Speculum theologiæ in Christo, or, A view of some divine truths which are either…

First, There is a double Imputation. The one, when a thing inherent or transient is imputed to the very Subject or Agent of it. The other, when it is imputed to those in conjunction with the Subject or Agent, as being parts and portions of him. The first Imputation is according to the course of Nature, the second is according to some just constitution made touching the same: the former is unquestionable, ⟨p. 330⟩the latter is that which is to be cleared, that such an Imputation is possible; and when it is done, truth may appear by these Instances. The primitive Righteousness of our Nature was only inherent in Adam: Yet was it imputed to us; we were by God esteemed as righteous in him, else we are not fallen Creatures, neither do we need any such thing as Regeneration. Adam's sin was an act done by him, yet is it imputed to us; it is derived down upon us as Members of him, else the want of Righteousness in us is not a privative want of what we once had in Adam, and afterwards lost in him, but a mere negative want, as being only of that we never had or forfeited: Adam's Righteousness being not imputed to us, we never had it; Adam's sin being not imputed to us, we never forfeited it; such a mere negative want is no sin. Nay, if Adam's sin be not imputed to us, our inherent pravity is no sin; it cannot be sin in unfallen Creatures; it is no sin to be born into the World; there is no foundation in us to make it sin; and the consequence of this is, that there is no such thing as original sin at all in us, which to say, is to oppose the Doctrine of the Church in all Ages: We see here, that such an imputation to those in conjunction is possible, because it is actually done; and it must needs be true, because it is done by God, who is Truth it self, and cannot err. You will say, It cannot be true, primitive Righteousness was never in us, we never committed Adam's sin: I answer, This is one thing which over-turns Religion; we are apt to reject that as false, which our weak Reason cannot comprehend. Is not an internal sin in the Will imputed to the Members of the Body? if not, why must the Body rise and suffer for it? if so, sin may be imputed ⟨p. 331⟩to that which it never resided in; in this case the conjunction salves the matter; and by a parity of Reason, Adam's Righteousness and Sin may be imputed to us, as being parts and Members of him;

First, There is a double Imputation. The one, when a thing inherent or transient is imputed to the very Subject or Agent of it. The other, when it is imputed to those in conjunction with the Subject or Agent, as being parts and portions of him. The first Imputation is according to the course of Nature, the second is according to some just constitution made touching the same: the former is unquestionable,