Section i. Imputation Cannot Change, Alienate or Transfer the Personal Demerit of Sin; and Personal Merit of Virtue to Others, who Were Not Active Therein, Although this Doctrine Supposes an Alienation Thereof

The doctrine of imputation according to the Christian scheme, consists of two parts; first, of imputation of the apostacy of Adam and Eve to their posterity, commonly called original sin; and secondly, of the imputation of the merits or righteousness of Christ, who in scripture is called the second Adam, to mankind, or to the elect. This is a concise definition of the doctrine, and which will undoubtedly be admitted to be a just one by every denomination of men, who are acquainted with Christianity, whether they adhere to it or not I therefore proceed to illustrate and explain the doctrine by transcribing a short, but very pertinent conversation, which in the early years of my manhood, I had with a Calvinistical divine: but previously remark, that I was educated in what is commonly called the Armenian principles, and among other tenets to reject the doctrine of original sin, this was the point at issue between the clergyman and me. In my turn I opposed the doctrine of original sin with philosophical reasonings, and as I thought had confuted the doctrine. The reverend gentleman heard me through patiently, and with candor replied, “your metaphysical reasonings are not to the purpose; inasmuch as you are a Christian, and hope and expect to be saved by the imputed righteousness of Christ to you; for you may as well be imputedly sinful as imputedly righteous. Nay, said he, if you hold to the doctrine of satisfaction and atonement by Christ, by so doing you pre-suppose the doctrine of apostacy or original sin to be in fact true; for said he, if mankind were not in a ruined and condemned state by nature, there could have been no need of a redeemer, but each individual would have been accountable to his creator and judge, upon the basis of his own moral agency. Further observing, that upon philosophical principles it was difficult to account for the doctrine of original sin, or original righteousness, yet as they were plain fundamental doctrines of the Christian faith, we ought to assent to the truth of them, and that from the divine authority of revelation. Notwithstanding, said he, if you will give me a philosophical explanation of original imputed righteousness, which you profess to believe, and expect salvation by, then I will return you a philosophical explanation of the doctrine of original sin; for it is plain, said he, that your objections lie with equal weight against original imputed righteousness, as against original imputed sin.” Upon which I had the candor to acknowledge to the worthy ecclesiastic, that upon the Christian plan, I perceived that the argument had fairly terminated against me. For at that time I dared not distrust the infallibility of revelation, much more to dispute it. However, this conversation was uppermost in my mind for several months after, and after many painful searches and researches after the truth respecting the doctrine of imputation, resolved at all events to abide the decision of rational argument in the premises, and on a full examination of both parts of the doctrine, rejected the whole; for on a fair scrutiny I found, that I must concede to it entirely or not at all, or else believe inconsistently as the clergyman had argued.

Having opened and explained the doctrine, we proceed argumentatively to consider it. Imputation of sin or righteousness includes an alteration or transferring of the personal merits or demerits of sin or righteousness, from those who may be supposed to have been active in the one or the other, to others, who are premised not to have been active therein, otherwise it would not answer the Bible notion of imputation. For if sin or righteousness, vice or virtue, are imputable only to their respective personal proficients or actors, in this case original sin must have been imputed to Adam and Eve, to the exclusion of their posterity, and the righteousness of Christ as exclusively imputed to himself, precluding all others therefrom; so that both the sin of the first Adam and the righteousness of the second, would, on this stating of imputation, have been matters which respect merely the agency, of the demerits or merits of the two respective Adams themselves, and in which we could have had no blame, reward or concern, any more than in the building of Babel.

This then is the question that determines the sequel of the dispute for or against the doctrine of imputation, viz. whether the personal merit or demerit of mankind, that is to say, their virtue or vice, righteousness or wickedness can be alienated, imputed to, or transferred from one person to another, or not? If any should object against this stating of the question now in dispute, it would be the same in reality as disputing against the doctrine of imputation itself, for imputation must transfer or change the personal merit or demerit of the sin or righteousness of mankind or not do it; if it does not do it, the whole notion of original sin or of righteousness, as being imputed from the first and second Adams to mankind, is without foundation, consequently, if there is any reality in the doctrine of imputation, it must needs transfer or change the guilt of original sin, or of the apostacy of Adam and Eve, to their posterity, or otherwise they could need no atonement or imputative righteousness, as a remedy therefrom, but every individual of “mankind would have stood accountable to their creator and judge on the basis of their own moral agency,” which is undoubted the true state of the case, respecting all rational and accountable beings; so that if the transferring of the individual merits or demerits of one person to another, is not contained in the act or doctrine of imputation, it contains nothing at all, but is a sound without a meaning, and after all the talk which has been in the world about it, we must finally adopt to old proverb, viz. “every tub stands upon its own bottom.”
Section ii. The Moral Rectitude of Things Forecloses the Act of Imputation.

Imputation confounds virtue and vice, and saps the very foundation of moral government, both divine and human. Abstract the idea of personal merit and demerit, from the individuals of mankind, justice would be totally blind, and truth would be nullified, or at least excluded from any share in the administration of government. Admitting that moral good and evil has taken place in the system of rational agents, yet, on the position of imputation, it would be impossible, that a retribution of justice should be made to them by God or by man, except it be according to their respective personal merits and demerits; which would fix upon the basis of our own moral agency and accountability, and preclude the imputation of righteousnes.

Truth respects the reality of things, as they are in their various complicated and distinct natures, and necessarily conforms to all facts and realities. It exists in, by and with every thing that does exist, and that which does not and cannot exist, is fictitious and void of truth, as is the doctrine of imputation. It is a truth that some of the individuals of mankind are virtuous, and that others are vicious, and it is a truth, that the former merit peace of conscience and praise, and the latter horror of conscience and blame; for God has so constituted the nature of things, that moral goodness, naturally and necessarily tends to happiness in a moral sense, and moral evil as necessarily tends to the contrary; and as truth respects every thing, as being what it is, it respects nature, as God has constituted it, with its tendencies, dispositions, aptitudes and laws; and as the tendency of virtue is to mental happiness, and vice the contrary, they fall under the cognizance of truth, as all other facts necessarily do; which tendencies will for ever preclude imputation, by making us morally happy or miserable according to our works.

Truth respects the eternal rules of unalterable rectitude and fitness, which comprehends all virtue, goodness and true happiness; and as sin and wickedness is no other but a deviation from the rules of eternal unerring order and reason, so truth respects it as unreasonable, unfit, unrighteous and unhappy deviation from moral rectitude, naturally tending to misery. This order of nature, comprehended under the terms of truth, must have been of all others the wisest and best; in fine it must have been absolutely perfect; for this order and harmony of things, could not have resulted from anything short of infinite wisdom, goodness and power, by which it is also upheld; and all just ideas of equity, or of natural and moral fitness must be learned from nature, and predicated on it; and nature predicated on the immutable perfection of a God; and to suppose that imputation, in any one instance has taken place, is the same as to suppose, that the eternal order, truth, justice, equity and fitness of things has been changed, and if so, the God of nature must needs have been a changeable being, and liable to alter his justice or order of nature, which is the same thing; for without the alteration of nature, and the tendency of it, there could be no such thing as imputation, but every of the individuals of mankind would be ultimately happy or miserable, according as their respe............