What was accounted to Abraham for righteousness?1 Not the action by which, but that which he did believe; or (as others speak) faith, not in respect of it self apprehending, but in respect of the object apprehended. Zanchy. | Gen. 15.6. Quid reputatum ad justitiam? non actio quâ, sed id quod credidit; seu ut alii loquuntur, ipsa fides, non sui apprehendentis, sed objecti apprehensi respectu.
⟨p. 309⟩This Proposition [We are justified by faith] understood legally with the Papists is not true, but Blasphemous; but being taken correlatively, it is true. Ursin. | Haec propositio,2 fide justificamur, legaliter intellecta cum Papist is, non est vera, sed Blasphema; correlativè autem accept a, hoc est Evangelicè, est vera.
Faith as a quality doth not justify, but as an instrument receiving, and applying to us, the imputed righteousness of Christ. Rivet. | Fides pro qualitate sumpta,3 non justificat nos, sed justificat tanquam instrumentum recipiens, & applicans nob is imputatam Christi justitiam.
Faith justifies relatively, to wit, by a Metonymy, whereby the effect of the principal is attributed to the instrumental cause; Faith justifieth not habitually as a quality, but relatively, Paraeus. | Fides justificat relatè,4 phrasi nimirum Metaleptica, quâ effectus causae principalis, tribuitur instrumentali. Fides justificat non habitualitèr ut qualitas, sed Relatè.
Faith justifies, not simply, but relatively, after the manner of an instrument applying. Chamier. | Fides justificat,5 non simpliciter sed Relatè, per modum instrumenti applicantis.
He (saith Calvin) shall be said to be justified by faith, that being excluded from the righteousness of works, doth by faith take hold of the righteousness of Christ, wherewith, when he is clothed, he appeareth in the sight of God, not as a sinner, but as righteous; and (saith he, after a few lines) we say that the same consisteth in the forgiveness of sins, and imputation of the righteousness of Christ. | Contra justificabitur ille fide,6 qui operum justitia exclusus, Christi justitiam per fidem apprehendit, qua vestitus in Dei conspectu, non ut peccator, sed tanquam justus apparet, ita nos justificationem simpliciter interpretamur acceptionem qua nos Déus in gratiam receptos pro just is habet, eámque in peccatorum remissione, ac justitiae Christi imputatione, positam esse dicimus. Confer. Sect. 21. & 23.
What was accounted to Abraham for righteousnesse?1 Not the action by which, but that which he did beleeve; or (as others speak) faith, not in respect of it self apprehending, but in respect of the object apprehended. Zanchy. | Gen. 15.6. Quid reputatum ad justitiam? non actio quâ, sed id quod credidit; seu ut alii loquuntur, ipsa fides, non sui apprehendentis, sed objecti apprehensi respectu.
⟨p. 309⟩This Proposition [We are justified by faith] understood legally with the Papists is not true, but Blasphemous; but being taken correlatively, it is true. Ʋrsin. | Haec propositio,2 fide justificamur, legaliter intellecta cum Papist is, non est vera, sed Blasphema; correlativè autem accept a, hoc est Evangelicè, est vera.
Faith as a quality doth not justifie, but as an instrument receiving, and applying to us, the imputed righteousnesse of Christ. Rivet. | Fides pro qualitate sumpta,3 non justificat nos, sed justificat tanquam instrumentum recipiens, & applicans nob is imputatam Christi justitiam.
Faith justifies relatively, to wit, by a Metonymy, whereby the effect of the principal is attributed to the instrumental cause; Faith justifieth not habitually as a quality, but relatively, Paraeus. | Fides justificat relatè,4 phrasi nimirum Metaleptica, quâ effectus causae principalis, tribuitur instrumentali. Fides justificat non habitualitèr ut qualitas, sed Relatè.
Faith justifies, not simply, but relatively, after the manner of an instrument applying. Chamier. | Fides justificat,5 non simpliciter sed Relatè, per modum instrumenti applicantis.
He (saith Calvin) shal be said to be justified by faith, that being excluded from the righteousnesse of workes, doth by faith take hold of the righteousnesse of Christ, wherewith, when he is cloathed, he appeareth in the sight of God, not as a sinner, but as righteous; and (saith he, after a few lines) we say that the same consisteth in the forgivenesse of sins, and imputation of the righteousness of Christ. | Contra justificabitur ille fide,6 qui operum justitia exclusus, Christi justitiam per fidem apprehendit, qua vestitus in Dei conspectu, non ut peccator, sed tanquam justus apparet, ita nos justificationem simpliciter interpretamur acceptionem qua nos Déus in gratiam receptos pro just is habet, eámque in peccatorum remissione, ac justitiae Christi imputatione, positam esse dicimus. Confer. Sect. 21. & 23.
- 1Zanch. in Phil. 3.
- 2Ursin. explicat. catech. part. 2. qu. 63
- 3Rivet. Cathol. orthod. tract. 4. q. 10
- 4Paraeus in Rom. 3.
- 5Ham. Tom. 3. l. 22. c. 11Cham. Tom. 3. l. 22. c. 11
- 6Calvin, institut. lib. 3. cap. 11. s. 2.
