Thus we have considered Christ’s righteousness as applied by faith; and it may be also observed, that there is one scripture, in which it is said to be _imputed by faith_, as the apostle Paul, when speaking concerning Abraham’s justification by faith, in this righteousness, says, _It was imputed to him for righteousness_; and adds, that _it was not written for his sake alone, that it was imputed to him, but for us also, to whom it shall be imputed, if we believe_, Rom. iv. 22, 23, 24. in which scripture, I conceive, that imputation is taken for application; and accordingly the meaning is, the righteousness of Christ is so imputed, as that we have ground to place it to our own account, if we believe; which is the same with applying it by faith.[52] And whereas the apostle speaks elsewhere of _faith’s being counted for righteousness_, ver. 5. it must be allowed, that there is a great deal of difficulty in the mode of expression. If we assert that the act of believing is imputed for righteousness, as they who establish the doctrine of justification by works, or by faith as a work, we overthrow that which we have been maintaining: and if, on the other hand, we understand faith, for the object of faith, _viz._ what was wrought out by Christ, which faith is conversant about, and conclude, (as I conceive we ought to do,) that this, is imputed for righteousness, this is supposed, by some, to deviate too much from the common sense of words, to be allowed of: but if there be such a figurative way of speaking used in other scriptures, why may we not suppose that it is used in this text under our present consideration? If other graces are sometimes taken for the object thereof, why may not faith be taken, by a metonymy, for its object? Thus the apostle calls those whom he writes to, _his joy_, that is, the object, or matter thereof, Phil. iv. 1. And in the book of Canticles, the church calls Christ _her love_, Cant. iv. 8. that is, the object thereof. And elsewhere, hope is plainly taken for the object of it, when the apostle says, _Hope that is seen, is not hope: for what a man seeth, why doth he yet hope for?_ Rom. viii. 24. By which he plainly intends, that whatever is the object of hope, cannot be in our present possession: and Christ is farther styled, _The blessed hope_, Tit. ii. 13. that is, the person whose appearance we hope for. And Jacob speaks of God as _the fear of his father Isaac_, Gen. xxxi. 53. that is, the person whom he worshipped with reverential fear; in all which cases the phraseology is equally difficult with that of the text, under our present consideration. Thus concerning Christ’s righteousness, as wrought out for us, and applied by faith; which is the foundation of all our peace and comfort, both in life and death; and therefore cannot but be reckoned a doctrine of the highest importance: we shall now consider some things that may be inferred from it. And,