Precious faith considered in its nature, working, and growth

Secondly, Affirmatively, And here Divines generally express themselves thus, That we are justified by faith as an instrument receiving Christ and his righteousness. Thus Reverend Calvin calls faith,¹ Instrumentum justitiae percipiendae: The instrument of receiving the righteousness of Christ offered in the Gospel. ²Chemnitius stiles it, Manus nostra, quâ recipimus ea quae in Evangelio offeruntur: Our hand whereby ⟨p. 216⟩we take the alms offered in the Promise. Musculus calls it,³ Medium quo gratiam justificationis in Christo apprehendimus: a Medium by which we lay hold on the grace of Justification in Christ. Faith is the eye which looks up to the Mercy-seat, the hand which puts on the robe of Christs obedience, the ring which hath the Pearl of infinite price in it. Hence we are said in Scripture to be justified by faith and through faith, as it is the means whereby we receive Christ and his righteousness. And a late Divine speaks of a double instrument in Justification; on Gods part the Gospel is an instrument, and on mans, Faith: the Gospel is manus offerentis, the hand offering, and Faith manus accipientis, the hand receiving Christ and his righteousness. And before him Calvin hath this passage,⁴ Ut justificemur causa efficiens est misericordia Dei, Christus materia, verbum cum side instrumentum: In Justification the efficient cause is Gods mercy, Christ the matter, the Word with Faith the instrument. Thus the generality of Divines conclude that we are justified by faith as an instrument; nevertheless some others express themselves thus, That we are justified by faith as […] condition of the Gospel. Thus the professors of Saumiar in France; Fide justificamu. non tanquam parte aliquâ justitiae, ⁵sed tanquam conditione foederis gratiae: We are justified by faith, not as it is a part of righteousness, but as it is the condition of the Covenant of Grace. Thus Learned Mr. Woodbridge, ⁶