I ask, What should it do there before, or to what purpose is it there, if it be not acted? And gain, how came it thither, how got the soul possession of it, while it was unjustified? Or, How could God in justice give it to a person, that by the law stood condemned, before they were quitted from that condemnation? And I say, nothing can set the soul free from that curse, but the perfect obedience of Christ; nor that either, if it be not imputed for that end to the sinner by the grace of God.
Imputed, that is, reckoned, or accounted to him. And why should it not be accounted to him for righteousness? Who did Christ bring it into the world for, for the righteous or for sinners? no doubt for sinners. And how must it be reckoned to them? when in circumcision or in uncircumcision; not in circumcision, but in uncircumcision; not as righteous, but as sinners. And how are they to consider of themselves, even then when they first are apprehensive of their need of this righteousness? Are they to think, that they are righteous or sinners.
And again, How are they to believe concerning themselves, then when they put forth the first act of faith towards this righteousness for justification? Are they to think, that they are righteous or sinners? Sinners, sinners doubtless they are to reckon themselves, and as such to reckon themselves justified by this righteousness. And this is according to the sentence of God, as appeareth by such sayings.
"For when we were yet without strength, in due time Christ died for the ungodly."
"But God commended his love toward us, in that, while we were yet sinners, Christ died for us."
"For if when we were enemies, we were reconciled to God by the death of his Son," &c. (Rom 5:6,8,10)
Out of these words I gather these three things.
1. That Christ by God's appointment died for us.
2. That by his death he reconciled us to God.
3. That even then, when the very act of reconciliation was in performing, and also when performed, we were ungodly, sinners, enemies.