Again, As it was not for their righteousness that they were made possessors of the land, so it was not for the sake of their righteousness that they were made partakers of such a righteousness that did make them possess the land. This is plain to reason; for personal righteousness, when by us performed, is of no worth to obtain of God a justifying righteousness. But if it be of no worth to obtain a justifying righteousness, then, it seems, it is more commodious to both parties than justifying righteousness. First, it is more commodious to him that worketh it; and, secondly, it is more commodious unto him that receiveth it, else why doth he for it give us a due debt, and so put upon us the everlasting justifying righteousness? Perhaps it will be objected, That God doth all this of grace; but I answer, That these are but fallacious words, spoken by the tongue of the crafty. For we are not now discoursing of what rewards God can give to the operations of his own grace in us, but whether he can in a way of justice (or how he will) bestow any spiritual blessing upon sinful creatures, against whom, for sin, he has pronounced the curse of the law, before he hath found them in a righteousness, that is proved to be as good justice and righteousness, as is the justice and righteousness of the law, with which we have to do. I assert he cannot, because he cannot lie, because he cannot deny himself: for if he should first threaten the transgression of the law with death, and yet afterwards receive the transgressor to grace, without a plenary satisfaction, what is this but to lie, and to diminish his truth, righteousness, and faithfulness; yea, and also to overthrow the sanction and perfect holiness of his law? His mercy, therefore, must act so towards the sinner that justice may be satisfied, and that can never be without a justifying righteousness. Now what this justifying righteousness should be, and when imputed, that is the question. I say, it is the righteousness, or obedience of the Son of God in the flesh, which he assumed, and so his own, and the righteousness of no body else otherwise than by imputation. I say again, that this righteousness must be imputed first, that the sinner may stand just in God’s sight from the curse, that God might deal with him both in a way of justice as well as mercy, and yet do the sinner no harm. But you may ask, how did God deal with sinners before his righteousness was actually in being?