The souls exaltation A treatiseThe soules exaltation A treatise

This conveyance it is of two kinds, both in the Text: Christ conveys his grace two ways; partly by imputing, partly by imparting: they are the terms of Divines, and I know not how to express my self better; but thus if you will, partly by imputation, partly by communication: This is that I would have you to take notice of in the general; they are both real, but one is habitual; both these, both imputation and communication express a real work of God upon the soul, but the last only leaves a frame and a spiritual ability and quality in the soul; the conveyance by imputation doth not, it leaves a thing moral (as we use to term it.) These two, imputation, communication, are both in the Text; Christ is made righteousness, or justice, that is, he doth justify a sinner by imputation, and he doth sanctify and redeem a sinner by communication; he conveys and works some Spiritual ability, and leaves a Physical change; when the Apostle saith, Christ is made Justice, that is, he doth justify a sinner by imputation, when he saith, Christ is made Sanctification, and Redemption, that is, by way of communication; he delivers the soul from the pollution of sin, that is, sanctification; he delivers the soul from the power and dominion of sin, that is, redemption; This communication it is a Spiritual habit, or a spiritual power, or a spiritual quality or ability; (take which you will) left upon the ⟨p. 114⟩soul. We will begin with the former, touching the imputation of Christs righteousness to a soul, whereby the sinner comes to be justified: this is a point then, which I take it, none more necessary, and yet none less understood, none less studied, none more mistaken than these two great works of justification, and sanctification. I speak it by experience, Christians aged and experienced, yet here they fail in the very catechetical points, and it drives many of our best Divines to a stand; we will open it a little: this justification we term a conveyance of the merits of Christ, by way of imputation: but what is the meaning of this word, by way of imputation? Thus you must conceive it, this is the main thing I would have you look unto; Imputation is this, when that which another hath, that which another doth, is accounted mine, is set upon my score as though I had it, as though I had done it, this is Imputation.

This conveyance it is of two kindes, both in the Text: Christ conveyes his grace two wayes; partly by imputing, partly by imparting: they are the termes of Divines, and I know not how to expresse my selfe better; but thus if you will, partly by imputation, partly by communication: This is that I would have you to take notice of in the generall; they are both reall, but one is habituall; both these, both imputation and communication expresse a reall worke of God upon the soule, but the last onely leaves a frame and a spirituall abilitie and qualitie in the soule; the conveyance by imputation doth not, it leaves a thing morall (as we use to terme it.) These two, imputation, communication, are both in the Text; Christ is made righteousnesse, or justice, that is, hee doth justifie a sinner by imputation, and hee doth sanctifie and redeeme a sinner by communication; hee conveyes and workes some Spirituall abilitie, and leaves a Physicall change; when the Apostle saith, Christ is made Iustice, that is, hee doth justifie a sinner by imputation, when hee saith, Christ is made Sanctification, and Redemption, that is, by way of communication; hee delivers the soule from the pollution of sinne, that is, sanctification; hee delivers the soule from the power and dominion of sinne, that is, redemption; This communication it is a Spirituall habit, or a spirituall power, or a spirituall qualitie or abilitie; (take which you will) left upon the