Page:A Treatise of the Covenant of Grace (John Ball).djvu/78

 66 and strict connexion 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 righteousnesse, as if the sence was this, righteousnesse is imputed unto faith, or the faithfull are partakers of the righteousnesse 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 beleeve the whole truth of God revealed, but his beleefe which was accepted for, or unto righteousnesse, did respect the promised seed. Abraham beleeved the power of God to performe whatsoever he promised; he beleeved whatsoever God plainly promised, and he beleeved what God promised though farre off, as the giving of the Land of Canaan: but the principall thing promised was, that in his seed all Nations of the earth should be blessed, and belief in this promise was accepted for righteousnes. All earthly promises made to Abraham, proceeded from the meer love and favor of God towards him, and many of them were types and figures of spirituall, so that in beleeving them, he must needs beleeve the promise of blessing in his seed, which is Christ. Abraham could beleeve no promise, but he must beleeve that God is the rewarder of them that diligently seeke him: but he cannot beleeve in God, as the rewarder of them that seek him, unlesse he have an eye to the promised seed.

The righteousnesse here mentioned is not the singular righteousnesse of this or that act, whereby a man is said to doe justly or righteously, which is called the righteousnesse of fact: but universall righteousnesse or the righteousnesse of Justification, whereby a man is freely acquitted from all his sins, and accepted of God as righteous unto life, which is called righteousnesse of the person. Faith is not imputed for righteousnesse, in respect of the worth or dignity of faith either in habit or act, but in respect of it's office, whereunto it is ordained in the Covenant of Grace, as it doth imbrace Christ, and thereby we are made partakers of the merits of his free and willing, and perfect obedience to the command of Grace. Faith is accounted for righteousnesse in regard of the object, and is a cause of that Justification which is of grace. A cause, I say, not a bare condition without which the thing cannot be: but