impium de impio pium facit justificatus est ut justus sit Where I cannot omit that the Fathers use the word justifie for making just though the usual Scripture sense is to acquit absolve and the reason is evident from the strict union between them Rom. 6.7 He that is freed from sin says our translation justified says the Original absolv'd or purged says Basil M. deliver'd says Theophilact which still confirms to me that the same grace which sanctifies justifies though in different manners the one by efficiency the other relatively the one by positive influence the other by institution and Aug. p. 1195. shows this to be his sense opus enim gratiae est it s the work of grace i. e. Gratiae donantis et dimittentis pardoning Grace ut moriamur peccato that we dye to sin and indeed the Apostle supposes it Rom. 6.2 How can we that are dead to sin live any longer therein He had been speaking of Justification not Mortification the Apostle supposes it to be one grace that did both and that these two effects are twins of the same birth though not both born one way which may be for an argument to prove that justifying grace finds us Ungodly and Non-workers since sanctifying grace doth And August Tom. 6. in his Book de remissione meritis 't was of Justification as that which comprehends in it Sanctification and Pardon both for his Argument is thus p. 659. c. What way we are justified in Christ that way we are sinful in the first Adam but we are justified in Christ thorough pardon and sanctification Ergo In Adam by guilt and pollution and his Words thus we read They are justified in Christ who believe in him by reason of a secret communication and inspiration of spiritual grace by which every one cleaves to the Lord and is one spirit with him Adam thorough his own sin begot guilty persons and Christ by his grace begets pardon'd persons This was wrote against Pelagius who said We sinn'd only in Adam by imitation And the success is observ'd by Jansenus in his Augustinus p. 103. that he brought Pelagius to own pardoning grace to be free without conditions but not sanctifying grace Great is the blessedness says Pelagius to obtain grace i. e. the grace of remission without the works of the Law and exercise of Repentance for Rom. 11.29 The gifts of God are without repentance He that believes in Christ in that day becomes as he who has fulfill'd the whole Law And the same Author Tom. 3. p. 33. Who knew well Augustines mind and said without that owning of grace which Austins doctrine contains Christian Humility is not attainable having read him all ten times and such Books thirty times says that the grace of remission of sin belongs to the gift of habitual grace not to after actual helping grace which says he my Author delights to call medicinal grace to nature in its sick yea dead state Fewer words are about this grace because Pelagius owns nature guilty but not hurt or wounded by sin and so needed pardon but not grace to regenerate But 2ly A greater than Augustine is here the Spirit of God constantly unites them two and who dare separate them Psalm 32.2 Whose sin is covered and in whose spirit there is no guile The Scriptures the Apostle quotes on the Text Rom. 8.1 There is no condemnation to them that are in Christ Jesus who walk not after the flesh 2 Tim. 1.14 Pardoning grace was abundant toward a persecuting Saul together with Faith and Love 2 Pet. 1.3 All things belonging to life eternal and godliness He calls to Glory and Virtue at once by that call are given precious promises Tit. 3.5 By the washing of Regeneration and renewing of the Holy Ghost being justified by his grace Gal. 5.24 They that are in Christ have crucified the flesh with its affections and lusts 2 Cor. 5.27 If any man be in Christ he is a New Creature 2 Cor. 6.11 But ye are sanctified but ye are justified c. I cannot but take Notice of what gave birth and occasion to the Popish Errors who make justification and sanctification one and the same or that the one is the other viz. The Fathers expressions who understood them still of distinct natures but given at once A ring may enrich a Woman by its native value and marry her by legal constitution a King may arm a Man with a Sword and signifie his royal favour by its gift The Grace that doth justum facere doth gratum facere makes him just in himself and signifies his guilt pardon'd and his person accepted in favour 3ly As Humane Testimony and Divine so reason unites them can a man have faith that is justifying and saving and not be regenerate faith and love being the two first branches of the root of Grace the Heart and Head of the New-Creature and can a man be regenerate and not justified can he have the greater priviledge and not the lesser can he be a Son and not a free Subject I might bring a 3d. Argument from the nature of the Subject viz. That before Conversion and Regeneration man can do no spiritual good thing there is no action of ours acceptable to God but thorough Christ which supposes an interest in him and union with him without faith it is impossible to please God the sacrifice the plowing the praying of the wicked is sin and the foundation of it is We are dead in sins and trespasses until the minute that God quickens us Eph. 2.1 and what can come from stinking Carcasses in the graves but savour of death a loathsom smell We cannot have faith until God gives it it s the Gift of God a faith of the operation of God and he gives it thorough Christ Heb. 12.1 Christ is the author and finisher of our faith I know no Commentator that denies his merit to come in for its proper influence to the gift of Faith Can an evil tree bring forth such fruits or a branch not ingrafted in the true vine when we have no spiritual discerning 1 Cor. 2.14 and having our hearts alienated from the Life of God thorough the ignorance that is in us Eph. 4.17 What good can we do Now no gist less then quickning regenerating grace can do this The answer given to this usually by Arminians and men tending that way is that Regeneration Creation Resurrection are but Metaphorical Terms and one thing they fail in likeness is that the one is wrought by degrees the other instantaneous the one is on passive matter that yields according to the power put forth on them but this is on the will of Man that can resist a sufficient grace to bring forth such effects Resp This the Scripture favours not for it says God works to will as well as to be able and it says When we were dead he quicken'd us 2. This was the Pelagian Error that God gave grace to be able but not to
be willing * Jan. Aug. To. 3. lib. 2. c. 9. 3. It would be Grace restoring to Adams condition to be able to do good or evil 4. This distinction of sufficient and efficacious grace Jansenus says Augustine nor none of the Latin Fathers knew nor any general Council ever did determine †To. 3. lib. 2. c 29. About 5 for grace to have its efficacy from the corrupt will of Man is enmity to be the Author of Love from sufficient grace it is not that brings not forth the effect there is nothing else in the will of Man If it be another addition of grace the former was not sufficient and indeed where it s not able to conquer the will of man and bring forth its effect to make man willing it is not But this were to leave the Question about justifying grace and to dispute about sanctifying grace A 4th Argument is from the nature and the kind of justifying acts As to its Original it 's gracious as to its Obiect it 's pardon put these two together a gracious pardon and it supposes the Object under great guilt and misery For 1. Grace is goodness in all its variety and fulness when the Lord proclaims his own graciousness Exod. 34.6 He describes it by abundance of Goodness and Truth tenderness of mercy and longness of suffering and this as the spring of pardoning grace Keeping mercy for thousands forgiving iniquity and transgression and sin Where the person is just by a constituted Law there is no need of such amplifications of Goodness for if it be an easie Law the grace was in making law and not in justifying by the Law 2. Grace is goodness flowing from the Heart of the Giver it s called gratia gratum faciens because it renders the person acceptable and lovely in the sight of God hence it bears the name of Love thorough the Book of Canticles Chap. 8.6 Set me as a seal on thy heart as a seal upon thine arm So is every object of Free-grace his Love is fixed on them and hence the arm of his Power protects them But this Love of Grace is incomparable it s stronger than Death for at once it delivers from a legal and spiritual Death the guilt and the power of sin and him that hath the power of Death that is the Devil as cruel as the Grave that devours all before it The Coals thereof are coals of fire no waters can quench it nor floods drown it And as its full so its free If a man would give all the substance of his house for love it would be utterly contemn'd A 3. Ingredient of grace is mercy pardoning grace and mercy are but different names of the same thing and suppose the Object in a miserable condition Rom. 11.32 God hath concluded them all in unbelief that he might have mercy on all And this mercy is preventing mercy for the Apostle speaking to the very same purpose Rom. 10.20 says I was found of them that sought me not I was made manifest in them that askt not for me And yet farther Rom. 9.11 He shews that all the causes conditions and motives of Mercy are to be sought for in the disposition of the Author and not the disposition of the subject That the purpose of God according to election might stand not of Works but of him that calleth But the Name grace seems to import somewhat higher than all this it speaks exclusiveness of conditions Rom. 3.24 Being justified freely by his grace that is saith the Neat Witsius without any cause or condition 2. It speaks fulness John 1.16 Of his fulness we have received grace for grace Colos 2.10 In him dwelleth all the fulness of the Godhead bodily and ye are compleat in him And it speaks perseverance for the Covenant of Grace contains the sure mercies of David Psalm 89.33 Though I visit their iniquities with stripes nevertheless my loving-kindness will I not utterly take from them It speaks the Object in a most wretched condition Isa 57.1 7. I won't contend for ever neither will I be always wroth though my anger hath an end my mercy hasn't for the spirit would fail before me and the souls which I have made as they cannot convert themselves so they can't bear my endless wrath For the iniquity of his Covetuousness was I wroth and smote him I hid me and was worth and he went on frowardly in the way of his heart A most desperate Condition the easiest law in the world could speak no comfort to him but grace can I have seen his ways and will heal him I will lead him and restore comforts to him Tho' there be no matter in the subject to bring Comfort out of my grace hath a creative power I create the fruit of the lips peace to him that is far off c. Lastly Soveraignity is an ingredient in grace We read of grace upon the Throne a Throne of Grace all pure grace Where the Transactions and Dipensations are according to Law there is no place for over-ruling Soveraignity but this justification is a dispensation from a Throne of Grace and the very end of it is to glorifie that grace verses 16 17. It is of faith that it might be by grace All Laws and transgressions of Laws all Dispensations of Providence and Permissions all Manifestations of other Attributes are for the discovery of the height of this Throne All is for the praise of the glory of his Grace And the whole of this grace receives a lustre in its first preventive act towards a sinner for as he is God of all Grace he calls us into his eternal glory If all the other streams of grace finds us in our sin and guilt elective grace redeeming grace calling and converting grace why should it be supposed or conjectured that pardoning grace doth not find us so to when the very formality of the object is sinfulness The Text tells us t is a covering of sin a not imputing of sin a forgiving of Iniquity a blotting out our transgressions a removing of them from us as far as the East is from the West an act that renders God a Peerless God and therefore supposes our condition worst Who is a God like unto thee Micah 7.18 that pardoneth iniquity and passeth by the transgression of the remnant rf his Heritage he retaineth not his anger for ever because he delighteth in mercy he will turn again he will have compassion upon us he will subdue our iniquities and cast all their sins into the depth of the Sea The only Use that I shall make of this is to linners who are in their Ungodliness and without Works and whose Consciences tells them so the doctrine speaks this to you that you have as great reason and as great encouragement to come to this throne of Grace and to sue out for a pardon in the Name of Christ as any others There was an universal command to the Apostles to preach the Gospel to
God's method but our own Not by works of righteousness which we have done but according to his mercy hath he saved us Will we reject the way and method that all the cloud of witnesses were sav'd in and will we be saved in that way never one was sav'd in they attain not unto the Law of righteousness because they sought it or as it were by the works of the Law Christ is the true and living way is there any fault we can find in him is he not able to save to the uttermost is there any righteousness like his it's everlasting Can we give any satisfaction to divine Government like what he hath given Can we bear the Curse and drink the Cup that he did is he not altogether lovely in himself and altogether fit for us infinite Wisdom and infinite Goodness fitted and prepared him and is he not willing that we should share of his righteousness doth not his offer speak it Come unto me all ye that are heavy laden doth not his tears and his sorrows over them that refuse and defer speak it doth not that eternal Chearfulness he undertook his Work with speak it Lo I come in the volume of thy Book 't is written of me thy Law is within my Heart the bent of my Heart is to do thy will and that desire left him not nor ever was abated under the heat of the day and heaviest of the curse I have a baptism to be baptized with and how am I straightned till it be accomplisht with desire have I desired to eat this passover having lov'd his own he lov'd them to the end And will not all this Love towards us kindle some sparks of desire in our frozen breasts don 't we think they deserve an Anathema Maranatha that love not this Lord Jesus Christ The depth and height the breadth and length of his Love passeth all knowledge he was full of Love as he was a man he lov'd Lazarus so and he lov'd the young man in the Gospel so he was full of love as he was a Mediator Such was that love whose dimensions our narrow minds cannot span but he was more full of love as he was God God is love and God so lov'd the World to give his Son is not this Emanuel worthy of our acceptation Gods infinite Wisdom found him can we find a better or do without him have we no self-love for our souls what will become of us without a pardon can we bear the curse of the Law or wrath of God is it not worthy acceptance on any terms but what terms can be better it 's come to God and beg Repentance the Almighty makes the heart soft I will pour down the spirit of Grace and supplication and they shall look on him whom they have pierced and mourn Obj. But coming to God is believing and I cannot believe until he gives me faith which is not yet Resp Put that to Tryal what if the Spirit of God be now directing and quickning thy conscience to this Work and the Language of thy heart is stay until time for Prayer at night or to morrow you will think of it Alas Alas this is the common answer to Gods Spirit himself what wonder the Prophets cry To whom is the Arm of the Lord revealed Lord bless this for better fruits SERMON II. ROM IV. 5 6. His Faith is counted for Righteousness Even as David also describeth the blessedness of the Man unto whom God imputeth righteousness without works IN the Former Discourse you have an account of the condition and disposition of the subject of Justification in this I propose an account of the Gospel-method how God justifies the ungodly it is a different Question from that of the convicted Jews Acts 2. Men and Brethren what shall we do to be saved This is What doth God do to save a sinner that has contemn'd his Authority brought disorder into his Government violated his holy just and good Laws and goes on frowardly without repenting of what he has done the Rebel doth not will not yield shall the Governour yield doth God need us how is it possible to reconcile God's justice and Man's enmity how can a just God justifie an ungodly person The Apostle makes but two sentences of the Answer 1. He imputes his Faith to Righteousness 2. He says that Righteousness is imputed to Blessedness The nature of the Discourse is didactick instructive and there are these three Questions that are matters of no small Moment nor mean Contraversies 1. Whos 's this Righteousness is 2. What is the importance of the imputation of righteousness to a man for blessedness 3. What is the meaning of Faiths being imputed to righteousness I shall only propose what I am most perswaded of to be the true sense of them and what perswades me to be of that mind without using means to confute others I shall leave them to the same liberty I presume on As to the first there are but two general Opinions viz. Either Christs or our own though each are subdivided in what righteousness of Christs it is or of ours My Business is to confirm and establish this truth that this Righteousness in the Text imputed for blessedness is the righteousness inherent in our blessed Mediator and if this one Character of being without works were to be understood abstracted from the Apostles design which is not to exclude works from righteousness but our works and our righteousness I should think it a distinguishing Mark between Christ's righteousness and any mans else for the righteousness of Works consists in a conformity to the preceptive part of the Law but Christs Righteousness consists also in a conformity to the sanction of the Law He was made a curse for us and that is not to work in the Scripture phrase but to suffer though in it self hard work even Soul-travel but doubting the solidity of this I shall propose others of greater stability 1. That Righteousness that is the cause of Blessedness and whose fruit is the remission of sin is the righteousness of Christ for there is no other name given under Heaven and therefore no other righteousness by which a Man can be saved but the righteousness in the Text is the cause of blessedness and pardon there must be some near connexion between pardon and imputation of righteousness else the Apostle did mistake the Prophets sence saying he meant imputation of righteousness unto blessedness when he said Blessed are they whose iniquities are forgiven the connexion is either pretended to be that of the cause to the effect or some kind of requisite condition They who say this is our own righteousness are for the latter who say it s Christ's are for the former and with reason for our own righteousness wants not works our justifying faith is not without works but this is 2ly The righteousness of Christ and our pardon are more necessarily united than our faith for pardon is as soon given as it These
are more likely sences when David said Blessed is he whose sin is forgiven to mean blessed is he who has an interest in Christ and his satisfaction than to mean blessed is he who repents Nay the Prophet adds that as another thing Blessed is he in whose spirit there is no guile i. e. Blessed is the pardon'd man and the sincere man 3ly He is ungodly when forgiven therefore his righteousness is not the condition of it 4ly C. 3. v. 25. To declare his righteousness for the remission of sins that are past why should we think the Terms connexed other than what before he unites as cause and effect this is to unite what the Apostle separates our Works and Justification and separate what he unites Christ righteousness and remission 2. It is not supposable to think that Christ's righteousness or satisfaction should be no where mention'd in this dispute about the causes of Justification when it s confest that that is the grand and only meriting cause It is strange that he should dispute about the cause of pardon and yet never mention the true cause but instead of it always a little petty requisite without any causality at all and the more strange that he should so frequently mention that cause under the name of Christ's blood and his being deliver'd for our offences the matter of his righteousness in the context and seldom ever the effect without it but when he calls it by the name of righteousness the proper name by which it saves us for his blood saves us as it is a righteousness a conformity to the law of Redemption that wherein the Law obtain'd its end then it should not be esteem'd his but our own 3. We may learn whose righteousness it is that is mention'd in the dispute by what was propos'd in the These or Doctrine to be disputed which he proposes both negatively and affirmatively viz. Justified not by our righteousness or works but God's we are justified by Gods righteousness this he proposes Rom. 1.17 as the grand end of the Gospel Therein is the righteousness of God revealed from faith surely God's Righteousness and Faith by which it s receiv'd are distinct things from thence to v. 21. c. 3. he proves that all our own righteousness is entirely rejected from any interest in this affair and again v. 21. proposes thus the righteousness of God to be that which he now undertakes to prove to be the only righteousness we are justified by But now the righteousness of God without the law is manifested and that by God he means Christ Rom. 10.3 4. may be easily learn'd from his words Vnto the righteousness of God for Christ is the end of the Law for righteousness and that it is not call'd the righteousness of God because his gift we may learn from Rom. 1.8 Your faith is spoken of thoroughout the world Faith is a work this is the work of God to believe on his name and faith is a righteousness for there is a conformity to the Law in it but it is ours your faith faith differs from this righteousness as the act and object Righteousness of God reveal'd from faith to faith What unprejudic'd man would call that righteousness and faith the same faith differs from it as the effect from the cause 2 Pet. 1.1 Have obtain'd the like precious faith with us thorough the righteousness of God and our Saviour Jesus Christ Who would wish for a plainer expression to prove that the gift of Faith is the fruit of Christ's merit and therefore this righteousness must be imputed to us before that gift be possess'd by us 4. The Epithets of this righteousness speaks it to be Christs Rom. 3.21 22 24. 1. It s the righteousness of God God was Author Owner Contriver Acter Giver Subject of this righteousness it deserves the name by way of Eminence who could contrive it but his Wisdom give it but his Grace bear it but his Patience work it but his Power possess it but his Fulness 2. Without the Law on two accounts both as to the person and as to the righteousness 1. The person Gal. 4. Was made under the law he came under it by his own voluntary choice not natural necessity as we are hence without the Law 2. The Righteousness was that no precept of the Law requir'd to dye or suffer that was none of its duties or righteousness it was its penalty in case of Unrighteousness 3. It s a righteousness now manifested faith and repentance has shin'd in the practice of the Patriarchs and Prophets ever since Adam Heb. 11. Abel Noah Enoch believ'd indeed Christ's was a new kind the World never saw before 4. It was witness'd by the Law and the Prophets if we take the Law for the books of Moses they bear witness to it Abraham believ'd and it was imputed to him for righteousness the bruising his heel Gen. 3. witnesses his suffering the principal matter of his righteousness If we take it for the Typical Law that witnessed to it for all the sacrifices were Types and Types are visible Prophecies and all the Language is the Messias was to suffer in the room of others to obey a Law for others and the Prophets witness Isa 45. Surely shall one say in the Lord have I righteousness Jer. 23.6 The Lord our righteousness Dan. 9. To bring in everlasting righteousness There are the Testimonies of three Prophets To him gave all the Prophets witness 5. It was a righteousness convey'd thorough faith put on them that believe v. 22. which is by faith of Jesus Christ unto all and upon all them that believe 6. A righteousness that consist in a conformity to a Law which to us is a Law of Faith not Works We are bound to believe his Obedience to all the Law in the Covenant of Redemption but not to work one bit of it Hence we being justified by that righteousness our boasting is excluded v. 27. 7. A faith that consists in shedding of blood in suffering v. 25. These two are to the same effect Thorough faith in his blood and righteousness by faith 8. A righteousness whose fruit is remission of sin v. 24. To declare his righteousness for the remission of sins that are pass'd the same Coherence that is in the Text between imputation of righteousness and pardon 9 Rom. 9.4 A righteousness wherein the Law attain'd its full end the Subject Life and Happiness and the Law-giver honour and glory 10. A righteousness the gift whereof glorifies grace to the uttermost the righteousness of an Angel is not such a gift as this is 5. It s a righteousness that is made ours As Adam's first offence or unrighteousness was made ours that never inher'd in us but death came on us by it then it has some relation to us and we to it this is at large in C. 5. where the Author of this righteousness is plainly call'd the second Adam and if that be not plain enough v. 21. he is call'd
Jesus Christ our Lord And that it s made ours 1. By a gracious gift abundance of grace and of the gift of righteousness 2. It still remain'd inherent in him alone for justification of life came upon all men by the righteousness of one If it were ours there must be as many righteousneses as justifications but here by the obedience of one many are made righteous 3. It s convey'd thorough a Law The word made imports a legal constitution and the first Adam's case shews it until the Law sin was in the world sin is not imputed when there is no law wherever imputation is there is a Law the Hostage cannot suffer for his King or Country but by some Law Christ was made sin for us only by Law and we the righteousness of God in him by law The Debtor is reliev'd thorough the Sureties discharge by a Law and this Law is the Law of Faith that we ought daily to study the Law was If thou as sponsor wilt dye for them they shall live if thou wilt go under the curse of their Law take their Law-place for thy sake they shall have the place of Sons It s much harder to me to comprehend how Adam's first offence should be imputed to us for death then Christs righteousness for life and it seems worthy observation that the one imputation is never very clearly reveal'd until the other be set over against it The Apostle thereby tells us we are no losers but gainers by it an imputed righteousness may well free from an imputed guilt and commends that righteousness imputed for it frees from more than that viz. from all guilt This 5th C. gives account of the Original of imputation how it comes that one should be justified by anothers righteousness or condem'd by anothers sin Solomon Eccles 7.24 among his many learned Enquiries in his latter days enquires after the original of sin how a righteous man should become a sinner One thing have I found that God made man upright but we have found out many inventions The Apostles enquiry is of a greater depth how one mans guilt or righteousness should be convey'd to another Adam's sin or Christ's righteousness 6. It s a righteousness made ours as he was sin 2 Cor. 5.21 Isa 53. which did never inhere in him 7. From the very Title of imputed but that will be made clear in the 2d general head to which I now come and whether I refer a considerable Question belonging to this viz. What righteousness of Christ is it that is imputed II. As to the second Question What is meant by Imputation of righteousness I shall begin with the signification of the word which as others is translated from humane use to signifie by similitude some divine thing Putation thinking belongs to the Art of Logic and in the Greek the words are Conjugates branches of the same root and in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used for thoughts too The Lord knoweth the thoughts of men that they are vanity Psal 94.11 2. Computation belongs to Arithmetick and Greek Authors explain this word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to calculate number or reckon and as the Art of Logick has the name from the Greek the Art of Arithmetick Accompting in Hebrew has its Name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see Munster's Lexicon and so the Scripture uses the word Lev. 25.27 Let him count the years of the sale thereof Eccl. 7.26 Counting one by one to find out the accompt 3. Imputation is an applying of Accompts and the things valued and esteemed thereby it is accompt assign or ascribe by way of counting and reckoning to some particular persons We have here then the righteousness of Christ as a rich treasure of Grace in the bank of God it 's one individual Jewel given of God for the redemption of slaves and its value is so great and the way it 's communicated being by Accompts it may be distributed to pay for the redemption of Millions all at various times and places We have God represented as a great Merchant with his rich Fund and his Books of Accompts the Merchandize Prov. 3. Is better than that of silver or gold Rev. 3. the Naked may buy garments of Righteousness and Isa 55. they may buy without Money or Price Among these Books Rev. 20.12 The books were open'd and another book was open'd There is one Book that is call'd The Lambs Book Rev. 13.8 Whose Names are not written in the book of Life of the Lamb slain from the foundation of the World There are two Books of Life one for Angels by their own inherent righteousness another for fallen Man who obtain it thorough the Death of the Lamb his passive righteousness In this book Christ has Credit for the redemption of all agreed for between the Father and Son and when a persons Name is put in that Book Christ's righteousness is transferr'd to him for Life for a salvation from all evil Dan. 12.1 Thy People shall be deliver'd every one that shall be found written in the Book Luk. 10.20 Rejoice that your Names are written in Heaven We may then see what the Imputation of Christ's righteousness to us is it was the putting our Names in among the Number for whom Christ dy'd it 's having all Christ did and suffer'd put so to our accompt that we may actually partake of all the Blessings God's goodness and grace design'd for us but the transgress'd Law render'd it inconsistent with the Governour 's Authority Honour and Wisdom to confer it upon us the way this impediment and bar was remov'd was by the sufferings of Immanuel Imputation is either the application of that benefit from Eternity in the Elective Decree of God or the actual investing the Person with it in time It 's my present Light that the Imputation of Righteousness to Blessedness was the eternal act and the imputation of Faith to Righteousness the temporal the former was 2 Tim. 1.9 a purpose of conferring this grace and gift of Righteousness upon us in Christ before the World began There was a double Gift set down in that Book by him that is God of all grace sovereign Proprietor 1. We were given to Christ Thine they were and thou gavest them me 2. Christ's Righteousness was given to us by his Consent he became surety his Name was put in our Book of Debt and Death and ours in his of Righteousness and Life Two things need proof here 1. That Christ's Righteousness is transferr'd in its Value and Virtue to us in way of accompt 2. That that was from Eternity The first is manifest from the Text for one cannot be justified without an antecedent righteousness the Non-worker and Ungodly person has no righteousness of his own it must then be anothers transferr'd tho' it still inhere in him only yet its value may be transferr'd to us Thus Money may still lye in its old Chests and yet be transferr'd in accompts thorough