4. 'Tis evident that the Subject of Justification is looked upon as destitute of any Righteousness in himself, by that Expression, it is counted, or imputed to him for Righteousness; the Phrase, as the Apostle uses it here, and in the Context, manifestly imports, that God of his sovereign Grace is pleased in his Dealings with the Sinner, to take and regard, that which indeed is not Righteousness, and in one that has no Righteousness, so that the Consequence shall be the same as if he had Righteousness; (which may be from the Respect that it bears to some thing that is indeed Righteousness.) 'Tis plain that this is the force of the Expression in the preceding Verses: In the last Verse but one, 'tis manifest that the Apostle lays the Stress of his Argument for the free Grace of God, from that Text that he cites out of the old Testament about Abraham, on that Word counted or imputed, and that this is the Thing that he supposed God to show his Grace in, viz in his counting something for Righteousness, in his consequential Dealings with Abraham, that was no Righteousness in itself. And in the next Verse which immediately precedes the Text, Now to him that worketh is the Reward not reckoned of Grace, but of Debt; the Word there translated reckoned, is the same that in the other Verses is rendered imputed, and counted: And 'tis as much as if the Apostle had said, As to him that works, there is no need of any gracious Reckoning, or counting it for Righteousness, and causing the Reward to follow as if it were a Righteousness; for ⟨p. 4⟩if he has Works he has that which is a Righteousness in itself, to which the Reward properly belongs. This is further evident by the Words that follow, Ver. 6. Even as David also described the Blessedness of the Man unto whom God imputeth Righteousness without Works; what can here b• meant by imputing Righteousness without Works, but imputing Righteousness to him that has none of his own? Ver. 7, 8. Saying blessed are they whose Iniquities are forgiven, and whose sins are covered: Blessed is the Man to whom the Lord will not impute Sin. How are these Words of David to the Apostle's Purpose? Or how do they prove any such Thing, as that Righteousness is imputed without Works, unless it be because the Word imputed is used, and the Subject of the Imputation is mentioned, as a Sinner▪ & consequently destitute of a moral Righteousness?
4. 'Tis evident that the Subject of Justification is look'd upon as destitute of any Righteousness in himself, by that Expression, it is counted, or imputed to him for Righteousness; the Phrase, as the Apostle uses it here, and in the Context, manifestly imports, that God of his sovereign Grace is pleased in his Dealings with the Sinner, to take and regard, that which indeed is not Righteousness, and in one that has no Righteousness, so that the Consequence shall be the same as if he had Righteousness; (which may be from the Respect that it bears to some thing that is indeed Righteousness.) 'Tis plain that this is the force of the Expression in the preceeding Verses: In the last Verse but one, 'tis manifest that the Apostle lays the Stress of his Argument for the free Grace of God, from that Text that he cites out of the old Testament about Abraham, on that Word counted or imputed, and that this is the Thing that he supposed God to shew his Grace in, viz in his counting something for Righteousness, in his consequential Dealings with Abraham, that was no Righteousness in itself. And in the next Verse which immediately preceeds the Text, Now to him that worketh is the Reward not reckoned of Grace, but of Debt; the Word there translated reckoned, is the same that in the other Verses is render'd imputed, and counted: And 'tis as much as if the Apostle had said, As to him that works, there is no need of any gracious Reckoning, or counting it for Righteousness, and causing the Reward to follow as if it were a Righteousness; for ⟨p. 4⟩if he has Works he has that which is a Righteousness in itself, to which the Reward properly belongs. This is further evident by the Words that follow, Ver. 6. Even as David also described the Blessedness of the Man unto whom God imputeth Righteousness without Works; what can here b• meant by imputing Righteousness without Works, but imputing Righteousness to him that has none of his own? Ver. 7, 8. Saying blessed are they whose Iniquities are forgiven, and whose sins are covered: Blessed is the Man to whom the Lord will not impute Sin. How are these Words of David to the Apostle's Purpose? Or how do they prove any such Thing, as that Righteousness is imputed without Works, unless it be because the Word imputed is used, and the Subject of the Imputation is mentioned, as a Sinner▪ & consequently destitute of a moral Righteousness?
