The Life of Justification Opened, Chapter 24

The Life of Justification Opened · Chapter 24

p. 314CHAP. XXIV.

The imputation of Faith it self is not Proved from Rom. IV.

THe maine, if not only ground, whereupon our Adversaries build their Assertion of the Imputation of our act of Beleeving, is Rom. 4. where they tell us, the Apostle doth frequently & expresly say, that Faith is imputed unto Righteousness. We must therefore, in order the vindication of truth, vindicate this place from their corrupt glosses; & to this end, we shall first show, that that can not be the meaning of the Apostle, in this place, which our Adversaries contend for; & next we shall examine what they say to enforce their Exposition of the place.

That the meaning of the Apostle Rom. 4. where it is said Abraham beleeved God, and it was counted unto him for righteousness: & afterward his faith is counted for righteousness, and faith was counted to Abraham for righteousness &c. is not that Abraham's act of beleeving was accounted the Righteousness, whereupon he was accepted, & was imputed unto him as a Righteousness in order to his justification; and consequently, that the act of Beleeving is now imputed to Beleevers for their Righteousness, as said Servetus, Socinus & his followers, Arminius & his followers, Papists, & others; that, I say, this is not the true meaning of the place, may appear from these particulars.

1. If the act of Beleeving be accounted a Righteousness, it must either be accounted a Perfect Righteousness, or an Imperfect Righteousness: If it be accounted for an Imperfect Righteousness, no man can be thereupon Justified; p. 315But Paul is speaking of a righteousness that was accounted to Abraham the father of the faithful, in order to Justification, & that behoved to be a perfect righteousness, for all his works, wherein was an Imperfect Righteousness, were rejected: It cannot be accounted for a perfect righteousness, because then it should be accounted to be,what it is not, and this accounting being an act of God's judgment, it would follow, that the judgment of God, were not according to truth; contrare to Rom. 2: 2. The reason is, because our faith is not perfect in it self, there being much drosse admixed, & many degrees wanting in it: far lesse can it be a Perfect Righteousness, seing a Perfect Righteousness must comprehend full Obedience to the whole Law of God.

2. The Imputation, whereof the Apostle speaketh, is of some thing to be made the Beleevers, by the Imputation of God, which the Beleever had not before: But this cannot be Faith, or the work of Beleeving, because Faith is ours before this Imputation; for Abraham beleeved God, & then followed this Imputation; and vers. 24. it is said, that it (to wit, some other thing, than the act of beleeving) shall be imputed to us, if we beleeve: therefore it is not the act of Beleeving, properly taken, that is imputed, or accounted here.

3. Faith being antecedent to this Imputation, if the act of Beleeving be imputed, the word impute, or account here, must not signifie to Bestow, Grant or Reckon upon their score; but simply to Esteem, Judge or Repute: and thus Faith, or the act of beleeving shall be in a beleever, and yet not be a Righteousness, till God repute it, to be so: But when God esteemeth, judgeth, or reputeth any thing to be in us, he doth not change it, nor make it something, that it was not before; but judgeth it to be, what it is indeed, for his judgment is according to truth Rom. 2: 2.

4. This sense & glosse is quite opposite unto, and inconsistent with the Apostles maine scope, in the first part of that Epistle, which is to prove, that Righteousness is now revealed from faith to faith Rom. 1: 17. and that we are not Justified by the works of the Law, but freely by grace, through the Redemption that is in Jesus Christ, whom God hath set forth to be a Propitiation through faith in his blood Rom. 3: 24, 25. And therefore not through the Imputation of Faith, the act of Beleeving, or any work of Righteousness, which we have done: for that should not exclude boasting, or glorying; but through the Imputation of the Righteousness of Christ, received by Faith.

5. That which was accounted to Abraham for righteousness, did exclude all works, and that to the end, that all ground of boasting, even before men, might be take, away vers. 2. & 3. Therefore Faith as a work, or the act of beleeving can not be it, which is here said to be reckoned or accounted to Abraham for righteousness: for this is a work, and being made the Ground & Formal Objective Cause of justification, can not but give ground of glorving before men.

6. This glosse maketh the Apostles discourse wholly incoherent; for he saith vers. 4, 5. Now to him, that worketh, is the reward not reckoned ef grace, p. 316but of debt: but to him, that worketh not, but beleeveth on him, that justifieth tht ungodly, his faith is counted for Righteousnese. Now if Faith, properly taken, be imputed, the reckoning shall be of just debt: for to reckon a men righteous, who is righteous antecedent to that act of accounting, is no act of grace, but of just debt: but Faiths being accounted for Righteousness is an act of grace, and therefore it must be the Object of Faith, or the Righteousness, that Faith laith hold on, that is here said to be counted upon the Beleevers score; and this indeed is no act of just debt, but of grace.

7. Againe, as was said above, if Faith properly taken, or the act of Beleeving be imputed for Righteousness, God should not be the justifier of the ungodly; nor could Faith act upon God, as such, with truth. And yet the Apostle tels us here expresly, that Faith acteth upon God, as one that Justifieth the ungodly. He who hath a Righteousness in himself is no ungodly man; and God justifying a righteous man; could not be said to justifie the ungodly. But if we take faith here, for the object of faith, or for the Righteousness of Christ, which faith fleeth unto, and layth hold on, all is clear & harmonious; for then that man is not a worker, but beleeveth, & he beleeveth on God, that justifieth the ungodly, that is one, that hath no Righteousness in himself, but must have it elsewhere, even imputed to him, and bestowed upon him, through Faith; & when he thus heleeveth, or layelh hold on Christ's Righteousness, this Righteousness, which by faith he leaneth to, is counted on his score for Righteousness, & he is thereupon justified.

8. Leaving what was formerly adduced against this glosse from vers. 6, 7. 8. of this Chapter Chap. XVIII. we shall see what other passages in this chapter will say against it. The Faith that was reckoned to Abraham for Righteousness, when he was in uncircumcision, vers. 9, 10. is the same with the Righteousness of faith, which he had, being uncircumcised vers. 11. But this Righteousness of faith is not his act of Beleeving, nor Faith taken properly, as an act of Obedience; but the Righteousness of the promised seed of the woman, in whom all Nations of the earth should be blessed, embraced by faith: for it is this, and not the meer act of beleeving, that was sealed by the signe of Circumcision vers. 11. for this Sacrament was a seal of the Covenant; & we know, Sacraments seal the whole Covenant, & all the promises thereof, to such as beleeve; & never seal our Faith, or the like, to be our Righteousness.

9. The same, that was imputed to Abraham for Righteousness will be imputed to all beleevers vers. 11. But that is not the pure act of Beleeving; for Abrahamt act of Beleeving was a strong act, and is declared and explained to be such, but every beleever, who yet must be justified, hath not such a strong act of faith, as Abraham had: And we cannot say, that some are lesse, & some are more justified, because the faith of some is weak, and the faith of others is strong: and yet this must be said, if the act of Beleeving be imputed for a Righteousness, for the Righteousness of one shall be greater than the Righteousness of another: & their Justification must hold correspondence with the ground thereof.

p. 31710. That which was imputed to Abraham, & will be imputed to all beleevers, for a Righteousness vers. 11. must be a Righteousness, which such have imputed unto them, who do beleeve; for it is added, that he might be the father of all them that beleeve, though they be not circumcised, that righteousness might be imputed unto them also: Abraham had Righteousness imputed to him, or reckoned upon his score, through faith, while he was uncircumcised, that he might be the Father of Beleevers, among the Gentiles, to whom also, when they beleeve, a Righteousness will be imputed, as it was to Father Abraham.

11. It is againe called vers. 13. the Righteousness of faith, & through it, he sais, the promise was to Abraham, & to his seed: but the promise is not through faith, as an act of virtue & obedience in us; for then it should be through the Law; but as the promise was made upon the account of the Righteousness of the promised seed, (our faith can not be said to procure, or purchase the promise) so its application is by Faith, laying hold on & gripping to that Righteousness.

12. If faith properly taken were imputed, it should be made void, & the promise of none effect, & they that are of the Law should be heires, for faith taken properly, for the act of Beleeving, belongeth to the Law: & when it is made our Righteousness, it is opposite to the free promise; for what is promised or given upon the account of Righteousness, or any thing within us, is not a free & gracious promise: And when a free & gracious promise is taken away, all the right use of Faith is taken away; & so Faith is made void; for the very essence of justifying faith lyeth in looking to, laying hold on & leaning to a free & gracious promise.

13. The Apostle vers. 15. proveth, that they, who are of the Law, cannot be heirs; & consequently that Faith, or the act of Beleeving cannot be imputed for Righteousness, as it is our act, done in obedience to the Law; by this reason, because the Law worketh wrath &c. And this also maketh against the Imputation of faith, properly taken, because that is an act of obedience to the Law, & cannot become our Righteousness, being Imperfect, & consequently not conforme to the Law, which requireth Perfection in all duties, or other wayes threatneth wrath. And if any shall deny this of faith viz. that it belongeth to the Law, they must say, that there is no Law for it, & consequently that not to beleeve is no sin, for the Apostle addeth, where no Law is, there is no transgression.

14. The ground of the free promise is that which must be Imputed, and laid hold on by Faith: But that cannot be Faith properly taken, as our act; for then the promise should not be of grace, as it is expresly said to be vers. 16. nor should it be sure, if it depended upon our faith, & not upon that, which faith laith hold on.

These things, beside what was mentioned before from this same Chapter vers. 6, 7, 8, 23, 24. may satisfie us, in this matter, and sufficiently evince, that it is not the Apostles meaning, that Faith, properly taken, as our act, or our act of Beleeving, is imputed unto Righteousness; but that the Object of Faith or the Righteousness of Christ laid hold on, and applied p. 318by Faith is that Righteousness which is reckoned upon the beleevers score.

Let us now, in the next place, see what the Adversaries say, to make us beleeve, that Paul saith Rom. 4. That our very act of Beleeving is imputed to us for Righteousness: & that thus the Apostle must be understood, & not as meaning the object of faith or the righteousness of Christ. The forecited Author Iohn Goodwin of Iustifie. Part.1. Ch. 2. adduceth some grounds for his glosse, which must be examined.

His first ground is the letter of the Scripture, that speaks it once & twice yea a third & a fourth time vers. 3, 9, 22, 23, 24. Certanely, saith he, there is not any truth in Religion, not any article of …he Christian beleefe, that can boast of the letter of the Scripture, more full, expresse, & pregnant for it. Ans. We finde it only twice said, in express termes, that faith is counted for Righteousness vers. 5. and againe vers. 9. that faith was reckoned to Abraham for Righteousness. It is then too widely spoken, when he saith, that there is not any truth in Religion, nor any article of the Christian Faith, that can boast of more full, expresse & pregnant letter of Scripture; yea even, though it were as oft & as expresse as he allegeth: but we must let many such confidente expressions passe with him. (2) The question is not touching the letter, or the words; but the true meaning: & if a truth be but once delivered, in the Scriptures, it is sufficient to command our faith; but words never so oft repeated, when corruptly glossed, yeeld no foundation to faith. We know, what Papists say, of these words, This is my body, which with them is as full, expresse and pregnant a proof of their dream; as this passage of Paul's is of our Adversaries fancies. And we know what Arrians say of these words My Father is greater than I: And yet their false glosses cannot be embraced for truthes, let them boast of expresse Scriptures, never so much. And what errour I pray, or heresie is it, that doth not pretend to the like? Let us see his next ground.

2. Saith he. The scope of the place rejoiceth in the Interpretation given. I grant indeed, that this is a good rule or interpreting of Scriptures; for it is as a sure threed to lead us through many labyrinths: But, which is the miserie, many imagine that to be the scope of the place, which is not so indeed; & thus perv…rting or mistaking the scope, they must needs pervert all. Yet let us see, how he would make the scope contribute to his Notions. The Apostles maine drift (saith he) was to hedge up with thornes that false way of Iustification, which lay through works & legal performances; & with all to open and discover the true way of justification, that is, to make known what they must do, & what God requireth of them to their justification; & that is (as Ioh. 6: 28, 29.) faith or to beleeve in the proper & formal signification, & not the righteousness of Christ, this he required of Christ himself, he requireth our faith in Christ himself, & nos in his righteousness. Ans. Paul's scope is indeed to hedge up all Justification by the Law, or by the works thereof, in subordination to this other, of shewing, that in the Gospel, the Righteousness of God is revealed from faith to faith Rom. 1: 17. And therefore he cannot speak, for the Imputation of Faith, in its proper & formal signification; for that is a work, commanded p. 319by the Law of God; & the Imputation thereof is expresly alledged by our adversaries, to shoot out the Righteousness of God, which is revealed from faith to faith. (2) To say, that the Apostle here only requireth faith in Christ, and not faith in his Righteousness, in order to Justification; is either to divide Christ & his Righteousness, or to give us an Historical Faith, in stead of justifying Faith; that is such a faith in Christ as is the faith of any other truth revealed in the Scriptures, such as the creation of the world: And this is indeed to make a fundamental Alteration, in the Gospel Covenant & to destroy the true Nature of Justifying faith. (3) It is true, the Apostle is withall shewing what we must do, in order to our Justification; but this no way impeacheth the interest of Christ's Righteousness, as the formal ground of the Justification of the ungodly; but rather establisheth it: for he sheweth, that we are not now Justified by our doing, or working, but by the Righteousness of Christ imputed to us, & received by Faith. (4) Though God doth not require of us the performance of the Righteousness of Christ; yet he requireth of is, that we lay hold thereupon, and be covered therewith by faith, that under that rob, we may appear before our judge; for to this end, is Christ made of God unto us Righteousness, and is become the Lord our Righteousness, 1. Cor. 1: 30. Ier. 23: 6. And he requireth of us, that we renunce all our own Righteousness, in this affaire, & acknowledge the Righteousness of Christ the only Righteousness, upon which we are to be justified, and therefore he willeth us to say that in the Lord have we Righteousness. Esai. 45: 24. He is pleased to add Therefore for Paul to have said, that the righteousness of Christ should be imputed unto them, had been quite beside his scope. Why so? His telling them what was required of themselves, maketh nothing against this, but doth rather confirme it; for when faith is pressed upon us, it is clearly supposed, that the Righteousness of Christ is Imputed, this being the peculiar work of faith, as justifying, to bring in & put on Christ's Righteousness: and so, where our Redemption or Justification by Christ is mentioned, faith (though it be not expresly mentioned) is to be understood, as the Mean or Instrument, whereby the same is applied to us; as also the Redemption & Righteousness of Christ is to be understood, where Justification by faith is only expressed: And as sometimes we finde both expresly mentioned; so both are most emphatically comprehended and included, in that expression, now under consideration. Such a glorious & firme connexion is betwixt all these Causes of our Justification, & such a beautiful harmonie of grace, that as they cannot be separated, so the deforming, misplaceing or any way altering of any one piece thereof, destroyeth the harmonie, & darkeneth the beauty of the whole.

In the third place he argueth against faiths being here taken Tropically or Metonymically & to this end adduceth these confiderations 1. It is not likely that the Apostle, in this great & weighty point, should time after time, in one place after another, without ever explaining himself, through out the whole disputation use such an harsh & uncouth expression, or figure of speach, as is not to be found in all his writting beside, nor in all the Scriptures. Ans. Figurative expressions p. 320are neither harsh in themselves, being rather emphatically explicative, and more forcible upon the understanding, as to the uptaking of these mysteries; nor are they strange & uncouth to the Apostle, even in this matter, as might be abundantly evinced, almost as to every expression, used in this matter, or at least, as to such expressions as are about the maine parts thereof: Let any read Paul's writtings on this subject, here, & his Epistle to the Gallatians & he shall finde this true, almost in every Chapter. But it should satisfie us, that the Holy Ghost hath thought fit, to expresse the matter thus; & that to prevent mistakes, he hath given both here & elsewhere, abundance of clear, plaine, and down right expressions, for a supply, as hath been shown above, so as none may mistake, but such as will wilfully step aside to follow their own wayes: And it is not faire for such, to object this, who, of all others, make the Scriptures to speak most figurativly & trop…cally, when they have a minde to evade the dint of our arguments from Scripture; of which very many instances might be adduced. It cannot but seem strange to any, who hath read the Scriptures with attention, to hear one with such confidence saying, that the naming of the act for the object is such an harsh & uncouth expression & figure of speach, as is not to be found in all the Scriptures againe; when the same man hereafter cannot but, confess that Hop is oft put for the thing hoped for, and is manifest from Rom. 8: 24. Col. 1: 5, 27. & else where & also faith put for Christ Gal. 3: 23. twice, 25. once. This putting the object for the act is a known and common Hebraisme.

His 2. consideration is this: It is evident (said he) that that faith, or beleeving, which vers. 3. is said to be imputed to Abraham for righteousness, is opposed to works or working vers. 5. Now between faith properly taken & works, and so between beleeving & working, there is a constant opposition: but between the active obedience of Christ & works, there is no opposition. Ans. It is most true, that in the matter of justification, beleeving is opposed to working, & that constantly; and therefore he is concerned to look to it, who will have us considering Faith here only in such a way, as it cannot be opposed to, but every way agree with works, as one of them. (2) The opposition betwixt our Righteousness, consisting in works which we do, & the Surety-Righteousness of Christ, consisting, not in his Obedience Active only, (as he mistakingly supposeth all alongs) but in both active & passive Obedience, whereby he gave full satisfaction to the Law, in all its demands, is so Palpable, that it cannot be well dissembled, far less denied.

His 3. Consideration is, that it is said vers. 5. His faith is imputed to him, where it is evident, that that faith (whatsoever we understand by it) which is imputed for Righteousness is His, that is, some what that truely & properly may be called his, before such imputation be made unto him. Now it cannot be said of the Righteousness of Christ, that that is any mans, before the imputation of it be made unto him: But faith properly taken is the beleevers, before it be imputed, at least in order of nature, if not of time. Ans. The words vers. 5. are, His faith is counted for, or unto Righteousness. And so whatever be understood by faith it may in some respect, at least, in order of nature, be his, before it be counted p. 321for or unto Righteousness, or reckoned upon his score; Yea it must so be, that it may rightly be reckoned on his score: And this is clear of the Righteousness of Christ, which becometh the beleevers by faith, and is given to him, & bestowed upon him, & so made his, by vertue of his union with Christ through faith: His mistake lyeth here, that he taketh these words counted for Righteousness, to be every way the same, with imputing to or bestowing upon a person; while as the formal difference is manifest, though the one includeth the other, & Accounting unto Righteousness doth in this matter, presuppose the Imputation or bestowing of that, which is counted to such an end. Further, why may not his faith, denote the object of his faith, as our hope, or our love may denote the object of our hope & love? And whence then shall there any necessitie arise to say, that that object shall be truely & properly called his before the Imputation of it be made unto him, taking this Imputation for bestowing, as he seemeth here to do? but if Imputation be taken for counting on their score it presupposeth their interest in the same, prior in order of nature, (as is said) & that most manifestly.

In the fourth place he saith. Though we should grant a trope in this place, & by faith, its object should be meaned: Yet it will not follow, that the Righteousness of Christ, should be here said to be imputed, but either God himself, or the promise of God, for it was God be beleeved vers. 3. Ans. In that promise made to Abraham, & which he beleeved, the summe of the Gospel was comprehended, as Paul himself teacheth us Gal. 3: 8. And this promise was a bundle of promises, and therefore is called promises, in the plural number Gal. 3: 16, 21. and was the Covenant confirmed of God in Christ vers. 17. & the Inheritance vers. 18. & life vers. 21. which cannot be had without a Righteousness Ibid. even the Righteousness of Faith that was to come, to wit of Christ vers. 22, 23, 24. who is the only mediator vers. 20. and is there expresly called Christ & was to be revealed. Hence they, that have beleeved in Christ Jesus & are baptized into Christ, and have put on Christ, and are in Christ, & are Christ's, are Abraham's seed & heirs according to the promise vers, 26, 27, 28, 29. And if such be Abraham's seed, Abraham must have been such himself; that Father & Children may be of one Complexion; for the promise, that he should be the heir of the world was not to Abraham, or to his seed, through the Law, but through the Righteousness of faith. Rom. 4: 13. that is, through the Righteousness of Christ the object of faith, & who is expresly called Faith Gal. 3: 23, 25. And it is added Rom. 4: 14. for if they, which are of the Law, be heirs, faith is made void, and the promise made of none effect: Faith, that may be, Christ, the object of faith, is made void, & all the actings of faith upon him are vaine & of none effect, conforme to what the same Apostle saith Gal. 2: 21. If Righteousness come by the Law, then Christ is dead in vaine. And as this Faith is made void, so the promises of this Faith, that was to come, are of no effect. Therefore the object of Abraham's Faith was Christ, the promised Messiah & that Faith that was to come, and the Righteousness of that Faith. He reckoneth up, in the following words, to very little purpose, the several objects of faith from Ioh, 3: 16. & 5: 46. & 20: 31. & 8: 24. Rom. 10: 9. 1. Pet. 1: 21. Ioh. 12: 44. p. 3221. Ioh. 5: 10. And supposeth, that no where Christ's Righteousness is mentioned as the Object. But where ever Faith, or its Object is mentioned, in the matter of justification, Christ's Righteousness is never excluded, more then himself, for as himself was the Cautioner, so his Righteousness was fide-jussry; & faith acting upon one must necessarily act on both, these being inseparable; beside, that elsewhere this is expresly enough mentioned. Yet he granteth, that it is of nearer concernment to the maine, to beleev this righteousness of Christ than the beleeving of many other things besides, comprehended in the Scriptures. But why, I pray, if this belong not to the object of justifying faith? He not only will have us beleeve, that Christ's Righteousness is not reckoned amongst the objects of faith, as justifying; but he will also give a reason, why it is no… so reckoned; to wit, because, though it ought to be & cannot but be beleeved by that faith, which justifieth, yet it may be beleeved also by such a faith, which is so far from justifying, that it denyeth this Christ to be the Son of God. Thus some jewes gave testimony to his innocency, who yet received him not for their Messiah, not beleeved him to be God; & this is the frame of the Turkish faith, for the most part, concerning him, at this day. Ans. It is one thing to beleeve a Righteousness, but it is another thing to beleeve in it, & rest upon it. The innocency of Christ as man, before men is one thing, but his compleet Surety Righteousness as one that was both God & man, is another thing. Now Justifying faith looketh to, & resteth upon his whole Surety-Righteousness & looketh upon him, as God-Man; Therefore it cannot be thus beleeved (which is the only right way of beleeving it) but only by such, as leane to this Righteousness, as the Righteousness of the promised Messiah, & Mediator, God-Man, as Abraham did, and as all his children do: and this is the only Faith, that is Justifying & Saving. It seemeth by this expression, that there is no more to be regairded in Christ's Righteousness, but the meer innocency of a man.

Fiftly he tels us. That faith, which is here said to be imputed vers. 3. is that faith, by which be beleeved in God, that quickeneth the dead &c. vers. 17. But the Righteousness of Christ can in no tolerable construction be called that Faith. Ans. That the Proposition is false, appeareth sufficiently from what is said: And these words vers. 17. shew, how firmly & fixedly Abraham received, and rested on the promise, and thing promised: but it is not said, that that was imputed to him for his Righteousness; but that which was imputed was the Righteousness of the Faith, that was to come, whereon he beleeved and rested.

Sixtly & Sevently he saith, that the faith, that was imputed unto Abraham was that, wherein he was said not to be weak vers. 19 & is opposed to doubting vers. 20. & by which he was fully assured, that he who had promised, was able to do it vers. 21. Ans. This is like wayes denied: for the thing that was imputed, was not that act of Faith, but the Righteousness of the Messiah, whom he undoubtedly expected to come out of his loines, as Man, & that even when he had no appearance of an issue: for it is this Righseousness which is the Righteousness of Faith, and is distinct from the act of Beleeving; for it is said, that it shall be imputed to us, if we beleeve; which expression could p. 323be no way satisfying, if nothing were meaned to be imputed here, but our Beleeving; for then the sense would be this, we shall be reputed beleevers, if we be beleevers.

Eightly he saith. That which shall be imputed unto us for Righteousness, is said to be our beleeving on him, that raised up the Lord Iesus vers. 24. Ans. This is sick of the same disease with the foregoing: nothing like that is here said, but rather we may see, that some distinct thing is promised to be imputed to us, if we beleeve on him, that raised up Christ from the deed, which clearly saith, that the Imputation of something to us for Righteousness is promised, when we beleeve: & shall any man then think, that Beleeving it self is the thing, which is to be imputed?

Lastly he tels us, (which is but what we heard before, & is shortly this) That a tropical & metonymical interpretation, turneth Paul's perspicuity into greater obscurity, than any light of the Scripture knoweth well how to re…eve. Ans. Whatever darkness he conceive herein, Yet others see in these tropical expressions a greater beauty of illustration, & a greater emphasis of strength & signification, than all his Rhetorick is able to darken. The Apostle, not only here, but almost every where, while speaking of this subject, followeth this same manner of expression, Especially Gal. 3. Nor do we say, that the word Faith is here taken simply for Christ's Righteousness; but for Christ's Righteousness laid hold on & applied by Faith; so that what is in one place called the Righteousness of Christ, is in another place called the Righteousness of Faith, & the Righteousness, which is by Faith & through faith: as Christ is called our hope, not simply, but as our hope acteth upon him, as the real & true object thereof.

He cannot deny, but Faith is sometimes taken for its object, even for Christ; yet he saith. 1. That though the faculty be sometimes put for the object, yet the act seldome, or never. The act or exercise of the grace of hope is never put for the things hoped for, but hope it self is sometimes found in that signification as Col. 1: 5. Tit. 2: 13. N…w that which is here said to be imputed unto Abraham, was not the habit or grace of Faith, but the act. Ans. Neither habit, nor grace, nor act of Faith is here said to be imputed, but the object, which the act may also denote, as well as the habite. And if he limite & restrick this to any particular act, he must say, that Abraham was not …ustified before …his time & that after this act was past, it could not be said, that his Faith was imputed to him for Righteousness,

But 2. he saith. That though it were granted, that as well the act it self, as the faculty or habit may be sometimes put for the object, yet when the act & object have been named together, & the act expressed by an object proper to it, & further something immediatly ascribed to this act, under that consideration (all which is plainly seen in this clause, Abraham beleeved God, & it was imputed to him for Righteousness) in this case to conceive & affirme, that what is ascribed, is neither ascribed unto the act it self, there mentioned, nor unto the object mentioned, but unto a third thing, not once mentioned in the text, is to turn our back upon the text. Ans. Do we not see Tit. 2: 13. where it is said, looking for that blessed hope & glorious appearing of the great God, & our Saviour Iesus Christ, that Christ p. 324is denominated by the act or habite of hope, and called our hope, and that here both act & object are named together, to wit, looking, looking for our Saviour Jesus Christ? It is true, there is nothing here immediatly ascribed to this act; but not withstanding thereof, we see Christ the object of hope, denominated by the act or habite of hope. And whereas it is said that this third thing, the Righteousness of Christ, is not once mentioned, it may suffice, that it is sufficiently included, & clearly enough expressed, when mention is made of Righteousness, & of the Righteousness of faith, & of Righteousness imputed. (2) It is also to be considered, that in that clause, Abraham beleeved God, & it was counted to him for Righteousness, it is not said, that Faith, or his Beleeving was counted to him for Righteousness, but that it was counted &c. and that is not his Faith, but the marrow of the Gospel, which God at that time preached unto him, and so there is nothing in this clause, immediatly ascribed to this act but a third thing is understood.

Lastly, he saith, The righteousness of Christ is not the object of faith, as justifying; only the Scriptures propose his Righ…eousness, or obedience to the Law, as that, which is to be beleeved; & so it may be termed a partial object, as is the creation of the world, & that Cain was Adam's son. But the object of faith as justifying properly is either Christ himself, or the promise of God concerning the Redemption of the world by him. Ans. (1) Hereby we see, that in stead of a justifying faith, he giveth us a meer historical faith: and indeed such as deny the Imputation of Christ's Righteousness, must of necessity substitute a new sort of faith, in room of that, which we owne for the only Justifying faith. But though justifying faith containe in it that historical faith, & presuppose it; yet it includeth more, & hath other peculiar actings of soul upon and towards Christ, & his Righteousness (which here we cannot separate, far less oppose to other, as our Adversary doth) in reference to the mans liberation from the sentence of the Law, & the Curse due to him for the breach thereof, now charged home upon him by the Lord, & an awakened conscience: (2) By Christ's Righteousness we do not understand his simple innocency, or freedom from the transgression of the Law; but his whole Mediatory work, in his state of humiliation, as satisfying the offended Lawgiver, & answering all the demands of the Law, both as to doing & suffering, which debt we were lying under. (3) Justifying Faith eyeth him thus, runneth to him & accepteth of him, as he is thus set forth by God to be a Propitiation, through Faith in his blood Rom. 3: 25. and as making Reconciliation, for faith receiveth the atonement Rom. 5: 11. and it receiveth abundance of grace, & of the gift of Righteousness vers. 17. Justifying faith must receive him, as the Lord our Righteousness; & as made of God to us Righteousness. Therefore is this Righteousness of God called also the Righteousness of Faith, or the Righteousness of God, which is by faith of Iesus Christ, unto all, and upon all them that beleeve. Rom. 3: 22. A Righteousness, which is through the Faith of Christ, or the Righteousness, which is of God by Faith. Phil. 3: 9.

Thus have we examined all, that this Man hath brought by way of Reason (for as for Authorities on the one hand, or other, I purposely wave them in p. 325this whole discourse) to prove, that Faith properly taken is imputed for Righteousness & that the tropical sense, commonly received by the orthodox (which we have also chosen to follow, notwithstanding that there is another sense given of the words by some, to evite in part this tropical sense, and by which the Adversaries against whom we here deal, can receive no advantage) is to be utterly laid aside & rejected; & in answering him, we have answered others also, who do but-urge the same things.

Yet if any should enquire. If the Apostle doth not meane, that faith properly taken is our Righteonsness, & is imputed to us & accounted our Righteousness, why would he say so plainly, that Faith is imputed, or counted for Righteousness. I Answere. The expressions, which the Holy Ghost hath used, should satisfie us, though we should know no reason beside his good pleasure, why he did express the matter so: It is our part, to search into his meaning, according unto the surest rules of finding out the sense of the Scriptures, among which this is to be reckoned as a …ite one, not to be rejected, viz. to attend the scope, with the connexion & cohesion of the words as they lye, & contribute unto that scope, together with the common plaine & frequently reiterated expressions & assertions of the Spirit of God, in other places, where the same matter is treated of: for to the end, that we may be exercised, in the study of the Scriptures, & in comparing Scripture with Scripture for finding out the mind of the Lord, hath he thought good to express the same matter in diverse places, & in various wayes, & in some places more plainly, what in other places appeareth more obscure. And it cannot be judged a saife way of interpreting Scripture, to fix upon one expression & give it a sense, or take it in such a sense, as tendeth manifestly to darken the whole doctrine of the Spirit of the Lord, concerning that truth, and to crosse the scope, to mat the connexion, and to contradict multitudes of other passages of Scripture. It is not unusual for the Apostle to use several expressions, in a figurative sense. How oft is the word Law taken for obedience to the Law? What sense could be made of Gal. 3: 25. if the word Faith should be there taken properly, & not for its object? as also vers 2, & 5. of that same Chapter. And what sense shall we put upon these expressions. They which are of faith Gal. 3: 7, 9. & as many as are of the works of the Law vers. 10. & upon many such like, if all these words must be taken properly? Nay, how little of this whole matter of Justification is expressed to us, without Trops & figures? which yet do not darken, but give a more special & divine lustre unto the Truthes, so expressed. How oft is the word Hop put for its object, for the thing hoped for? And though this might satisfie us herein; yet further, if I might adventure to give a reason of this manner of expression here, ot rather to pointe forth what this expression should signifie & hold forth to us, I would say, That Paul is not handling this Controversie about Justification, in a meer speculative manner; & therefore doth not use such Philosophical & Metaphysical Notions & expressions there about, as some now think so necessary, that without the same they judge themselves not in case to explaine the matter to the capacity of the meanest, which would rather have darkened, then explained p. 326the matter to the ordinary capacity of Christians, as I judge the way, that some of latetake, in explicating this matter, contributeth much more to the darkning of the same: at least to me: But the Apostle is handling this matter in a practical manner; so as both such he wrote unto, & the Church of Christ to the end of the world, might so understand this necessary & fundamental truth, as to put the same in practice: And therefore doth say, that Faith is imputed unto Righteousness, to shew, that it is not the Righteousness of Christ, conceived in our heads, that will save & justifie us; but his Righteousness laid hold on, brought home & applied by Faith: that so all might see & be convinced of the necessity of faith, whereby the soul goeth out to Christ, layeth to his Righteousness, and might not satisfie themselves with a Notion of Christ & his Righteousness, never applied by Faith; but be enduced to lay hold on him by Faith, to the end they might have an interest in Christ's Righteousness, the same being, upon their faith, bestowed upon them, and reckoned upon their score. The expression is most emphatick to hold forth, the necessity now of faith, according to the Lord's Soveraigne appointment, as if thereby Christ's Righteousness & their faith were become one thing, as being wholly inseparable in this affaire, so that it cometh to one, whether by faith, we understand the Grace as acting upon & connoting the Object, or the Object, as acted upon by the Grace of Faith as in that expression, the Righteousness of faith Rom. 4: 13. Faith may either be interpreted to be Christ, as said hold on by faith, & so the meaning will be through the Righteousness of Christ, laid hold on by Faith, & faith may be the same way explained in the following vers. 14. & 16. for if they which are of the Law, be heirs, faith is made void, i. e. if the grand heritage come by the Law & by obedience to it, the Gospel, holding forth Christ to be laid hold on by faith, is made void, as to this end: and againe vers. 16. therefore it is of faith, that it might be by grace i. e. it is of & by Christ, laid hold upon by Faith, that it might be by grace. Or faith in all these may be interpreted to be faith as acting upon the object, Christ & his Righteousness; & the consequence & force of the words will be found to be the same, whether of these wayes we explaine the matter. As, when speaking of the Israelits stung in the wilderness, it were all one to say, they were healed by the brazen serpent, to wit, looked to; or they were healed by their look, to wit, upon the brazen serpent, for still it will be understood, that all the vertue came from the brazen serpent (or him rather, that was typified thereby) yet so as it was to be looked upon; & that their looking was but an Instrumental mean thereunto, and when a mean thereunto must include the object looked unto. We hear it sometimes said of persons miraculously cured, that their Faith made them whole, while as the vertue came from the object acted upon by faith, as Peter fully explaineth the matter saying Act. 3: 16. And his name, through faith in his name, hath made this man strong. Thus we see, how this matter may be saifly & must be understood, when the vertue and efficacy of the Principal cause is attributed to the Instrumental cause: And yet, lest any should stumble at the expression, & pervert it, as many do, to day, the Apostle abundantly Caveats against this by telling p. 327us so plainely & so fully & so frequently, of the Righteousness of God, which is had by faith, & through faith, as we have seen; & never speaketh of a Righteousness had, because of faith, or for Faith; nor saith he, that faith is our Righteousness, while treating of Justification.