KenH
Well-Known Member
No act of man can be an instrument in those acts of God which are immanent: Justification is such an act; and as Justification is not an act of man's, or he doth not justify himself, faith cannot be his instrument in an act which is none of his. Upon the whole, it may be strongly concluded, that the to credere, or act of believing, is not imputed to us for righteousness, but the object of faith. That this was the Apostle's meaning, when he thus expresses himself, "for we say that faith was reckoned to Abraham for righteousness," is justly observed by Maresius: "This faith, which is imputed to us for righteousness, ought to be taken metonymically for Christ being apprehended by faith; inasmuch as faith apprehends and applies the righteousness of Christ to us, not simply, or as altogether another's, but as ours: as Paul, his own inherent legal righteousness being rejected by him, sought that which is through the faith of Christ, and of God by faith; whence also it is called the righteousness of God.
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It may not be improper to observe here, that it is asserted, that "elect infants dying in infancy, are justified by faith in the habit, though not by faith in the act." Vol. II of sermons preached at Limestreet by Mr. Bragge, p. 170. If this is true, it follows, that God doth not justify all His elect in one and the same way, but some by the habit, and others by the act of faith: for the proof of which, I am of opinion that no solid argument can be offered. Again, a principle or habit cannot see, or receive an object: now if Christ's righteousness is to or upon us, in a way of believing, and it cannot be ours till actually received by faith, both which are affirmed by our author; how come elect infants, who die in infancy, to be actually interested in that righteousness, seeing they cannot act faith, and consequently are uncapable of receiving Christ's righteousness? Therefore it must necessarily be concluded, that the gift of Christ's righteousness becomes actually theirs, without any receiving act in them: and unless it can be proved that God justifies His elect in a different manner, that is to say, some by the habit, and others by the act of faith; the same must be granted concerning those of the elect, who live to riper years. Farther, from hence I cannot but conclude, that no act of faith is necessary to the being of Justification; for, if so, those of the elect who die in infancy, cannot be justified. But why an act of faith should be required to the actual Justification of some of the elect, and not to the Justification of others, I am not able to conceive.
- excerpts from John Brine's A defence of the doctrine of eternal justification, from some exceptions made to it by Mr. Bragge, and others.
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It may not be improper to observe here, that it is asserted, that "elect infants dying in infancy, are justified by faith in the habit, though not by faith in the act." Vol. II of sermons preached at Limestreet by Mr. Bragge, p. 170. If this is true, it follows, that God doth not justify all His elect in one and the same way, but some by the habit, and others by the act of faith: for the proof of which, I am of opinion that no solid argument can be offered. Again, a principle or habit cannot see, or receive an object: now if Christ's righteousness is to or upon us, in a way of believing, and it cannot be ours till actually received by faith, both which are affirmed by our author; how come elect infants, who die in infancy, to be actually interested in that righteousness, seeing they cannot act faith, and consequently are uncapable of receiving Christ's righteousness? Therefore it must necessarily be concluded, that the gift of Christ's righteousness becomes actually theirs, without any receiving act in them: and unless it can be proved that God justifies His elect in a different manner, that is to say, some by the habit, and others by the act of faith; the same must be granted concerning those of the elect, who live to riper years. Farther, from hence I cannot but conclude, that no act of faith is necessary to the being of Justification; for, if so, those of the elect who die in infancy, cannot be justified. But why an act of faith should be required to the actual Justification of some of the elect, and not to the Justification of others, I am not able to conceive.
- excerpts from John Brine's A defence of the doctrine of eternal justification, from some exceptions made to it by Mr. Bragge, and others.
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