A30345:172
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.
The third Exposition is, that when faith is imputed for righteousness, it is not to be understood materially, as though the dignity, worth and perfection of faith made us just; but relatively and in respect of the object, that is, to us believing righteousness, sc. of Christ is freely imputed, and by faith we receive righteousness and remission of sins freely given of God. And therefore to say faith justifieth, and faith is imputed for righteousness, are phrases equivalent. For faith justifieth not by it's merit or dignity; but as an instrument and correlatively, that is, the merit of Christ apprehended and received by faith justifieth, not faith whereby it is apprehended and received, unless it be by an improper speech, wherein the act of the object, by reason of the near ⟨p. 66⟩and strict connection betwixt them, is given to the instrument. And with this exposition for substance of matter agreeth theirs, that make an Hypallage in these words; faith is imputed unto, or for righteousness, as if the sense was this, righteousness is imputed unto faith, or the faithful are partakers of the righteousness of Christ. The thing questioned in these expositions is, whether the words must be taken tropically or properly: but the matter and substance of doctrine contained in them, is one and the same. For herein they all agree, that Abraham did believe the whole truth of God revealed, but his belief which was accepted for, or unto righteousness, did respect the promised seed. Abraham believed the power of God to perform whatsoever he promised; he believed whatsoever God plainly promised, and he believed what God promised though far off, as the giving of the Land of Canaan: but the principal thing promised was, that in his seed all Nations of the earth should be blessed, and belief in this promise was accepted for righteousness. All earthly promises made to Abraham, proceeded from the mere love and favour of God towards him, and many of them were types and figures of spiritual, so that in believing them, he must needs believe the promise of blessing in his seed, which is Christ. Abraham could believe no promise, but he must believe that God is the rewarder of them that diligently seek him: but he cannot believe in God, as the rewarder of them that seek him, unless he have an eye to the promised seed.
The third Exposition is, that when faith is imputed for righteousnesse, it is not to be understood materially, as though the dignity, worth and perfection of faith made us just; but relatively and in respect of the object, that is, to us beleeving righteousnesse, sc. of Christ is freely imputed, and by faith we receive righteousnesse and remission of sins freely given of God. And therefore to say faith justifieth, and faith is imputed for righteousnesse, are phrases equivalent. For faith justifieth not by it's merit or dignity; but as an instrument and correlatively, that is, the merit of Christ apprehended and received by faith justifieth, not faith whereby it is apprehended and received, unlesse it be by an improper speech, wherein the act of the object, by reason of the neare