A30345:169
A treatise of the covenant of grace wherein the gradual breakings out of Gospel…A treatise of the covenant of grace wherein the graduall breakings out of Gospel…
A treatise of the covenant of grace wherein the gradual breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errors of Arminians and others are confuted, the nature of uprightness, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithful servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.A treatise of the covenant of grace wherein the graduall breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errours of Arminians and others are confuted, the nature of uprightnesse, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithfull servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.
London: printed by G. Miller for Edward Brewster, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
This passage whereof we now speak, is diversly interpreted by Orthodox Divines, but all aiming at the same truth, and meeting in the main, being rather several expressions of the same truth, then different interpretations. The first is, That faith is imputed unto righteousness, that the obedience of Christ apprehended by faith, may be righteousness unto the apprehender. For faith and believing ever implieth the possession of Christ and his obedience in our hearts; and the imputation of faith unto righteousness, is the thing that makes Christ possessed by faith to be our righteousness. Christs obedience is righteousness in it self, so that it is neither our faith, nor Gods imputation of our faith, that makes his obedience to be righteousness: but imputation of faith to us as ours, maketh the obedience of Christ possessed by faith (being righteousness in it self) to be our righteousness. For as the making of that, whereby we obtain possession to be ours, maketh the thing possessed also to be ours: so that imputation of faith (which is a gift supernatural and not within our power) maketh Christs obedience to be that unto us, which it is in itself though it were never imputed unto us. And to confirm this exposition, that of the Apostle is alleged: With the heart man believeth 1unto righteousness, and with the mouth he confesseth unto salvation. In which sentence, the Greek word which is rendered [unto] cannot be rendered [for] without darkening, if not perverting the true sense and meaning of that place. For we are said to believe with the heart unto righteousness, in the same sense and meaning, wherein we are said to confess with the mouth unto salvation. Neither is there any reason why faith should be said to be imputed unto righteousness in any other sense, as concerning the word [unto] then we are said to believe unto righteousness: but in all reason the Greek word which we render, unto, must in both these phrases be taken in one and the same sense: that is, as we believe with the heart, to this end that we might by faith (as the only apt and meet instrument, and only convenient and effectual mean to apprehend and possess) attain to the possession of the righteousness of God in Christ:
This passage whereof we now speake, is diversly interpreted by Orthodox Divines, but all aiming at the same truth, and meeting in the maine, being rather severall expressions of the same truth, then different interpretations. The first is, That faith is imputed unto righteousnesse, that the obedience of Christ apprehended by faith, may be righteousnesse unto the apprehender. For faith and beleeving ever implieth the possession of Christ and his obedience in our hearts; and the imputation of faith unto righteousnesse, is the thing that makes Christ possessed by faith to be our righteousnesse. Christs obedience is righteousnesse in it selfe, so that it is neither our faith, nor Gods imputation of our faith, that makes his obedience to be righteousnesse: but imputation of faith to us as ours, maketh the obedience of Christ possessed by faith (being righteousnesse in it selfe) to be our righteousnesse. For as the making of that, whereby we obtaine possession to be ours, maketh the thing possessed also to be ours: so that imputation of faith (which is a gift supernaturall and not within our power) maketh Christs obedience to be that unto us, which it is in itselfe though it were never imputed unto us. And to confirme this exposition, that of the Apostle is alleadged: With the heart man beleeveth