The Doctrine of Justification, Treatise · Chapter 31
CHAPTER XXXI.
THE ſecond thinge wherein conſiſteth the forme of our iuſtification, is the Lords imputing of the thinges given vntounto vsus: that is both of faith, and Chriſtes obedience: and for the obſervation of the imputation of both, wee are to marke theſe two phraſes. Firſt, where it is ſaide that faith is imputed vntounto righteouſnes, Rom. cha. 4. ver. 5. 9. Secondly, where it is ſaide, that righteovſnes is imputed, Rom. chapt. 4. ver. 11. For the one importes plainely the imputation of faith: the oher importes the imputation of righteouſnes it ſelfe, which is by faith. For we have alreadie ſhewen, that our faith is neither our righteouſnes, nor called in the Scriptures our righteouſnes, howſoever our righteouſnes be called the righteouſnes of the faith of Ieſus, or by the faith of Ieſus: and it may be, that the not obſerving hereof, hath made ſome worthie and learned Divines, to denie al imputation of Chriſtes obedience, & to maintaine nothing to be imputed vntounto vsus but faith only, & that not (vntounto) righteouſnes, but (as they interprete the worde foreign (for) that is in the place of righteouſnes.
For cleering of this point of Imputation, we will firſt ſpeake of the word imputation what it ſignifieth.
Secondly, what ſorte of things are ſaide to be imputed in the Scriptures: whether thinges that are inherent in vsus, or thinges not inherent, or both.
Thirdly, we will ſpeake of theſe things, which are ſaide in ſcripture to be imputed to vsus for our iuſtification.
Concerning the firſt, the word it ſelfe ſignifieth the ſentence of our iudgement, or reſolut opinion of his minde, and in this ſenſe it is taken Rom. chap. 3. 28. as alſo Rom. 6. 11. Secondly, it is referred to the reaſoning of the minde, and the diſputing of the vnderſtanding, as Marke chap. 11. ver. 31. Thirdly, it is referred to a mans purpoſing, or imagining, or plotting any thing, as 1. Corint. chap. 13. ver. 5. Fourthly, it is referred to the eſtimation, or accompt of the minde touching any thing, as Acts chap. 19. ver. 27. in which ſenſe alſo it may be taken Mark, 15. 28. Luke chap. 22. ver. 37. Fiftly, it is re…erred to the laying to a mans charge of any debt, or guiltines, as 2. Timoth. chap. 4. ver. 16. Laſtly, it is taken in a borrowed ſenſe, frō accompts and reckonings, for accompting vntounto a man, or reputing vntounto a man, and reckoning to a man any thing to bee his, or to be good payement and ſatisfaction from him in his accompts: and in this ſenſe is it taken in the matter of our iuſtification, when as God eyther reckoneth that to be ours which is not ours, or when hee eſteemeth and accompteth that ſufficient, which hee giveth vsus freely for our iuſtification before him.
But in this ſenſe it appeareth, that there is a three folde difference in mens taking of the meaninge of the worde imputation.
The firſt is, when imputation is taken for naked acceptation of a thing although in it ſelfe inſufficient, as ſufficient, by God: and this maketh ſome men to define our iuſtification, to be nothing els, but a gracious acceptation of our imperfect faith by God, in place of perfect righteouſnes: but to this wee have anſwered before, and certaine and ſure it is, that God receyves no righteouſnes from vsus, but gives righteouſnes vntounto vsus.
The ſecond meaning is, when imputation is takē, not ſimply for a naked acceptation of a thing whether in it ſelfe perfect or imperfect: but for accompting that which is perfect righteouſnes in it ſelfe, and yet is not ours, to be ours.
The third ſenſe is, when imputation is ſo taken, that it ſignifieth, not only the accompting or reckoning to vsus as ours the righteouſnes which is imputed, but ſo reckoneth and reputeth it to vsus as done by our ſelves.
The firſt importeth no more, but the Lordes accompting: and holding of a thing ſufficient, which notwithſtanding of it ſelfe is not ſufficient, nor perfect righteouſnes: which opinion can never be maintayned with Gods honour.
The ſeconde, importeth not onelyonly an accompting, and holding of a thing, which in it ſelfe is ſufficient righteouſnes, to bee full and perfect: but alſo an accomptinge of that perfect righteouſnes vntounto vsus as ours, howſoever it bee onelyonly Chriſtes: ſo that this opinion taketh the word imputatiō ſo, as when God reckoneth to vsus that to be our righteouſnes, which in effect is not our righteouſnes, but onelyonly by his accompt and imputation.
The third importeth that ſame, that the ſecond doeth, but in a more ſtrict ſenſe, to wit, that God by imputing of Chriſts obedience vntounto vsus, doeth not onelyonly accompt it to be our righteouſnes, but alſo doth accompt it as performed and done by vsus: and this ſentence though it ſeeme hard, and to derogate ſomething to the honour of God, and praiſe of his grace, yet one word being taken in a charitable (which alſo is a true) ſenſe, there ſhalbe no fault foūd in the ſpeech. The word is (as) when it is ſaide that the Lord imputeth Chriſtes obedience to vsus, as if we had done it our ſelves: which word is not to be taken, as though it imported, that God did impute vntounto vsus. that wee had done this: but oely is ſet downe by ſimilitude, to ſhewe the faithfulnes, and trueth of Gods imputation: to wit, that GOD imputeth Chriſtes righteouſnes, as truely to be ours, and as effectually to iuſtifie vsus, as it ſhould have done, if wee had in our owne perſons, actually performed it. and in that ſenſe this ſpeech may well be approoved.
Moreover, it may be taken in good parte, even although we take it in the ſtricteſt ſenſe ſpoken before: if wee conſider that Ieſus Chriſt did beare all our perſons in his death, and therefore he is ſaide in ſcriptures, to have died for vsus: ſo that what he did bearing our perſons even in the ſight of God, and dying for vsus even by the very appointement of God: that which hee did for vsus, and in our name, may not impertinentlie be ſaide to bee imputed by God vntounto vsus, as done by vsus▪
But for myne owne iudgement, I eſteeme the firſt interpretation of the word (as) to bee moſt ſounde, and agreeable to the trueth, and beeing ſo taken, there ſhalbe no difference in ſubſtance, betwixt the ſecond and third opinion, onelyonly that which is not expreſſed in the ſecond, but vnderſtood in the word imputation, touching the trueth and effectualnes of it, is by ſimilitude expreſſed in the third: and in this ſenſe it is to bee taken in the matter of our iuſtification, and it declareth the forme of our iuſtification, importing this much, that God iuſtifieth vsus by accompting vntounto vsus Chriſtes obedience, which is in it ſelfe perfect righteouſnes: in ſuch ſorte, as by this his imputation, it is ours as truely, and doeth as truely cleere vsus before God, as if it were our owne in deede, and we our ſelves in deed had performed it.
Thus we have need to take heed of two extremities, whereinto it is evident that many men doe fall, in this point: ſome taking imputation too ſlenderly, and others taking it too ſtrictlie, each being to other the cauſe of others ſtumbling.
Furthermore, wee ſhall vnderſtande the more cleerlie the right meaning of the word imputation, if wee doe conſider it in the two cōtrarie phraſes, wherein it is vſed al to one ſenſe in the Scriptures. For ſometimes our iuſtification is deſcribed negatively, by not imputing of ſinne: ſometimes affirmatively, by imputing of righteouſnes: For as the word imputation is taken in the negative phraſe, it muſt alſo be taken in the affirmative: now in the negative, we may know how it is taken by the Apoſtle, 2. Cor. chap. 5. ver. 19. where it is ſaide: God was in Christ, reconciling the world to him ſelfe, not imputing to them their ſinnes. As likewiſe Pſal. 32. and Rom. chap. 4. where it is ſaide: Bleſied is the man to whom the Lord imputeth not ſinne. In which places not imputing of ſinne, ſignifieth the not reckoning vntounto vsus ſinne nor iniquitie, and the not accompting of vsus to be vnrighteous, and ſo the not laying guiltines to our charge, nor exacting puniſhment of vsus for it: wherevpon it followeth, that imputation of righteouſnes, muſt ſignifie the reckoning of righteouſnes vntounto vsus, and accompting of vsus to be righteous, & pronouncing of vsus guiltleſſe, and decerning life vntounto vsus.
For clearer vnderſtanding whereof, we are to knowe, that the word of imputation, hath alwayes reference to ſome other thing, fo that it commonly cometh in betwixt two things, the one the thing which is imputed, the other that wherevnto it is imputed, ſo that imputation hath relation vntounto both: and to make this manifeſt, we ſhall conſider theſe 3. phraſes: The obedience of Chriſt, is imputed vntounto iuſtification, conforme to the ſaying of the Apoſtle, Rom. chap. 5. ver. 19. By the obedience of one man, many shalbe made righteous. The ſecond phraſe is, Faith is imputed vntounto righteouſnes. And the third is, Righteouſnes is imputed vntounto life. The equivalent whereof we have Rom. chap. 4. ver. 11. and 5. 17. 18. In the firſt phraſe, imputation commeth in betwixt Chriſtes obedience, as the thing which is imputed, & iuſtification, as the end wherevnto it is imputed, and it hath reference to both. In the ſecond phraſe, imputation cōmeth in betwixt faith as the thing which is imputed. and righteouſnes as the end wherevnto it is imputed. In the laſt phraſe, imputation commeth in betwixt righteouſnes it ſelfe, as the thing imputed, and life, as the end wherevnto it is imputed.
Thus we ſee, that imputation in the matter of iuſtification, hath alwayes reference to two things: and thus much concerning the meaning of the word.
Now we are to conſider, what thinges they are which are ſaid to be imputed, cōcerning which, there are two extremities wherein men do commonly fall: the one holding, that nothing inherent in vsus can poſſibly be imputed to vsus: the other hold the contrarie, that nothing is imputed to vsus, but that which is inherent in vsus.
That opinion which is betwixt both, ſeemeth to agree moſt with Gods truth: that is, that not only things inherent in vsus, but things that are not inherent in vsus, are imputed to vsus: therefore imputation is vſed by the holy ghoſt, when hee ſpeaketh of iuſtification by grace, and of iuſtification by works, as Rom. cha. 4. & likewiſe, when he ſpeaketh of the accompting of vsus ſinners, becauſe of our workes and corruption inherent: And when he ſpeaketh of the accompting of vsus righteous by grace, through the obedience of Chriſt, Rom. chap. 4. this ſame is cleare by other examples of Scripture, as 2. Sam. chapt. 19. verſ. 19. where She…ei ſayeth to David, Let not my Lord impute wickednes vntounto me: and Rom. chap. 2. ver. 26. where it is ſaide, His vncircumciſion shalbe imputed vntounto circumciſion. This ſame may bee confirmed vntounto vsus, Pſalm. 32. and 2. Cor. chap. 5. and Rom. chapt. 9, ver. 8. and 2. Cor. chap. 12. ver. 6. Gal. chap. 3. ver. 6. and 2. Tim. chap. 4. 16.
And therfeore ſomtimes righteouſnes is ſaid to be imputed by debt, and ſometimes by grace, Rom. cha. 4. 4. For vnderſtanding whereof, we are not only to diſtinguiſh betwixt thinges as they are inherent, or not inherent in vsus: but alſo as they are our owne or not our owne. For ſomethings inherent are ſo in vsus, that they are our owne, becauſe they conſiſt in theſe thinges which are in our nature, and are the effectes and fruites of our naturall powers: ſomethings againe are ſo in vsus, as they are no wayes our owne, being no parte nor portion of any naturall power or qualitie, nor flowing from any power or facultie in nature, but beſide and above nature, cōming to vsus from God, and wrought in vsus by the power of his ſpirit: and therefore though they be in vsus, cannot be ſaid to be our owne, becauſe they are no parte nor propertie of our nature, nor effectes produced by nature, ſuch as is faith: for although we be ſaide to beleeve with the hearte, yet neither is faith it ſelfe any naturall power or facultie in the hearte, nor produced by any naturall power or facultie of the hearte: neither doe wee beleeve with the heart naturally and by our owne ſtrength, as though wee might make our heartes to beleeve, or that faith or beleevinge were our owne worke: but faith (as wee have ſhowen before) is an inſtrument ſupernaturall, and wrought, not by our heartes, but in our heartes, by the ſupernaturail power of God: by the which, as by a ſupernaturall meane given vsus of God, we beleeve with our harts, and ſo lay hold vponupon ſupernatural things, and performe ſupernaturall workes.
According to this diverſe conſideration of thinges in vsus, or proceeding from any power that is in vsus: ſo is there a diſtinction of imputation in the ſcriptures. One is ſaid to be by debt, another is ſaide to be by grace.
Imputation by debt is, When the thing imputed, is a naturall thing, conſiſting either in the diſpoſition and properties naturall, which are in vsus: or then the fruites and effectes flowing from our owne naturall powers. And in this ſenſe is it, that the ſcripture ſaith, That to him that worketh, the wages is not imputed by grace, but by debt, Rom. chap. 4. ver. 4.
Imputation by grace (touching things in vsus) is whē the thing imputed, is not natural, but a ſupernaturall thing: being neither parte nor portion of our nature, nor of any power of facultie in nature: nor wrought by any power in vsus: but ſupernaturally placed in vsus, by God: and given vsus above and beſide all that is by nature in vsus. & in this ſenſe faith is ſaid to be imputed to vsus.
For as a man can with his body, or a member of his body, vſe an inſtrument: (ſuch as a ſword, a knife, an axe, or a ſawe, which are no parte or power, nor facultie of his body or hande) to performe things, which he could not otherwiſe doe, by his body or by his hande.
Even ſo the ſoule, & heart of a mā, can vſe a ſpiritual inſtrumēt, (ſuch as is faith) albeit it be no parte, power, or facultie of the hearte, to performe ſuch things, as by it ſelfe it could never poſſibly have performed. and therefore ſuch a ſupernaturall inſtrument whereby our heartes worketh, not being any parte nor power of vsus, nor any thing wrought in vsus by our ſelves, nor acquired, nor purchaſed by vsus: but given vsus by God, and placed in our heartes by him, can not properly be ſaid to bee ours, notwithſtanding that it be in vsus, neither can the worke which it doth, be properly ſaide to be our worke, except by Gods gracious imputation onelyonly.
For this cauſe it is, that in the Scriptures, that which is by faith, is ſaide to be by grace, Rom. chap. 4. ver. 16. as likewiſe, that the righteouſnes of faith, is not our owne righteouſnes, but the righteouſnes of God, Phill. chap. 3. ver. 9. Rom. chap. 3. ver. 21. 22. and that not onelyonly in reſpect of the righteouſnes it ſelfe which is given vsus of God: but alſo in reſpect of the meane and inſtrument whereby we receyve it, which alſo is given vsus of GOD.
Nowe we come to ſpeake of the thirde pointe, that is, concerning the thinges, which are ſaid to be imputed to vsus, in the worke of our iuſtification: and theſe be two, according to the two giftes that God giveth vsus, to this ende that wee may bee righteous.
The firſt is faith, which is the ſupernaturall inſtrument given vsus of God, to apprehend our righteouſnes.
The ſecond is the righteouſnes it ſelfe apprehended by faith, that is Chriſt crucified, or his bloud ſhed for vsus: For although the Lord hath given vsus faith, and Chriſt Ieſus his ſonne: yet albeit we have them, we have them not as our owne, but by the imputation of God. So that Gods gift, maketh poſſeſſion: but his imputation maketh our right in proprietie, in the thing poſſeſſed.
We ſay, that both faith, and Chriſtes obedience is imputed: becauſe the ſcriptures hath theſe two phraſes.
Firſt, that faith is imputed vntounto righreouſnes: and alſo, that righteouſnes is imputed. Which two phraſes, are not to be confounded: but for the cleere vnderſtanding of our iuſtification, are ſtill to be diſtinguiſhed.
To make this manifeſt, we are firſt to conſider that vntounto our iuſtification, we muſt firſt have righteouſnes, for God iuſtifieth no man, that hath not righteouſnes: For to iuſtifie the wicked, and condemne the righteous, are both abhomination vntounto the Lord, Prov. chap. 17. ver. 15. Eſai. chap. 5. ver. 23. therefore, before God iuſtifie vsus, wee muſt have righteouſnes in our poſſeſſion.
Secondly, there is but one of two righteouſnes that man can poſſes: that is, eyther his owne righteouſnes, or the righteouſnes of God: for no third righteouſnes is ſet downe in the booke of God, whereby a man can bee iuſtified: ſo that one of theſe two we muſt have, before God iuſtifie vsus. Both theſe pointes are cleere, in that one ſaying of the Apoſtle, Phil. chapt. 3. ver. 9. Not having myne owne righteouſnes which is of the Law: but that which is through the faith of Chriſt, even the righteouſnes which is through GOD by faith. Which ſentence ſheweth, firſt, that wee muſt have righteouſnes: and ſecondly, that there is but one of two to bee had, that is, eyther our owne, or Gods.
Thirdly, this place ſheweth vsus where theſe righteouſnes are: Our owne righteouſnes is conteyned in the Law: the righteouſnes of God, is conteyned in Chriſt.
Laſtly, not only this place, but divers others of the ſcriptures ſheweth vsus, that as the righteouſnes conteyned in the Lawe, is obteyned by our owne doing of the workes of the Law, and that by our owne ſtrength: ſo the righteouſnes of God, which is conteyned in Chriſt, is obtayned by beleeving, and therefore in the ſcriptures, iuſtification is ſaide eyther to be by workes, or by faith: for as working is the way, and meane, to attayne to the righteouſnes of the Lawe: ſo faith is the meane and inſtrument whereby we attayne to the righteouſnes of Chriſt.
And therefore, as the righteouſnes of the Law is called our owne, becauſe the meane whereby wee poſſeſſe it (that is our working) is our owne: ſo likewiſe, the righteouſnes of Chriſt, is ſaid not to be our owne, becauſe the meane and inſtrument whereby we obtayne it (which is faith) is not our owne.
For both theſe righteouſneſſes have their owne proper ſubiectes wherein they ſubſiſt, before wee poſſeſſe them: that is, the Law and Chriſt. For mans righteouſnes is conteyned in Lawe, and Gods righteouſnes is conteyned in Chriſt: and therefore mans righteouſnes is called the righteouſnes of the Law: & Gods righteouſnes is called the righteouſnes of Chriſt: as alſo whē man is iuſtified by his owne righteouſnes, he is ſaid to bee iuſtified by the law: and when he is iuſtified by the righteouſnes of God, he is ſaid to be iuſtified by Chriſt.
And becauſe man by working the thinges conteyned in the lawe, attayneth to the righteouſnes of the law: therefore is hee ſaid to be iuſtified by the workes of the lawe: even ſo, becauſe by beleeving he attayneth to the righteouſnes of Chriſt: therefore is he ſaide to bee iuſtified by faith. Thus he that worketh, and he that beleeveth, is oppoſed, Rom. chap. 4. ver. 5. in reſpect of the oppoſit meanes whereby they attayne to righteouſnes: the one of the law by working, the other of Chriſt by beleving.
Wherevpon the laſt point followeth, that is, that the righteouſnes of the Lawe is called mans owne righteouſnes, becauſe he attaynes to it by that which is his owne, that is, by his owne naturall power, doeing of him ſelfe, and by the ſtrength that is in him ſelfe naturally, without any helpe of any ſupernaturall power, or meane given him to aſſiſt him to doe the things contayned in the lawe. And the righteouſnes of Chriſt is ſaide by the Apoſtle, not to be mans owne, but Gods: becauſe it is not in the power of man, by all that hee is according to nature, ever to attayne to the poſſeſſion of it: but by that meane & inſtrument ſupernaturall, which is given him of God, to the end he may attayne to the poſſeſſion of the righteouſnes of God.
Thus we ſee, that the meane whereby we poſſeſſe the righteouſnes, is faith onelyonly: and becauſe faith is not our owne, therefore the righteouſnes that we poſſes by it, cannot be ours, vntill both be made ours: and this is only done, and performed, by the Lords gracious imputation of both, that is, faith, and the righteouſnes of Chriſt poſſeſſed by faith.
But firſt, & eſpecially, faith muſt be imputed to vsus as our own, to the intent, that the righteouſnes, that by it we poſſeſſe, might be our owne. For as a man hath right, to that which hee poſſeſſeth as his owne, in equitie and iuſtice, if by his owne meanes he hath obtayned poſſeſſion: but hath no right in equitie and iuſtice to it, although he have it in his poſſeſſion, if by another mans ſubſtance given him to be imployed, hee doe acquire the poſſeſſion: even ſo, if we could attayne to the poſſeſſion of righteouſnes by our owne meanes, then ſhould that righteouſnes in equitie and iuſtice be our owne: and therefore the Scripture admitteth debt in accompting wages to him that worketh, Rom. chap. 4. ver. 4. but becauſe wee doe not attayne to the poſſeſſion of righteouſnes, by our owne meanes, but by the meanes of GOD, which hee hath given vsus to vſe, that is by faith, therefore this righteouſnes in equitie and iuſtice, is not our owne, vntill the Lord doe impute it vntounto vsus, and accompt it our owne.
So by imputinge faith vntounto vsus as our owne the righteouſneſſe which wee poſſeſſe by faith is made our owne, ſo that faith beeing reckonned and accompted ours, the righteouſnes of GOD which wee poſſeſſe by faith in Chriſt, is alſo reckonned and accompted ours: and this is the cauſe why the holy Scripture doeth offtner deſcribe the manner, and forme of our iuſtification, vnderunder the phraſe of the imputation of faith, then vnderunder the phraſe of the imputation of the righteouſnes, becauſe the right that is made vsus vntounto faith in Chriſt, maketh vsus to have right vntounto Chriſt him ſelfe, as our righteouſnes and all bleſſings in him which by faith we poſſeſſe.
Secondly, it is for this cauſe, that in the deſcription of the forme of our iuſtification, that the ſpirite of God vſeth this phraſe, to wit, That to him that beleeveth: his faith is imputed vntounto righteouſnes. Which word (vntounto) beeing commonly rendered (for) doeth much darken the true ſenſe of the wordes, and maketh many to fall into dangerous errour, thinking, that the verie acte of beleevinge, is imputed for righteouſnes, that is, as they take it, in the verie ſame place, and as the verie matter, of our righteouſnes, whereas the Greeke worde foreign in this ſentence, doeth declare the ende wherevnto faith is imputed, that is, that the obedience of Chriſt, apprehended by faith, may bee righteouſnes vntounto the apprehender. For faith, and beleeving, ever imployeth the poſſeſſion of Chriſt, and his obedience in our heartes, and the imputation of faith vntounto righteouſnes, is the thing that makes Chriſt poſſeſſed by faith, to bee our righteouſnes.
I ſay to be our righteouſnes, for Chriſtes obedience is righteouſnes in it ſelfe: ſo that it is neyther our faith, nor Gods imputation of our faith, that maketh his obedience to bee righteouſnes: but imputation of faith to vsus, as ours, maketh the obedience of Chriſt poſſeſſed by faith (beeing righteouſnes in it ſelfe) to be our righteouſnes: for as wee have ſaide before, the making that, whereby we obtayne poſſeſſion to bee ours, maketh the thing poſſeſſed alſo to be ours: ſo that imputation of faith, maketh Chriſtes obedience to be that vntounto vsus, which it is in it ſelfe, though it were never imputed vntounto vsus.
And that this phraſe is ſo to be vnderſtoode, it may cleerely bee perceyved by that ſentence of the Apoſtle, Rom. chapt. 10. ver. 10. VVith the heart man beleeveth vntounto righteouſnes: and with the mouth hee confeſſeth vntounto ſalvation. In which ſentence, the greeke worde which is rendered (vntounto) can not be rendered (for) without darking, and alſo perverting, the true ſenſe and meaning of that place: for we are ſaide to beleeve with the heart, vntounto righteouſnes, in that ſame ſenſe, and meaning, wherein wee are ſaide to confeſſe with the mouth vntounto ſalvation.
But we cannot bee ſaide properlie (at leaſt cleerely, without ambiguitie) to confeſſe for ſalvation: becauſe neyther is our confeſſion the efficient cauſe of our ſalvation, neyther yet the matter or ſubſtance of our ſalvation, neither can it bee put in place of our ſalvation: but we confeſſe to this ende, that wee might attayne to ſalvation. knowing, that hee that confeſſeth not Ieſus before men, ſhall not be ſaved. For he that is ashamed of him before men: he wilbe ashamed of him before his heavenly Father, Luke chap. 9. ver. 26. And hee who shall denie him before men: him shall hee denie before his Father which is in heaven. And whoſoever shall confeſſe him before men: him shall he alſo confeſſe before his Father that is in heaven, Math. chap. 10. Luke chap. 12. Therefore knowing, that without confeſſion there is no ſalvation, ſeeing confeſſion is the way, and meane, whereby we attayne vntounto the poſſeſſion of ſalvation, we doe confeſſe to this ende that we may attayne to ſalvation. And therefore in the ſame ſenſe, wee muſt bee ſaide to beleeve with the heart vntounto righteouſnes, that is becauſe there is no meane to attaine vntounto righteouſnes, except wee beleeve. (For Chriſt is righteouſnes vntounto everie one that beleeveth, Rom. chap. 10. ver. 4. therefore we beleeve to this ende, that wee may enioye righteouſnes: according to the ſaying of the Apoſtle, Gal. chap. 2. ver. 16. VVee alſo have beleeved in Chriſt: that wee may bee iuſtified by the faith of Chriſt. In which place, that faith is vnderſtood onelyonly inſtrumentally, and not materially, it is playne by the next verſe following, where it is ſaide, If then while wee ſeeke to bee made righteous by Christ, &c. Which wordes ſhewe plainly, that Chriſt is the matter of our righteouſnes.
Nowe there is no reaſon why faith ſhould be ſaid to bee imputed vntounto righteouſnes, in any other ſenſe, as concerninge the worde (vntounto) then wee were ſaide to beleeve vntounto righteouſnes: but in all reaſon without contradiction, the Greeke worde which we render vntounto, muſt in both theſe phraſes bee taken in one and the ſame ſenſe: that is, that as we beleeve with the hearte, to this end that we might by faith (as the onelyonly apt and meete inſtrument, and onelyonly convenient and effectuall meane whereby to apprehende and poſſeſſe) attayne to the poſſeſſion of the righteouſnes of God in Chriſt: even ſo the Lord our God imputeth faith to vsus as our owne, to this end, that the righteouſnes which we poſſeſſe by it, may make vsus righteous before him, or be righteouſnes vntounto vsus in his ſight.
Thus this ſentence rightly vnderſtoode, giveth no advanvantage, eyther to the Papiſtes to prove that by workes we are iuſtified, or yet vntounto others, who doe make the very act of our beleeving to be our righteouſnes: but rather doeth evidently convince both theſe opinions of manifeſt etror.
The firſt, becauſe faith is no worke of ours, neither yet is the matter, but the meane only of our righteouſnes.
The ſecond, for the ſame foreſaid reaſon, for it is not the act of beleeving, but the thing purchaſed, and poſſeſſed by the act of beleeving, which is our righteouſnes before God: And thus much concerning imputation.