Imputation, and the nature of it — The first express record of justification determines it to be by imputation, Gen. xv. 6 — Reasons of it — The doctrine of imputation cleared by Paul; the occasion of it — Maligned and opposed by many — Weight of the doctrine concerning imputation of righteousness, on all hands acknowledged — Judgment of the Reformed churches herein, particularly of the church of England — By whom opposed, and on what grounds — Signification of the word — Difference between “reputare” and “imputare” — Imputation of two kinds:— 1. Of what was ours antecedently unto that imputation, whether good or evil — Instances in both kinds — Nature of this imputation — The thing imputed by it, imputed for what it is, and nothing else. 2. Of what is not ours antecedently unto that imputation, but is made so by it — General nature of this imputation — Not judging of others to have done what they have not done — Several distinct grounds and reasons of this imputation:— 1. “Ex justitia;” (1.) “Propter relationem fœderalem;” (2.) “Propter relationem naturalem;” 2. “Ex voluntaria sponsione” — Instances, Philem. 18; Gen. xliii. 9 — Voluntary sponsion, the ground of the imputation of sin to Christ. 3. “Ex injuria,” 1 Kings i. 21. 4. “Ex mera gratia,” Rom. iv. — Difference between the imputation of any works of ours, and of the righteousness of God — Imputation of inherent righteousness is “ex justitia” — Inconsistency of it with that which is “ex mera gratia,” Rom. xi. 6 — Agreement of both kinds of imputation — The true nature of the imputation of righteousness unto justification explained — Imputation of the righteousness of Christ — The thing itself imputed, not the effect of it; proved against the Socinians
The first express record of the justification of any sinner is of Abraham. Others were justified before him from the beginning, and there is that affirmed of them which sufficiently evidences them so to have been; but this prerogative was reserved for the father of the faithful, that his justification, and the express way and manner of it, should be first entered on the sacred record. So it is, Gen. xv. 6, “He believed in the Lord, and it was counted unto him for righteousness.” וַיַּחְשְׁבֶהָ, — it was “accounted” unto him, or “imputed” unto him, for righteousness. Ἐλογίσθη, — it was “counted, reckoned, imputed.” And “it was not written for his sake alone that it was imputed unto him, but for us also, unto whom it shall be imputed if we believe,” Rom. iv. 23, 24. Wherefore, the first express declaration of the nature of justification in the Scripture affirms it to be by imputation, — the imputation of somewhat unto righteousness; and this [is] done in that place and instance which is recorded on purpose, as the precedent and example of all those that shall be justified. As he was justified so are we, and no otherwise.
Under the New Testament there was a necessity of a more full and clear declaration of the doctrine of it; for it is among the first and most principal parts of that heavenly mystery of truth which was to be brought to light by the gospel. And, besides, there was from the first a strong and dangerous opposition made unto it; for this matter of justification, the doctrine of it, and what necessarily belongs thereunto, was that whereon the Jewish church broke off from God, refused Christ and the gospel, perishing in their sins; as is expressly declared, Rom. ix. 31; x. 3, 4. And, in like manner, a dislike of it, an opposition unto it, ever was, and ever will be, a principle and cause of the apostasy of any professing church from Christ and the gospel that falls under the power and deceit of them; as it fell out afterwards in the churches of the Galatians. But in this state the doctrine of justification was fully declared, stated, and vindicated, by the apostle Paul, in a peculiar manner. And he does it especially by affirming and proving that we have the righteousness whereby and wherewith we are justified by imputation; or, that our justification consists in the non-imputation of sin, and the imputation of righteousness.
But yet, although the first-recorded instance of justification, — and which was so recorded that it might be an example, and represent the justification of all that should be justified unto the end of the world, — is expressed by imputation and righteousness imputed, and the doctrine of it, in that great case wherein the eternal welfare of the church of the Jews, or their ruin, was concerned, is so expressed by the apostle; yet is it so fallen out in our days, that nothing in religion is more maligned, more reproached, more despised, than the imputation of righteousness unto us, or an imputed righteousness. “A putative righteousness, the shadow of a dream, a fancy, a mummery, an imagination,” say some among us. An opinion, “fœda, execranda, pernitiosa, detestanda,” says Socinus. And opposition arises unto it every day from great variety of principles; for those by whom it is opposed and rejected can by no means agree what to set up in the place of it.