The Mystery and Marrow of the Bible

Quest. II. What is here meant by Justice, or Righteousness? —And he counted that to him Righteousness. Righteousness is, 1. Divine, and Uncreated: One of the infinite Perfections and Attributes of God's essence. This is not here spoken of. 2. Human, and created. Such as Human Nature is capable of. This is here intended. For Opening whereof, briefly note, ^1. The Description of it. ^2. The Distribution of it.

Righteousness created may be thus described. Righteousness is A perfect Conformity to, and Agreement with the will and Law of God. God's will is Primitively, essentially and infinitely righteous: yea righteousness itself. He wills not anything a posteriori as we do, because it is righteous: but things are righteous, a priori, because he wills them. He is so righteous therefore, That his will and Law must needs be the Rule, Measure and pattern of all Derivative, created and finite Righteousness, in the whole world, What deviates, warps from this Rule, is Unrighteous.

Righteousness, or Justice thus Described, may be Distributed (as to our present purpose) into these two sorts especially. viz. 1. A particular Righteousness of Fact. 2. An universal Righteousness of Person.

1. The particular Righteousness of Fact, Iustitia Facti, is that Righteousness which is ascribed to any Fact, or work done, whereby such Fact, or work is accounted Righteous, and accepted by God as done righteously. And this Righteousness of Fact hath place in Actions, ^1. Extraordinary: ² Ordinary.

1. In Actions Extraordinary. As in that Heroic Act of Phine has the Priest, who in his zeal for his God slew Zimri and C •… zbi with a Javelin for their uncleanness. Which Fact was so accepted by God from that pious Priest, that he Commends his zeal highly, stays the plague that was upon Israel presently, and Promises him and his Seed the Covenant of an everlasting Priesthood. And therefore saith the Psalmist; Then stood up Phineha's, and executed judgment, and so the Plague was stayed. And that was counted unto him for righteousness unto all generations for evermore. Here he speaks not of that universal Righteousness whereby his person was justified, (as Rivet well observes:) but of the righteousness of that Particular Fact, which (if God had not approved it) might have been reputed unjust; because he, being a Priest, and not a political Magistrate, executed judgment, which did not properly belong to his office: This according to strictness of Ordinary Rules, was unjust: but God approved the Fact, and all after-generations thereupon applaud it, and acknowledge it righteous, though done without ordinary warrant and Authority. As Ainsworth, Calvin, Simeon de Muis, &c. intimate. And this seems to be the intent of the Psalmist.

2. In Actions Ordinary. As, when righteous persons do works of righteousness in faith and integrity of heart, though those works cannot endure the exact trial of the Law, nor can justify their persons before God, much infirmity and imperfection cleaving to them: yet God is so well-pleased with them of his free-Grace, that he accounts them to the doers as righteous actions through Christ, and covers their imperfections by his perfect merit and intercession. Thus God counted and accepted Abel's works as righteous: condemning Cain's as wicked. To this effect Moses said; And it shall be our righteousness, if we observe to do all these Commandments, before the LORD our God, as he hath commanded us. And elsewhere: In any case thou shalt deliver him the pledge again when the Sun goeth down, that he may sleep in his own raiment, and bless thee: and it shall be righteousness unto thee before the LORD thy God. that is, The Lord shall accept and account this as a righteous Act in thee.

Now here in Abraham's case we are not to understand A Particular righteousness of Fact: either Extraordinary, or Ordinary. For, Such Righteousness, though of God's free-Grace and acceptance in Christ it justify the Action, yet it justifies not the Person.

2. The universal righteousness of Person, Iustitia Personae, is that Righteousness whereby a man's Person (not this, or that individual act) is justified before God, in regard of his universal and perfect Conformity to the will and Law of God; and this Righteousness, though in the General Notion and Substance thereof, it be one and the same: yet in regard of the Particular Circumstances thereof, is chiefly twofold. viz. Legal; and Evangelical. Of Works: and of Faith. Inherent in us: and Imputed to us.

1. Legal righteousness of works inherent in us, is our exact and perfect Conformity to the will and Law of God in all things. And this righteousness is either, ^1. Active, or ^2. Passive. 1. Active; when Perfect and perpetual Personal Obedience is performed to the whole Law. Such as so perform, are perfectly righteous according to the Law or Covenant of works: but such as fail in the least particular, are cursed. Cursed is everyone that continueth not in all things which are written in the Law to do them. Adam, and we all in him, in Innocency, had perfect ability to perform this Righteousness: and was in his person created with exact integrity and Conformity to God's Law. 2. Passive; when full Satisfaction is given in every point to the justice of God for the breach of the Law, by enduring the utmost penalties which the rigor of the Law could possibly exact for such delinquency. Such an one as shall so satisfy the Law fully by suffering, is Legally a righteous person: as well as he that fulfils the Law by doing. The Nature of penal Laws, will easily evince this. ^1. Partly, In that the will of the Law-giver is satisfied by complete enduring the Penalty. He Primarily intended Active fulfilling of his Law by Obedience: but Secondarily, Passive enduring the Penalty in case of disobedience, should give him Satisfaction. Else to what end did he impose any limited Penalty? ^2. Partly, In that the Law-givers Honor or Benefit is advanced as much by Passive Enduring the penalty of the Law, as by Active fulfilling of the Law. Forasmuch as the Penalty, if wisely imposed, is every way adequate and equivalent to the Obedience. If therefore Adam and his Posterity had persisted still in their Perfect Active Obedience to the Law: Or after their fall could fully have endured the Penalty of the Law, and not have been swallowed up with it; they had been counted righteous. For if there had been a Law given that would have given life, verily righteousness should have been by the Law. But the Law could not do it, being weak through our flesh. For we can neither perform the Duty of it, Actively; Nor fully Satisfie the Penalty of it, Passively.

2. Evangelical▪ Righteousness of Faith in Christ imputed to us, is That Exact conformity of Christ and his Obedience Active and Passive to the Law of God, which of free grace is Imputed to us by Faith for righteousness, and is as fully accounted ours by God, as if it were inherent in us. This Righteousness is inherent in Christ, and performed by him in our stead, and so accepted by God: And it is only made ours by God's gracious Imputation through Faith. Hereby we are as completely justified before God, as if we had exactly persevered in our primitive integrity, and had never sinned. In this Evangelical righteousness two things are to be considered, viz. 1. The Matter of our Righteousness or Justification. That is, Christ and his righteousness or Obedience. He is The LORD our Righteousness. He is made of God to us Righteousness. — By the Righteousness of this one, the free gift came upon all men unto justification of life.—By the Obedience of this one shall many be made righteous. 2. The Condition, thing, or Instrumental Mean required on our part unto Justification and righteousness, is true Faith. The righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets. Even the righteousness of God which is by Faith of Jesus Christ, unto all and upon all them that believe. Hence this Evangelical righteousness is called the righteousness of Faith. These two are diligently and distinctly to be observed; For, our Justification is ascribed to them both; and not only Righteousness is said to be imputed, but also Faith is said to be Imputed for righteousness. Now here in Abraham's case That Righteousness which was Imputed to him, and shall be imputed to all his believing Seed, was not Legal, but Evangelical Righteousness. As hereafter will more fully appear.

Thus of the seecnd Question.

Quest. III. What is meant by Counting, or Imputing? And he counted that, (or imputed that) to him righteousness. The Hebrew word 〈 in non-Latin alphabet 〉 used here, and afterwards oft elsewhere in the Old Testament, The Apostle Renders, by the Greek word 〈 in non-Latin alphabet 〉 , Both these words have a very large and manifold Signification, both in Old and New Testament. As, ^1. To think, Gen. 50.. 20. and often Rom. 2. 3. ^2. To Reason, Argue, or Dispute, Psal. 73. 16. Mark 11. 31. or to conclude upon dispute, Rom. 3. 28. ^3. To repute, account, reckon, adjudge, &c. Psal. 44. 22. Rom. 8. 36. & 6. 11. & 8. 18▪ An allusion to Arithmetical accounting, wherein upon casting up divers Sums, a man at last comes to the Result of all. ^4. To impute, Attribute to, ascribe to, charge upon, &c. 2 Sam. 19. 19, 20. Psal. 32. 2. & 106. 31. Rom. 4. 3. &c. These are some principal significations of the words. Consider we now the thing itself signified by these words, as it most concerns the matter in hand. And this, ^1. More Generally, ^2. More Particularly.

1. More Generally, To impute (as learned Rivet hath well noted) is to transcribe, transfer, translate, or put over, the Cause of anything, upon any one, or to ascribe it unto him. And this, whether it be truly his, or not his, and that either for Good, or Evil. To impute then is To ascribe a matter Good, or Evil, or the Cause thereof, to any one, which is in him, or not in him.

2. More Particularly, Imputation is twofold. viz. 1. Of that which is evil. 2. Of that which is Good; to any one.

1. Imputation of that which is evil to any one, is done two ways. 1. Justly, and Legally. When the Evil imputed or ascribed to any one, or the Cause thereof, are indeed in the Subject or person in one regard or another unto whom they are imputed. Thus impious and Sacrilegious blood, was by Moses Law to be imputed to him that impiously and sacrilegiously should intrude into the Priests office, and kill Sacrifice anywhere, in, or out of the Camp, and not at the door of the Tabernacle. Blood shall be imputed unto that man, he hath shed blood: Say some; He shall be reputed as guilty as worthy of Death, as if he had killed a man. But that acute Gomarus seems better to interpret it; Blood shall be imputed. viz. not the unjust slaughter of a man: but the impious, profane and sacrilegious slaughter of a beast. And the following exposition confirms this interpretation; He hath shed blood. viz. the blood of a beast Sacrilegiously, himself being no priest; and profanely, in a profane place. Thus, Shimei, that had been guilty of much iniquity against King David, supplicates to him, Not to impute iniquity to him, &c. Thus all Adam's Posterity Sinning in him in his Fall, have that iniquity charged upon them, as well as upon Adam, and all died with him. Thus, Debt is imputed to the Surety, as well as to the Principal, because he hath undertaken to pay it. As Paul for Onesimus; If he hath wronged thee, or oweth thee anything, impute that to me. I Paul have written it with mine own hand, I will repay it. And in this sense, Christ was made sin for us; — and the iniquities of us all were laid upon him. viz. They were all imputed to him, and he was by punishment responsible to God for them as if they had been his own: because he willingly became our Surety. 2, Unjustly, illegally, or undeservedly; when a fault is imputed to a person innocent thereof, and punishment is inflicted upon him that hath neither offended in his own person, nor hath undertaken any Suretyship for the offender. Thus Judah accounted, adjudged, (its the same word which elsewhere is rendered, Imputed) thought his daughter in Law Tamar (sitting disguised by the way side, so that he knew her not) to be an whore: but she was not an whore, till at that time he made her one. Thus when Hannah with a troubled and sorrowful spirit poured out her soul to God, Eli seeing her lips move, but hearing no voice, accounted her drunk, imputed drunkenness to her, (its the same Hebrew word); but unjustly, undeservedly. Thus Naboth had blasphemy unjustly laid to his charge, by two false witnesses: for which he, though innocent, was stoned to Death. Thus David the Type of Christ, was accounted unjust, when he restored that which he took not away. And Jesus Christ the Antitype was condemned as a blasphemer, for acknowledging himself to be the Son of God: but most unjustly; for he was the Son of God indeed, yea in some sense, the only Son of God.

(2) Imputation of that which is Good, is done chiefly three ways; viz. 1. Of Injustice; When Righteousness of Person or Action, is imputed to an Unjust Person or to an unjust fact: So that the unrighteous is justified, and acquitted contrary to Law and Equity. God pronounces a Woe upon them, Which justify the wicked for reward, and take away the righteousness of the righteous from him. — He that saith unto the wicked, thou art righteous; him shall the people curse, Nations shall abhor him. — He that justifieth the wicked, and he that condemneth the •… ust, even they both are abomination to the LORD. 2. Of Justice, Right, or Debt; when that is imputed or reckoned to one which is his right, his due. As when righteousness is imputed to Persons or Actions that indeed are righteous. In this sense the Apostle saith, To him that worketh, is the Reward not reckoned, (or, imputed) of Grace, but of debt. 3. Of Grace; The Apostle plainly intimates, There's an Imputation, or Reckoning to one, of Grace, as well as of debt. Now this Imputation of Grace, is, when righteousness is imputed of mere grace, not at all of debt, to them that in themselves are unrighteous, and they (though guilty) are acquitted: yet not contrary to justice, but upon just and equitable Considerations. Thus Christ having by his obedience fulfilled the Law, and fully satisfied God's justice for the sins of his Elect, his obedience and righteousness are through faith imputed to them, and thereby they justified. This Imputation of Grace, is the Imputation intended in the Justification of Abraham: and so proportionably in the justifying of all his Seed. Now there are three things that Scripture intimates to be Imputed of Grace to Abraham and his Seed, to Justification, viz. ( ¹ ) Righteousness. Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works. And again; — That righteousness might be imputed to them also: that is, to the faithful Seed of Abraham among the Gentiles, as well as among the Jews. What righteousness? Their own inherent, or acted Righteousness? Then they should be justified by works: and might have whereof to glory. Therefore it must needs be Christ's righteousness that is imputed to them. He is The LORD our righteousness. He is made of God Righteousness to us. ( ² ) Obedience of Christ, is a second thing which the Scripture implicitly intimates to be imputed to justification. Doth not that phrase imply so much? As by one man's Disobedience many were made Sinners: So by the Obedience of one shall many be made righteous. How? but by imputation of that Obedience. Many were made Sinners by imputation of the first Adam's disobedience to them: So, many shall be made righteous by imputation of the second Adam's Obedience to them. (3) Faith in Christ, is the third thing which is said to be Imputed to justification. Faith was reckoned to Abraham for righteousness. — Now it was not written for his sake alone, that it was imputed to him: but for ours also to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead. These are the three things which are Imputed of free Grace for justification: The Imputation of Faith being hardest of them all to be understood. And this Imputation of Grace is mentioned by Paul ten several times in one chapter. But enough of the third Question.

Quest. IV. What it was which the Lord imputed to Abraham for righteousness: and How that was so imputed to him? Answ. Here are two Questions joined together, because dependent one upon the other. I shall speak to them distinctly and severally; Showing 1. What was Imputed, &c. 2. How it was Imputed.

1. What was imputed to Abraham for righteousness? Answ. Abraham's Faith, or Believing was imputed, or reckoned to him for righteousness. This is clear, 1. From the plain sense of that text; Abraham believed in the LORD, and he imputed-that to him righteousness. He imputed that. What? That his believing in the LORD; The words will bear no other sense, without forcing them. 2. From the Apostles allegation and interpretation of this text: who expressly affirms; His faith is Counted for righteousness. And again; — We say, that Faith was reckoned to Abraham for righteousness. Abraham's believing then was the thing which was imputed or counted to him for righteousness. What believing, or Faith? The Habit, or the Act? If the Act: then what Act? and whether was not Abraham a justified person before that time that this Testimony was given of him? Here are divers doubts. I shall endeavor to resolve and clear them in these few positions or assertions. viz.

1. Not the Habit of Faith, but the Act of Faith, was imputed to him for righteousness. For Moses directly mentioneth the Act; He believed in the LORD. Which phrase denotes plainly the Acting and Exercising of his Faith, had: not barely his having of Faith.

2. Not only the Assenting Act of his Faith, whereby he Consented to the Promise of God as true, was imputed to him for righteousness, (as some think:) but the Knowing, Assenting, and Applying Acts of Faith jointly together. For, He believed in the LORD; that is, He knew the Promises revealed: He Assented to the Promise known, as true: And he Apply'd to himself with Affiance and trust, the promise Assented to. In this particular case of Abraham, believing in the LORD denotes his affiance, confidence, or Trust in him: And trust still presupposeth Knowledge and Assent.

3. This his believing in the LORD, which here was imputed to him for righteousness, had (in that Promise, So shall thy Seed be,) peculiar and principal respect to his Eminent Seed Jesus Christ, in whom Abraham's Seed should so be multiplied both among Jews and Gentiles, and spiritually blessed.

4. Finally, Though this be the first time that God's Counting or Imputing of Abraham's believing for righteousness, is mentioned: yet doubtless even before this time he was a true Believer, and Consequently a justified person. For, when at first God called Abraham from Chaldea to Canaan, he called him also effectually from Idols to the living God, and made him a true believer. By Faith Abraham when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. Therefore having true justifying Faith then, and acting it, he questionless was then justified. And here a long time after his First Call, his believing is imputed to him for righteousness. So that Abraham was justified before: and now justified again. How can this be? Here, 1. Papists say, (according to their •… ond distinction of First and Second Justification ) that this place is not to be understood of his first Justification, whereby of impious he was made just; but of his second Justification, whereby of Just he is made more just. But this opinion of theirs is bottomed upon a false supposition, that Justification and Sanctification are one and the same, and admit of degrees: whereas they are utterly different. And though Sanctification admits of degrees, and may be increased: yet Justification admits of none in itself. 2. Some say, These words have reference to Abraham's first justification, though mentioned upon this occasion. As if the sense were; Abraham believed with that faith which at first was imputed to him for righteousness, and which embraced not only this next promise, but also all promises fore-going. 3. But what inconvenience will it be to say with others, That every believing in the Lord according to his Promises of Christ, is imputed to righteousness? For, though Justification be in a moment, and the effect of it be never wholly lost in the justified: yet the sense and apprehension of that justification had need often to be renewed for the comfort of the justified, which sense is by Faith; and thereupon Faith may be said to be imputed to righteousness, upon every such apprehension, though twice, thrice, ten times, ten thousand times over. For Faith, and the apprehension of it, hath its ebbings and flowings. Besides, the Saints invincible infirmities, and too frequent lapses, put faith upon many sad plunges, and dim their Evidences for justification. Yet are there not Many justifications, or more then one: but Many effects of one and the same justification, or rather of one and the same Faith which is imputed unto righteousness.

II. How was believing imputed to Abraham for righteousness? Answ. This is (in my judgment) the most knotty, subtle, and intricate Question of all other about this Fundamental Article of Justification: yet most necessary to be inquired into, and rightly understood, both ^1. for Obtaining of the right Sense of Scripture; ^2. for the more full improving of our Comfort in this grand point of justification; and 3. for the better avoiding of the Popish, Socinian, and Arminian Errors thereabouts. Here therefore those Opinions and Interpretations which are unsound, shall be briefly propounded and refelled: and afterwards that which is sound, and agreeable to Scripture, explained and asserted. Here are chiefly four Interpetations considerable.

1. The First Interpretation is of those who say, and that more grossly, 1. That Faith is counted or imputed for righteousness, or Faith justifieth as An Efficient and Meritorious Cause: As if the merit and worth of the Habit or Act of Faith, impetrated and deserved justification at God's hands, and had the force of a proper efficient cause meritoriously to procure it. And this is the opinion of Rome; As Bellarmine expresseth it: That Faith justifies not Relatively, as it apprehends by believing what God offers by promising, viz. Christ's righteousness; but formally, by way of Cause, Dignity, or Merit, impetrating, deserving, meriting, and after its manner inchoating Justification. See his own words.

But this Popish opinion we utterly reject, as quite contrary to Scripture, upon these and like Considerations. viz.

1. Because, Nothing can merit or deserve justification from God, as a debt due of justice; but that which is absolutely and exactly perfect, according to the Law of justice. For, that which is imperfect, and comes short of what is due, deserves no Remunerative, but rather a Punitive Recompence. Now Faith and all the Acts thereof are, as all other graces, Imperfect, and only Growing on to perfection: and mixed with many infirmities, doubts, staggerings, &c. which infirmities had need to be covered with Christ's righteousness, and washed away with his blood: otherwise they were enough to deserve eternal Death. A servant (as our Savior intimates) when he hath done what his Master commanded him, deserves not so much as thanks from his Master: So likewise ye, when ye shall have done all those things which are commanded you, (in all which, the best many ways fall short,) say, we are unprofitable servants: we have done that which was our duty to do. Let us first pay our due debt which we owe to God; before we dream of meriting from God. We can merit Damnation, but no Salvation. Our goodness and righteousness may profit men: cannot at all profit God. Who hath first given to him? and it shall be recompensed to him again. Should the Lord exactly observe the best services of his best servants, how much matter of condemnation might he find in them! David himself prays, Enter not into judgment with thy servant: for in thy sight shall no man living be justified. If thou LORD shouldst mark iniquity, O Lord who should stand? How fondly therefore doth Bellarmine ascribe Meriting unto Faith, with his mincing terms, and suo quodam modo's? He would fain have Faith to merit righteousness: if he well knew how. Herein he deals worse then that rotten Council of Trent, (which Papists prefer before the very Bible.) For it saith; We are therefore said to be justified freely, because nothing of those things which go before justification, whether Faith, or works, doth deserve (or merit) the grace of justification, &c.

2. Because, Justification, in respect of anything at all in man, is of Meer divine Grace in Christ. God is not moved or inclined, by anything at all in man: or for the dignity, worth, or virtue thereof, to justify man: but merely by his own free grace, and Christ's perfect obedience. For all have sinned, and come short of the glory of God. Being justified freely by his Grace, through the redemption that is in Jesus Christ. Now God's free favor and grace in Christ, and Mans merit, cannot consist together in the point of justification.

3. Because, If justification be merited by Faith, and belong to it as a Reward of debt, Then this plainly destroys the Apostles difference betwixt The Worker and The Believer in the manner of obtaining righteousness; viz. that the perfect Worker hath righteousness paid to him as of debt: but the believer hath righteousness freely given him as of grace. But certainly the Apostle could not mistake in propounding that difference. Now to him that worketh, is the Reward not reckoned of grace, but of debt: But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. And therefore Faith can never merit or deserve justification from God, being herein opposed to working and meriting.

4. Because, Could man merit, or in any sense deserve righteousness at God's hands by Faith's force, or efficacy, or working; Then a man should be justified by working, and have matter of boasting and glorying in himself. But God hath purposely so contrived our Justification by Faith without works, that all matter and color of Self-boasting, or Self-glorying might utterly be excluded forever. God is the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what Law? Of Works? Nay; but by the Law of Faith. And this is after applied to Abraham's case; For if Abraham were justified by works, he had whereof to Glory, But not before God, that is, But he hath not anything whereof to glory, at least before God. Therefore he was not justified by works.

5. Finally, Bellarmine's Arguments are as weak, as his opinion is fond, which he would maintain by them. I will not trouble myself with particular Confuting of them; But refer the Reader to them that have done it already.

2. The second Interpretation is, of others, who declare their Opinion here more smoothly and cunningly, to this Effect. viz. That the very Act of Faith, that is, the 〈 in non-Latin alphabet 〉 Credere, is imputed for righteousness, and that in a proper sense, not Metonymically. And that Christ and his righteousness, or Obedience, are not imputed for righteousness, nor can be so imputed. For, whatsoever is imputed unto, or for righteousness, that same thing is not that very righteousness strictly and rigidly taken. But Christ's righteousness which he performed by obeying his father, is that very righteousness strictly and rigidly taken. Therefore it is not imputed for righteousness. And this is Arminius his opinion in express terms, who fancies Imputation only to signify A Gracious estimation of something to one, which it is not. As if a debtor owing 100 Florins, shall pay 10. and his creditor forgives him the rest; saying, I •… mpute this to thee as paid, I will require no more of thee. So that, with him, Imputation signifying in itself only A Gracious estimation, doth still imply the Imperfection of that which is imputed. This Sense of ( Imputation ) he borrowed from that wretched Heretic Socinus. Arminius broached this his Opinion with great craft and subtlety; at first most Covertly, afterwards more Openly. Conradus Vorstius, Peter Bertius, Episcopius, and the Rest of the Remonstrants go the same way.

In brief, their opinion doth clearly amount to thus much; That the righteousness or Obedience of Christ is not Imputed for righteousness: but the very Act of believing, the 〈 in non-Latin alphabet 〉 credere is in a proper sense, not Metonymically imputed for righteousness. Not that it is that very exact and perfect righteousness according to the rigor and severity of God's judgment, and his Law: but that it is graciously accepted and esteemed instead of perfect righteousness, and so imputed for righteousness, through the Mercy of God, and obedience, oblation and merit of Christ, the causes of that Imputation.

Now this Arminian Opinion, about the Manner of God's Imputing Faith unto righteousness, we reject as very unsound and erroneous; And that upon these ensuing Considerations, and such like. viz Because,

1. Hereby, The Imputation of Christ, of his righteousness, and of his Obedience, for our justification, is plainly and grossly denied; contrary to the Scriptures. There are three sorts of phrases or expressions in Scripture, which duly considered, may clear The imputation of Christ's righteousness and Obedience for our justification.

(1) Such Scriptures as testify, That Righteousness is imputed. As, Abraham received the sign of Circumcision a Seal of the righteousness of the Faith which he had yet being uncircumcised: that he might be the father of all them that believe, though they be not circumcised; That Righteousness might be imputed to them also. What Righteousness? The Righteousness of Faith, as its styled in the beginning of the verse. This righteousness of Faith was to be imputed to all believing Gentiles also, though uncircumcised. Why, Also? It relates to Abraham. The sense is; That righteousness of faith might be imputed to them also, as well as it was imputed to Abraham. So then, The righteousness of Faith was imputed to Abraham: as well as faith imputed to him for righteousness. But what's this righteousness of Faith? Not our own righteousness which is of the Law: but that which is through the Faith of Christ, the righteousness which is of God by Faith. Another Scripture is yet more clear; David describeth the blessedness of the man unto whom God imputeth righteousness without works. Here righteousness without works is imputed to David's blessed man. I demand therefore, what righteousness this is? And to what end it is imputed? ^1. The righteousness which is here said to be imputed, must either be our own, inherent in us and wrought by us: Or another's, inherent in, and wrought by another. Our own it cannot be; for, our own righteousness is a righteousness of the law, a righteousness of works: but this is here styled Righteousness without works; viz. without works in respect of us, but not in respect of Christ. It is therefore Another's righteousness. Whose? Can any be once imagined but Christ's? Christ's righteousness then is that righteousness which is here said to be imputed. ^2. To what End now is Christ's righteousness imputed to any? Is it not for justification? Can any other End be rationally excogitated? For, imputation of Christ's righteousness to us, what is it else but God's gracious reckoning or accounting Christ's righteousness to be ours? and is not this our justification, That Christ's righteousness is ours?

(2) Such Scriptures as testify That Christ is our Righteousness. As, This is his name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Its a Prophesy of Christ, promising him to be the Churches Righteousness. And the Apostle saith; Of him are ye in Christ Jesus, who of God is made unto us Wisdom and Righteousness, and Sanctification, and Redemption. So then, Jesus Christ as mediator is made of God Righteousness to us; that is, the Matter of our righteousness and justification before God. And besides Christ and his Obedience, we find nothing in all the Scriptures said to be made Righteousness to us of God. Not Faith, nor Works, nor anything besides Christ, is made Righteousness. Christ alone is the matter of our Righteousness; As God alone is the Author of our Righteousness. But how hath God made Christ the matter of our Righteousness? chiefly four ways, viz. ^1. By his Decree, eternally ordaining him thereunto. ² By his Promise, from the Fall till the fullness of time, assuring his People that he should be their Righteousness. ^3. By his Exhibition in fullness of time, when Christ came into the world to fulfil all righteousness by his Obedience, which he Compleatly effected. ^4. By Actual application of Christ and his Obedience in due time to his Elect upon their effectual Calling: by his gracious Imputation of his righteousness to them; As he did to these called Corinthians. Christ may be made Righteousness for us, by Decree, Promise and Exhibition: But cannot properly be said to be made Righteousness▪ to us, except only by Actual Application of Christ to us as Righteousness. And Christ is not on God's part applied to us as Righteousness, but only by Imputation. Christ therefore is our Righteousness, made of God righteousness to us: that is, God imputes Christ to us as our Righteousness.

(3) Such Scriptures as witness, That by Christ, and by his Obedience, we are made righteous, yea the Righteousness of God; and that in such sort as Christ was made Sin for us, and as we were made Sinners by Adam's disobedience. As by one man's disobedience many were made Sinners: So by the Obedience of one shall many be made righteous. Here's a Parallel, ^1. Betwixt two Persons, viz. The first Adam, and the Second Adam Christ: two universal persons, in reference to their respective Posterities, Natural and Spiritual. ^2. Betwixt the Carriage and Deportment of these two Adams towards God; viz. The first Adam's Disobedience; The Second Adam's Obedience. ^3. Betwixt the Effects and Consequents of their Carriage. By the First Adam's Disobedience many that is, all his mere Natural Seed were made Sinners: By the Second Adam's Obedience, many (that is, All his elect Spiritual Seed,) shall be made righteous. ^4. Betwixt the Manner how these several Consequents of their Carriages are derived to their Many, their respective Seeds. As Adam's disobedience made his Many, Sinners: so Christ's Obedience shall make his many, righteous. But, How, or in what manner were many made Sinners by Adam's disobedience? If we accurately observe the Apostles intent and Scope in this Chapter, he so speaks as to let us know, Many were made Sinners by Adam's disobedience: Not Actually: For so they made themselves Sinners by acting their Original corruption; and all do not Sin actually who yet are made Sinners by Adam's disobedience, and thereupon liable to Death. Not Habitually, or Originally: For, So they are made Sinners, that is, defiled with Original Corruption of Nature, by Propagation and natural Generation. And here the Apostle intends their being made Sinners, before they were made or had actual being, and consequently before Original sin could be upon them, or Actual sin be by them: viz. by Adam's one Offence, (as the words may well be translated.) How was that? But only Imputatively; or by God's just Imputation of that one offense of Adam to all his posterity, who at that time were all but as one Person in Adam, and all as one Party together with Adam in the First Covenant of works with God. For God Covenanted with Adam and all his Natural Seed in him (as formerly I have shown;) and they all made but one Party: He standing, they stood; he Sinning, they Sinned. His Sin was imputed to them. Even so, Many, that is, All Christ's Elect Seed; (who together with Christ make also but one Federate Part, As God the other,) shall be made righteous by Christ's Obedience: that is, Imputatively. His obedience shall be imputed to them for righteousness or justification. So that this Text, intentively considered, doth notably Evince The Imputation of Christ's Obedience to us for righteousness or justification. Take another pregnant Text, He hath made him to be Sin for us, who knew no Sin: that we might be made the righteousness of God in him. Whence its evident, That as Christ was made Sin for us, So we are made the righteousness of God in him. How was that? Christ was made Sin for us: Not by Inhesion; no sin did ever inhere or stick to Christ's person. He was holy, harmless, unde •… iled, separate from Sinners. A Lamb without spot and blemish. Nor by Perpetration; He did no evil, no guile was in his mouth. Thus, he knew no sin, but by Imputation; Christ willingly became Surety for his Elect; therefore God put and charged all their debts and Sins upon Christ, He imputed all their Sin to him to his Condemnation, He was reckoned as a Sinner, and punished as a Sinner. Even So we are made the righteousness of God in him, Even perfect righteousness, such as God will find no fault with, but fully accept. How? Not by Inherence of it in us; Nor by Performance of it by us; But by Imputation of Christ's righteousness to us; Christ's righteousness is the Righteousness of God: This alone God hath devised, This only God will accept for Sinners justification, And this also is the righteousness of him who is God. So then, Christ's righteousness is imputed to us to make us the righteousness of God: that is, Christ's Righteousness is imputed to us for perfect justification before God.

Whilst therefore Arminius and his party deny the Imputation of Christ, of his righteousness, or of his Obedience, to us for righteousness and justification, they go contrary to the Scriptures, and do greatly err.

2. By this Opinion, They derogate too much from Christ and his righteousness, and arrogate too much to Faith in this point of our Justification. For, they merely deny Christ and his obedience to be the Object of justification or divine Imputation: & assert Faith to be that Object. Thus Arminius plainly. And what is this, but to make Faith the Matter of our righteousness: and not Christ Or his Obedience? yea under pretence of Faith's gracious acceptation in and for Christ, to exclude and thrust Christ quite out from the Matter of our justification: As if Christ's righteousness were not our righteousness, but only the procuring or Meritorious cause, why God graciously imputes Faith to us for righteousness? This is to strip Christ of his glory: and to invest Faith therewith. This is to make Christ subordinate to Faith, and not Faith Subordinate to Christ, in our Justification. This is to set the servant above the Lord, and not the Lord above the Servant. This is to prefer an imperfect Faith, before the perfect Savior of Sinners, the All-perfect Son of God.

3. This Opinion is bottomed upon a false foundation, viz. the mistaken sense and meaning of the word, Impute. Imputation or, To impute (thinks Arminius) still implies the imperfection, of the thing which is imputed: which imperfection notwithstanding is perfectly supplied, gratuita acceptatione, by gracious acceptance. As, when the payment of 10. Florins is accepted gratuitously for a debt of 100 Florins, and imputed by the creditor to the debtor for perfect payment, though in itself imperfect. And he adds, that its hard to prove that the word (impute) is taken in any other sense. Hereupon, he asserts, Imputation of Faith, which is imperfect in itself, for perfect righteousness, and that in a proper sense: and consequently denies the Imputation of Christ's righteousness to us for righteousness, because it is that very perfect righteousness.

But against this idle Conceit, about the sense of the word, Impute; Consider well. 1. That, The word ( Impute ) in Scripture is applied to that which is Perfect: Or▪ The thing imputed is Perfect. As To him that worketh is the reward not reckoned of grace, but of debt. The reward imputed to the worker, is a Perfect Reward, an Exact Reward: otherwise the Perfect worker is not justly dealt with. Again; God imputeth Righteousness without works. That is, Christ's righteousness to us for justification; As I have formerly shown. And is not Christ's righteousness perfect? Arminius himself dare not deny it. To impute therefore doth not still imply the imperfection of the thing imputed. And though Faith, which is imperfect, be said to be imputed for righteousness: yet Faith there is not to be taken properly, but Metonymically, (as many learned authors judge) for the Object believed and apprehended by Faith, Christ and his righteousness, as after we shall See. 2. That, Gracious or Gratuitous Imputation doth ofttimes imply an Imperfection; Not in the thing imputed, but in the person or the thing whereunto it is imputed. As in the case which Arminius puts: If payment of 100. Florins be imputed to him that hath paid but 10 Florins, The payment is perfect; but because that is imputed to him which he hath not performed, he is imperfect. So the righteousness which is imputed to us, is perfect, otherwise it could not justify us in the sight of God: but God's imputation of another's, viz. Christ's righteousness to us, argues our imperfection. And upon this Consideration learned Rivet justly rejects Arminius his Sense of the word, Impute. 3. That, Arminius borrowed this Sense which he puts upon the word ( Impute) not from Scripture at all: in any proper use thereof, as is clear by the former instances; Nor from any such special signification, that either the Hebrw 〈 in non-Latin alphabet 〉 or the Greek 〈 in non-Latin alphabet 〉 , or the Latin Imputare, To impute, have of themselves, or are used in by any learned Authors, or Lexicographers: (As that learned and acute Gomarus hath well observed, whose own words, because they are very full and apposite, I have here recited in the margin:) But from these two blasphemous Heretics, Michael Servetus, and Faustus Socinus; and from them was by him again obtruded upon the world, (as Rivet notes.) Socinus violently maintained this groundless Sense of Imputation, that thereby he might destroy the Ne cessity of Christ's Satisfaction: And Arminius maintains it, that thereby he might destroy the imputation of Christ's obedience and righteousness to us for justification. By the evil Original, and Intent of this Opinion, Everyone may judge of the vil •… ness of the Opinion itself.

4. God doth not in a proper Sense impute anything to any one for perfect righteousness, but what is perfect righteousness: and therefore, unless they will grant that Faith is indeed perfect righteousness, they must deny Faith in a proper sense to be imputed for righteousness. The Argument may be thus formed; Whatsoever God im̄putes in a proper sense for perfect righteousness, that is perfect righteousness. This is clear; For, The judgment of God is according to truth. Nor can God be ignorant of anything, or be deceived with anything. Therefore he accounts nothing complete and perfect, but what indeed is so Man ofttimes judges of things as they seem to be, and so may impute integrity to an hypocrite, &c. but God always judges of things as indeed they are. He in a proper sense imputes righteousness to us for perfect righteousness, and it is perfect righteousness. Otherwise God should err and be deceived in his imputation.

But Faith is not perfect righteousness. This Arminius grants, that Faith is not that exact righteousness, which will answer perfectly to the rigor of God's Law, and abide the severity of his justice.

Therefore God doth not in a proper sense impute Faith for perfect righteousness.

If here it be Replyed, That God hath a Judgment of Justice, and a Judgment of Mercy. By his judgment of Justice he judgeth nothing to be perfect righteousness, but what is perfect righteousness in itself. But by his judgment of Mercy and Grace he judgeth and imputeth that to us for perfect righteousness, which in itself is imperfect, viz. Faith. To this I answer; 1. By way of Concession; That God judgeth Sometimes by a judgment of exact justice; As, when he accounts Christ's obedience and righteousness to be accurately complete and perfect in itself, according to the utmost rigor of Law and justice: Sometimes he judgeth by a judgment of free Grace and rich mercy; As, when he judgeth us righteous; or justifieth us freely by his grace, through the redemption that is in Jesus Christ. I grant he judgeth, By a judgment of Justice, and by a judgment of Mercy. 2. By way of Exception; Against that misapplication of this Distinction of God's judging. That God by his judgment of justice judgeth nothing to be perfect righteousness, but what is perfect: but by his judgment of mercy he counteth that for perfect righteousness which is not perfect, viz. Faith. What's this but in effect to say; God's judgment of justice is according to truth, but his judgment of mercy is contrary to truth? What? Are God's Mercy and Truth at variance, and opposite, whilst his Justice and Truth agree? 3. By way of Explanation; God judgeth according to justice, when he judgeth Christ's righteousness to be perfect, for it is so: God judgeth according to mercy; Not when he judgeth a Sinner to be perfectly righteous, for a righteousness which is not perfect; for this were against both truth and justice; but when he judgeth him perfectly righteous, for a righteousness which is exactly perfect, yet not his own, but another's. viz. Christ's. In such judgment, Mercy and Truth are met together. Truth, in that the Sinner is accounted perfectly righteous for a righteousness truly perfect: Mercy, in that he accounteth that perfect righteousness to be the Sinner's through Faith, though it be not properly his own, but Christ's. This is God's judgment of Mercy according to Scripture. But this distinction thus explained, doth not justify, but condemn Arminius his Gracious imputation of Faith for perfect righteousness in a proper Sense.

5. If the 〈 in non-Latin alphabet 〉 credere, The Act of believing, be graciously imputed to us in a proper sense, for perfect righteousness: then we are justified by a work of our own, and have matter of boasting and glorying in ourselves: but we are not justified by any work of our own, nor have any matter of boasting in ourselves in that regard.

Therefore the 〈 in non-Latin alphabet 〉 credere, the Act of believing, is not in a proper Sense imputed to us for righteousness.

The Minor, or Assumption, is plain by Scripture, in both the branches of it. viz. 1. That we are not justified by any work of our own. This the Apostle proves by many Arguments. Partly, Because Nor Jew nor Gentile can perfectly do the works of the Law, but all the world is become guilty before God: therefore by the deeds of the Law there shall no flesh be justified in his sight. Partly, because God hath set up another way of sinners righteousness and justification, viz. By Faith in Christ without works. Partly, because Abraham himself was not justified by works but by Faith. His believing without working, was counted to him for righteousness. Partly, because David describes man's blessedness to consist in imputation of righteousness without works. 2. That we have no matter of boasting in ourselves in reference to our justification, because we are justified by Faith without works. Yea, upon this account, even Abraham himself had no matter of glorying before God. And if any in the world could glory in works, much more Abraham.

The Consequence of the Major, or Proposition, is also firm. viz. That If the 〈 in non-Latin alphabet 〉 credere, The act of believing be in a proper sense imputed to us for righteousness, then we are justified by a work of our own, and have matter of Self-boasting. For, The Act of believing is through God's assistance, a work of our own, and that in a proper Sense: Although the Habit or Grace of Faith, be not of ourselves, but of God, originally, as his free gift. Our Natural Acts or Works of understanding, will, &c. they are put forth by the help of God's Common Providence and Natural assistance, yet are they properly ours. So our Supernatural Acts and Works of Faith, &c. are put forth by help of God's Special assistance, through his Spirit and Grace; yet are they in like sort properly ours. It cannot properly be said, God believes in us, and we believe not; but properly, we believe through the help of God. How often doth Scripture ascribe the Act or work of believing to believers themselves, as their own act or work! Object. But Christ saith; This is the work of God: that ye believe on him whom he hath sent. Therefore Believing seems to be God's work in his people. So that not they, but God believes in them. Answ. 1. Believing is here not only called the Work of God, but is also properly ascribed to believers as their Act and work, that ye believe on him, &c. But it could not properly be said, that, not they, but God in them believes on Christ. 2. Believing on Christ is here styled, The work of God, that is, The primary, Eminent, and most excellent work of God, 〈 in non-Latin alphabet 〉 . Not that this place intends to show, that Faith is the choice work which God works in us, or by us: but rather (as judicious Calvin hath well noted) that Faith in Christ is the great, the chief work which God requires of us, and accepts from us; and through this all others are accepted in Christ. For here Christ opposeth this one Work of Faith, to all other works about which they inquired in the former verse, What shall we do, that we might work the works of God?

Now if the Act of Believing be (as hath been shown) in a proper Sense a work of our own: we may clearly conclude, The Act of believing being in a proper Sense imputed to us for righteousness, we are justified by a work of our own, and thereupon have matter of boasting and glorying in ourselves. Both which absurdities are directly contrary to the Scripture, yet cannot be avoided, if this Opinion of Arminius stand.

6. If the 〈 in non-Latin alphabet 〉 credere, the act of believing be in a proper sense graciously imputed to us for perfect Righteousness: 1. Then we are properly justified by two perfect righteousnessess, in two several Subjects, viz. The one inherent in Christ, his perfect righteousness and obedience; the other inherent in us, Faith or the act of believing. The Consequence of this Proposition is plain. For Arminius and his party say, That Faith, or the act of believing which is inherent in us, God graciously imputes to us for perfect righteousness: This is one perfect righteousness whereby we are justified, inherent in us. But the Scriptures teach us on the other hand, (as hath been proved.) That Christ's Righteousness and Obedience, God imputes to us for perfect righteousness: This is another perfect righteousness whereby we are justified, inherent in Christ. Christ is The LORD our Righteousness. — Christ is of God made to us Righteousness. — God imputeth righteousness without works. — Being justified freely by his Grace, through the Redemption that is in Christ Jesus. — Being now justified by his blood. — As by one man's disobedience many were made Sinners: So by the Obedience of one shall many be made righteous. — He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him. So then, according to this Opinion, we must be justified by two perfect righteousnesses imputed to us: Partly by Christ's obedience, Partly by Faith, both as the Matter of our Righteousness.

But we cannot properly be justified by two perfect righteousnesses, the one in Christ, the other in ourselves; for Christ's Obedience, and for our own faith also. For, if we be perfectly justified before God by Christ's Obedience: what need is there of imputing our own Faith, for perfect righteousness: That which is perfect needs no addition. And if we be perfectly justified before God by imputation of our own Faith for perfect righteousness: what need is there of the imputation of Christ's Righteousness? One of these must recede as needless; either imputation of Faith, or imputation of Christ's righteousness must needs be useless. Arminians considering that these absurdities would inevitably follow upon this opinion, and that these two perfect righteousnesses cannot stand together both of them to be imputed to our justification; have in plain terms denied the imputation of Christ righteousness and obedience to us for righteousness, and for color thereof have imposed a false sense upon the word Impute. This I have before discovered and refuted. They wave Christ's perfect obedience, and cleave to their own imperfect Faith, as the matter of their righteousness: But we cleave wholly to Christ's perfect righteousness and obedience, not at all to our imperfect and weak Faith, as the matter of our justification.

Therefore, the 〈 in non-Latin alphabet 〉 credere, the act of believing cannot in a proper sense be graciously imputed to us for perfect righteousness.

7. Finally, This Arminian opinion about the imputation of the 〈 in non-Latin alphabet 〉 credere, the Act of Faith in a proper sense for righteousness, is a cunning and plausible way for introducing and ushering in the Popish Doctrine of Justification. (As indeed the whole frame of Arminianism, is a plain bridge, and smooth path to Papism: nor were it any great difficulty to evidence the same, in all the particular points of Faith which they hold against the Orthodox Protestants.) Now this their Doctrine of God's gracious imputation of the Act of believing to us for perfect righteousness, doth notably symbolize with, and gradually lead unto, the Doctrine of Popish Justification. For,

(1) Both Arminius and Bellarmine deny the Imputation of Christ's righteousness to us for justification.

(2) Arminius saith; That the 〈 in non-Latin alphabet 〉 credere▪ the Act of believing is in a proper sense graciously imputed for righteousness, and not Metonymically; and that the Act of believing is the object of imputation; that is, by God's gratuitous acceptation the perfect matter of our justification. The Jesuit Bellarmine notably agrees with him for Substance, speaking of that text; To him that believeth on him that justifieth the ungodly, his faith is counted for righteousness; where (saith he) Faith itself is counted Righteousness; and by this, Faith doth not apprehend the righteousness of Christ, but faith itself in Christ is Righteousness: and if it be lively Faith, and perfect by love, it shall be perfect righteousness: but if not, it shall at least be imperfect and inchoate righteousness. Both Arminius and Bellarmine make faith the Substance or Matter of our righteousness. Herein they shake hands.

(3) Arminius saith, that the 〈 in non-Latin alphabet 〉 credere, the act of Faith is in a proper sense imputed for righteousness. And Bellarmine contends, that we are justified by Faith, not as it is an instrument apprehending Christ's righteousness, but as it is an act or work in itself: because if it apprehend righteousness at all, it apprehends it as it is an Action and an operation. And he argues thus; Doth that phrase (without the deeds of the Law) exclude all works, and all law; or only some sort of works and laws? If it wholly exclude all works and every law; then also it must exclude Faith itself. For the Act of Faith is a certain work, and that an excellent work. This is the work of God, that ye believe on him whom he hath sent, John. 6. 29. Here then Arminius and Bellarmine well agree about the Manner how Faith justifieth; not as it is an instrument, but as it is an act and work.

(4) Arminius thinks, that Christ's obedience performed for us, is the Cause why God graciously imputes to us our Faith for righteousness, which Faith hath Christ and his obedience for its object and foundation. What can he intend by this, but that Christ by his obedience hath merited and obtained, that our imperfect Faith in him should be imputed and esteemed to us for perfect righteousness? This Arminius saith, but proves not, nor can prove it: therefore we reject it, as his mere Dictate. In like sort Bellarmine saith, That Christ's works have merited with God, not only that we should obtain salvation, but also that we should obtain it by our own merits. Or (which is the same) they have merited for us, not only eternal Salvation, but also the virtue of Meriting; —and at last he adds, that the reason of this meriting wholly depends upon Grace. By all this it may appear, How near this Opinion of Arminius comes to gross Popery. Indeed Arminianism is no better then polished and refined Popery, or sublimated Antichristianism.

Upon these and the like Considerations we reject as erroneous and dangerous the Arminian opinion of God's imputing Faith, the act of believing in a proper sense for righteousness.

3. The Third Interpretation is theirs, who come somewhat nearer to the Truth then both the former, who thus declare their Judgment; That Faith, as a Condition of the Covenant performed by us, justifieth, or is imputed to us for righteousness. Thus they explain themselves; Righteousness or justification hath its connection with Faith, by an order that God hath been pleased to set down in the Covenant of Grace; which is this, That whosoever shall believe in Christ, shall be justified and saved. This Condition now performed on our parts, justification is ours, and we are as righteous in God's esteem, as if we had all the righteousness of the Law performed by ourselves.

To this Interpretation I answer briefly; 1. By Granting, That Faith is indeed a Condition of the Covenant of God with man since the Fall, and that so eminent a Condition, as the Covenant may thereupon be most properly denominated, The Covenant of Faith, in opposition to The Covenant of Works: As I have formerly manifested. And, That faith is a most necessary Condition of Justification, without which no man can be justified in the sight of God. These things I grant as true. 2. By Denying, That Faith, as a Condition of the Covenant, performed by us, justifieth; or is imputed to us for righteousness. Faith which is the Condition of the Covenant justifieth us; but justifies not as the condition of the Covenant performed by us. Now this I deny; Partly, Because to be justified by Faith as a Covenant-Condition performed by us, is to be justified by a work of our own, wherein we may have matter of boasting. But such justification Scripture admits not, which in the point of justification directly opposes believing to working, and thereupon excludes all boasting and glorying in ourselves. Partly, Because, If Faith justify us precisely in this respect as it is a Covenant-Condition, then consequently whatsoever else besides Faith be a Covenant-Condition must also justify us as well as Faith. That which belongs to one thing as a Covenant-Condition, belongs to every Covenant-Condition. Consequently, Repentance, Obedience, Uprightness, &c. which are required as Covenant-Conditions also, may justify us as well as Faith. And if that be granted, How can we maintain that Doctrine of the Reformed Churches, That Sole Faith justifieth? or that Doctrine of Saint Paul, That A man is justified by Faith without the deeds of the Law; And To him that worketh not, but believeth—, his faith is counted for righteousness; And, God imputeth righteousness without works? Hence, we may See, that such Protestant writers, who say, Faith justifies us as a Covenant-Condition performed by us, do not so safely and Cautiously express themselves herein.

4. The Fourth and last Interpretation, and indeed the best and soundest of all, is theirs; who, waving all the former Interpretations as unsafe and Unscriptural, do hold, That Faith is imputed for righteousness, As it is an Organ, Instrument, or Instrumental Cause, Receiving and apprehending, by the help of the Spirit, Christ's Righteousness offered in the Gospel. And, inasmuch as Faith alone is the peculiar and only Instrument for Receiving and applying Christ's Righteousness, That therefore we are justified before God by Faith alone, without the works of the Law.

This Interpretation of the Manner, How faith justifieth, or is imputed for righteousness, may, for the greater clearness and distinctness, be expressed in three branches. 1. Negatively; That Faith justifieth not, or, is not imputed for righteousness, any of these ways. viz. ( ¹ ) Not as a Meritorious Cause, which, for the worth or dignity of its Habit or Act, can demerit or deserve, in any sense, remission of sins or justification, from God. Nor as The Formal Cause, or Substance of our righteousness. Nor as A Preparation to, or Inchoation of our righteousness before God: which are the Popish Opinions. ( ² ) Not in regard of the 〈 in non-Latin alphabet 〉 credere, or Act of believing graciously imputed by God for Christ and his obedience sake for the perfect righteousness of the Law, though in itself it be imperfect. Which is the Arminian opinion. (3) Not as it is a Covenant-Condition performed by us▪ Which is the opinion of some others. The unsoundness of which Opinions I have already discovered. 2. Affirmatively; That Faith or Believing justifieth, or is imputed for righteousness, in respect of its Office whereunto it is appointed by the Covenant of Faith or Gospel, viz. As it is a supernatural Organ, Instrument, Instrumental cause or Mean, through the help of God's Spirit, Receiving, Apprehending, Applying Christ, his righteousness and obedience tendered in the Gospel or Covenant of Faith most graciously. 3. Exclusively; That Faith alone in this sense, without works, is imputed for righteousness: for as much as Faith alone is that supernatural Instrument Receiving Christ and his righteousness. Faith alone justifieth: though justifying Faith is not alone. In this Sense Sole Faith's Justification, is strenuously confirmed by six Arguments by Dr. Prideaux, against Papists, Socinians, Arminians.

And this is the Direct and unanimous Interpretation of the truly Reformed Churches, about this Question, How Faith is imputed: As may appear both ^1. By their Public Confessions: and ^2. By their learned Orthodox writers. Wherein this Sense is asserted, Sometimes more darkly, Sometimes more clearly. Take a taste hereof, in .

And, That Faith is imputed to us for (or, as some had rather render it, unto) righteousness, only as an Instrumental cause of Justification, is the unanimous and concurrent sense of all the Confessions and Learned writers of the Reformed Churches, that I have seen. Herein they all agree. Although I find them explaining this their sense several ways; but all for substance tending to one and the same purpose: viz. To clear how Faith is imputed Instrumentally unto righteousness. Here therefore. ^1. I shall prove by certain Arguments, That Faith is imputed unto righteousness, only as an Instrument. In which all consent. ^2. I shall lay down their different explanations of this thing.

1. That Faith is imputed for (or, unto) righteousness only as an Instrument, Instrumental cause, or Instrumental mean, whereby we receive, apprehend and apply Christ and his righteousness to ourselves for our justification: may thus appear, viz.

First; Because where Scripture ascribes Justification to Faith, it still useth such phrases, as denote Faith's justifying us, as an Instrumental cause, not as a Meritorious, Material, or Formal cause of our Righteousness. Hence we are said to be justified, 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , fide, by Faith; 〈 in non-Latin alphabet 〉 , exfide, of Faith: (which phrase if it import Faith's efficiency in justification, it denotes not any Principal efficiency, for that belongs to God only; but an Instrumental efficiency, and that properly appertains to Faith;) and 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , per fidem, Through Faith. All which phrases imply only The Instrumentalness or Instrumental Causality of Faith to justification. But it is never said, we are justified, 〈 in non-Latin alphabet 〉 , propter fidem, For Faith: as importing the Meritoriousness, materiality, or formality of Faith, in justification. Ergo, Justification being ascribed to Faith only as an Instrument, Faith is imputed only Instrumentally unto Justification.

Secondly; Because, The office and use of Faith in Justification consists peculiarly in Receiving, accepting, apprehending or applying Christ and his righteousness unto us, as Scriptures evidence. But as many as received him, to them gave▪ he power to become the sons of God, to them that believe on his name. Here note. ^1. That Christ is the peculiar object of Faith. ^2. That Faith makes Christ ours, and gives us actual interest in him, by Receiving him. Faith is that Receptive Instrument, mean, or hand, whereby we accept and embrace Christ. 3. That upon our Receiving Christ by Faith, he gives us power or prerogative ( 〈 in non-Latin alphabet 〉 ) to be the sons of God; the Privilege or prerogative of adoption. Consequently the Privilege of Justification which inseparably accompanies vocation and Adoption in all the children of Abraham and heirs of God. See this yet more clearly in that pregnant text: If by one man's offense, death reigned by one; much more they which RECEIVE abundance of Grace, and of the gift of Righteousness, shall reign in life by one, Jesus Christ. That is, They who, by Faith Receive abundance of Grace, and of the gift of righteousness, (viz. of the Righteousness of Christ freely given) shall reign in life by one, Jesus Christ. (viz. shall reign in Life of Sanctification, Justification and Glorification by one Jesus Christ, over Sin, guilt and condemnation.) Faith's office then in order to reigning in life by justification, is, to Receive abundance of Christ's righteousness freely given, and graciously imputed. Answerable to this phrase is that; The Gentiles have Received righteousness, even the righteousness which is of Faith. And To turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of Sins, and inheritance among them which are Sanctified, by Faith that is in me. So that, Forgiveness of Sins, that is, Justification, is received by Faith in Christ. The comma is to be put after ( Sanctified, ) that the phrase ( by Faith, ) may have reference to ( receiving forgiveness of sins, &c.) as Beza hath well noted against Erasmus out of the ancient Copies. Hence from this office and use of Faith in justification to Receive Christ's righteousness, Faith is compared in Scripture, To an Hand, whereby we Receive Christ, as the gift of God, and put on Christ as our garment of righteousness; To an Eye, whereby we look upon Christ crucified, the true Brazen Serpent for Spiritual healing, as Israel in the wilderness looked up unto the typical brazen Serpent for corporal healing. To a Mouth, whereby we receive Christ as the living bread, Eat his flesh, and drink his blood, for life spiritual and eternal, as we receive food and eat it for life corporal and temporal. The hand, eye, mouth, are organs or Instruments natural, whereby the body receives benefits Corporal: so faith is the Instrument supernatural, whereby the Soul receives Christ and his righteousness, those benefits Spiritual. And therefore in this Sense alone faith justifies, or is imputed unto righteousness, as it is an Instrument Receiving Christ and his righteousness for our own; As an hand putting on Christ, not as the robe of righteousness put on; As an eye seeing Christ for healing, not as the Healing Serpent seen; As a mouth receiving and eating Christ the living bread, not as the living bread of the Soul Received and eaten. And all this is only Organically, or Instrumentally.

Thirdly; Because, Faith in such manner justifies us, or is imputed to us for righteousness, as it tends to Christ's blood, righteousness and obedience, the meritorious and material cause of our righteousness; Being justified freely by his grace, through the Redemption that is in Jesus Christ; whom God hath set forth to be a propitiation through Faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God, &c. That I may be found in him, not having mine own righteousness which is of the Law, but that which is through the Faith of Christ, the righteousness of God by Faith. But Faith tends not to Christ's blood, righteousness and obedience any other way then as an Instrument, or Instrumental mean, apprehending and applying them as the Meritorious cause and matter of our righteousness. As the Scriptures both in this and the two former Reasons evidence. Ergo, Faith is imputed unto righteousness only as an Instrument thereof. We are justified by Christ's blood, meritoriously; we are justified by Faith in his blood, instrumentally.

Fourthly; Because, Faith in such sort justifies us as it hath respect▪ to the Promises of life and righteousness by Christ. Thus Abraham's Faith believing the Promises of God through Christ, was imputed to him for righteousness. But Faith hath respect to the Promises of Christ and life by him only as an Instrument apprehending, embracing and applying them to the Soul in particular, as those testimonies touching Abraham may evince. Ergo.

Fifthly, Because, Faith in such sort only must justify, or be imputed unto righteousness, as may advance the Glory of God's grace therein, and exclude all self-boasting. And therefore God hath purposely so contrived our justification by Faith, that herein the glory of his free grace may shine forth most clearly, but all our boasting and glorying in ourselves might utterly vanish.

But Faith's justifying us, or being imputed to us unto righteousness, Instrumentally, is the chief, the only way to advance God's free Grace, and to exclude all self-boasting and glorying, which according to all other senses and explanations, is in some respect or other still left unto men. For this way we disrobe and strip ourselves of all worth, excellency and dignity, and set ourselves before the Lord, as poor, empty, naked and nothing in ourselves in reference to justification: yea we denude and evacuate even our very faith itself of all appearance of worth or dignity in Habit or Act, in reference to the procuring or impetrating of justification, or being accounted our perfect righteousness before God, and we present it herein before God as an Empty hand, or as an empty vessel, as Calvin compares it.) that brings nothing at all to God, or to Christ, but only receives this blessed free alms of righteousness from them. Thus Faith is neither Meritorious cause, nor Matter, nor Part of our righteousness at all before God: but only a mere Receiving instrument supernaturally given us of God for this end. This, this exalts the Glory of God's free Grace, the Glory of Christ's perfect merit and righteousness; and Leaves the creature without all color and shadow of self-boasting and glorying. Therefore if in any sense Faith be imputed unto righteousness, it must be in this sense, as it is a Supernatural Instrument of the Soul.

Sixthly, Because, Faith So and in such sense must justify us, or be imputed to us for righteousness, as may quiet and comfort our Hearts and Consciences towards God through Christ. This is plain, Inasmuch as the Calming and Comforting of our Consciences towards God, is a special benefit and privilege flowing from and intended by Justification by Faith; Therefore being justified by Faith, we have peace with God through our Lord Jesus Christ. By whom also we have access by faith into the Grace wherein we stand, and rejoice in hope of the glory of God, &c. Till a man be justified by Faith, his Sins pardoned, and his person accepted as righteous, the Soul can have no true peace with God: because till then a man lies under the wrath of God, as a sin-revenging judge; under the Curse of the Law, as a broken Covenant, speaking nothing but Death: under the accusation and terrors of his own Conscience, (if awakened) as the very praeludium's and harbingers of Hell. And who can sufficiently imagine what Horrours, agonies, Convulsions, Distractions, Fears, and despairs, do tear in pieces and swallow up such a Soul! But when God so lifts up the light of his Countenance upon the Soul, as to pardon his sins and justify him through faith in Christ, oh what an happy alteration follows! then its warfare is accomplished, then the broken bones are healed and rejoice; then the dark midnight of all the former sorrows is turned into a daybreak of joy: then the Tempest is stilled, and the soul surrounded with a sweet calm of Peace, and reconcilement with God.

But Faith quiets and comforts our hearts and Consciences towards God in Christ, by being imputed to us for righteousness, only as the Instrumental mean thereof. This is clear also; For, ^1. The imputation of Faith for righteousness, as the Meritorious Cause thereof in any sort deserving it, or as the formal Cause of our righteousness, or as any part of our righteousness, in the Popish sense, leaves the Soul utterly without peace or Comfort, to horror and despair. Because the perfectest Faith is imperfect, and therefore can merit nothing at all from God, nor be any other then an imperfect righteousness, which can neither endure the rigor of God's law, nor the severity of his justice. ^2. And the Imputation of the 〈 in non-Latin alphabet 〉 credere, of the very act of believing in a proper sense for righteousness, upon pretence that God graciously accepts it, through Christ, for perfect righteousness, though it be in itself imperfect, in the Arminian sense, leaves the soul also quite destitute of comfort and solid peace with God in Christ: because it excludes Christ's perfect righteousness from being imputed to us for justification, wherein alone the Conscience can fully acquiesce; and it sets up an imperfect Faith, for the matter of perfect righteousness, without any proof of Scripture, yea contrary thereunto, and to the truth and justice of God therein. ^3. The imputation, finally, of Faith for righteousness precisely as a Covenant-Condition, to be performed by us, doth not quiet and comfort the Conscience towards God: Because this sense brings in all other Covenant-Conditions required of us to have equal influence with Faith in justification, whereas Scripture still ascribes it to Faith without works, and in opposition to working. And nothing repugnant to the word of God, can conduce to our true peace with God. ^4. But Faith being imputed unto righteousness, only as an Instrument receiving Christ and his righteousness, most abundantly comforts the heart, and quiets the Conscience towards God: Partly, In that it leads us out of our •… elves to such a righteousness for our justification, as is every way absolute, perfect and complete, without the least defect or insufficiency, viz. the righteousness of Jesus Christ, which is the Righteousness of God. Upon this •… he Soul may securely and fully rest without scruple or perplexity, as able to justify it to the uttermost. Partly, In that on our part A naked and bare Receiving of Christ and his righteousness by the Souls empty hand of Faith, sufficeth to our justification. A bare Receiving of Christ and his righteousness by the instrument or hand of Faith, justifieth: whether it be by a strong, or by a weak Faith that Christ is received, so he be truly Received, he justifieth; Christ and his righteousness being still the fame when received, in what measure soever they be received: As the alms given him is of the same benefit and advantage to the Receiver, so be it be received: whether the hand that receives it be weak or strong, shaking or steady. A rich jewel loseth not the least grain of its worth and value, though it be taken with the weakest hand. Oh how comfortable is this consideration even to them of weakest Faith!

Seventhly, Because Faith cannot be imputed to us for righteousness in any other sort then as it is An Instrument Receiving and applying Christ's righteousness. This will appear upon a sufficient Enumeration: Faith cannot be Imputed, ^1. Either as the Principal Efficient cause of justification; for that is only God: ^2. Or as the Inpulsive or moving Cause of justification: for the Inward Impulsive is only God's own free-Grace; The Outward Impulsive is Only the satisfactory and meritorious Obedience of Jesus Christ: 3. Or as the Meritorious Cause of our justification in any degree from God; for, Chrish and his complete obedience is the sole Meritorious cause of our Righteousness, by fulfilling the Law, and satifying divine justice to the uttermost, &c.: ^4. Or as the Substance and Matter of our righteousness in whole or in part before God, either in regard of Habit or Act, justly so accounted, or graciously so accepted for perfect righteousness: for Christ and his perfect righteousness is the only Substance and matter of our righteousness: Not Faith, but Christ being made of God righteousness to us: in whose righteousness alone we shall be able to hold up our heads at Christ's appearing. Nor is it honor but great indignity offered to God's grace, to say that thereby God will graciously accept our imperfect faith for perfect righteousness; through Christ's obedience; for that sets God's Grace against his Truth, and imposeth upon Christ beyond any warrant of Scripture. ^5. Or as the Formal cause of our justification: for that is only God's gracious Imputation of Christ's righteousness to us through Faith. ^6. Or as the Final cause of our justification; for the end of our righteousness is, subordinately our life, ultimately God's glory. And besides these what other way can be imagined how Faith should be imputed for righteousness, except as it is an Instrumental cause thereof?

Therefore it remains, that seeing Faith is Imputed unto righteousness, it is imputed only as the Instrument thereof.

2. The different explanations of orthodox writers, How Faith is thus Imputed unto righteousness, as an Instrument apprehending Christ and his righteousness, come next to be considered. And they explain themselves three several ways, scoping still at the same thing for substance, viz. That Faith justifies, or is imputed unto Righteousness only as an Instrument apprehending Christ's righteousness.

The First and most usual explanation is thus; Faith is imputed unto righteousness: that is, Faith taken Improperly and Metonymically for the thing believed; for Christ and his righteousness apprehended by Faith, (by a Metonymy of the Adjunct for its Object,) is imputed for righteousness. As hope is sometimes put for the thing hoped for in Scripture; For the hope of Israel I am bound with this chain: that is, for the hoped for-Resurrection. So here they take Faith to be put for the thing believed: Pro fide quae creditor, non pro fide qua creditor. For the object of Faith believed, not for the grace or act of believing. And they say, That, faith is imputed for righteousness, Not primarily and by itself, as a Quality properly, or as a motion, action or passion, or as a good work of excellent worth, as if it were Righteousness, or any part of it, or instead of righteousness by God's account and estimation; But Secondarily and according to some other thing, namely as a Manner, Mean and Instrument, as it were an eye and hand, whereby we become partakers of Christ and his righteousness; and therefore Relatively or Correlatively, in regard of its object, Jesus, his righteousness and the Promise of Grace, Phil. 3. 9. And most go this way, as may appear by the Confessions of Churches, and Testimonies of learned writers formerly alleged. Now this explanation amounts to no more then thus much, That Faith, viz. the Object believed and apprehended by Faith alone,—Christ, his righteousness and obedience, is imputed to us for righteousness, or for justification.

The second explanation is thus; Faith is imputed for righteousness; that is, Faith taken, not in an improper and Metonymical sense for the Object believed, but in a proper sense for the Grace believing, is said to be imputed unto righteousness, not as the Subject Matter of Justification, (for that is Christ's righteousness which becomes ours by Faith; our Faith being an imperfect virtue, and the action of it is imperfect also,) but as an Instrumental Cause, which through the power of the holy Spirit apprehends Christ's righteousness. So Rom. 10. 10. it's said, with the heart man believeth unto righteousness, but with the mouth. Confession is made unto Salvation. In which phrase the end and effect of Faith is denoted. And this is the sense of that learned and acute Gomarus; (who thus far allows Arminius to have spoken right, in contending that Faith herein should be taken properly, and not improperly for Christ's righteousness; but his reason for confirming this opinion drawn from the mistaken sense of the word Impute, he condemns as false.) Now that Faith is to be taken properly, both in that passage in Genesis, and in that parallel place to the Romans alleging it, he confirms by divers Reasons. As, 1. Because, in that phrase, Abraham believed God, and that was counted unto him for righteousness, the Pronoun 〈 in non-Latin alphabet 〉 , that, cannot be taken otherwise then the word fore-going to which it is referred, and in place whereof it is for elegancy sake put according to the nature of a Pronoun. But Abraham's believing is taken properly. 2. Because, We are not to recede from a proper signification to an improper and •… nusual in Scripture, unless necessity or truth of Scripture, or circumstances of the place require it, as is without Controversy. But in this sentence of Paul, neither the truth thereof, nor circumstances of the place require it: because that attribute, was imputea to him for righteousness, doth not require this: for the assertion is true, though the proper signification of the Subject, viz. of Faith, be kept. If it be objected, That if Faith in a proper sense be imputed for righteousness, then Faith is our righteousness before God. He Answers, It follows not; But only, that Faith is a Cause, that is, An Instrumental cause, which of God was imputed to Abraham for righteousness, that is, by which he was justified▪ For to impute faith to one for righteousness, is nothing else but to justify him by Faith: As the series of this chapter shows, that those two denote the same thing; and Paul speaks promiscuously of these two. 3. Because, If in this proposition ( Faith is imputed unto righteousness ) any Trope should be admitted, it might more conveniently be placed in the Predicate, viz▪ in the word Righteousness, then in the Subject, viz. Faith, that the sense might be, Faith is imputed for righteousness, that is, for a Cause of Righteousness, viz Instrumental; by a Metonymy of the Effect for the Efficient. As such a Trope is frequent in Predicates. Thus God's command given to Christ, for preaching the Gospel, is called Everlasting life; His Commandment is l •… fe everlasting, John. 12. 50. And the Gospel is called The Word of life, that is, Enlivening, o •… the Efficient Instrumental cause of life, Phil. 2. 16. And Christ is styled The Resurrection and the life, John. 11. 25. because he of himself is the cause of them both. So, To know God and Christ is eternal life▪ John 17. 3. that is, The efficient cause of life. Thus also Faith may be accounted the Efficient Cause of righteousness, viz. the Instrumental efficient.

The third Explanation, and most unusual, stands thus; Faith is imputed unto righteousness; that is, Faith (in a proper sense) is imputed to us as our own, to the intent that the righteousness of Christ, which by it we possess, might be our own also. Christ's obedience is righteousness in itself: but imputation of (the gift of God) Faith to us, as •… ours, makes the obedience of Christ possessed by Faith, to be righteousness unto us. And this is the sense of Mr. John. Forbes once Pastor of the English Church at Middleburgh. He first labors to Clear and Manifest this sense; Secondly, to Confirm it.

He Manifests this upon these Considerations. 1. That, unto our justification we must first have righteousness in our possession; for God justifies no man that hath not righteousness. To justify the wicked, being abominable to God, Prov. 17. 15, Isa. 5. 23. 2. That, there is but one of these two righteousnesses to be had and possessed, before God justify us, viz. Our Own righteousness, or the righteousness of God, Phil. 3. 9. Scriptures know no third righteousness. 3. That, our own righteousness (before we possess it) is contained in the Law; the righteousness of God is contained in Christ, Phil. 3. 9. 4. That, As the righteousness contained in the Law is obtained by our own Working, and that by our own strength; so God's righteousness contained in Christ is obtained by believing, and that not of ourselves, it is the gift of God. Whereupon, As the righteousness of the Law is called a man's own, because he attains it by that which is his own, viz. by working, of his own Natural power: So the righteousness of Christ, is said to be God's, and not a man's own, because he can never attain it by anything in himself naturally, but only by that supernatural Mean and Instrument given him of God, viz. Faith. So then, the mean whereby we possess God's righteousness, is Faith only. And because Faith is not our own, therefore the righteousness that we possess by it, cannot be ours, until both be made ours. And this is only done and performed by the Lord's gracious imputation of both, that is, Faith, and the righteousness of Christ possessed by Faith. God therefore having Supernaturally given us Faith, whereby we have and possess Christ's righteousness: He first imputes Faith to us, as our own; and then he imputes Christ's righteousness to us as our own, being instrumentally apprehended by our own Faith. And this is the Cause why the Holy Scripture doth oftener describe the manner and form of our justification, under the phrase of the Imputation of Faith, then under the phrase of Imputation of righteousness, Because the right that is made us unto Faith in Christ, maketh us to have right unto Christ himself▪ as our righteousness, and all blessings in him, which by Faith we possess.

He further Confirms this sense, Partly, From that phrase which the Spirit of God useth in describing the Form of our Justification, viz. To him that believeth on him that justifieth the ungodly, his faith is imputed ( 〈 in non-Latin alphabet 〉 ) unto righteousness, wherein the Greek word ( 〈 in non-Latin alphabet 〉 ) should not be translated ( for righteousness ) as commonly it is rendered; for, so it darkens the sense; and gives occasion to that error of some, who think that the very act of believing is imputed for righteousness, viz. instead, and for the very matter of our righteousness. But it should be translated ( unto righteousness ); as declaring the end whereunto faith is imputed. viz. that the obedience of Christ apprehended by Faith, may be righteousness unto the apprehender. For Faith and believing ever implies the possession of Christ and his obedience in our he •… t; and the imputation of Faith unto righteousness, is the thing that makes Christ possessed by Faith, to be our righteousness. Partly, by that sentence of the Apostle with the Heart it is believed unto righteousness; and with the mouth it is confessed unto Salvation. Where the Greek word ( 〈 in non-Latin alphabet 〉 ) which is translated ( unto, ) cannot be rendered ( for, ) without darkening, if not perverting, the true meaning of the phrase. For we are said to believe with the heart unto righteousness, in the same sense wherein we are said to confess with the mouth unto salvation. But we confess to this end, that we may attain Salvation, confession being the way and mean thereunto, and without which salvation is not to be attained, Luk. 9. 26. Matth. 10. Luk. 12. So we believe to this end, that we may be justified by Faith, as the only instrumental mean for attaining justification, Gal. 2. 16. Now there is no reason why Faith should be said to be imputed unto righteousness in any other sense, as concerning the word ( unto ) then we are said to believe unto righteousness: but in all reason the Greek ( 〈 in non-Latin alphabet 〉 unto ) must in both these phrases be taken in one and the same sense, that is, As we believe with the Heart to this end; that we might by Faith (as the only meet instrument, and only convenient and effectual mean to apprehend and possess,) attain to the possession of the righteousness of God in Christ: Even so the Lord our God imputeth Faith to us as our own, to this end that the righteousness which we possess by it, may make us righteous before him, or be righteousness to us in his sight.

Thus this sentence rightly understood, gives no advantage, Either to the Papists to prove that by works we are justified, because Faith is no work of ours, neither yet is the Matter, but the Mean only of our righteousness: Or yet unto others, who make the very act of our believing to be our Righteousness; for it is not the act of believing, but the thing purchased and possessed by the act of believing which is our righteousness before God: But rather doth evidently Convince both these Opinions of Manifest Error.

These are the three chief Explanations of Orthodox Writers, which I find, Touching the Manner of Faiths being Imputed unto righteousness, as it is an Instrument apprehending Christ and his Righteousness. I honor the Reverend and learned Authors of them all. Let the godly judicious take their choice. They all Scope at the same thing, viz. Justification by Faith as a supernatural Instrument. ▪Every of them is safe, and consistent with the Analogy of Faith. Yet if the two last explanations may be joined together, (as I think they well may) I should much incline thereunto.

Thus of the fourth and most intricate Question.

Quest. V. Whether Abraham was not in some sense justified by Works and obedience, as well as by Faith: And how the Apostle James is to be understood in that particular? The •… casion of this Question▪ is, the seeming difference betwixt Paul and James, about Abraham's •… ustification▪ For, Paul alleging these words of Moses, affirms thence that Abraham was justified by Faith without works▪ But James saith that Abraham was justified by works, when he had offered Isaac his son upon the Alta •… , &c. How then can these two be reconcled? or How was Abraham Justified by Works?

Answ. Many Solutions are by writers offered herein: Let us view them briefly, and examine what is spoken most solidly.

1. Some have thought this knot indissoluble, and that herein Paul and James cannot be reconciled: and probably, upon this account, the Divine Authority of S James his Epistle was anciently questioned, as Jerome, and Eusebius intimate, though after in process of time it obtained authority: yet some after writers have called it into Question▪ as Luther, Erasmus and others: though now it be on all sides Received as Canonical. But to reject James his Epistle because of this seeming opposition to Paul, is a Remedy worse then the Malady; not an H •… tying, but a cutting off the Knot; not an Expounding▪ but a Confounding of Scripture.

2. Some say, That, according to Paul, Abraham was justified in his first justification (whereby of unjust and impious he was made just and holy) by faith without works, viz. without works from strength of Nature, &c▪ But, according to James, Abraham was justified ( viz, in his second Justification, whereby of just he is made more just) not only by Faith, but by works also, namely by works arising not from nature, but from grace, which are meritorious. Thus the Papists.

But This Reconciliation is most corrupt and erroneous. For, 1. Hereby they make Justification and Sanctification to be both one thing: and confound, what Scripture distinguisheth clearly. A gross error. 2. There's no such thing as A First and Second Justification in their sense. Justification is by God perfected at once; though our sense and apprehension of it be perfected by degrees. •… . Suppose there were such a first and second Justification, yet it would not as they apply it, serve at all to reconcile Paul and James, as if Paul pake of the first, James of the second. For, Paul speaks of the second Justification of Abraham, he being a believer, and consequently justified before▪ and James speaks of the first Justification in the instance of Rahab. 4. Not only works of Nature done before faith▪ but also works of grace done after faith, are excluded from justification of Abraham and others.

3. Some▪ would thus reconcile them; That▪ Paul speaks only of Abraham's Justification before God, causally, which was by faith alone (as an instrumental Cause) without works: But James speaks of his justification before men only, Declaratively; And that was done b •… Abraham's works, which declared and manifested him to the world to be a just man and a true believer, when he offered up his son Isaac, &c.

But (though it may be admitted as a true distinction in itself, that Faith Causally justifies us before God, and works justify us declaratively before men, yet) this seems not fully to reach the meaning of James here. 1. Because, That work of Abraham, in offering up Isaac, by which he is said to be justified, was secret from all men's view and knowledge. Only Isaac was present, who knew not Abraham's mind in that act, but by the Event. 2. Because, There's no outward imperate act or work, which a child of God can do, but an hypocrite may imitate it. And can such acts, wherein Hypocrites go as far as true believers, justify them before men? 3. Because, James here speaks of justification both by Faith and works. But Faith cannot declare us just before men, though works could. God only can judge of our Faith: Man cannot charitably be persuaded of Faith, but by works.

4. Some, seeing these inconveniences, deny that the word (Justify) is used in any other sense by James, then by Paul: But they say, in that passage of James, Was not Abraham our father justified by works? There's a Metonymy of the Effect for the Cause, in the word (Works.) viz. Works, the effect, being put for the cause of those works. So that Abraham was not justified by a vain show of Faith, by a workless Faith, which James so much condemns; but by a true faith that justifies itself by works, that works by love. This interpretation, for the substance of it, agrees well with the Scope of James, whose intent in this chapter is, not to show How or wherewith we are justified, or whether Faith, or Works, or both, justify us; But rather to show what manner of Faith that is whereby we must be justified, viz. a lively working fruit-bearing faith. And thus though the passages of Paul and James be divers, yet are they not opposite nor contrary. But because this Metonymy is very harsh, and somewhat unusual in Scripture, this Reconciliation doth not so fully satisfy.

5. Some endeavor to reconcile Paul and James by a Distinction of Justification by works, Thus. Justification by works, is either from them as from the Causes, or as from the Effects and Signs of Justification and Faith. Justification by works as the Causes of Justification, is that according to the Rigor of the Law by which Adam and his posterity were to be justified in innocence under the Covenant of works, viz. by a perfect and perpetual personal obedience. This perfect Justification by works, as causes, Paul now excludes by Faith, and James speaks not of it. Justification by works as by Effects and Signs of Justification, and Faith, is that according to the lenity of the Gospel, when justified persons, First, In this life, not only externally before men, but also internally before God, demonstrate themselves to be inherently just; and this by their inchoate righteousness accepted through Christ's intercession. Heb. 13. 21. 1 Pet. 2. 5. As God said of Abraham, Now I know that thou fearest me, Gen. 22. 12. Secondly, In the life to come, when they shall be declared just at the last day, from the works of righteousness inchoate on Earth, as from fruits and testimonies of true Faith and justification. This reason and signification of justification is expressed, Matth. 12. 36. By thy words thou shalt be justified; and Matth. 25. 35. This justification by works, as Effects and Signs, James requires. For he shows how a lively Faith and inchoate inherent righteousness may be known; viz. not by a naked profession of Faith destitute of good works: but by good works, as the Tree by the fruit. And this is the sense of that learned Gomarus.

6. Finally, Others more fully Reconcile Paul and James, by distinguishing of Faith, and by declaring the true Scope and intent of James in this Paragraph, I am. 2. 14. to the end of the chapter. Faith is of two sorts, viz. 1. A Faith unfeigned, having true life in it, and working by love in all acts of Christian obedience. 2. A Faith feigned and Counterfeit, consisting either in a Meer outward profession of Faith, as the Faith of Simon Magus; or in a mere naked assent to some points of Truth, as the Faith of Devils; or in some hypocritical fruits, signs and shows of Faith for a Season, as the Faith of Temporaries (resembled by the stony or rocky ground) which for a while believe, and in time of temptation fall away. This feigned false Faith is lifeless, workless, fruitless, and consequently altogether vain and worthless. Now the plain Scope of James is, To prove, That this Faith which brings not forth true fruits, true good works, is a vain dead useless Faith, as to the point of justifying or saving any one. That this is the Intent of James is clear three ways. ^1. From the Proposition which he lays down, and propounds to prove. ^2. From his proofs of the Proposition. ^3. From the Conclusion which he infers upon those proofs.

1. His Proposition is this for Substance; That, Faith, or A profession of Faith, without works, is utterly unprofitable as to Salvation. This is laid down in a double interrogation, and hath the force of a strong Negation. What doth it profit, my brethren, though a man say (that is, profess outwardly before others, or think inwardly in his own heart,) he hath faith, and hath not works? Can Faith save him? that is, Can such a Faith, that brings not forth good works of Love and Obedience, save him? No, it cannot save him, its wholly useless.

2. His Proofs or Confirmation of this Proposition are divers and very observable. Faith which brings not forth Good works, is unprofitable can save no man; 1. Because, The most excellent Show or Profession of Brotherly love, without suitable works, is dead and useless, verse. 15, 16, 17. For, there's a proportionable similitude and resemblance betwixt the Graces of God's Spirit in this regard. As a workless Love is a Counterfeit, vain and unprofitable love: so a workless Faith is a Counterfeit, vain and unprofitable Faith. 2. Because, It is impossible for any man to demonstrate or evidence the truth of his Faith without works: which yet may be done by works. This Argument is laid down dialoguewise, betwixt A true Christian and an Hypocrite. ver. 18. True Faith will show itself by works, as the tree shows itself by fruits, Life by the pulse, fire by heat, &c. That Faith which cannot thus be manifested, is false and useless. 3. Because, A workless Faith, though it assent to the Truth of the Articles of Religion, yet being a mere Assent and no more, is no better then the very faith of Devils, who believe as much. But the faith of Devils is false, useless, and can never save them, ver. 19. 4. Because, The Faith of Abraham (the father of the faithful ) whereby he was justified before God, was not a dead faith without works, but a living faith, bringing forth works: and Consequently such must be the justifying faith of All Abraham's believing Seed; otherwise it will be dead and vain. This Argument he insists much upon, as very Considerable. And herein, ( ^1. ) He Resumes the main Proposition formerly propounded, viz. That Faith without works is dead and unprofitable, ver. 20▪ ( ^2. ) He (by way of interrogation) Asserts, or Affirms, That Abraham was justified by works, in his offering of Isaac upon the Altar, ver. 21. That is, By this eminent work he gave a notable experiment of his true justifying faith. As Christ is said to be justified in the Spirit: that is, he gave an experiment of himself, who he was by the power of his Spirit, of his Godhead. To whom gave Abraham this Experiment? not only or chiefly to man, but to God that tried him, who upon that his trial said, Now I know that thou fearest God, seeing thou hast not withheld thy son, thy only son from me. ( ^3. ) He explains his Assertion of Abraham's being justified by works in his offering of Isaac, saying; Seest thou How Faith wrought with his works, and by works was Faith made perfect? ver. 22. that is, By Faith Abraham when he was tried offered up Isaac. Faith enabled him to this great work, Faith carried him on herein from the beginning to the end of the work: But for his Faith this had never been done; Faith did all. And by works was Faith perfected; that is, not Essentially or Causally, as any Cause or Concause cooperating with his Faith in the point of his Justification; for Abraham's Faith was perfect, and had done many excellent exploits long before, yea had justified Abraham perfectly before God many years before his offering up of Isaac: But Evidentially, or Declaratively, this Act perfectly evidenced before the Lord the truth of his Faith; Or (as Cameron thinks) Subjectively, works were the Subject wherein his Faith exercised and put forth itself, and manifested •… s perfection, As Christ's power was perfected in Paul's weakness, viz. as in the Subject wherein Christ's power discovers and evidences its perfection and sufficiency. So that when James said, Abraham was justified by works when he had offered up Isaac, His meaning was, that he was justified by works only à posteriori, as effects and fruits of Faith and justification; but by Faith, à priori, causally, which produced such works, and was evidentially and experimentally perfected of them. ( ^4. ) He Confirms his Assertion thus explained, ( viz. That Abraham was justified by works as fruits, effects and evidences of Justifying Faith,) Partly, In that hereby the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed to him for righteousness. How was this Scripture fulfilled by Abraham's offering up of Isaac, when the Tenor and Series of the History shows, that Scripture was fulfilled many years before Isaac was Offered up, or born? Answ. This Scripture was properly fulfilled, in the self-same moment when Abraham believed, Rom. 4. 10. But that Accomplishment was illustrated and declared afterwards, by this excellent work of Faith, Heb. 11. 17. Partly, In that Abraham was honorifically entitled, The friend of God. Which dignity is cast on none but such as have true Faith, evidencing itself by works, verse 23. ( ^5. ) He concludes from this instance of Abraham, That by works a man is justified, and not by Faith only, verse 24. By works as an effect, by Faith as a cause of Justification. 5. Because, not only Eminent Abraham, but also Rahab the Harlot, a Gentilish Proselyte, was justified (viz. declared, demonstrated, manifested to be justified) by works, In receiving the Spyes, and sending them out another way, verse 25. So that both Jew and Gentile must be justified by a Faith that brings forth works; by works as the effects; by Faith as the Cause of Justification.

3. His Conclusion inferred from his Proposition thus Confirmed, is this; For as the body without the spirit is dead, So faith without works is dead also. Altogether useless and unprofitable to salvation. verse 26.

And this seems to be the clear intent of James, and the plain order of his Argumentation in this Context, without all forcing the text, or harsh Metonymies. Learned Cameron inclines most to this, as the best way of reconciling James and Paul. Mr. Pemble comes somewhat near it, but grates upon that harsh Metonymy taking works for a working Faith. May I freely speak my own thoughts herein, The Reconciliation will be most full and complete, if we put these two last ways, viz. This of Cameron, and that of Gomarus together: And so there shall remain no discord at all, but sweet Harmony and Concord betwixt these two blessed Apostles. For, ^1. Paul speaks of a true lively Faith as justifying; James excludes the false dead workless Faith from justifying, ^2. Paul shows whereby we are justified, viz. by Faith; James shows what manner of Faith it must be, viz. a lively working •… ith, whereby we are justified: 3. Paul proves that we are justified by faith, without works as Causes of Justification; James proves that we are justified by works also as effects and consequents upon justification, and not by faith only: ^4. Paul maintains that Faith alone justifies; James maintains that justifying Faith is not alone in the justified person, but produceth good works: ^5. Paul intends our justification à priori, causally, and instrumentally, by Faith without works: James intends our Justification à posteriori, Declaratively and demonstratively by works the fruits of faith: ^6. Paul evinceth that faith alone justifies our persons, but James evidenceth that works are requisite to justify our Faith. So that the Doctrine of Paul and James is unisone: most harmoniously agreeing one with the other, even wherein they seem most of all to disagree.

In Paul's sense Abraham was justified by Faith only: In James his sense he was justified by works also. Thus of the fifth Question.

Quest. VI. Whether all Abraham's believing Seed both of Jews and Gentiles were not to be justified in the same way and manner that Abraham was? Answ. Yes. All Abraham's Seed must be justified in one and the self-same way, as Abraham himself was▪ For,

1. The Testimony of Scripture is clear for it, both in the Causal Justification à priori by Faith, and evidential Justification à posteriori by works. Of causal Justification, Paul saith, Faith was imputed to him (viz to Abraham) unto righteousness. Now 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 on him who raised up Jesus our Lord from the dead, who was delivered for our offenses, •… nd was raised again for our justification. And of evidential Justification, James saith; was not Abraham our Father justified by works, &c? And thence he makes a general deduction for like justification in all that shall be justified; ye see then how that by works a man is justified, and not Faith only.

2. The Analogy of their Spiritual Relation infers it. Abraham is made their Spiritual Father: And all believers of Jews and Gentiles, his Spiritual children. Therefore as the great believer, and •… he father of believers was justified: so proportionably must all his Spiritual children be justified, being heirs of the same righteousness by Faith.

3. The Identity and Sameness of God's Covenant proves it. For, Since the Fall of Adam and the breach of the Covenant of works thereby, God hath still in all ages (as I have formerly proved) dealt with his Church by A Covenant of Faith, sometimes more obscurely, sometimes more clearly, but still one and the same Covenant for substance both before and after Christ; though under several Administrations. And this Covenant of Faith tendered to the Church only one way of Justification in all ages, viz. Instrumentally by Faith in Christ, Evidentially by the fruits of Faith, good-works. The righteousness of God without the Law is manifested being witnessed by the Law and Prophets. Even the righteousness of God, which is by Faith of Jesus Christ unto all, and upon all them that believe: for there is no difference; for all have sinned and come short of the Glory of God.—It is one God which shall justify the Circumcision by Faith, and Uncincumcision through Faith. Do we then make void the Law through Faith? God forbid. Yea, we establish the Law. How do we stablish the Law through Faith: that is, through the Doctrine of Justification by Faith? Answ. Two ways. viz. ^• . Principally, By teaching that the exact performance of the Law is of such consequence, and necessity, That the Sinners Surety Jesus Christ must be fully conform and obedient to it Actively and Passively, that so he and his obedience might be the Sinners perfect righteousness by imputation through Faith. The Law must be fulfilled one way or other, either in our own Persons, or in Christ's person as our Surety; otherwise we can never be justified. This stablisheth the Law: whilst our justification is ultimately resolved into the exact fulfilling of the Law, in our own, or Christ's person. ² Secondarily, By teaching that persons justified by faith in Christ's perfect Obedience, must yet have a sincere respect to the whole Law by upright inchoate Obedience: Partly, to testify their gratitude to God: Partly, to demonstrate the truth of their justified state and justifying Faith that so works by love.

4 The Sameness of the Mediator of the Covenant Jesus Christ evinceth, that all Abraham's Seed must be justified in such manner as Abraham was. For the Mediator of the Covenant Jesus Christ alone, is, through his perfect▪ Obedience, the Meritorious cause, and the very matter of our righteousness. We are justified by his blood. — All have Sinned and come short of the glory of God. Being justified freely by his grace, through the Redemption that is in Lesu •… Christ. — Neither is there salvation in any other. Nor is there any other ordinary way of enjoying Christ and his righteousness on our part, but by faith alone. Now Jesus Christ is the same, yesterday, and today, and forever. The same for Substance as to Sinners Salvation, before, under, and after the Law: though under different manifestations. He is the only Old-Testament-Savior; and the only New-Testament-Savior. He is one and the same justified of Abraham and all his Seed, yea and of all his Elect before Abraham, by his own Obedience through Faith. Therefore both Abraham and all his Seed Jewish and Gentilish must be justified in one and the same way.

5. Finally, The Sinfulness of all mankind through the Fall confirms this. For all have sinned, and come short of the glory of God. Therefore they cannot be justified causally by Doing, but by believing. A Third way of Justification Scripture knows not. Consequently all Abraham's Seed must be justified in the same way that Abraham was.

This being So: ^1. How constant is God to his own mysterious and gracious way of justifying and saving Sinners by faith in Christ, from Adam to the end of the world! ^2. How virtuous and influential Christ's obedience and blood that could justify God's elect as well before as after his coming! 3. What union and communion hath the Lord established among all believers both before, under, and after the Law: in that they all should believe on one and the same Christ, and all be justified by believing on him! There's their Union and Communion both with Christ and with one another. ^4. How Happy the meanest true child of Abraham, in that he shall be justified in the self-same way that even Abraham himself was, viz. by Faith in Jesus Christ! The same blood of Christ that cleansed Abraham, shall wash off thy spots; the same robe of Christ's righteousness that clothed Abraham, shall clothe thy Soul; The same Faith for kind which was imputed to Abraham unto righteousness, shall be imputed to thee unto justification. Thus of the sixth Question.

Que •… t. VII. Finally, Wherein doth the Nature of that Justification of man before God consist, which from age to age is Revealed in the Covenant of Faith? This may briefly be dispatched as a Result in great part, from former particulars.

For clearing of this Primary and most necessary point of Christian Religion, wherein our very life and Comfort is so singularly bound up; I offer this brief Description of Justification, to be explained and Confirmed as followeth. viz.

Justification is God's iudicial Act, most gracious and just, whereby he pardoneth all the sins of his Elect, in themselves unjust and liable to the curse of the Law, but by Faith possessed of Christ and his righteousness; And accounteth their persons righteous in his sight: Not for anything wrought in them, or done by them, but only for the perfect Righteousness, and Obedience of Christ imputed to them by God, and received by Faith alone; in order to God's glory, and their eternal Salvation.

For further Explanation and Confirmation of this Description, Confider, 1. The sense of the word, Justification, 2. The Proper Subject of Justification, to whom this Eminent privilege is vouchsafed. 3. The Causes of Justification.

I. Justification, signifies, The making of one just, or righteous; if we precisely consider the Etymology of the word. And this Grammatical Notation of the word we may grant to Bellarmine and the Papists, who violently contend for it in this point: provided we expound this Making just, or Righteous, Not by infusion of Habitual inherent righteousness, which is properly Sanctification; But by Imputation of Christ's righteousness through Faith, which is properly Justification. Thus God justifying the ungodly, makes him righteous, Rom. 4. 5. And yet that passage of Bellarmine is to be marked elsewhere, who saith: Herein these Grammatical, rather then Theological Teachers do much err, that they derive the signification of words rather from Etymology, then from the Common use of Scriptures and good Authors. He will fetch the sense of words from Etymologies when they will serve his turn: but when they make against him, he will reject them.

But if we observe exactly the Common use of this word Iustifie, or Justification in Scripture, It never signifies making a man just by infused righteousness, in all the Scripture, (as that accurate Gomarus hath well observed •… ) but either, 1. To judge or account one just and righteous, as Psal. 143. 2. Luke 18. 14. Rom. 4. 5. 1 Cor. 6. 11. Math. 11. 19. with Luke 19. 35▪ Or, 2. To Declare, Shew, or Manifest one to be righteous. By a Metonymy of the effect. As, 1 Tim. 3. 16. I am. 2. 24, 25. Rev. 22. 11. Math. 23. 38. with Luke 16. 15. Exod. 33. 7. 1 Kings 8. 32. Or, 3. To free, deliver, set at liberty, rescue from an adversary, &c. By a Metaphor drawn from the similitude and manner of absolving the guilty. As, Ier. 3. 11. Ezek. 15. 51, 52. and Dan. 8. 14. Rom. 6. 7. with 1 Pet. 4. 1. In this threefold sense the word, Iustifie or Justification, is stillused in the whole Scripture, if every place where it is mentioned be intentively weighed. Which makes strongly against the Popish sense of Justification by righteousness infused.

Justification then imports A making righteous: Not by Infusion of habitual and inherent righteousness into any one; But (according to Scripture-sense) either by Iudging and accounting righteous, Or by Declaring and Manifesting righteous, Or by freeing, delivering, and setting at liberty, as righteous. And thus much for the Notation of the word, and the Scripture use of it.

II. The Proper Subject of Justification, is two ways Considered; viz. 1. As Mediate and Remote,: that is, God's Elect, though in themselves unjust, and obnoxious thereby to the curse of the Law. Whom he did predestinate, them he also called: and whom be called, them he also justified. All they, and they alone, shall be justified in time, who were elected and predestinate to adoption, justification and eternal life before all time. These Elect, though by nature and in themselves ungodly before their calling, yet after their calling God justifies. Hence, God is said, To justify the ungodly. That is not them that are, and remain ungodly and uncalled still; but those that in themselves, and before their calling were ungodly. This the Remote Subject. 2. As Immediate and most Neer: that is, God's effectually Called ones, that Actually believe in Jesus Christ. Whom he called, them he also justified. God's Elect must be called unto union with Christ by Faith; before they can have Communion with Christ in his righteousness, or in any other his saving benefits. He that hath the son, hath life: but •… e that hath not the son, hath not life. Should God justify the ungodly, remaining such actually uncalled, he should do an abominable act of injustice, which God infinitely abhors, who is infinitely righteous, and can do no unrighteousness.

This will better appear, if we heedfully consider the manner of the Lord's proceedings in Justification of his Elect. Which seems to be thus; 1. He effectually calls his elect▪ in due time, out of darkness into his Marvelous light; New-creating them according to his own image, instilling habitual grace, Faith, Repentance, Love, &c. into the soul from Christ by his spirit. And herein Christ lays hold upon them, appprehends them, takes possession of them, and of ungodly makes them Godly: who in this first work are mere Patients. 2. Having wrought Faith in them by effectual Calling, he actuates and quickens that Faith as a supernatural Hand or Instrument to receive Christ as their Head and Savior; So that accepting Christ offered in the Gospel, they are united to him, made one with him, as members of his body, branches in this vine, &c. And herein we re-embrace and lay hold upon Christ. Acti agimus: Being acted by Christ, we act together with Christ. 3. Having union to Christ by Faith, we have also Communion with Christ in his righteousness, obedience, life, and all his benefits. Christ being ours, all that's Christ's becomes ours by Faith also. And thus by Faith we are seized and actually possessed of Christ and his righteousness. 4. Being in Actual possession of Christ and his righteousness by Faith, God imputes this Faith (though his own supernatural gift, and Spiritual Instrument) to us, as our own, unto righteousness: to the end, that Christ, his obedience and righteousness possessed by Faith, may be righteousness to us, and so be imputed to us, as our righteousness, as hath been explained. 5. Christ's righteousness and Perfect Obedience Active and Passive, being thus imputed to us through Faith, and made ours: All our sins are fully remitted, as if they had never been: and our Persons are graciously accepted by God, and accounted perfectly righteous, yea the righteousness of God in Christ. And this seems to be the clearest and safest Notion of God's proceeding in the Justification of his Elect, for avoiding all inconveniences; and the most agreeable to the Scriptures.

III. The Causes of our Justification are four. viz. 1. The Efficient. 2. The matter. 3. The Form. 4. The End.

1. The efficient Cause of Justification is twofold: viz. ^1. Principal. ^2. Instrumental.

(1.) The Principal efficient of Justification is God alone. For, ^1. God alone hath the right of Justifying us, being the only Supreme Lord, and Law-giver, and Judge and chief Creditor▪ whom we have offended, and to whom we are indebted by our sins; therefore he alone can pardon our sins and clear our debts, which are against him. ^2. God alone, hath provided and made Jesus Christ to be the Meritorious Cause, and the very Matter of our righteousness before God: by his perfect Obedience to the Law both Active and passive. Infinitely accepting him therein. ^3. God alone, doth actually 〈◊〉 his elect unto Jesus Christ by Faith wrought in them through their effectual calling, whereby they have Communion with Christ in his righteousness, are actually justified, and accounted the righteousness of God. Yea God the Father, Son▪ and Holy Ghost justify, as the efficient Causes and Authors of our Justification. But according to the peculiar order of their Subsisting, and acting, The Father, in the Son, by the Spirit justifies: So that the Action of Justification is attributed more peculiarly to the Father, The merit of it to the Son, The Application of that merit and obsignation thereof to the Holy Spirit. This, as all other works of the Trinity without; are undivided, and Common to the whole Trinity, but differently. The Impulsive or Moving Cause Inclining God to Iustifie his Elect, is Inward, and Outward. 1. Inward, Causa 〈 in non-Latin alphabet 〉 , the mere mercy and free grace of God, according to the good pleasure of his will. He blots out their iniquities for his own sake. Not from their works or faith, or anything at all in them, as a Motive, is he inclined to justify them: but from his own free favor, he fetches all Arguments and Motives from the bosom of his own love. 2▪ Outward, Causa 〈 in non-Latin alphabet 〉 , or meritorious Cause, is the Perfect Obedience, righteousness and Satisfaction of Jesus Christ our Mediator, whereby he became our Ransom and Propitiation for our sins, wherein he was an odour of a sweet smell to God. Most abundantly well-pleasing to him.

(2.) The Instrumental efficient of Justification, is twofold. viz. 1. Mediate, more Remote, and Outward: The tender of the Gospel, and Promise, and of Christ therein, by the preaching thereof. Hence the Gospel is called, the power of God unto salvation, wherein the righteousness of God is revealed from faith to Faith: and the word of Reconciliation. And the Preachers thereof are called hence, 〈 in non-Latin alphabet 〉 Iustifiers of many: having the Keys committed to them for binding and loosing, for remitting and retaining of sin •… on earth: and are said to save. 2. Immediate, more near and Inward: the supernatural Organ, Instrument, or Hand of Faith, receiving Christ, his Obedience and righteousness, offered in the Gopsel, and promises for justification. And hence we are said to be justified, of faith, by faith, through faith: and to believe unto Justification: and Faith is said to be imputed unto righteousness: Not as the Meritorious Cause or part of it, Nor as an act graciously accepted through Christ for perfect righteousness, Nor as a Condition of the Covenant to be performed by us, but only as an Instrumental Cause or mean supernatural whereby we receive and apply Christ's righteousness, as hath formerly been proved at large.

2. The Material Cause or Matter and Substance of our Justification, may be Considered. ^1. Negatively, what it is not. ^2. Affirmatively what it is.

Negatively, The Matter or Substance of our righteousness and Justification, is not anything wrought in us, or done by us, as it is generally expressed in the description of Justification. More particularly, the matter of our Justification, is, ^1. Not any Habitual inherent righteousness infused into us. For, that's the matter of our Sanctification, not of our Justification; and it is also imperfect. ^2. Not any works of the Law, Legal works of our own, done before Faith and effectual calling. For works truly good and pleasing to God, none can do in a carnal Christless condition. ^3. Not any Evangelical works done after Faith, as works of Repentance, Love, New-obedience, &c. Which Papists make the matter of our Justification. For, Neither, Abraham himself, the father of the faithful, was so justified; Nor David the man after God's own heart; Nor Paul himself that chosen vessel, once caught up into the third Heavens, though he was conscious to himself of nothing; No, nor any flesh living. ^4. Not Faith itself, is, or can be the matter of our righteousness, either in the Popish sense by way of merit, or in the Arminian sense by way of gratuitous acceptation: As hath formerly been proved. Yea Faith itself, and all Evangelical works after Faith, are imperfect, and accompanied in the best with many infirmities: and therefore themselves had need to be justified, and their imperfections covered: so far are they from being matter of justification to us, that they deserve rather to be matter of Condemnation.

Affirmatively, The only Matter of our Righteousness and justification before God, is, the Perfect Righteousness and complete Obedience of Jesus Christ taken in their full latitude. Christ's Righteousness is, 1. Habitual and original. viz. The Spotless purity of his Nature, being the Holy one of God, A Lamb without spot, &c. this is opposite to our Original unrighteousness. 2. Actual, viz. the perfect and perpetual righteousness of his life: opposite to all our Actual unrighteousness. This Actual righteousness Christ expressed, ( ¹ ) Actively, in acting, doing, and performing to the full, the whole Law of God throughout his whole life, without the least sinful failing in any regard. ( ^2. ) Passively, in enduring and undergoing deep Humiliation, manifold sorrows and afflictions, yea the cursed Death upon the Cross, for all the sins of all his Elect. By this righteousness Jesus Christ hath, as our Mediator and Surety, completely fulfilled the Law, that broken Covenant of works, fully satisfied Divine Justice offended, and hath Meritoriously obtained for his Elect, Remission of all their sins and punishments due for them, And Acceptation of their persons as perfectly righteous before God's tribunal. So that all that can and do make this Righteousness of Christ their own by Faith, are perfectly justified to the uttermost in the sight of God. Hence Christ is called, Holy, harmless, undefiled, separate from Sinners; The most holy, Heb. 〈 in non-Latin alphabet 〉 The Holiness of Holinesses, of whom the Sanctum Sanctorum in the Tabernacle and Temple, were but types; Our Mercy-seat, or Propitiatory; Our Righteousness; The LORD our righteousness; The Sun of righteousness; The true Melchizedek, or King of righteousness. This righteousness of Christ is called The righteousness of God, Mat. 6. 33. Rom. 1. 17. & 3. 22. & 10. 3. Phil. 3. 9. as being Devised by God, fully accepted by God, yea his righteousness who is God as well as man. Therefore in Christ is more righteousness, then unrighteousness in us; in Christ is more pardons, then we have debts; in Christ is more life, then we have death; in Christ is more justification, then in us Condemnation.

3. The Form, or Formal Cause of Justification,

Is not, ^1. Faith in the Popish sense, who count Faith the inchoate form and true righteousness, but to be perfected by Love. ^2. Nor Faith in the Arminian or Socinian sense, who make Faith or the act of believing, the whole Form of our righteousness, not in itself, but through God's gratuitous acceptation for and through Christ's merit. All which have been in effect formerly confuted.

But is, God's Gratuitous Imputation of Christ's perfect righteousness and obedience through Faith unto Justification: as hath been formerly explained. For Hereby alone Christ's righteousness is made ours for justification before the tribunal of God.

4. The Final Cause or End of our Justification, is twofold, viz. ^1. Primary and ultimate. ^2. Secondary and Subordinate thereunto.

(1) The Ultimate End is the Singular Manifestation of God's Glory herein. viz. 1. The Glory of his justice and truth. In that his son shall rather be made Sin for us, then Sin shall go unavenged. And, in that whosoever believes in this Son of God, shall according to God's Covenant and Promises undoubtedly receive justification from God. 2. The Glory of his free Grace and rich mercy, in that he hath: provided such complete righteousness of Christ for us: and imputes it through faith so freely to us, who of ourselves are altogether faithless, workless, and worthless.

(2) The Subordinate End, is our Eternal life and glory. Hence its styled Justification of life. And it's said, whom he hath justified, them he hath also glorified.

Thus I have insisted somewhat more fully upon this necessary, intricate, and fundamental point; viz. Justification by Faith; because this is the very first express Mention thereof in the whole Scriptures, which we have in this Federal expressure to Abraham and his Seed; and because the New Testament makes more use of this Testimony touching Abraham's Justification by Faith, and imputed righteousness, then of any other in all the Old Testament.

Hitherto of the Final Cause, or End of this Covenant with Abraham and his Seed, viz. ultimately God's glory: Subordinately, the true Happiness of Abraham and his Seed, Jewish and Gentilish, both in this and in the world to come.

And thus, in order to the Clearing of this Excellent Dispensation of God's Covenant, I have unfolded in several distinct Aphorisms, ^1. The Nature of God's Covenant with Abraham, that it was a Covenant of Faith in Christ. ^2. The Federate Parties, viz. God on the one part, Abraham and his Seed on the other. ^3. The Matter and Substance of this Covenant, viz. Blessings promised by God, and Duties restipulated by Abraham and his Seed. ^4. The Form of the Covenant, viz. Inward, In the Federates mutual and reciprocal obligation: Outward, In the manner of Administration, especially in the Confirmation thereof by God. ^5. The End of this Covenant, viz. God's Glory, and the true Happiness of Abraham and his Seed.

APHORISM VI.

NOw, for closing up of this Federal Discourse the more pertinently and profitably, I offer these ensuing Inferences from the whole, by way of Corollary, comprised in this Aphorism, clearly resulting from the fore-going Aphorisms and their Explanations, viz.

Hence, From all that hath been said, ^1. This Covenant's Properties, or Perfections; ^2. Additional Excellencies; ^3. Agreement with, and Disagreement from the former Covenants; ^4. God's infinite wisdom therein; ^5. Abraham's great advantage thereupon; ⁶ ▪ The peculiar Happiness of Abraham and his Seed thereby; ^7. The sameness of the Gospel, of the Messiah, and of Salvation by Faith in him, in those former, as well as in these latter ages of the world, are, in this Federal Dispensation, most eminently observable. These Inferences I explain particularly, as followeth. viz.