A30345:163
A treatise of the covenant of grace wherein the gradual breakings out of Gospel…A treatise of the covenant of grace wherein the graduall breakings out of Gospel…
A treatise of the covenant of grace wherein the gradual breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errors of Arminians and others are confuted, the nature of uprightness, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithful servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.A treatise of the covenant of grace wherein the graduall breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errours of Arminians and others are confuted, the nature of uprightnesse, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithfull servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.
London: printed by G. Miller for Edward Brewster, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
The imputation of a good thing is done three ways, by right, grace and injustice: because law, justice and right is opposed to injustice and grace. But here it must be noted, that its one thing to say a man is reputed just, another to say, this or that thing is imputed for righteousness: a man is reputed just, but not imputed just; reputation is spoken of the concrete, imputation of the abstract: imputation is the cause, reputation the effect: Imputation by debt or right is, when that which is inherent in the subject, or due to it, is imputed, as wages counted of debt to him that worketh. But many things due cannot be said to be imputed, unless the word imputation be taken improperly for giving or acknowledgement; as we should improperly be said to impute glory to God for to give or acknowledge. Imputation by injustice is, when righteousness of quality or fact is imputed to an unjust man, and he is acquitted contrary to law. Imputation by grace, when righteousness is imputed to them that be unjust in themselves, and the guilty is acquitted, not of debt, but of grace, yet not against justice, but upon just and equal considerations. Righteousness also is put either for some one individual righteous act, done after a manner pleasing and acceptable unto God, which is called the righteousness of the fact, or it is put for universal righteousness, which is either the matter of justification, or at least the thing required on our part to justification, and is called the righteousness of the person: which latter is here to be understood, as is more at large to be showed hereafter. Now from all that hath been spoken it followeth.
The imputation of a good thing is done three wayes, by right, grace and injustice: because law, justice and right is opposed to injustice and grace. But here it must be noted, that its one thing to say a man is reputed just, another to say, this or that thing is imputed for righteousnesse: a man is reputed just, but not imputed just; reputation is spoken of the concrete, imputation of the abstract: imputation is the cause, reputation the effect: Imputation by debt or right is, when that which is inherent in the subject, or due to it, is imputed, as wages counted of debt to him that worketh. But many things due cannot be said to be imputed, unlesse the word imputation be taken improperly for giving or acknowledgement; as we should improperly be said to impute glory to God for to give or acknowledge. Imputation by injustice is, when righteousnesse of quality or fact is imputed to an unjust man, and he is acquitted contrary to law. Imputation by grace, when righteousnesse is imputed to them that be unjust in themselves, and the guilty is acquitted, not of debt, but of grace, yet not against justice, but upon just and equall considerations. Righteousnesse also is put either for some one individuall righteous act, done after a manner pleasing and acceptable unto God, which is called the righteousnesse of the fact, or it is put for universall righteousnesse, which is either the matter of justification, or at least the thing required on our part to justification, and is called the righteousnesse of the person: which latter is here to be understood, as is more at large to be shewed hereafter. Now from all that hath been spoken it followeth.