The Mystery and Marrow of the Bible
6. Abraham and his Seed are not wholly without spiritual weakness and infirmity of faith, that needed such Confirmation of God's Covenant unto them. The Lord would never have thus confirmed this Covenant, had there not been need. God's Covenant in itself is strong, it needs no confirmation at all: God's bare word and promise is immutably strong and sure. Abraham and his Seed therefore needed all this Confirmation. How should they need it, but from their weakness and infirmity, disposing them to doubt, inclining them to stagger? Their Faith and Graces were excellent, but not gradually perfect, therefore attended with infirmity and weakness proportionably. But the Covenant being confirmed to Abraham, he can believe the Promise without dispute, without staggering, yea against hope. If Abraham and his Seed had their infirmities of Faith, wonder not that we have weaknesses therein: If they needed hereupon confirmation of God's Covenant, and were helped thereby, think not strange that we should need the same establishment for our advantage.
7. Finally, Let all Abraham's true Seed delightfully embrace this established Covenant for their complete spiritual establishment. God hath purposely thus established and confirmed it, that it might stablish and confirm them. Hither let them fly for strength, against all their Spiritual weaknesses: for settlement, against all their spiritual unsettledness. O ye faithful obedient and upright Seed of Abraham, mind and meditate much upon this Confirmed and most Sure Covenant, set your hearts upon it deliberately, and view it exactly on every side: How full it is, for Substance; How sure, for establishment; And then let it wholly settle, strengthen, stablish you. More particularly,
(1.) Hereby stablish your Faith and assurance in all the Promises of this Covenant. Know them, in their full latitude and compass: Assent to them, as infallibly true and sure in themselves: Apply them, and appropriate them to yourselves, be persuaded of them, and embrace them, as your own certain and unquestionable portion. Hath the Lord thus and thus confirmed them: and do you still doubt, tremble, and stagger at them through unbelief? If God's immutable Promise and Oath will not stablish the assurance of thy Faith herein, yet let the typified Death and sufferings of Christ do it, especially seeing all the Types are now fulfilled in his Death: Come with Thomas, and put thy finger into the print of the nails in his hands and feet, and thrust thine hand into his pierced side, and be no longer faithless but believing. Say everyone of you, like him; My Covenant; my Promises; my promised blessings of the Spirit, Sanctification, Adoption, Justification, &c. my victory over all my spiritual Enemies, My true heavenly Canaan and eternal rest; The Lord is my shield, my exceeding great reward, and my God for evermore.
(2.) Hereby establish your Hope in reference to all future Covenant-Mercies, not yet fulfilled. The Covenant is made sure, much of it is already accomplished, and at length all shall be fulfilled, it shall not lie: Therefore expect and wait for them, cast the anker of hope sure and steadfast within the veil, and tarry God's leisure; hope in this established Covenant will never make you ashamed.
(3.) Hereby establish your Courage and Patience in enduring all intervening difficulties and afflictions before the full accomplishment of the Promised blessings of this Covenant. Ye have need of Courage, to hold up the heart under troubles; ye have need of Patience, to hold out unto the End; ye have need of both, that after ye have done and endured the will of God, ye may receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Abraham himself met with divers difficulties after this Covenant was made, but he strengthened his Courage and patience to undergo them, knowing the Covenant was sure: And so after he had patiently endured, he obtained the Promise. The Seed of Abraham, after this Covenant was made, did pass through much hardness, many reproaches, and distresses, both in Egypt, and in the Wilderness, before the Covenant was fulfilled in that one clause touching Canaan: But at last Canaan was theirs, and they inherited the Promise. You also shall meet with many Temptations, straits, tribulations, and Persecutions in the Egypt and Wilderness of this world, before you shall inherit the promised heavenly Canaan. But remember that, notwithstanding all interposing discouragements, the Covenant is immoveably sure; be therefore courageous and patient, for at length you shall certainly obtain. Let certainty of final and full obtaining, make you wade through whole floods of difficulties and Seas of perplexities. Give diligence to the full assurance of hope unto the end: That ye be not slothful, but followers of them who through faith and patience inherit the Promises. Shall the Apprentice patiently undergo an hard seven years service, in hope of an uncertain freedom at the end? Shall the Merchant run so many desperate hazards and adventures by Sea for divers years together, in hopes of an uncertain Gain? And will not you be content patiently to endure many tribulations and Persecutions, in hopes of a certain inheritance in heaven according to this Covenant?
(4) Hereby strengthen and establish your Spirit of Prayer and of Praises to God, in reference to all Blessings within this Covenant. 1. Strengthen your hearts and groans in Prayers for all or any Mercies within this Covenant, by these Confirmations of the Covenant. As Aaron and Hur held up Moses hands, that they were steady, when he prayed: So let these ratifications of the Covenant be thy Aaron and Hur to stablish and hold up thy heart and hands when thou prayest. Our spirits are apt to flag and faint in Prayer, but let these pillars prop them up. This use Moses made of God's Oath to Abraham, in his Prayer for Israel when they had trespassed in Aaron's idolatrous Calf, and prevailed; Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thine own self, &c. So let us pray for the blessing of Abraham, for the eternal rest, &c. saying; Remember thy Covenant, thy Promises, thy Oath, and all thy Confirmations of thy Covenant to Abraham, &c. This enables our Faith to wrestle with God. 2. Strengthen your hearts also unto all enlarged thankfulness and Praises to God for every accomplishment of this Covenant in any branch thereof, especially for performing Christ; in that hereby God declares his fidelity in his established Covenant. Thus David blesses God for all passages of Providence to Abraham's Seed in Egypt and the Wilderness. For he remembered his holy Promise, and Abraham his servant. And Zacharias blessed God for Christ's Incarnation, as done in remembrance of his Covenant, and Oath to Abraham.
(5) Hereby, Finally, Stablish you your Comforts in all. Comfort and cheer up your hearts, In the interest you have by Faith in this Covenant and all the Covenanted Mercies at present, In the expectation you have by Hope of the full accomplishment of this Covenant for future, Notwithstanding all the pressures and sufferings which by Courage and Patience you may in the mean time possibly undergo: And all, because God hath thus strongly ensured his Covenant to you. Why hath God thus Confirmed his Covenant, but to confirm your Consolation? God willing more abundantly to show unto the heirs of Promise the immutability of his Counsel, confirmed it by an Oath: That by two immutable things, in which it was impossible for God to lie, we might have a strong Consolation, who have fled for refuge to lay hold upon the hope set before us. That our Comfort might be strong and sure, he hath purposely made his Covenant strong and sure. Therefore in all our faintings, discouragements, despondencies, dejections, let's have recourse to this Covenant; and let the fullness and firmness thereof be the reviving Cordials of our oppressed Spirits.
APHORISM V.
THe End, or intended Scope, of God's Making and establishing this Covenant with Abraham and his Seed in Christ, was, Ultimately, His own Glory; Subordinately, the true Happiness of Abraham and his Seed, Jewish and Gentilish, both in this and the world to come. This Aphorism I explain as followeth.
I. The Ultimate end or Principal Scope of God in this Covenant, was, The displaying and showing forth of his own Glory. God's Glory is most deer to himself: and is the chief end of all his works of Decree, Creation, or Providence. For, of him, and through him, and to him are all things; to whom be glory forever; Amen. Of him, As the First efficient: To him, as the last End. And therefore this Eminent and peculiar work of his Covenant with Abraham must needs be peculiarly intended for his glory: and this divers ways. viz. For the Glory, 1. Of his free-Grace. 2. Of his bounteous Goodness. 3, Of his wise Providence. 4. Of his Great Power. 5. Of his Constant Faithfulness.
I. For the Glory of his Free-Grace. The Apostle speaking of this Covenant, saith, Therefore it is of Faith, that it might be by Grace, to the end the Promise might be sure to all the Seed. This Covenant was wholly founded upon free-Grace, wholly composed and made up of free-Grace. For when God did choose Abraham, and call him in Ur of the Chaldees, and there first made this Covenant with him, Abraham, was an idolater and an ungodly person; therefore could not deserve anything at all from God, but wrath and Death. Yet even then when he was impious and idolatrous, the Lord of his own mere motion and inclination, according to the mere good-pleasure of his own will, did effectually call Abraham and make a Covenant with him. Herein he displayed the riches of his free-Grace.
II. For the Glory of his bounteous Goodness, in his abundant Mercy and loving-kindness. God's goodness shines forth in his Mercy, and loving-kindness: and his Glory in them all. Now in this Covenant God hath proclaimed before all the world the glory of his goodness, mercy, and loving-kindness, most abundantly. viz. 1. In Condescending to deal with Abraham in a familiar Covenant-way: Though betwixt himself and Abraham there was infinite disproportion. 2. In Comprizing not only Abraham, but all his faithful Seed both of Jews, and Gentiles, as Subfoederates, with Abraham in this Covenant. 3. In Concorporating both Abraham and his Seed with Jesus Christ, as one joint-foederate party therein with God: accounting all his Seed as one Christ; That thus in Christ they might fully be enabled to perform their part of the Covenant, who of themselves could do nothing. 4. In Accumulating such heaps of blessings and mercies upon them, in the manifold Promises of this Covenant: Assuring them, both what God would do for them, and what God would be to them. 5. Finally, In Confirming this Covenant to Abraham and to his Seed so many ways, above all possibility of abolition or alteration. Herein the glory of his mercy and loving-kindness was exceeding glorious. Hence Moses said to Israel; Only the LORD had a delight in thy fathers to love them, and he chose their Seed after them, even you above all people, as it is this day. And Micah stiles the Substance of this Covenant The Merey to Abraham, sworn to our fathers from the days of old. And in reference to Christ incarnate Abraham's chief blessed seed, Mary herself said; He hath holpen his servant Israel, in remembrance of his Mercy, as he spoke to our fathers, to Abraham and to his Seed forever. Zacharias also to the same effect said; He hath raised up an horn of Salvation for us, in the house of his servant David;— To perform the Mercy promised to our Fathers, and to remember his Holy Covenant, the Oath which he sware to our Father Abraham, &c. So that the Scripture renders the love and mercy of God in this Covenant with Abraham and his Seed most eminently illustrious.
III. For the Glory of his wise Providence. God hath gloriously exalted and magnified the wisdom and care of his Providence in this expressure of his Covenant, and that divers ways. 1. By fore-seeing and foretelling to Abraham, when he made Covenant with him, many future Events concerning this Covenant long before they came to pass. He exactly knew whatsoever he intended to do with Abraham and his Seed to the end of the world: and therefore he glorified himself by acquainting Abraham with it aforehand. As, ( 1 ) He told Abraham of his Seed, and multiplying the same, 30. years before Isaac was born. ( 2 ) He told him of his Seeds sojourning and servile Condition in a land not theirs 400 years beforehand, (which began at the birth of Isaac the promised Seed) after which God would judge that Nation which should afflict them, but bring them out with great Substance, and in the fourth Generation bring them into Canaan: All which he exactly fulfilled. ( 3 ) He foretold him of his eminent and Primary Seed Jesus Christ, in whom all the Families of the earth should be blessed, about 1841 years before Christ was born: which in fullness of time was accordingly accomplished. 2. By sustaining and Preserving Abraham and his Seed from ruin, both when they were few in number, and when they were greatly multiplied. When they were very few, and strangers passing from one Nation to another, he suffered no man to do them wrong, yea he reproved Kings for their sakes. When they began to multiply greatly, how carefully did he provide for them? ( 1 ) In the seven years famine, they were sustained in Egypt by Joseph, a man purposely sent before to preserve them alive in that extremity; ( 2 ) In the Egyptian oppressions upon them, after Joseph's Death, they were kept from destruction; yea, the more they were oppressed, the more they grew, till at last they went out of Egypt with an high hand; ( 3 ) In the wilderness (wherein was neither food nor raiment, earing nor harvest, Physician nor medicine) he, for 40 years together, furnished them plentifully, with health: so that their foot did not swell, and the bitings of the fiery serpents were healed by the brazen serpent: with food, by Manna from Heaven, and water out of the Rock; and with raiment; for during all that time their raiment waxed not old upon them. 3. By so Ordering, disposing and over-Ruling all passages, and occurrence (though never so strange, improbable, and seemingly contrary, both to one another, and to the welfare of Abraham's Seed) that they did all work together for their good, and towards the actual accomplishment of God's Covenant with Abraham. As; ( 1 ) The great Famine in Canaan necessitated them to go into Egypt for sustenance: ( 2 ) Jacob's peculiar love to Joseph, his brethren's hatred thereupon, their casting him into a pit and after selling him to the Ishmaelites who also sold him to Potiphar in Egypt: Joseph's integrity there, his unjust imprisonment, his Interpretation of the Dreams of Pharaohs Butler and Baker in prison, and of Pharaoh's Dreams afterwards touching the seven years plenty and seven years famine: his advancement thereupon to be next to Pharaoh Lord over all the Land of Egypt: all these made Joseph in Egypt the Harbinger for Abraham's Seed there in the famine. ( 3 ) Provisions in Egypt made them willing to sojourn there. ( 4 ) Their after-oppressions in Egypt, not only prepared heavy judgments from God upon the Egyptians, but inclined also the hearts of the Israelites (when God's time came) willingly to depart out of Egypt, so that Egypt was judged, and Israel brought forth with great substance, according to God's Covenant with Abraham. ( 5 ) Their want of way Guidance and shelter from heat in the wilderness, occasioned the pillar of cloud and fire. Their great strait at the Red-Sea, by reason of the Egyptians army pursuing them, occasioned that great work of God, the Dividing of the Red-Sea, into parts, for Israel's full deliverance, and the Egyptians utter destruction. Their Hunger, thirst, and other pressing wants in the wilderness were advantageous opportunities for God's providence, whereupon he extraordinarily provided for them, Bread from Heaven, and Water out of the Rock, till they came to the borders of Canaan. Oh, Through how many windings and turnings, Mercies and Miseries, Straits and Enlargements, Facilities and Difficulties, Ordinary and Extraordinary, by land and water, in Egypt, wilderness and Canaan, did God bring to pass his Covenant and promises for the Glory of his singular Providence!
IV. For the Glory of his Great Power. The Almighty God hath wonderfully made bare, to the view of Israel and of all the world, the Glorious Arm of his power, in bringing this Covenant and the Promises thereof to pass. 1. How glorious his power, in increasing his afflicted people in Egypt from 70 persons who came into Egypt, to 603550 males of 20 years old and upward, able to go out to war, besides Levites, in the second year after they came out of Egypt. 2. How glorious his power, in all his signs and wonders wrought in Egypt by Moses and Aaron: and in bringing his people forth of Egypt with a mighty hand and an out-stretched arm! 3. How glorious his power, in dividing the Red-Sea, drying it up, leading his people through the depths as through the wilderness, and afterwards drowning therein Pharaoh and all the Egyptian Army! Thus he saved them for his names sake, that he might make his mighty power to be known, and that he might get himself honor of Pharaoh and the Egyptians. 4. How glorious his power in maintaining so great a people, even by Miracles, and that for forty years together in the wilderness! 5. How glorious his power in dispossessing the seven Nations out of the promised land, and possessing Israel thereof; in driving out the Heathen and planting them! For, (saith the Church to God,) they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine Arm, and the light of thy Countenance, because thou hadst a favor unto them.
V. The Glory of his Constant Faithfulness, Truth, and Righteousness, hath been eminently demonstrated in this performing promise and keeping Covenant with Abraham and his Seed. For, 1. All the blessings of his Covenant promised to Abraham and his Seed, were everyone performed; not one of them failed, but all came to pass. 2. His Covenant-blessings he performed to them punctually and precisely in the times which himself had fore-mentioned. As in the birth of Isaac, at the set time; In the delivering of Israel out of Egypt, at the end of 430 years to a day; In bringing them into Canaan in the fourth Generation, in Eleazar, &c. 3. No interposing difficulties or seeming impossibilities betwixt Promise and Performance could hinder his performance. Therefore where these difficulties and impediments are catalogued on purpose, betwixt Promise and Performance: Before them its said, He hath remembered his Covenant forever, &c. And after them, For he remembered his holy Promise and Abraham his servant. Showing that his truth and faithfulness in his Covenant was the foundation and end of his removing all lets and impediments out of his Covenants way. 4. No Sins and Provocations of Israel did hinder the Covenants accomplishment: his faithfulness prevailing against their many and horrid iniquities. 5. No length of time could tire out his truth and faithfulness to Abraham and his Seed, but at last it took effect. As, In performing Isaac after 30 years; In performing deliverance out of Egypt, and the inheritance of Canaan after 400 years: In performing Jesus Christ after 1840 years: And at last he will proportionably with like faithfulness perform the Heavenly Canaan at the end of the world completely to all the true Seed of Abraham. What a glory and honor is this to God's truth and faithfulness!
Thus God's Glory is the Ultimate end of this Covenant.
II. The Subordinate End, and less Principal Scope of God in this Covenant, was, For advancing the true Happiness of Abraham and his Seed, Jewish and Gentilish, both in this world, and in the world to come. This is evident: 1. Partly, In that the blessedness or Happiness of Abraham, and of all the families of the earth, in him and his Seed, is Promised in God's very first revealing of this Covenant to Abraham. 2. Partly, In that this happiness was often afterwards mentioned in Repetition of this Covenant and Promises. 3. Partly, In that the New Testament interprets this happiness to be primarily accomplished in Christ the Seed of Seeds blessing both Jews and Gentiles many ways, according to this Covenant with Abraham and his Seed. 4. Partly, In that the Gospel (that is, the glad tidings of Sinners Salvation by Jesus Christ) was preached to Abraham: in God's making this Covenant with him. And the Gospel brings all Happiness and Blessings in its bosom to all that do receive it. Thus its clear, That the advancing of the Happiness of Abraham and his Seed, was intended by God in this Covenant.
Of this Happiness of Abraham and his Seed, scoped at in this Covenant, there are (besides others) these Branches especially therein Revealed. All which branches tend to complete their Happiness. As,
- I. Redemption, by Christ the Seed of Abraham, from the Curse of the Law, and from all our Enemies.
- II. Participation of the promised Spirit of God.
- III. Conversion from Sin▪ and Satan, unto God.
- IV. Adoption into God's family.
- V. Justification through Faith.
- VI. Covenant-Relation to, and Communion with God.
- VII. Glorification in the highest Heavens for evermore.
Touching all these branches of happiness, and divers others, I have spoken something formerly: and in reference to most of them shall here add no more, As being rather Implyed then expressed in this Covenant.
But for as much as Justification of Abraham by Faith is here in this Covenant Dispensation, First of all Revealed, and plainly Expressed; and is such an Eminent Covenant-blessing, whereupon the Comfort of Believers doth depend; and is to many very hard to be understood: I shall here endeavor more fully to clear it; By opening that eminent Testimony, Abraham believed in the LORD, and he counted (or imputed) it to him for righteousness. The Apostle alleging this, renders it passively; Abraham believed God, and it was counted unto him for righteousness. He alledgeth the Sense, rather then the Grammatical signification of the words. To the Letter the Hebrew is thus to be translated exactly; He believed in the LORD, and he-imputed-that to him righteousness. That is; The Lord, in whom he believed, imputed that believing to him for righteousness. Thus the Interlinear Bible translates it. And thus Cevalerius judgeth it ought to be rendered actively to the word: Et imputavit illud ei justitiam; vel, in justitiam. And he imputed that to him righteousness; or, unto righteousness. For the Hebrew word here 〈 in non-Latin alphabet 〉 jachshebeha, He-imputed-that, is Active, not Passive. This is the first place in all the Bible, wherein Believing, or Faith, and Imputation of it to righteousness, is expressly mentioned. And both in reference to Abraham, the Father of all Believers. Rom. 4. 11, 12, 16. And therefore, for the Opening of this Text, and clearing of Justification by Faith therein so notably declared (which is one of the Grand spiritual Blessings and Benefits assured by God to Abraham in this Covenant of Faith,) I shall with all possible brevity and perspicuity discuss these ensuing Questions. viz. 1. What is meant by Believing in the LORD? 2. What is meant by Justice, or Righteousness? 3. What is meant by Counting, or Imputing? 4. What it was which the Lord Imputed to Abraham for Righteousness: and How it was so imputed to him? 5. 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? 6. Whether all Abraham's believing Seed both of Jews and Gentiles were not to be Justified in the same way that Abraham was? 7. Finally, (as a result from the whole) wherein the nature of that Justification consists, which is Revealed in the Covenant of Faith from age to age?
Quest. I. what is meant by, Believing in the LORD? 〈 in non-Latin alphabet 〉 veheemin bahovah: And he believed in the LORD. Here I shall speak, 1. Of the word Believe 2. Of the phrase, believing in the LORD. 3. Of the thing itself, viz. Faith, in a Theological way.
1. The word 〈 in non-Latin alphabet 〉 Heemin, He Believed, is derived from 〈 in non-Latin alphabet 〉 Aman. To confirm or strengthen, or stay, Exod. 17. 12. and properly it signifies, He-steadily-believed, He-firmly-believed. He was persuaded that God's promise was firm, and sure, and constant. It is a lively motion or persuasion of the heart, firmly resting on things spoken: its opposed to fainting of the heart. As it is said of Jacob when he heard the tidings of Joseph's being alive, that his Heart fainted, for he believed them not: but when he saw the wagons, his Spirit revived. David said: I had fainted, unless I had believed to see the goodness of the LORD, &c. Faith props and stays up the heart against doubting and fainting: being an heart-reviving persuasion.
2. The phrase of, Believed in the LORD, according to the opinion of some, doth always and in its own Nature denote the trust and affiance of the heart: and so distinguisheth true justifying Faith from the Faith of hypocrites, which is but a believing of God. It being one thing, Credere Deo, to believe God's word as true; another, Credere in Deum, to have affiance in God, and rest upon him. Learned Mercerus and others note, that this Hebrew word for believing joined with 〈 in non-Latin alphabet 〉 , notes only to believe God: but joined with 〈 in non-Latin alphabet 〉 as here, signifies more emphatically a trust and resting upon him. Augustine observes the distinction of Credere Deo, and Credere in Deum. Which distinction since hath obtained in the schools, after the Master of the Sentences. But all things well weighed, I am rather of their judgment, who think that this Distinction doth not always hold, nor is it intrinsical to the Nature of the Hebrew or Greek phrase: but rather these phrases of Believing God, and Believing in God, are to be distinguished and interpreted according to the Circumstances of the text, and the Subject spoken of; As those acute and learned men, Mercerus, Rivet, and Gomarus have well observed. For 1. Paul alleging this place of Moses, He believed in the LORD, saith Abraham believed God. And yet here Abraham did not barely Assent to God and to his Promise as true: but Trusted in it with affiance and recumbency. And our Savior promiseth eternal life to him that believes God. He that believeth him that sent me ( 〈 in non-Latin alphabet 〉 ) hath everlasting life. So that sometimes, believing God, denotes true justifying and saving Faith. 2. Sometimes on the other hand, believing in God, or in Christ, denotes a Faith false and counterfeit, such as may be in carnal persons and hypocrites. As, Many believed in his name, ( 〈 in non-Latin alphabet 〉 ) beholding the signs which he did, but Jesus did not commit himself unto them, because he knew all men. Christ would not trust himself with them; therefore their faith was not true. And, Among the chief Rulers many believed on him, ( 〈 in non-Latin alphabet 〉 ) but because of the Pharisees they did not confess him, lest they should be put out of the synagogue. For they loved the praise of men, more then the praise of God. And therefore most probably their Faith was not unfeigned, but false and hypocritical.
3. As touching Faith itself, Its not my intent to Treat of the whole Nature of Faith at large, but only of Saving and Justifying Faith, and of that so far only as may serve to clear Abraham's Justification by Faith. To this effect, I shall thus describe Justifying Faith. viz.
Justifying Faith is a saving Grace wrought in the Hearts of the Elect at their Regeneration by God's Spirit and word, whereby they not only know, Assent to, and apply to themselves the Promises, Gospel and Doctrine of Jesus Christ for God's glory in their Justification and Salvation; but also whereby they afterwards walk as becometh justified persons.
I confirm and explain this Description as followeth.
First, The general Nature of it. It's A Saving Grace. A Grace because it is a gracious habit, or supernatural virtue, given of God. A saving Grace: because it is the Instrumental mean of Salvation to them that have it. — By grace are ye saved through Faith, and that not of yourselves; it is the gift of God. — Of them that believe to the saving of the Soul — He that believeth, shall be saved.
Secondly, The efficient Cause of Faith is twofold. 1. Principal; God's Spirit. Faith is one of the fruits of the Spirit. 2. Instrumental; God's Word. Faith cometh by hearing, and hearing by the Word of God. The time or Season when God's Spirit and Word work Faith in any, is at their Regeneration: Then Faith with all other holy Habits of Sanctification are instilled and infused into the Soul. — To them that believe in his Name: which were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God: The manner how the Spirit and Word work Faith, is a Subject too large here to be insisted upon.
Thirdly, The Subject recipient wherein it is poperly and peculiarly seated, is, The Hearts of God's Elect. For, with the Heart man believeth unto righteousness. And here by ( Heart ) I understand the whole rational Soul, which is the adequate Subject of Faith. For, Faith is not to be seated only in the Understanding, as some; nor only in the Will, as others are of opinion: but in both. In the Understanding, as it is a Knowledge of, and Assent unto the truth of the Promise: In the will, as it is an Affiance, Confidence, or Trust in the Promise. As will further appear in Considering these Acts of Faith afterwards. Yet Faith is not seated in any Hearts, but only in the Hearts of God's Elect. All men have not Faith. — As many as were ordained to eternal life, believed. — God hath chosen you to salvation, through Sanctification of the Spirit, and belief of the truth. — ye believe not, because ye are not of my Sheep. Hence Faith is styled, by way of appropriation, The Faith of God's Elect: because proper and peculiar to them only.
Fourthly, The Object, or Matter of this Faith, is, Generally, the whole Word of God contained in the Scriptures; Particularly, The Promises, Gospel and Doctrine of Jesus Christ. The Promise; Repent and be baptized everyone of you in the Name of Jesus Christ, for the remission of sins.—For the Promise is to you and to your children, and to all that are afar off, even as many as the Lord our God shall call. The Gospel; Repent ye, and believe the Gospel.—The Gospel is the power of God unto salvation to everyone that believeth. This Promise and Gospel is That Doctrine of God touching the Person, Attributes, Offices and Benefis of Jesus Christ. The Sum whereof is, That Jesus the Son of the Virgin Mary is the Christ, the Son of God, The perfect and only Savior of all true believers. Hence, this peculiar object of Faith is styled Faith, The law of Faith, The word of Faith, &c. And on the other hand, Faith in reference to this peculiar object, is called The Faith of the Gospel, Faith of Jesus Christ, The faith of the Son of God. Here therefore Justifying Faith is described, not by its General Object, the Word of God: But by its Particular Object, The Promises, Gospel and Doctrine of Jesus Christ for Justification and Salvation. For, its the Particular Faith, that hath respect to this Particular Object, with a Particular Assent to it, and Application of it, as concerning us, that justifies.
Hereupon we justly reject the Popish Opinion as erroneous, Asserting, That Justifying Faith is only a General Assent to the Word of God in General, as true; without any particularizing either of the Object of Faith, or of the Assent thereunto, in reference to a man's own particular interest therein: And not without just cause. For, 1. Saving and justifying Faith is set forth in Scripture under such expressions, as note a particular tendency to Christ, and peculiar applying and appropriating of him to the believer. As Coming to him, Receiving of Christ, Eating his flesh and drinking his blood, Having of the Son, &c. 2. Abraham the Father of all believers was justified; (not by a General Faith, assenting to God's Word as true in General, but) by a Particular Faith. For, he believed in the LORD, that he should be the Father of Many Nations, according to that which was spoken, So shall thy seed be. Herein his Faith was Particular, Partly, in regard of the Object; viz. His fatherhood to many Nations promised, wherein he peculiarly and principally had respect to Christ his chief Seed, in whom the Nations should become his Seed, and be blessed. Partly, in regard of the Act of Faith, He believed in the LORD; which here notes, not only Assent, but also Particular Application of it to himself by affiance, trust, Confidence, recumbency, &c. in the Lord. And therefore it was imputed to him for righteousness. Wherefore? Because he so particularly acted his Faith upon that particular object or Promise chiefly intending Christ. And Consequently All Abraham's Seed must be justified by the like particular Faith in Christ. And so the Apostle infers; 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 who raised up Jesus our Lord from the dead, who was delivered for our offenses, and was raised again for our justification. 3. If A mere Assent to God's Word as true by a General Faith, be sufficient to Justification; then Hypocrites, Reprobates, yea the very Devils may be justified: for they have such a General Faith, assenting to the Word of God as true. But such can never be justified.
Fifthly, The Final Cause, or End of this Faith▪ whereunto it tends, and at which it aims, is, God's Glory in the Sinners Justification and Salvation. 1. The chief and Ultimate End of faith, and of all the Graces of the Spirit of Christ, is, the Glory of God the Redeemer. Which Glory God brings to himself wonderfully, whilst he manifests the virtue of his Free-grace, Mercy, Love, Truth, Righteousness, Power, &c. in bestowing Christ, Righteousness, happiness, by Faith, upon the blind, dead, unbelieving Enemies of God, according to his Covenant in Christ: And believers acknowledge this Glory to be God's due, whilst they celebrate and show forth these virtues of God both in words and deeds flowing from grateful hearts. 2. The Secondary and Subordinate end of Faith, is, The Sinners Justification, and Salvation. Whereof a working Faith is the Organ or Instrument: not by itself, or by it's own imbred force or efficacy, (As it is with Instruments of Nature and Art;) Nor by its own merit (for it is due to God; and, by reason of the relics of sin, imperfect;) But, by accident of Grace, and of the Divine Promise, and of the power of the Spirit of God. But of this more, in Quest. 4. & 7. hereafter.
Sixthly, and Lastly, The Acts of Faith, in order to these Ends, are divers. Some Direct: Some Reflexive. Those Faith puts forth towards Objects without itself, as it were directly forwards: By These Faith returns upon itself, looks back upon itself, and sees itself believing.
Direct Acts of Faith, are either 1. The First: Or 2. Those that arise from the first.
( 1 ) The First or Primary Direct Acts of Faith, are chiefly these; Knowing, Assenting, Applying.
1. Knowing. Faith cannot be without Knowledge: yea, Faith is Knowledge. By his Knowledge shall my righteous servant justify many. — This is life eternal to know thee the only true God, and Jesus Christ whom thou hast sent. — By Faith we know ( 〈 in non-Latin alphabet 〉 ) that the worlds were created. — I know that my Redeemer liveth. Saving Faith is a Knowledge, not naturally derived from or built upon principles of human Reason; but supernaturally bred in the mind by illumination of the Spirit and Revelation of the Gospel. Hereby we know not every Divine mystery revealed perfectly; but only so far we know the Objects revealed as is necessary for Salvation. Hence Faith is compared to an Eye. It's the Eagle's-Eye of the Soul. Hereby Moses saw him that was invisible: Abraham saw Christ's day, and was glad: and we look upon the true brazen Serpent Jesus Christ lifted up upon the Cross, for spiritual Healing. Gross ignorance and blindness in spirituals cannot consist with true saving Faith.
2. Assenting, or Consenting. Faith having supernatural Knowledge of things revealed in the Gospel, judges them to be true: Consents or Assents to the truth and certainty of them •… , for the Authority, verity and fidelity of God revealing them. This is Receiving the witness of God touching his Son, which is greater then the witness of men. This is called, Beleiving the Record that God gave of his Son. viz. That God hath given to us eternal life: and this life is in his Son. And, Receiving Christ's Testimony from the Father. Hereupon He that Assents to things revealed, is said, To set to his Seal, that God is true: And he that Assents not, that believes not, is said, To make God a Lyar, because he believes not the Record that God gave of his Son. For clearing this Assenting Act. See the notion about Assent here in the Margin.
3. Applying. Faith having assented to the Promises and Doctrine of Christ as True and sure in themselves; enables the soul to step a degree further, viz. To apply them, accept them, close with them, rest and stay upon them, &c. as those that are, and will be true and good to us, even unto us in particular. This is the Appropriating act of Faith, whereby we make things promised our own. Hereby we take Livery and Seizin of them; and bring them home into our own bosom. Hereby we begin to lay claim to the Promises and tenders of Christ, as having a Right to them and interest in them: Perswading ourselves that Christ will be Redemption, Righteousness, Sanctification, Salvation and All unto us. This Applying Act of Faith is set forth in Scripture under several Names and Notions: which may somewhat further open the true Nature of it to us. Especially it is styled, 1. An embracing of the Promises. These all died in faith,—and embraced the promises; 〈 in non-Latin alphabet 〉 , properly signifies, they lovingly embraced, they eagerly-apprehended. And thence signifies to Salute, which usually was done with loving embracings. Some think its an Allusion to Mariners who after a long voyage, gladly salute the shore. Faith it clasps about the promises, and hugs them as dear enjoyments. 2. A Perswasion of the Promises; viz. of their truth, certainty, and goodness, 〈 in non-Latin alphabet 〉 And were persuaded of them. The Apostle stiles it 〈 in non-Latin alphabet 〉 Perswasion, or Confident persuasion, it's rendered Confidence. In whom we have access with Confidence by the Faith of him. This confident-persuasion, he makes an act, or effect of Faith. I am persuaded, that neither Death, &c. 3. Coming to Christ. He that comes to me shall never hunger, and he that believes in me shall never thirst. Faith is the feet of the Soul, whereby we approach to him. 4. Receiving of Christ. But as many as Received ( 〈 in non-Latin alphabet 〉 ) him, to them gave he power, &c.— to them that believe on his Name. Faith is the hand whereby we receive Christ into our hearts to dwell there. 5. Eating of Christ's flesh, and drinking his blood. viz. Feeding upon Christ crucified; so that we are spiritually incorporated, united, and as it were assimilated to him, as food is to the body. 6. Having of the Son. He that hath the Son hath life: he that hath not the Son hath not life. Faith possesses and enjoys Christ. 7. Trust, Confidence, Affiance in the Lord, or in his Word and Promises. The Hebrew useth three words for this Trust, and all very Emphatical. viz. 〈 in non-Latin alphabet 〉 Aman, which signifies properly A firm and stable trust: and its opposed to fainting, as was noted. And 〈 in non-Latin alphabet 〉 Batach, which properly imports, To trust, to confide, firmly-to-lean-upon, and thereupon To be secure, confidence breeding Security. And its opposed to doubting and fear. As Pagnin and Mecerus observe. And 〈 in non-Latin alphabet 〉 chasah, Properly To fly or betake one self to any one under whose protection he may be safe, as chickens under the wing of the Hen. Thence, To trust, to have confidence, to fly to for safety. As, Blessed are all they that trust in him, (or, fly to him for safety.) viz. to Christ. The Greek also useth three notable words for this Trust, viz. 〈 in non-Latin alphabet 〉 i. e. Perswasion, Confident-persuasion. In whom we have access, with Confidence ( 〈 in non-Latin alphabet 〉 ) by the Faith of him. And 〈 in non-Latin alphabet 〉 , which properly signifies liberty of speech: A free speech concealing nothing. Thence, trust, confidence, boldness, &c. In whom we have boldness and access — Beloved, if our heart condemn us not, ( 〈 in non-Latin alphabet 〉 ) we have confidence towards God. And 〈 in non-Latin alphabet 〉 , which is rendered, Full-persuasion. And being fully persuaded, that what he had promised, he was able also to perform. But it properly signifies A-full-carrying-out, viz. of the Soul or Heart to the Object believed without doubt or hesitancy. Metaphorically this Trust in the Lord, is Sometimes styled, Rolling on the Lord, He Rolled on the LORD, that is, he trusted in him. An allusion to a man overburdened, who rolls his burden to another, commits it to a stronger shoulder. Sometimes Resting, Staying or Leaning upon The Lord, as a weak or weary man leans upon his staff: (for thence the Metaphor is taken.) — Let him trust in the Name of the LORD, and stay (or lean) upon his God. Believing, is a spiritual Leaning, Resting, Relying or recumbency upon the Lord and his Promises. Oh, this Trusting Act of Faith is a Noble and glorious Act. 8. The Subsistence of things hoped for. 〈 in non-Latin alphabet 〉 . Not the physical or real subsistence of them without us: but their mental subsistence in the understanding, and fiducial in the heart of the believer. For Faith (as Pareus well noteth) makes it's objects as it were really to exist or subsist in our minds and hearts. Faith sets them as present before itself, and looks upon them as present; though at greatest distance. It reallizeth them, and gives them a present being to the Soul; saith, Heaven is mine; Eternity of glory is mine; &c. 9. Finally, Faith in regard of its Applying faculty is styled The evidence of things not seen. 〈 in non-Latin alphabet 〉 , notes properly, A Convincing Evidence, or demonstration, whereby not only the mind is convincingly brought to a certain assent, but also the heart to a certain and sure trust. And all this in reference to things not seen; whether, Past, Present, or Future. But Hope looks only to things future.
These are the three Primary Acts of true Justifying and Saving Faith. viz. Knowing, Assenting, and Applying. The two former are Subjectively Seated in the Understanding: The last in the Will. Nor need that seem▪ strange, (as judicious Rivet observeth;) For Faith may be attributed to the Understanding by way of Disposition: which is absolved in the Will by Fiducial Apprehension. Or we may say, the Heart, Or Soul, is the Subject of Faith, wherein it acts all these ways. Whether Faith, as Assenting, or as Applying, or as both Assenting, and Applying, be Justifying Faith? is much disputed by some. For my own part, I do not see any Cogent Reason, why any of these three Acts should be excluded from Justifying, which they seem to accomplish jointly and in subordination to one another. And Scripture ascribes Justification and Salvation to them all. viz. To the Knowing act of Faith; By his knowledge shall my righteous servant justify many. — This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent. To the Assenting act; That is the word of Faith which we preach, That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth Confession is made unto Salvation. To the Applying act; For if by one man's offense, death reigned by one: much more they which receive (there's the applying act of faith) abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ. But herein the Applying Act of Faith seems to have the preeminence above both the other, as to the points of Justification and Salvation: forasmuch as it alone formally knits us to Christ, and completes our union to him, which is the foundation of all our Communion with him in his righteousness and all other his benefits. The other two Acts only disposing and Preparing us to this union. Thus of Faith's Primary Acts.
(2) Those Acts of Faith that arise from the three first, Or The Secondary Acts of Faith, whereby we walk as justified persons, after our Knowing, Assenting to, and Accepting Christ in the Gospel, are divers. Observable are these especially; viz.
1. Retaining Christ in the heart. Faith is not only as an hand to Receive Christ; but also as an Arm to embrace and hold him fast. Having received Christ into the Heart, it retains Christ still in the Heart. That Christ may dwell in your hearts by Faith. The believing heart, is Christ's Home and Habitation. Dwelling, implies his continued and constant abode therein. They are more rooted and built up in him day by day, and stablished in the Faith.
2. Purifying the Heart. In the Synod at Jerusalem, occasioned by some that urged the necessity of Circumcision and of Keeping the Law unto Salvation, Peter declares from his own Experience, How God accepted the Gentiles though uncircumcised, giving them them the Holy Ghost upon his Preaching, as well as formerly to the Jews: and (saith he) he put no difference betwixt us and them, purifying their hearts by Faith. And consequently there was no need to impose Legal Ceremonies upon them: God accepting them savingly without them. Now, Faith Purifies the Heart, Partly, from the guilt of Sin; As it instrumentally receives Christ's righteousness. This is the purity of Justification. Partly, from the inherent filth, spot and power of Sin; as it is a part of Sanctification, conflicting against corruption, and by degrees working it out; As the pure wine or honey works out the dross and dregs.
3. Refreshing the Soul with peace and joy. With Peace; in that we are now reconciled to God in the blood of Christ, remaining no longer Enemies. With joy; In that we have hope of glory and salvation by Christ. Therefore being justified by Faith, we have peace with God, through our Lord Jesus Christ.—and rejoice in Hope of the glory of God. To this effect is that Prayer of the Apostle; Now the God of Hope fill you with all joy and peace in believing. Faith Calms the Conscience, and Comforts the Heart.
4. Breaking forth into good works. Saving Faith is not a Workless, but a Working Faith: fruitful in good work •… . This is clear in those Faithful ones catalogued by the Apostle; whose Faith evidenced itself notably in obedience and good works. And elsewhere Paul saith; The work of Faith, the labor of love, the patience of Hope. True: Faith alone justifieth: but justifying Faith is not alone. It is still attended inseparably with good works as the proper fruit of faith. Hence, James is positive, That Faith without works is dead, as the body is dead without the Soul.
5. Working by Love. Faith is working: and it works not servily, slavishly, mercinarily, &c. but sweetly, cheerfully, in all its works. In Jesus Christ neither Circumcision availeth anything, nor uncircumcision, but Faith which worketh by Love. Faith stirs up love mightily: and by love excited it acts sweetly, pleasantly towards all God's commands; And his Commands are never grievous to love.
6. Quickening and enlivening the Soul. Faith is the life of a Christian. The just shall live by his Faith. Thus Paul lived; I live, yet not I, but Christ in me. And the life that I now live in the flesh, I live by the Faith of the Son of God. The Soul is the Life of the Body: Faith is the Life of the Soul: Christ and the Promise the Life of Faith. By Faith we not only Live unto Christ as the End of our Faith: but we also live upon Christ, as the Author and finisher of our Faith. We live upon Christ throughout the whole Course of Christianity. We are stupid, dull, and dead in heavenly motions, further then Christ and Faith act us, and Quicken us: but by them we live vitam vere vitalem, a life truly vital and comfortable. Especially this life of Faith is seen in frequent Sufferings and Pangs of Death. Then Faith keeps the Soul from dying and fainting through despondency and despair. The Lord propounded this Act of living by Faith, to the godly Jews, as their support and comfort against their long Captivity in Babylon for 70 years together, out of which they should then certainly be delivered. But mean-while the just should live by his Faith. Job lived by his Faith, in the deep gulf of all those miseries into which he was implunged. The three Jews lived by their faith, against all Nebuchadnezzar's threats, and all possible terrors of the fiery furnace. Daniel lived by his Faith, even in the Lions Den. Those Believers in the days of the Maccabees lived by their Faith in all the variety and extremity of Cruelties that were heaped upon them by the wicked world. Paul lived by his Faith in his many sufferings, perils, and hazards of Death. And since his days what a cloud, yea what a sky of believers mentioned in Ecclesiastical Histories, have in all ages lived by their Faith most sweetly and gloriously, in bonds, in prisons, in tortures, in flames and most cruel death, breathing out their Living speeches, in dying state!
7. Finally, Conquering all our Spiritual Enemies. Faith in Christ is a most triumphant Conqueror. It fetches Courage and strength continually from Christ, and prevails. 1. Faith subdues the Flesh, within, 1. whilst it purifies the heart, and enables to purify ourselves even as God is pure. 2. Faith Conquers the world without, whilst it enables the believer, To deny the worlds Ensnaring Smiles of Prosperity on the right hand, and To despise the worlds amazing frowns of Adversity on the left hand. Whatsoever is born of God overcometh the world: And this is the victory that overcometh the world, even our faith. Faith raiseth the Soul above all the hopes and Fears of the world. 3. Faith Overcomes the Devil himself and all the power of darkness. By Faith we resist him: and he flies. By the shield of Faith we repel and Quench all the fiery darts of the wicked. At last Faith will put all our foes to flight: and having done all shall triumphantly keep the Field, yea receive the Crown.
These are the Secondary Acts of Faith, flowing from the former. By these we walk as becomes justified persons: after we have known, assented to, and applied Jesus Christ in the Promises and Gospel, for Justification and Salvation. Thus of Faith's Direct Act.
The Reflect Act of Faith. is Faith's Reflection or lookingback, or Returning in upon itself, whereby it sees or discerns itself believing. As the understanding reflects upon itself, and knows that it understands. Hereby we do know that we know him, if we keep his Commandments. To know Christ, is the Direct Act: To know that we know him, is the Reflect Act. Paul said, I know whom I have believed, or Trusted. To believe, or trust Christ, is the Direct act. To know whom he had believed, is the reflect act, whereby he not only discerned the Object, but also his own Act of believing exercised about it. Now Faith looks back upon itself, and discerns itself to believe by a twofold light, viz. Partly by the light of the word, discovering what true Faith is, and what are the Acts, Properties, Characters or evidences thereof. Partly by the light of Conscience, Evidencing it's own Experiences of Faith conform and suitable to the word; whereupon Faith concludes that it doth believe. And this is Assurance of Evidence: and that not of the Object, but of the Subject. And it is chiefly concluded upon, by discourse and Reasoning (faith being a discursive Grace) in a Practical way. Thus, They that Know, Assent to, and apply the Promises, Gospel and Doctrine of Christ for Justification and Salvation, walking afterwards as justified persons, Retaining Christ in the Heart, &c. they have true Faith. But I do so; I Know, Assent, and Apply the Promises, Gospel, and Doctrine of Christ, &c. Therefore I believe. The Proposition in this Discourse is still taken from Scripture: The Assumption from Experience: The Conclusion results from both. Thus of the I. Question.
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.