof.9' Why then should it be mentioned now, with a maranatha on all that will not bow to this abstruse 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
Socrat. Schol. An, 355. Conc. Sirm, cap. xxv. pag. 275.
ture phrase which does approach the doctrine of satisfaction, (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 commandcc 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 « 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. V.'s contra
dictions, delivered in his sermon from 1 John v. 4. at the evening lecture in Spical-yard : “For what« soever is born of God, overcometh the world.”
Hatfoever is born (There is a twofold vic
o 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, 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 fo 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 coinpleting 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 cait off | 'people in this world.'
the old man, and know ' a change altogether new.
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 Cæfar were conquerors, but these overcome their lufts.
"Tufts of this world, they
fometimes take them cap-. rtive.'
What strange 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 dominiI believers.
on; it is in captivity; it sis in chains.'
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 commonsense,
- You must kill, or be Incompletely; he overkilled; either you must comes, when he breaks overcome the world, or their force, leads them (the world you.
captive, and puts them If ye fight, ye shall into chains; but they are covercome.
not at all nain, they some
"times take him captive. To kill, or be killed, admits no middle way to escape; yet that both sin and God's children Thould lead one another captive; and that he which fights shall overcome, and yet be in danger of being led captive, because completely a conqueror, to me seems very strange doctrine,
However, he goes on to tell them, "Whosoever is < born of God, overcometh the lufts of the world,
and he that oyercometh the lusts of the world, over
comes the devils of hell; God's children have to do with a conquered enemy. Yet he would all this while be understood in an incomplete sense; and to excite all to fight for this incomplete victory, he recommended to their consideration, the excellent rewards of conquerors, that is, “ to him that overcom“ eth, will I give to eat of the tree of life, the hid5. den manna. I will give him a white ftone, a new " name, power over nations, white raiment: yea, I « will make him a pillar in the temple of my God; “ he shall go no more out, and I will grant him to “ fit with me in my throne.” Admirable privileges, I acknowledge! but are they promised to incomplete conquerors ? I judge not.
Reader, by this thou mayest be able to give a probable conjecture of the rest; and as I have begun with him and his co-disputants, with them I will end; who, notwithstanding all their boasts and calumnies against us, have so evaded those many opportunities we have offered them by letters, verbal meflages, and personal visits, that had they any zeal for their principles, love for their reputation, or conscience in their