The Doctrine of Justification Cleared, Treatise (4 of 4)

The Doctrine of Justification Cleared · Treatise (4 of 4)

p. 128But it is meete you ſhould be heard.

You ſay, to this Mr. Walker anſwereth mum. Let the Reader ſee there, and in his laſt booke, and judge if his anſwer be mum.

You goe on. OnelyOnly he gravely inſtructeth us, that it is more comfortable to us for to reſt on Chriſts righteouſneſſe, &c. then to build on faith, which in the beſt is mingled and stained with many doubts often times.

Surely this is geave adviſe, though you jeſt, you may finde it one day as ſome Papiſts have dying, what ever you doe in diſpute, when as your ſoule ſhall be ready to take its flight from your body, and that to appeare before Gods tribunall. It will wiſh it may (and I pray it may) appeare, nay it muſt appeare in, clothed with this righteouſneſſe of Chriſt imputed by God, applied by faith, if then it hath comfort: in, agone quanti Papiſtis? Papiſts then eſteeme of this.

You goe on relating what Mr. W. ſaith, viz. Therefore the Apoſtle doubtleſſe intends Chriſts righteouſneſſe, and ſo be doth expreſſe in plaine words (to another purpoſe) c. 5. 19. 8. 4. & 10.4.

p. 129I anſwer, thoſe words to another purpoſe, are your own words, in good time it ſhall be tried.

Theſe are more then mum, and Mr. Walker ſaith the Apoſtle plainly expreſſeth that faith imputed, is called righteouſneſſe imputed by thoſe texts, verſ. 6. & 11. It had beene fairer for you to have anſwered mum.

Againſt part of this (you ſay) Mr. Walker maketh an oppoſition betweene things of the moſt direct and eſſentiall ſubordination that can be, and which doe inſeparably involve one the other, reſting on Chriſts righteouſneſſe, and building on faith.

1. I anſwer. If Mr Walker did doe ſo, he failed as you in all your arguments, or moſt of them. Your fault was to make oppoſition betweene thoſe things which are ſubordinate, as before.

2. It is none of Mr. Walkers fault, he doth not make oppoſition between e faith and Chriſts righteouſneſſe. It is your ſelfe in ſtating the queſtion. You ſay, faith in a proper ſenſe is imputed, and not the righteouſneſſe of Chriſt: as a worke in a proper ſenſe, you oppoſe it, and it is indeed oppoſed to the righteouſneſſe of Chriſt, ſo there is no ſubordination. It is true of the figurative ſenſe you diſpute againſt, that faith involveth the righteouſneſſe of Chriſt in this place overthroweth your cauſe; you muſt be beholding for an interpretation here to your friends the Papiſts, or you are gone.

You ſay it is impoſſible that a man ſhould not build on faith, that doth not reſt on Chriſts righteouſneſſe, that is, the ſatisfaction which he hath made, becauſe faith is a reſting on this ſatiſfaction, and ſo a reſting on Chriſts righteouſneſſe, includes a building on faith; for who can reſt on this righteouſneſſe, except he beleeves that ſuch a reſting as this will ſtand him inſtead?

1. Here you grant faith a reſting on Chriſts rightcouſneſſe. It is true, the faith that receiveth and applieth the ſame, cleaveth and adhereth to it and reſteth on it, then is it not an affent alone, or worke of the underſtanding: this eſtabliſheth our Relative ſenſe.

That other, building on faith, and that by on other beleeving, p. 130it is but a Caſtle in the aire; at beſt it is but an aſſent or beliefe which the Devill hath, who beleeveth, that he that beleeveth in Chriſt ſhall be ſaved. It is a beleeving in abeleeving, which in your ſenſe is a worke, which is oppoſed to Chriſts righteouſneſſe in juſtification by your doctrine. For the eſtabliſhing the one, you deny the other, and ſo deſtroy ſubordination. It is ſafeſt to reſt only on that Rocke Chriſt, there is no other foundation; S. Paul did ſo, When as he would be found not having his owne righteouſnet, as faith in a proper ſenſe, ſuch as it is.

But you ſay. Sure I am that Paul built upon faith for juſtification as well as on the righteouſneſſe of Chriſt (as Maſter Walkers beloved phraſe is) though in a different manner (which hath beene formerly explained, when be ſaid we know that a man is not juſtified by the workes of the Law, but by the faith of Jeſus Chriſt, and as Chriſt ſpeaketh concerning himſelfe, John 12. 44. He that beleeveth in me, beleeveth not in me, but in him that ſent me, that is, not ſo much in me, as in him that ſent me. So may it be ſaid, he that buildeth on faith, buildeth not on faith, but on the truth and faithfulnes of him who hath promiſed forgivenes of ſinnes and ſalvation to him that beleeveth.

1. Let the Reader note, how you ſpeaking of building (for juſtification on faith and on the righteouſneſſe of Chriſt) the former is currant, the other Mr. Walkers beloved phraſe; building on the righteouſneſſe is Mr. Walkers phraſe; would a man thinke this man a Chriſtian that readeth this ſo jeeringly propoſed, or that there were ſuch a direct and eſſentiall ſubordination as was aſſerted but now, and ſuch an inſeparable involution? ſurely it would raiſe much doubt. It is very offenſive to me, and I conceive it much more to God and Chriſt, no marvell that eſtabliſhing faith in a proper ſenſe you ſay and not the righteouſneſſe of Chriſt.

2. Doe you not bring in Paul building on two oppofite foundations according to your doctrine? a work and Chriſt? the errour he refuteth to the Rom. and Galatians?

And whether he be not brought in equally building on p. 131faith and Chriſt? your phraſe is as well, whether it agreeth with Saint Pauls ſpirit, who would be found in him, not having his owne righteouſneſſe? which faith is in yourſenſe, but that which is by faith which it receiveth. Saint Pauls words that he beleeved in Chriſt, that he might be juſtified by faith of Chriſt, are no more then this, that he beleeved in Chriſt, that ſo by that faith in Chriſt he might be juſtified; knowing that (not workes) the onelyonly way, here is no beleeving by beleeving on beleeving, his building by beleeving is in Jeſus Chriſt, which is no other then beleeving in him for juſtification. By that very place faith as a worke is excluded by Saint Paul.

If all workes together juſtifie not, Si enim omnia o pera ſimul non juſtificant (as Pareus) quomodo o pus fidei juſtificarer, hoc eſt juſtos faceret coram Deo? In Iocum.how ſhould that worke of faith juſtifie, that is, make juſt before God? Note it then.

The true ſenſe is, which the Apoſtle Senſus verus eſt quem Apoſtolus c. 3. explicabit, nos fide benedictionem Abraha ſuſcipere; benedictio autem Abrabae eſt remiſſio peccatorum & juſtitiae imputatio propter Chriſti meritum fide accepta, hoc ad Rom. 4.6. dixit, fidem nobis imputari ad juſtitiam: quae phraſis correlative intelligenda eſt, pro obedientiam Chriſti fide applicatam nobis imputari ad juſtitiam, ſeu juſtitiam imputari propter obedientiam Chriſti fide applicatam, uti in Comment. ad Rom. prolixc eſt demonſtratum, Id. ib.Rom 4:6in the 3. c. will explaine, that we receive the bleſſing of Abraham by faith. Now the bleſſing of Abraham is remiſſion of ſinnes, and imputation of righteouſneſſe received by faith, becauſe of Chriſts merit. This Rom. 4.6. he ſaid to be imputed to us for righteouſneſſe: which phraſe is correlatively to be underſtood, for that, the obedience of Chriſt applied by faith to be imputed to us for righteouſneſſe, or righteouſneſſe to be imputed for the obedience of Chriſt applied by faith, as is largely demonſtrated in my Commentary on the Romans.

And for the other place where you ſay, It may be ſaid be that buildeth on faith, buildeth not on faith, but on the faithfulneſſe Utconſideratur cum objecto ſuo, ut cnm dicitur Eccleſiae ſuper fide Petr… fundata apud veteres, & nos &c. as Cham.of God, promiſing forgiveneſſe to a beleever. Though it be true of Chriſt, that he that by faith beleeveth on him, buildeth on Gods faithfulneſſe, or as otherwiſe revealed, and of faith in a Relative ſenſe. As it is confidered with his object, as when the Church is ſaid to be founded upon the faith of Peter, by the Antiens, and we have ſhewed.

p. 132It is not ſo of faith in a proper ſenſe, your faith.

There is ſomewhat conſiderable yet, and that is the ſubordination here ſpoken of, eſpecially as in the cited text, John 12. 44. he that beleeveth in me, beleeveth not in me, but in him that ſent me. And I intreat you to ponder.

1. Whether faith in Chriſt the Mediatour and God be not the ſame, and in the morall Law as faith in God, ſurely either both or neither are by this text, that ſticketh you ſee in my ſtomach.

2. That it is not incongruous that the ſame faith which laieth hold on Chriſt and his righteouſneſſe, ſhould lay hold on God alſo, it is in him, and him that ſent him; him as revealed, God, as Rom. 4. a quickner of the dead, able, raiſing up Chriſt. What then becommeth of thoſe arguments you make to exclude Chriſt and his righteouſneſſe from faith imputed to Abraham? It ſeemeth theſe may conſiſt, there is a ſubordination and involution of God as in Chriſt, in faith in Chriſt.

It may occaſion other thoughts to put the Crowne on Chriſts head, to deny it to faith in a proper ſenſe as oppoſed to the righteouſneſſe of Chriſt, in the point of Juſtification.

You ſay, for the mixture or ſtaining of faith with many doubtings, this is no conſideration at all, to detaine or keepe a man from building upon it, if it be faith unfeigned and true, becauſe there is the ſame juſtification and ſalvation promiſed to the weakeſt faith and to the ſtrongeſt.

If faith were taken in a Relative ſenſe, it might be granted, becauſe of the object, the righteouſneſſe of Chriſt, here is perfect righteouſneſſe, all the Law requireth, he being the end of the Law for righteouſneſſe to a beleever; take both, you have the condition of the Goſpel: no matter for ſtrength or weakneſſe of faith in the point of Juſtification.

It is not ſo for faith in a proper ſenſe, not involving, but excluding the righteouſneſſe of Chriſt.

You have nothing to object to Gods juſt judgement; gratuide acceptilation of faith, for the perfect obedience p. 133of the Law, in a proper ſenſe, that Arminian brat deſtroyeth Gods juſtice: and that faith can no more be accepted then any grace elſe, it is worſe, then to put all graces as the Papiſts doe, as our owne teach you, you ſhall never prove it the condition of the Goſpel.

Why may I not ſay the ſame of Repentance in generall, of love, or the feare of God? theſe as imperfect as they are, juſtifie as well as faith (in your ſenſe) if that be a ſufficient reaſon alone, it is what hath the promiſe, ſee 1 Jeſ. 16. 17, 18. faith ſo taken is not the onelyonly condition or quality; all graces, I, workes elſe have their place. It is not faith alone that juſtifieth: and how can any of theſe be inſtead of perſonall righteouſneſſe, perfect obedience due to the Law, which is your tenet of this faith. It is neceſſary to take in Chriſt and the righteouſneſſe of Chriſt, for which faith hath a peculiar working; it is the conſent of the ſoule, whence marriage indeed, union, communion with Chriſt his righteouſneſſe, and all his benefits.

In the next place anſwers are given to thoſe places where P. 88.faith and hope are uſed to ſignifie their object.

1. To which Mr. W. ſaith, Firſt, you grant the Apoſtles uſed ſuch tropes.

2. When as you ſay the habit of faith may be uſed to ſignifie the object, but not the act, he anſwereth, Gal. 1. 22. & 3. 23. & Col. 1. 5. the habit and act both, yea the act is principally meant.

3. And thirdly, that you grant the act ſo uſed, but ſhife it by denying Chriſts righteouſneſſe the object of beleeving, which he hath proved.

4. And laſtly, that you deny Chriſts righteouſneſſe the object of faith as it juſtifieth, whereas it is the proper object.

To theſe you ſay, That you will not be troubleſome to the Reader here to relate the paſſage be ſtrikes at, and tell us of copies in ſome mens hands.

Theſe I muſt paſſe, neceſſarily keeping counſell, and take for granted what is not accepted againſt.

The ſubſtance of the anſwer conſiſts you ſay in two or three untruths.

p. 1341. When he ſaith the act of faith is to be underſtood, Gal. 1. 22. & 3. 23. & Col. 1. 5. its contrary is true.

To which all I will ſay is this, that I know not how to define faith or hope without the mention of the object therein, and that to the being of faith and hope there is neceſſarily union with, or acting on the object; there is no faith, nor hope in God, but it butteth on him.

2. Whereas Mr. Walker ſaith he hath proved the righteouſneſſe or active obedience of Chriſt to be the object of faith as juſtifying. You ſay he hath not in all his diſcourſe made the leaſt haire of that head blacke or white.

1. I anſwer, firſt, thoſe words or active obedience of Chriſt are your words, not Mr. Walkers, his words are Chriſts righteouſneſſe, which though Mr. Walker excludeth not, yet with him that is not all, he meaneth active and paſſive righteouſneſſe.

For the Paſſive obedience, I hope that ſhall be acknowledgedRom. 3. 25.Rom 3:25 the object of faith as it juſtifieth. Chriſt dead is the object of faith in the Creed for remiſſion of ſinnes; and the Apoſtle ſaith, as that we are juſtified freely by grace through, &c. So whom God hath ſet forth a propitiation through faith in his bloud.

And I demand whether faith that juſtifieth be not confeſſed by you faith in Chriſt, and that it is an inſtrument cauſing union, bringing us to participation of him and his benefits; Chriſt and his righteouſneſſe are the object of faith, which you granted to be an inſtrument.

I demand what that righteouſneſſe of God, Rom. 3. 22.Quod eam nobis Dominus ſua miſericordia largiatur, aut ideo quia ſola coram Deo conſiſtit. John verſ. 21. Ubi nulla juſtitiacēſctur niſi perfecta abſouraque Legis obedientia. which is by faith of Jeſus Chriſt to all that beleeve? whether it be not Chriſts? whether it be ſo called, Becauſe God of his bounty beſtoweth it on us, or therefore becauſe it alone holdeth water before the Lord? as Calvine on the place. Once he reſolved it, quam per fidem obtinemus, which by faith we obtaine; and that which muſt be juſtice at Gods tribunall, as Calvine. Where none is accounted righteouſneſſe unleſſe perfect and abſolute obedience to the Law, as the ſame Author, where I reade farther.

If ſo be that no man be found that hath attained ſuch exact p. 135holineſſe; it followeth that all are Quod ſi nemo hominum reperitur qui ad tam exactam ſanctitatem conſcenderit, ſequitur omnes juſtitia in ſe ipſis deſtitui. Tum occurrat Chriſtus oporter, qui ut ſolus juſtus eſt, ita ſuam juſtitiam in nos transferendo juſtos nos reddit. Nune vides ut juſtitia fidei, juſtitia Chriſti ſit; ut ergo juſtificemur—Chriſtus materia, verbum cum fide inſtrumentum; quare fides juſtificare dicitur, quia inſtrumentum eſt recipiendi Chriſti, in quo nobis communicatur juſtitia▪ Poſtquam Chriſti ſumus participes non ipſi ſolum juſti ſumus, ſed opera noſtra juſta reputantur coram Deo.without righteouſneſſe in themſelves. Then Chriſt muſt helpe, who as he is alone juſt, ſo by transferring his righteouſneſſe on us, maketh us juſt. Now thou ſeeſt how the righteouſneſſe of faith is the righteouſneſſe of Chriſt; that therefore we may be juſtified—Chriſt is the matter, the word with faith the inſtrument. Therefore faith is ſaid to juſtifie, becauſe it is the inſtrument of receiving Chriſt, in whom righteouſnes is communicated to us. After that we are partakers In Chriſtū impingebant, per quem unum ad juſtitiam adipiſcendam patet aditus, act verſ. 30. Datus nobis in▪ juſtitiam Chriſtus eſt. v. 32. Chriſti dignitas in hoc ſita eſt, ut ſit lumen, ſalus, vira, reſurrectio, juſtitia, medicina nobis omnibus. lb. Diximus autem alibi quomodo juſtitiam▪ fide induant homines, quia ſc. imputatur illis Chriſti juſtitia. lb. C. 10. 3. & v. 5. Meminetimus ergo qui fide juſti ſunt extra ſe juſtos eſſe, nempe in Chriſto. Juſti coram Deo cenſemur, quia afferimus perfectam Legis obedientiam, nam juſtitia tranſgreſſioni Legis etiam in minimo apice opponitur; quia eam non habemus in nobis, Deus nobis gratuito denat, lb. id. ad Gal. 3. 6.Gal 3:6of Chriſt, not onelyonly our ſelves are juſt, but our workes are reputed juſt before the Lord. So Calvine.

What righteouſneſſe is that, Rom. 4. b. and that righteouſneſſe of faith, verſ. 11. What that the Gentiles attained, and the Jewes ſubmitted not to, but ſtumbled at? Rom. 9. Saith Calvine, they did ſtumble at Chriſt, by whom alone the way to obtaine righteouſnes is open.

Chriſt is given to us for righteouſnes.

Chriſts honour is placed in this, that he be light, ſalvation, life, reſurrection, righteouſnes, healing to us all; where alſo we may ſee of whoſe and what righteouſneſſe he ſpeaketh.

We have elſewhere ſaid, how men put on righteouſnes by faith, becauſe for ſooth Chriſts righteouſnes is imputed to them.

And then he ſheweth the righteouſneſſe of faith to be eſtabliſhed out of the very doctrine of the Law.

Let us remember therefore, that thoſe that are righteous by faith, are juſt out of themſelves, for ſooth in Chriſt.

Who ſaith elſewere, we are accounted juſt before God, for as much is we bring the perfect obedience of the Law, for righteouſnes as oppoſed to the tranſgreſſion of the Law, even in the leaſt point; becauſe we have not that in our ſelves, God doth freely give it us.

What is that Phil. 3. where Saint Paul will be found in p. 136him having that righteouſnes which is by the faith of Chriſt, the Fides offertnudom homihem Deo, ut Chriſti Juſtitia induatur. Deus nos juſtificet, ſua bonitate, vel quod juſtitiam ab ipſo donatam fide recipiamus. Juſtitiam Dei accipio, quz apud Dei tribunal approbatur In ipſo ſaith Aretius, ſc. Chri ſto Domino meo qui eſt juſtitia—fidei autem eſt quia per fidem illam apprehendi▪ mus cum ſicimputata & Chriſti merito nobis applicetur. Ad Phil 3. 9. Inveniri in Chriſto tacitam habet relationem ad Dei judicium; is enim in amando contemplatur unum ſirum Chriſtum in quo acquieſcat, itaque quos comperit in Chriſto eſſe (id eſt Chriſto per fidem inſitos) in …is nullam invenit condemnationem, quia juſtitia qualē ille requirit à no his, id eſt, perfecta, accumulata, exornatos eos invenit, nimirum Chriſti juſtitia per fidem nobis imputata. Bez. in locum.Phil 3:9righteouſnes which is of God by faith, on which place Calvine. Faith offereth man naked to God, that he may be clothed with Chriſts righteouſnes.

Where alſo he ſaith, righteouſnes of faith to be of God—but becauſe God juſtifieth us by his goodnes, or becauſe we may receive by faith righteouſnes given from him.

I take that to be the righteouſnes of God which is approved at Gods tribunall.

In him, forſooth, Chriſt my Lord, who is righteounes—But it is ſaid to be of faith, becauſe by faith we apprehend it, ſeeing it is imputed and is applied to us by Chriſts merit.

To be found in Chriſt hath a ſecret relation to Gods judgement, for be in loving doth behold his one Chriſt in whom he is well pleaſed: therefore thoſe whom be doth finde to be in Chriſt, that is, inſet to him by faith, in thoſe he findeth no condemnation, becauſe he findeth them adorned with righteouſnes ſuch as he requireth of us, that is, perfect and heaped up, forſooth, Chriſts righteouſnes imputed to us by faith.

Christ himſelfe muſt be put upon us that we may be found Dr. Whitaker againſt Camp. & Dar. Engliſh. p. 231. Ib.in him, Rom. 13. 14. Phil. 3. 9. 2 Cor. 5. &c. with his clothing our ſelves muſt be clothed, that they may be beautified and gloriouſly adorned, Phil. 3. 9. when he excludeth all kinde of workes, he muſt needs underſtand the righteouſnes of Chriſt.

This alſo is the conſtant doctrine of all reformed Churches, ſome few Divines excepted, and thoſe noted too.

And laſtly ſay you where he affirmes this righteouſnes of Chriſt to be the onelyonly object of faith, as juſtifying, whereas it hath beene evidently demonſtrated, that is neither the proper nor leſse proper object thereof as ſuch, and that the Scriptures no where ſpeakes ſo of it.

1. To which I anſwer, by righteouſneſſe Mr. Walker p. 137meaneth not a part, but the whole.

2. Here may men take notice of your ſincerity, calling Chriſt and his righteouſneſſe the object of faith, and faith an inſtrument in juſtification, when as yet you deny Chriſts righteouſneſſe to be the proper or improper object of faith as it juſtifieth.

What followeth is but evill language.

I will paſſe that.

We come now to the fifth and last act of our Tragedy, as Sect. ult.you ſpeake.

And pitch on that. He blameth me farther for not being P. 92.aſhamed or bluſhing to affirme that from the times of Luther and Calvine, the faireſt streame of Interpreters runne to water and refreſh mine interpretation.

To this you anſwer, No, and you know no reaſon you have G.of being aſhamed or bluſhing for ſtanding up for the truth. And that if you ſhould doe otherwiſe, concerning the judgement of ☜the beſt Interpreters, ſince Luther and Calvines time touching the Scripture in queſtion, then I doe, then I ſhould be like unto you and ſpeake what is contrary to the truth.

1. To all which, all that I will now ſay, is that I cannotAnſw. but ſo much the more wonder at you.

2. For Arminius his interpretations being quite another way then yours.

And his being of the twaine nearer Mr. Walker, then Mr. Goodwine, we have ſeene already; let the Reader judge.

You ſay you have named Orthodox Authors for faith in a proper ſenſe, and are ready to examine and ſcan their teſtimonies with any ſober and diſpaſſionate man whatſoever. Were I worthy to be accounted ſuch a man, I would be for you.

Concerning Abailard, their dealing with him for incontinency. You ſay it is well for Mr. Walker that there is not a Law of like penalty amongſt us for incontinency of tongue, and feare Mr. Walkers manhood would be one of the firſt that ſhould ſuffer.

But quis tulerit, &c. all I will ſay is; It is well for you, you would ſcarcely ſcape ſcotfree, were this book of yours p. 138in that reſpect before equall Judges. You would loſe your manhood. For that man I have read that ſtory, and elſewhere finde Mr. Walker was not the firſt that charged this errour on him. It is obſerved by that Lord.

This controverſie a certaine man Hanc litem contra Bernar dum excitat Abailardus quidam, multis poſt ſeculis; qui licer in poſtremis, non ullo tamen hic poſterior. Morney du pleſſ. de miſſa, p 13. 27.called Abailardus ſtirred up againſt Bernard many ages after, Who though he were of the laſt, yet here was not behinde any. Where he ſheweth out of Bernard; The obedience Obedienria Chriſti utique non minus noſtra, quam peccatum Adae.of Chriſt is no leſſe ours, then the ſinne of Adam. He is werthy reading. For your teſtimonies, Mr. Walkers anſwer and they muſt be alſo turned looſe together, as you Print them and himſelfe ſince, to which this containeth no anſwer but vaine words, p. 94.

OnelyOnly you ſay, except much learning or ſomewhat elſe had ſet him and his wits at ods, he could never have affirmed that no one Orthodox Divine either ancient or later ever underſtood by faith imputed for righteouſnes, faith in a proper ſenſe, but the ſatisfaction of Chriſt himſelfe, and that himſelfe hath done it often in this diſcourſe.

1. For him you have not ſhewed it.

2. For others it had beene eaſie to give an inſtance.

3. Sibrandus was of the ſame opinion, who therefore challengeth Bertius twice, to ſhew, but one, one, I ſay one Velunum, unū unum, inquam locum qui hoc perſpicuis verbis doccat.places which teacheth this in plaine words. I am ſo yet, I have not met with one but Mr. Wotton, &c.

For his Teſtimonies, you promiſe briefeneſſe, and why? Becauſe, ſay you, I verily beleeve the Author himſelfe would have ſpared it, had he but rightly have underſtood the opinion againſt which he hath armed himſelfe with ſo much fury, and what is meant by faith in a proper ſenſe.

Confidens animi, &c. I wiſh the knowledge had beene ſtill kept with you.

For Teſtimonies you ſay, becauſe they prove that which no man queſtions, viz. Justification by the righteouſneſſe and ſatisfaction of Jeſus Chriſt in a meritorious way, and doe not ſo much as touch or come neare the point in controverſie, except it be in way of contrediction i… himſelfe that produceth them, I p. 139take my leave of them at once, and wiſh them reſt and peace.

Sir, I commend your wiſdome, this is a ſhort cut, if you can ſo get off. But you muſt not thus eſcape, nor your meritorious way. It is as a City of refuge when you are cloſely followed. You thinke your ſelfe ſafe when as you get it once over your head. It is (as you ſay of Metalepticke oyle) your ſureſt pinhorſe; in this it differeth, that is ſhewed the anſwer of learned Proteſtants; this is a borrowed ſhift of Popiſts, who uſe it as you againſt the imputation of Chriſts righteouſneſſe. I meete with it often confuted by the Worthies of our ſide. It may be they may ſatisfie you, I promiſed it before, now I will labour to be as good as my word.

I therefore aſſert that it is not enough, and ſo neither the ſcope of the holy Ghoſt, nor writers Proteſtant, that Chriſts righteouſneſſe be a meritorous canſe of juſtification, but there muſt be alſo an application thereof to this effect, which is done by Gods imputation and our application of the ſame by faith; by which imputed by God and applied by us, it is effectuall to our juſtification, that whereby we are juſt before God.

For Chriſt ſhould be in vaine given for righteouſneſſe, unleſſe Fruſtra enim in juſtitiam Chriſtus datus foret, niſi fruitio ex fide ſuerit. Cal. in Rom. 3. 24. Ubi vero ad Chriſtū ventū eſt primū, primum in eo invenitur exacta Legis juſti…ia, quae per imputationem noſtra fit▪ Id. ad verſ 31. Imo vero utcunque a Chriſto redempti ſumus, donec tamen vocatione patris inſcrimur in illius communionem & tenebrae & mortis haeredes & Dei adyerſar…i ſumus. Calv. Inſtit. l. 3. c. 14. Sect. 6. Me…ium Chriſti materia extra nos ſubjective, imputative vere noſtra, ſaith Doctor Prideauxl De juſtif. p. 196.Rom 3:24there ſhall be an injoyment by faith.

But when we come firſt to Chriſt, firſt there is found in him exact righteouſneſſe of the Law, which by imputation is made ours.

Yea truly, howſoever we be redeemed by Chriſt, yet untill by the calling of the Father we are inſet into his communion, we are both darkneſſe and heires of death, and the adverſaries of God.

The merit of Chriſt is the matter, out of us ſubjectively, imputatively truly ours.

Doctor Davenant to that part of Bell. where he laying downe the ſtate of the queſtion, ſaith.

p. 140The queſtion is of the formall cauſe, Quaeſtio eſt de cauſa ſormali, at vocula propter non formalem ſed meritoriam deſignat.but that word for, doth not denote the formall but meritorious cauſe.

Let therefore Chriſts obedience be the Sit itque, ſaith the Doctor, Chriſti obedientia cauſa meritoria juſtificationis noſtrae propter quam Dous nos juſtificar.meritorious cauſe of our juſtification, for which God doth juſtifie us. What followeth now?

And truly in juſtification ſuch a formal Atque revera in juſtificatione talis cauſa formalis ponenda eſt quae ſunul & meritoria eſſe poſſit, niſi enim contineat illam dignitatem in ſe, propter quam homo rite juſtificatus reputetur, nunquam erit cauſa formalis per quam juſtificatus exiſtat in conſpectu Dei De Juſt. hab. c. 22. p. 312.cauſe is to be put which alſo together may be meritorious; for unleſſe it containe in it ſelfe that worth for which a man is rightly reputed juſtified, it will never be a formall cauſe by which a man ſhall be juſtified in the ſight of God. And elſewhere.

Therefore one and the ſame righteouſneſſe Eadem igitut & unica juſtitia Chriſti, in ſe & ſuo valore conſiderata, eſt meritoria cauſa humanae juſtificationis; conſiderata autem quatenus imputatur, donatur, applicatur tanquam ſua ſingulis credentibus, & in Chriſtum inſitis, ſubit vicem cauſae formalis—Deus ergo qui non juſtificat niſi reſpectu ad abſolutam juſtitiam, Chriſti juſtitiam quae ſola talis eſt, intuetur, atque cam Chriſti membris impurare dignatur, quo facto agit cum illis & ſtatuir de illis ac ſi eſſes illorum, atque hoc eſt facere Chriſti juſtitiam cauſam formalem juſtification is noſtrae. Arg. 10. c. 28. p. 373.of Chriſt, conſidered in it ſelfe and its worth, is the meritorious cauſe of mans juſtification. But conſidered as it is imputed, given, applied as their owne to all beleevers, and inſet into Chriſt, it is inſteed of a formall cauſe—God therefore who juſtifieth not but with reſpect to abſolute righteouſneſſe, beholdeth Chriſts righteouſnes, which is only ſuch, and is pleaſed to impute the ſame to Chriſts members; which being done, he dealeth with them, and determineth of them, as if it were their owne, and this it is to make Chriſts righteouſneſſe the formall cauſe of our juſtification. Where alſo take notice of his ſtating the queſtion betweene us and Romaniſts.

The moſt perfect obedience of Chriſt Chriſti mediatoris in nobis inhabitantis atque per ſpiritum ſeſe nobis unient is perſectiſtima obedientia eſt formalis cauſa juſtificationis noſtrae, utpore quae ex donatione Dei & applicatione fidei fit noſtra. Id. p. 313.the Mediator dwelling in us and by his ſpirit uniting himſelfe to us, is the formall cauſe of our juſtification, as that which by the gift of God and application of faith be made ours.

There is Proteſtant Doctrine flouriſhing in Cambridge in my time, the Antitheſis of the Papiſt followeth.

p. 141The obedience or righteouſneſſe of Mediatoris obedientia five juſtitia non donatur five applicatur credentibus, vice aut per modum cauſae formalis, cujus virtute ſtent juſtificari aut Deo in aeternam vitam acceptati. Id. ib.the Mediatour, is not given or applied to beleevers in the place or by way of a formall cauſe, by whoſe vertue they ſtand juſtified or accepted of God to eternall life.

I need not to make uſes of theſe paſſages, they are cleere, as for other, ſo the preſent purpoſe.

I will take one place out of that Orthodox Doctor Toſſanus.

The matter truly is the obedience of Materia quidem eſt obedientia Chriſti ſive meritum ipſius—ſorma eſt illius imputatio, & remiſſio peccarorum, quae ſit per & propter ſanguinem Chriſti, quae imputata facir ut juſtitia Chriſti quae erat aliena noſtra fiar, vere & realiter, non minus per imputationem quam eſt Chriſti per actionem, quia ei inſiti ſumus & nobis vere donatur, & vere à Deo acceptatur. Theſ. 11. p. 62. ad Rom.Chriſt, or his merit—the forme is the imputation thereof, and remiſſion of ſinnes; which is done by and for the bloud of Chriſt, which being imputed cauſeth that the righteouſueſſe of Chriſt which was anothers is made ours, truly and really no leſſe by imputation then it is Chriſts by action, becauſe we are inſet to him, and it is truly given to us, and indeed accepted of God. So the Palatinate.

Come we now to that great Doctor of France, Chamier, he ſpeaking of Papiſts, ſaith:

Therefore they beleeve not Chriſts Itaque juſtitiam Chriſti non credunt eſſe intrinſecam cauſam, hoc eſt materiam, ut nos loquimur, juſtificationis, ſed exttinſecam duntaxat, five meritum. L. 21. c. 1. Sect. 28.righteouſneſſe to be aninward cauſe, that is the matter as we ſpeake of juſtification, but outward onelyonly, or the merit. He goeth on.

Andradius (a great ſtickler in the Councell of Trent taught,

That our juſtification in Chriſt, or Andradius in Chriſto nos juſtificati, ſive Chriſtum eſſe juſtitiam noſtram nibil ſignificare aliud, quam Chriſtum veram expreſſamque juſtitiam nobis promeruiſſe.Chriſt to be our righteouſneſſe, to ſignifie no other thing, then Chriſt to have merited true and expreſſe righteouſnes for us. Thus he laieth downe their tenet. Now for the Proteſtants, thus:

But Proteſtants conclude—But juſtification Catholici vero ſtatuunt—ſed juſtificationem per quam apud Deum juſti ſumus, eſſe imputationem juſtitiae Chriſti inhaerentis: quae non potuerit alio ullo modo nobis mereri vitam niſi ſic imputaretur.by which we be juſt with God to be imputation of righteouſneſſe inbering in Chriſt, which ſhall not be p. 142able any other way to merit life unto us unleſſe it be ſo imputed.

I will tranſcribe another paſſage, and ſo doe two things at once, that is, ſpeake to this and the point of being ſinners by Adam. For in both theſe you agree with Papiſts, the matter will be manifeſt by bare laying downe.

Truly we grant by the diſobedience of Concedimus ſane per inobedientiam Adami conſtitui omnes vere & reipſa inherente in juſtitia injuſtos: ſed alteram patrem non Adami juſtitia imputata hoc dicimas eſſe ſalſum. Imo contra negamus poſſe nos fieri injuſtos injuſtitia inhaefente per waum hominem, niſi hujus unius hominis injuſtitia nobis imputetur—quare falſum eſt non imputari poſteris injuſtiriam Adami. C. 2. Sect. 9Adam all to be conſtituted truly unjuſt and with injuſtice indeed inbering. But the other part, that we are not unjuſt by the injuſtice of Adam imputed, we ſay this is falſe. Yea on the contrary we deny that we can be made unjuſt, by injuſtice inherent, by one man, unleſſe the injuſtice of this one man be imputed unto us—therefore it is falſe that the diſobedience of Adam is not imputed to his poſterity. He goeth on.

Neither doth Pererius (the Jeſuite)Nec movet me Pererius commentans in haec ipſa Pault verba—non dixit Paulus (inquit, quaſi aliquid magnum, neque aliis obſervatum in theologiam in veheret) inobedientia Adami conſtitutos eſſe peccatores ne quis putaret per inobedientiam imputatam: ſed dixit per inobedientiam, videlicet per peccarum intrinſece manens in ipſis ab Adami inobedientia proſectam. Similiter ergo non quod Chriſti obedientia conſtitut juſtos quaſi fiant homines non per juſtitiam inhaerentem ſed per imputatam: ſed per obedientiams conſtituti juſtos, quia haec cauſa ſuit meritoria. Enim vero cui ſe ſperavit perſuaſurum priorem illam Phraſin, juſtitia juſtos, injuſtitia in juſtos fieri non niſi formaliter (ut illi logui amant) alteram vero per juſtitiam, per obedientiam non niſi meritorie ſignificare?—quare nihil obſlat phraſis quidem quo minus illud per juſtitiam unius multi conſtituentur juſtific intelligamus dictum, at juſtitia illa ſit non tantum meritoria cauſa ſicut Papiſtae volunt, ſed etiam formalis pet quam nos nunc ſumus apud Deum juſti, Ib. Seth. 11. 12. move me commenting on theſe very words of Paul—Paul ſaid not (ſaith he as if he brought into Divinity ſome great thing, and not obſerved by others) us to be conſtituted ſinners by the diſobedience of Adam, leſt one ſhould thinke it by imputed diſobedience, but he ſaid by diſobedience, that is, by ſinne remaining within them, comming from Adams diſobedience. After the ſame manner therefore, not that Chriſts righteouſneſſe ſhould conſtitute juſt, as if men were made juſt, not by inherent righteouſneſſe, but by imputed: but to be made juſt by obedience, becauſe this was the meritorious cauſe. But whom did he hope to perſwade, that firſt phraſe to be made just by righteouſneſſe, injuſt by unrighteouſneſſe … otherwiſe their forformally (as they love to ſpeake) but the other, by righteouſneſſe p. 143and obedience, not to ſignifie otherwiſe then by way of merit?—Therefore that phraſe truly nothing bindereth, but that, by the righteouſneſſe of one many ſhall be conſtituted righteous, we may ſo underſtand to be ſpoken, that, that righteouſneſſe may be not only the meritorious cauſe as the Papiſts would, but alſo the formall by which we are now juſt with God. And againe.

The firſt place out of Rom. 5.Primum locum, ex Rom. 5. Bellarminus & Becanus ita explicant ut negent obedientiam Chriſti dici formalem noſtae juſtificationis noſtrae cauſam ſed efficientem: probant quia opponatur juſtitia Chriſti inobed entiae Adami, & ſicut per hanc injuſti ita per illam juſti dicamur conſtituti: arqui per inobedientiam Adami non formaliter, ſed efficienter & meritorie conſtituimur injuſti: ergo ſimiliter per obedientiam Chriſti non formaliter ſed efficienter & meritorie conſtituimur juſti. Sed ad hoc ſophiſma jam diſputatum eſt, c. 2.Rom 5 Bellarmine and Becanus (both Jeſuites) doe ſo expound, that they deny the obedience of Chriſt to be called the formal cauſe of our juſtification, but the efficient; they proveit the obedience of Chriſt is oppoſed to the diſobedience of Adam, and as we may be ſaid by this to be conſtituted injuſt, by that juſt. But by the diſobedience of Adam we are conſtituted juſt not formally, Hic ergo iterum concedo & inobedientiam Adam, & obedientiam Chriſti conſtituere nos & efficienter & meritorie injuſtos juſtoſve, nam & de illa nemo nos audit negantes, & de illa expreſſe diſputavimus ipſi tomi hujus, l. 9. Sed non imputati nobis utramque conſtanter negamus. Imo negamus poſſe nos meritorie efficere ſive injuſtos ſive juſtos, niſi prius imputentur: nam ſi non imputentur nullo modo noſtrae fiunt, ſunt enim actus ſingulates & individui, itaque proprii eorum a quibus ſunt, & proinde perſonales, actus autem proprios & perſonales eſſe commines abſurdum eſt & contradictiorium. Itaque oporter imputati, nam haec communicatio non opponitur proprietari quia ratio longe eſt alia; Itaque ipſum Adami peccatum, ipſam illam inquam inobedien iam neceſſe ſuit imputari poſlerls ac promde etiam Chriſti obedientiam. Illam quidem quia Adamus is ſuit in quo eſſe cenſebatur univerſum genus humanum per narutam. Iſta vero quia in Chriſto eſt univerſa multitudo fidelium, per … inde factam, ut non tan…um per Ad… peccatores facti ſint omnes, ſed in ipſo peccaſſe dicantur, quod longe aliud eſt. Dico igitur certum eſſe, & ab Adam… realiter injuſtos omnes eſſe conſti…utos, & à Chriſto omnes fideles, realiter juſtos, ſed nego…d ab Apoſtolo conſiderari, qui cauſas potius inquitar primas, tum illius condemna…ionis, tum illius juſtificationis. Nam & foreign conſiderat jam tum in Adamo, non tamen Adamo peculiare, ſed pertinens ad omne genus humanum. Ut ſenſus ſit, jam tum cum Adamo damnatum fuiſſe univerſum genus humanum ſive ſic factum reum inobedientiae in Deum, unde etiam apud Auguſtinum peccatum dicitur originis paena primi peccati; quomodo autem paena eſſet niſi illud ipſum primum peccatum imputaretur?but efficiently and meritoriouſh. But to this ſophiſme we have already diſputed in the ſecond chapter.

Here therefore againe I grant, both the diſobedience of Adam and the obedience of Chriſt, to conſtitute us both efficiently and meritoriouſly juſt or unjuſt, for of that none heard us denying; and of the other we have expreſſely diſputed in the ninth booke of this Tome; but wee conſtantly deny that both are not imputed unto us. Yea, we deny they can meritoriouſly make us either injuſtor juſt, unleſſe they be firſt imputed, for they are no wayes made ours unleſſe they be imputed. For they are ſingular and individuall acts, and therefore proper to them from whom they are, and therefore perſonall. But for proper and perſonall acts to le common it is abſurd p. 144and contradictory. Therefore they muſt be imputed, for this communication is not oppoſed to propriety, becauſe there is a far other reaſon of them, therefore it was neceſſary that the very ſinne of Adam, I ſay that very ſame diſobedience ſhould be imputed to his poſterity, and therefore alſo Chriſts obedience. That truly becauſe Adam was he, in whom humane nature in generall was judged to be by nature, but the other becauſe there is the univerſall multitude of beleevers in Chriſt by Similiter in Chriſto ipſo univerſa fidelium multitudo dicitur facta ſive juſtificata, ſive quod idem eſt ipſe Chriſtus ſactus omnibus juſtitia, ſive omnes in Chriſto facti juſtitia.—Sed quia illa ipſa Chriſti juſtitia ſit nobis communicata per gratiam, tam certo, ut certo ſit noſtra, nec minus certo quam ſi ipſi praeſtitiſſemus, qui non potuimus. Breviter utrumque verum eſt, juſtitiam Chriſti eſſe cauſam efficientem ſive meritoriam noſtrae juſtitiae.—Et rurſus, ſive formalem ut Bellarminus, ſive materialem ut nos maluimus, cauſam noſtrae juſtificationis. Cham. de juſtif. c. 17. Sect. 10. 11, 12, 13. &c. p. 902.grace; whence it commeth to paſſe that not onelyonly all are made ſinners by Adam, but are ſaid to have ſinned, which is farre another thing.

I ſay therefore it is certaine that all are from Adam conſtituted really unrighteous, and all the faithfull from Chriſt really righteous. But I deny that to be conſidered of the Apoſtle, who rather inquireth into the firſt cauſes as of that condemnation, ſo of that juſtification, for both according to judgement, he conſidereth it in Adam then, yet not peculiar to Adam, but appertaining to whole mankind that the ſenſe may be, even then when Adam ſinned, whole mankind to be damned or made guilty of diſobedience againſt God, whence alſo in Auguſtine, originall ſinne is called the puniſhment of the firſt ſin. But how ſhould it be the puniſhment unleſſe that ſame firſt ſinne ſhould be imputed?

In like manner in Chriſt the whole multitude of faithfull, is ſaid to be made or juſtified, or which is the ſame, Chriſt himſelfe made to all righteouſneſſe.—But becauſe that ſame righteouſneſſe of Chriſt, ſo communicated to us by grace, ſo ſurely, that it may be ſurely ours, nor leſſe ſurely then our ſelves had performed it, which we could not doe.

p. 145Briefely, both are true, that Chriſts righteouſneſſe is the efficient or meritorious cauſe of our righteouſneſſe.—And alſo either the formall cauſe, as Bellarmine, or the materiall, as we would rather, of our juſtification. See him againe.Sect. 22. & 23. 27. Nos ergo ſic ſtatuimus Chriſtum dici juſtitiam noſtram.

For both cauſes, both becauſe Chriſt is the efficient cauſe of righteouſnes inhering in us, and becauſe his ſatisfaction or merit is imputed unto us; we therefore thus determine Chriſt to be called our righteouſneſſe, and ſo as it followeth.

You ſee here your diſtinction and anſwer Popiſh, and refuted by our learned.

Know you not (ſaith Doctor Whitaker to Campian the Jeſuite) that our ſinnes were imputed to Chriſt, and why may not Chriſts righteouſneſſe be imputed to us in like manner, &c. ſeeing you are compelled on the one ſide againſt your will, to confeſſe an imputation, why doe yee not alſo grant it in the other? eſpecially ſeeing the ApoſtleAgainſt Camp. Engliſhed. p. 224. Armin. ſcripſit cauſam meritoriam Chriſti obedientiam, &c. non objectum imputationis, feſt. Hom. p 84. himſelfe propoundeth to us this Antitheſis, 2 Cor. 5. 21. Therefore we are ſo made righteous in Chriſt as he was made ſinne for us, which muſt neceſſarily be underſtood of imputation, the payment is ours, no otherwiſe then by imputation. Conſider on what ſide you are, and come about.

It is no marvel Arm. went before you & M. W in the ſame Arminius wrote Chriſts obedience to be the meritorious cauſe, &c. not the object of imputation. Let us heare himſelfe.

I ſay faith is imputed unto us for Dico fidem nobis imputari propter Chriſtum & juſtitiam ejus, in qua ennunciatione fides eſt objectum imputationis: Chriſtus vero et obedientia ejus, eſt cauſa juſtificationis impetratoria, ſive meritoria, quia Chriſtus cum obedientia ſua objectum eſt noſtrae fidei, & non objectum juſtificationis ſeu imputationis Divinae, quaſi Deus nobis Chriſtum ejuſque juſtitiam imputet ad juſtitiam, quod fieri nequit. Armin. Epiſt: ad Hypol.Chriſts ſake and his righteouſneſſe; in which propoſition, faith is the object of imputation, but Chriſt and his obedience the obtaining Cauſe or meritorious of juſtification, which Chriſt with his obedience is the object of our faith, and not the object of juſtification or divine imputation, as if God did impute unto us Chriſt and his righteouſneſſe, which cannot be. Let your admirers behold this, and your ſelfe denying your opinion to be Arminian, and they will ſay your opinion is as like as if it came out of Arminius his mouth. p. 146It is the ſame in this buſineſſe.

You go on and ſay.

OnelyOnly I cannot but take notice of a very ſtrange peece of Divinity whereſoever he had it—Concerning Calvine, here he teacheth that ſinnes of commiſſion are taken away by that part of Chriſts ſatisfaction imputed, which is called his Paſſive obedience or voluntary ſuffering the penalty of the Law: and ſinnes of commiſſion by his Active obedience in fulfilling the righteouſneſſe which the Law requires, which is the other part of Chriſts imputed ſatisfaction. This you call a Lernean Lake, of hideous and portentuous Divinity, things you ſhould have cenſured Mr. Walker would not have received, though an Angel from Heaven ſhould have brought them to him.

But—ſua narret Vlyſſes.

The ſumme is, there are ſinnes of commiſſion and of omiſſion, ſuch are all defects of what was to be in man, perfect righteouſneſſe. Though the guilt and puniſhment of all be taken away by the bloud of Chriſt a Lambe, the defect muſt alſo be made up by the perfect obedience of Chriſt our Surety, he muſt and did doe this that we may live.

But ſay you, he affirmes the taking away of ſinnes of omiſſion by the Active obedience of Chriſt onelyonly, whereas the Scripture teacheth that without bloudſhedding there is no remiſſion.

I anſwer, onelyonly is your owne, none of Mr. Walkers, and though it be given to the bloud of Chriſt as juſtification is, it is by a Synecdoche, as Calvine and others uſe to ſpeake; his Active righteouſneſſe is not excluded. It was the pretious bloud of Chriſt as a Lambe without ſpot. Yea, his ſufferings even to death were his obedience.

Still you muſt remember that there be what is debitum in eſſe, to life, for which there is provided the active obedience of Chriſt; the Church is holy, unreprovable, unblameable, wholly faire, not by taking away ſpots alone, but the beauty of Chriſt put on it.

You ſay he maketh the Active obedience of Chriſt penall and ſatisfactory, as if to live righteouſly and holy here had beene a puniſhment, when as himſelfe ſaith it was his meate.

p. 147Sir, what if he had ſaid ſo? It was no leſſe to take mans nature to be made under the Law. It was the becomming poore of him that was rich, his humiliation and abaſement.

Yourſelfe ſay, it cannot be denied in all this, but that the Active obedience of Chriſt may in ſome ſenſe and reſpect be called ſatisfactory too, as concurring and falling in with its influence into the bloud or death of Chriſt, &c.

Your reaſon, it was his meate, &c. is a truth of Gods whole will in his hand. It was his meate to doe; I, and to ſuffer; he did it willingly, which yet you confeſſe was penall.

3. You ſay, the worſt is, he divideth the ſatisfaction of Chriſt into parts, and utterly deſtroyeth and aboliſheth the infiniteneſſe thereof: for what may be divided muſt needs be finite, and that which is the part of another cannot be infinite.

And I pray you, are they not diſtinguiſhable into Active and Paſſive? either they are, and differ, or are the ſame; and why doe you eſtabliſhing the one (if you doe ſo) diſpute againſt the other? is it not by both if they be inſeparable and not to be divided?

Neither doth diviſion of Chriſt himſelfe, or doing and ſuffering aboliſh the infiniteneſſe of Chriſt. There are in him diſtinct two natures, three offices, body and ſoule, his Active obedience hath parts, and by parts were his ſufferings made a whole. All which ſtand with Chriſts infinite nature, and the infinite value of his ſatisfaction.

And what doe you excluding Active obedience, which yet you confeſſe to be in a ſenſe ſatisfaction, and give all to what is Paſſive?

Mr. Walker making our righteouſneſſe to conſiſt in the whole righteouſneſſe of Chriſt is farther from diviſion, leſſe deſtructive then your practiſe, denying and rejecting the Active obedience as the object of faith in juſtification.

Your objections urged, p. 98. are trifling impertinencies, grieving your ſelfe, ſeparating them, not Mr. Walker who is for the whole obedience of Chriſt.

Amongſt them there is one paſſage to be taken notice p. 148of as a gloſſe corrupting the text, the text is, If righteouſneſſe be by the Law, Chriſt died in vaine, Gal. 2. 21. Your gloſſe, that it is true of the Law performed by Chriſt as well as by men themſelves, and then if the righteouſneſſe of the world be by the Active obedience of Chriſt his death muſt needs be in vaine.

This is but a corruption of the text. The ſcope is, juſtification is not by mans perſonall obedience to the Law, and that if man had beene able to obey perfectly, the death of Chriſt had beene vaine; man not being able, but being a tranſgreſſor, Chriſts death is neceſſary, which doth not exclude his obedience to the Law for us, Chriſts death doth not (alone taken) make us juſt, as is required, and thus is it by our Surety ſupplied.

Your ſelfe ſay it is ſatisfaction in a ſenſe, and to fall in with death, ſo farre righteouſneſſe is by the Law, Chriſts obedience unto the fame.

You muſt acknowledge Chriſt a fulfiller of the Law, and and an eſtabliſher of it this way, and that faith in Chriſt doth not make the Law of God of none effect, as the word ſpeaketh, and learned Expoſitors, of which before. And when as workes or the righteouſneſſe of the Law are excluded; it is not Chriſts, but a mans owne.

Our Church in the Homily putteth Chriſts death as a ranſome, and yet add…, who beſides this ranſome fulfilled the Law for us perfectly. It requireth on Chriſts part juſtice, that is ſatisfaction to Gods juſtice, or the price of our redemption, by the offering of his body and ſhedding of his bloud, with fulfilling of the Law perfectly and throughly—So that in him our juſtification is not onelyonly Gods mercy and grace, but alſo his juſtice, which the Apoſtle calleth the juſtice of God, and it conſiſteth in paying our ranſome and fulfilling of the Law, and ſo the grace of God doth not ſhut out the juſtice of God in our juſtification, but onelyonly ſhutteth out the juſtice of man, that is to ſay, the juſtice of our workes, as to be merits or deſerving our juſtification: thus our Church in the Homily.

That which you call your laſt labour, p. 98. is but tri…ling, ſuch at leaſt is the Livery you give the learned men p. 149who uſe the figure Metalepſis. And that of wilfull men and importune ſpirits, and that the bare laying downe the words is enough, and that Mr. Walker hath ratified it. All theſe are but trifling, and ſo I paſſe them. Let us come to ſomething.

You ſay, concerning thoſe teſtimonies in generall, I deſire to propound but this one conſideration, whether it be probable, &c. That ſo many learned interpreters through ſo many generations, expounding a Scripture which they conceive Tropicall, ſhould none of them give warning, or ſo much as take notice of a Tropicall expreſſion, but deliver their minds in the ſame words, wherein the Trope ſhall lie.

Sir, I anſwer. Firſt, the thing may be done by many1. Ancient and later Divines too, and thoſe never the wiſer that neglect the ſearch of them, out of coneipt of their owne great light.

Our learned (exceptis before named) to a man have2. expreſſed themſelves for the Relative ſenſe and faiths juſtifying as an inſtrument, and the challenge is in Print many yeares agone to Bertius bragging of teſtimony to name vel unum, as much, or little, as one expreſſe place or Doctor for the contrary. For ours there are teſtimonies enough before. Romaniſts themſelves, as you for a proper ſenſe, confeſſe Proteſtants to be for that which is Tropicall, when as ſome urge difference amongſt us, ours anſwer there is none. You were not borne, nor your by-way obſerved by thoſe that were curious to object the ſame.P. 312. Doctor Davenant cleareth Luther by the Jeſuite Vaſques. And to that which is maine in our buſineſſe of them of thoſe who teach the obedience and righteouſneſſe of Chriſt imputed to be the formall cauſe of juſtification he faith,

But this is the common ſentence of At haec communis eſt noſtrorum omnium ſententia, neque quod ad ipſam …m attiner▪ quiſquam … noſtris a…ter ſcripſit au… ſenſi…. Ib.all ours neither if we reſpect the thing it ſelfe, is there any one that wrote or thought otherwiſe. One may be confident of it in his judgement, he knew none of ours, if there were, they are without; indeed yours is but of p. 150yeſter-day amongſt us. And ſhall we now thinke they held your proper ſenſe? Iudeus Apella, non ego.

Whereas you perſiſt in the contrary, Mr. Walker hath given teſtimonies, and many more may be given to fill bookes.

For Bucer I wonder you mention him, when as your Mr. Wotton ſpeaking of him ſaith,

Whom I perſwade my ſelfe to have Quem ego hujus de imputatione opinionis authorem fuiſſe mihi perſuadeo. Part. 2. l. 1. c. 14. p. 170.beene the Author of this opinion of imputation. Where alſo you may reade his expoſition of that Article in the Auguſtine confeſſion, in theſe words, in the conference at Ratisbon, Anno 1546.

That is, becauſe by this faith we apprehend Quia hae fide apprehe…dimus juſtitiam perfectam Chriſti, ideo Apoſtolus dixit credenti in eum qui juſtificat impium, fidem ejus reputari in juſtitiam, fidem ſc. apprehendentem juſtitiam Chriſti, id eſt, ipſam Chriſti juſtitiam.the perfect righteouſneſſe of Chriſt, therefore the Apoſtle ſaid, to him that beleeveth in him that juſtifieth the ungodly, his faith to be reputed to righteouſneſſe: faith, forſ…oth, apprehending the righteouſneſſe of Chriſt, that is, the righteouſneſſe of Chriſt it ſelfe. Where Mr. Wotton is willing to uſe the Popiſh ſhift of a meritorious cauſe, if it would ſerve, as you before. I finde Bucer alſo amongſt thoſe of Sybrandus, and his writings are not now in mine hand.

For Bullinger I have read in him,Conſtat ergo ex his Chriſtum impleviſſe …egem, & hunc eſſe perfectionem in or…e omnium, Dec. 3. ſer. …. p. 177. 1. He inferreth it from the text, Rom. 8, 4.Rom 8:4 It is certaine therefore from theſe, Chriſt to have fulfilled the Law, and him to be the perfection of all men in the world. And then:

In him there is the moſt perfect love In eo eſt dilectio Dei perfectiſſi…a & juſtitia per omnia abſoluriſſi…a, & hanc nobis imperfectiſſimis communicat gratis, ſi credamus; condonat enim nobis peccata factus pro nobis expiatio, & communicat nobis ſuam juſtitiam quae imputata vocatur, ex 2 Cor. 5. ult. & Rom. 4. credidit Abraham, &c. Fide enim comprehend…mus Chriſtum quem credimus abſoluriſſime pro nobis Deo ſatisfeciſſe, a…que Deum nobis pacatum eſſe propter Chriſtu…, & nobis Chriſti juſtitiam gratis imputari tanquam noſtram (& revera ex donatione, noſtra) quia nos ſumus jam filii Dei.2 Cor 5Rom 4of God, and righteouſneſſe every way moſt abſolute, and he doth freely communicate this to us that are moſt imperfect, if we beleeve; for he pardoneth to us our ſinnes, being made for us a… expi…tion, and communicateth to us his righteouſneſſe which is called impu… …ive, (which he proveth 2 Cor. p. 1515. ult. & Rom. 4. Abraham beleeved, &c. For by faith we comprehend Chriſt, whom we beleeve moſt abſolutely Quando nullus mortalium exacte ſatisfecit Legi per ſe, quomodo igitur promittitu… juſtitia, vita & ſalus ſervantibus Legem: nimirum reſpicit ea promiſſio ipſam Chriſti perfectam juſtitiam quae imputatur nobis. Ib.to have ſatisfied for us, and God to be at peace with us for Chriſt, and the righteouſneſſe of Chriſt to be freely imputed unto us, as our owne (and Unde jam clarum eſt iſtas Chriſti Domini ſententias aequipollere, Qui credit in me habet vitam aeternam; &, Si vis ingredi in vitam ſerva mandata, &c.truly our owne by his gift) becauſe we be now the children of God.

When as no mortall man exactly Tota ergo decalogi abrogatio in illis de quibus jam ante diximus conſiſtit, quod ſc. Chriſtus in fide eſt perfecta juſtitia noſtra. p, 179.ſatisfied the Law for himſelfe, how therefore to juſtice is promiſed life and ſalvation to ſuch as obſerve the Law? No wonder, for that promiſe reſpecteth that perfect righteouſneſſe of Chriſt which is imputed unto us.

Whence it is now cleare thoſe ſayings of the Lord Chriſt to be equivalent, He that beleeveth in me hath eternall life, and, If thou▪ wilt enter into life, keepe the Commandements.

Therefore the whole abrogation of the decalogue, conſiſteth in thoſe things of which we have ſpoken now before, that Chriſt in faith is our perfect righteouſneſſe.

And now Reader ſee how truly he ſaith of his Authors, that they exclude all other things whatſoever, without exception, from this i…tation; and thus for this demonſtration, as you are pleaſed to call it, we ſhall ſee more afterward.

Come we now to your ſecond demonſtration, which as farre as it will reach, ſay you, makes the matter greater then contradiction, that the Authors could not in their expoſitions and commentaries poſſibly take the word Faith … Beleeving in a figurative ſenſe, but in a proper.

Let us ſee this Demonſtration.

Becauſe (ſay you) the word faith taken in a figurative ſenſe for the righteouſneſſe of Chriſt, is partly manifeſt and open blaſphemy, partly moſt ridiculouſly abſurd; for example, Luther on Gal. 3. 6. Deus reputat iſtam imperfectam fidem, &c. for perfect righteouſneſſe, if by faith there we underſtand the righteouſneſſe of Chriſt, and not faith properly, he makes Luther an p. 152duplicate page p. 153duplicate page p. 152execrable blaſphemer, for he calleth the righteouſneſſe of Chriſt imperfect righteouſneſſe. Illiricus a beggerly faith, &c. and therefore.

1. I anſwer that Calvine and Luther take the word, faith, in this point of juſtification, as an inſtrument Relatively, figuratively, and that it juſtifieth as it taketh in its object Chriſt and his righteouſneſſe, and not in a proper ſenſe, as a worke conſidered in and by it ſelfe, and that they teach the righteouſneſſe of Chriſt to be that which being imputed by God, and applied by our faith, to be that whereby we be juſt before God, is as evident and cleare as the Sunne in the firmament ſhining at noone day.

2. That the rankeſt enemies of Gods grace, whether Arminians or Papiſts; yet, never (knowing the ſame) were ſo inconſiderate to lay ſuch a charge on them.

3. That it is an injurious kinde of dealing with Authors, to force them to ſpeake againſt manifeſt expreſſures of themſelves in their writings, a miſerably poore ſhift, a ſigne that a man is neere driven in a ſtrait, deſperate, eſpecially in writing to doe ſo. It were more modeſty to ſay we underſtand them not, or deny their authority with reaſon, to ſay they erre, then thus as it were to ſnarle at them, and bite them.

4. When as we ſpeake of faith that it is imperfect, beggerly, leprous, we ſpeake of it (though an inſtrument) as it is in it ſelfe, and therefore taking it ſo, deny it to juſtifie as a worke, or for its worth, and ſay it hath need of juſtification it ſelfe; and that in juſtice God cannot account it for the righteouſneſſe of the Law, we ſpeake of it as of an hand that receiveth riches. Whether it be weake, or uncleane, or leprous, ſo it affordeth a ſtrong argument againſt your proper ſenſe, and a neceſſity that when as it is ſaid to juſtifie that it ſhould doe ſo in reſpect to the object it is imployed about, the righteouſneſſe of Chriſt which it receiveth.

And when as by a Trope the righteouſneſſe of Chriſt is ſignified, or taken in with faith the inſtrument, there is p. 153none that ſaith either that faith is the righteouſneſſe of Chriſt, or whatſoever is predicated of the inſtrument faith, is true of the object of it the righteouſneſſe of Chriſt. When you prove theſe, Chriſt ſhall be and his righteouſnes as is ſaid of faith, imperfect, leprous, &c. till then, though the faith that is imputed be ſo, it will not be true of the object, imperfection and leproſie is its owne. Juſtification properly is the effect of Chriſts righteouſneſſe, which is given to faith not as imperfect or weake, or ſtrong, but as an hand receiving the righteouſneſſe of Chriſt, which applied, juſtifieth.

Thus as I am able I have indeavoured to anſwer you, not leaving willingly as much as one paſſage unanſwered, and now may ſay, what you ſay not withſtanding or doe againſt Mr. Walker, or the cauſe, He may ſtill have Peliade ſtomachum cedere neſcii. The ſtouter a man is for the truth, I ſay the truth, the greater is his glory.

For a cloſe, give me leave to the many teſtimonies uſed already, to adde ſome more out of ſome learned moderne writers, by which the Reader may ſee whether the proper ſenſe of faith, or that which is Relative to its object the righteouſneſſe of Chriſt hath their conſtant patronage, and whether we be juſtified by faith in a proper ſenſe, or the imputation of the righteouſneſſe of Chriſt.

Luther ſhall lead the way. He to the Galatians hath many places. I in my reading him over have obſerved theſe, as he is in Engliſh.

I have another righteouſneſſe and life, which is Chriſt the ſon P. 8. 1.of God. Wherefore Chriſt apprehended by faith, and dwelling in the heart, is the true Chriſtian righteouſneſſe, for the which P. 65. Col. 2.Col 2God counteth us righteous, and giveth us eternall life. Whoſoever ſhall be found having this confidence in Chriſt, apprehended P. 66. 1.in the heart, him God will account for righteous; this is the meane, and this is the merit, whereby we attaine remiſſion of ſins P. 66. 2.and righteouſneſſe. Becauſe thou haſt laid bold on Chriſt by faith, through whom thou art made righteous.

We are indeed juſtified and made righteous in Chriſt.P. 70. 2.

And teacheth what true Chriſtian righteouſneſſe is, namely p. 154that righteouſneſſe whereby Chriſt liveth in us, and not that P. 82 1.which is in our perſon.

Now, becauſe Chriſt liveth in me, the refore looke what grace righteouſneſſe, &c. is in me, it is his, and yet notwithſtanding the ſame is mine alſo by that unſpeakable union and communion P. 83. 1.which is through ſaith, by the which Chriſt and I are made one body in ſpirit.

For as much as Chriſt liveth in me, it followeth, that as I muſt P. 91. 1. p. 83. 2.needs be partaker of grace, righteouſneſſe, &c. I am now one with Chriſt, that is to ſay, Chriſts righteouſneſſe, &c. are mine.

Chriſt died for ſinnes that he might make us righteous, therefore when I feele my ſelfe a ſinner, through Adams tranſgreſſion, P. 89. 1.why ſhould I not ſay that I am made righteous through the righteouſneſſe of Chriſt.

I will account and pronounce thee as righteous.P. 112. 1.

But becauſe I am covered under the ſhadow of Chriſts wing, Ib.as the Chicken under the wing of the Hen.

Through whom we are made perfect, ſinne is pardoned for Ib.Chriſts ſake in whom thou beleeveſt, who is perfectly juſt, whoſe righteouſneſſe is thy righteouſneſſe, and thy ſinne is his sinne.P. 113. 1.

For all the promiſes paſt are contained in Chriſt to come, therefore as well Abraham as the other Fathers, are made righteous P. 116. 2.by faith in Chriſt, they by faith in him to come, we by faith in him now preſent.

Therefore all the world is bleſſed, that is, receiveth imputation P. 119. 1.of righteouſneſſe, if it beleeve as Abraham did.

Therefore to ſay that the Nations are bleſſed, is nothing elſe P. 119. 1.but that righteouſneſſe is freely given to them, or that they are counted righteous before God.

Moreover, if the Nations be bleſſed, that is to ſay, accounted P. 119. 2.righteous before God, it followeth that they are free from ſinne and death, and are made partakers of righteouſneſſe, &c. by faith in Chriſt.

Gen. 12. 9. ſpeaketh of ſuch a bleſſing as belongeth to imputation of righteouſneſſe; which is available before God, and redeemeth Ib.from the curſe of ſinne, now this bleſſing is received ☞onelyonly by faith, for the text ſaith, Abraham beleeved, &c.

p. 155To make us righteous before God there is a farre more excellent price required, which is neither the righteouſneſſe of man, P. 120. 1.or the Law. Here we muſt have Chriſt to bleſſe us, &c. as Abraham bad.

Whom Abraham himſelfe by faith did apprehend, and through him was bleſſed. So making an happy change with us, Ib.he tooke upon him our ſinfull perſon, and gave unto us his innocent P. 139. 2.and victorious perſon, wherewith we being now clothed, are freed from the curſe of the Law. He that doth ſo (beleeve) hath this innocency and victory of Chriſt, by ſaith onelyonly therefore we P. 140.are made righteous, for faith laieth hold on this innocency and victory of Chriſt.

The Law threatneth unto thee death, &c. but be not afraid, P. 160. 2.fly not away, but ſtand fast, I ſupply and performe all things for thee, I ſatisfie the Law for thee.

Therefore there muſt come a farre other Mediator then Moſes,P. 161. 1. which may ſatisfie the Law.

The putting on of Chriſt, conſiſteth in putting on Chriſts innocency, P. 175. 1.his righteouſneſſe, his wiſdome, &c.

But Chriſt himſelfe is our garment, &c. to be apparelled with Chriſt is not, &c. but with an incomparable gift, that is to ſay, Ib.with remiſſion of ſinnes, righteouſneſſe, peace,—and Chriſt himſelfe.

But you are clothed with a new garment, to wit, with the righteouſnſſe of Chriſt, now when we are apparelled with Chriſt P. 176. 1.as with the rohe of our righteouſneſſe, and ſalvation, &c.

For as much as Chriſt pleaſeth God, and we are in him, we P. 188. 2.alſo pleaſe God and are holy.

In him doe I beleeve, if I be a ſinner and erre, be is righteous P. 189. 1.and cannot …rre. He with all that is in him is made P. 145. 1.unto me of God righteouſneſſe.

Faith Gods gift and worke in our hearts, which therefore P. 47. 1.juſtifieth us, becauſe it apprehendeth Chriſt our Redeemers

We ſay faith apprehendeth Chriſt, which is the forme, which P. 65. 1.☜adorneth and furniſheth faith, …s the colour the wall.P. 66. 1.

Very forme and perfection of faith.

Faith therefore juſtifieth, becauſe it apprehendeth and poſſeſſeth P. 65. 1.this meaſure, even Chriſt preſent.

p. 156To him that beleeveth, ſinne is pordoned, and righteouſneſſe P. 67. 2.imputed.

Calvine.

God to be without Chriſt alwayes angry with us, that we In Rom. 3. 24.Rom 3:24are reconciled by him whileſt we are accepted in his righteouſneſſe, &c.

By faith we come to the poſſeſſion of that benefit.Ib.

But by naming bloud alone he would not exclude other parts of redemption. But rather under one part to comprehend the whole ſumme.—So by a Synecdoche the whole expiation is Ib.named.

For Chriſt ſhould be in vaine given to us for righteouſneſſe, unleſſe there ſhall be fruition by faith.Ib.

When we come to Chriſt, first in him there is found the exact Ad verſ. 31.righteouſneſſe of the Law, which by imputation is made ours.☞

Neither doe we otherwiſe attaine righteouſneſſe, but becauſe, as it is brought unto us in the promiſe of the Goſpel, ſo we ſee the In Rom. 4. 3.Rom 4:3poſſeſſion of it as it were by faith.

From whence we gather that it is not diſputed what manner of men, men are in themſelves, but in what place God accounteth them, not that—but becauſe when the cauſe is ſought why God Ib.loveth us, and acknowledgeth us as juſt, there is a neceſsity that Chriſt ſhould come forth who may clothe us with his righteouſneſſe.

For (that a man may be juſtified) there is required perfect and numeris ſuis omnibus, 1. every way conſummated obedience as the promiſe of the Law ſoundeth, Lev. 18. 5. Thoſe that are already apparelled with the righteouſneſſe of Chriſt, they not onelyonly have God favourable to them, but to their workes, whoſe ſpots and wrinkles are covered by the holineſſe of Chriſt, that they Ad. v. 6. 7. 8.come not to account, if ſo the righteouſneſſe of faith be the onelyonly cauſe why workes are accounted juſt.—

But by Chriſts righteouſneſſe we are another way reſtored to ſalvation, neither is it therefore accounted to us, becauſe it is within Ad Rom. 5. 17 & 19. verſ.Rom 5:17Rom 5:19us: but becauſe we poſſeſſe Chriſt himſelfe with all his goods, given to us by his Fathers bounty, the free gift of righteouſnes ſignifieth imputation.

But indeed that we may come to the participation of the p. 157grace of Chriſt, it behoveth that we be inſet into him by faith.Ad verſ. 17.

That thou mayeſt injoy Chriſts righteouſneſſe, it is neceſſary Ib.that thou be a beleever, becauſe by faith we attaine fellowſhip with him.

But it behoveth us to be juſt if we be accepted to him.Ad verſ. 18.

When he pronounceth us to be conſtituted just by the obedience of Christ, hence we gather, Chriſt in that he ſatisfied his Father, to have attained righteouſneſſe for us; whence it followeth, that the quality of righteouſneſſe is in Chriſt, but that which is proper to him to be accounted to us. He 'interpreteth alſo what is the righteouſneſſe of Chriſt, when he calleth it obedience. Where I beſeech you let us obſerve what we muſt bring into the ſight of God if we would be juſtified by workes: forſooth the righteouſneſſe Ad verſ. 19.of the Law—every way abſolute.

You ſee therefore us to be altogether excluded from the righteouſneſſe of workes, and therefore that we fly to the righteouſneſſe Ad Rom. 8. 3.Rom 8:3of Chriſt, becauſe there can be none in us.

Which is eſpecially neceſſary to be knowne, becauſe we be never clothed with the righteouſneſſe of Chriſt unleſſe we firſt ſurely know.—

Now he ſheweth the manner whereby the heavenly Father reſtoreth to us righteouſneſſe by his ſonne.—

There is no doubt his righteouſneſſe to be called; which is his Adc. 10. 3.gift.

But we have elſewhere ſaid, how men put on his righteouſnes by faith; forſooth becauſe Chriſts righteouſneſſe is imputed to them.

But after he caſt all under guilt, he ſubſtituted a new righteouſneſſe in Chriſt.—Which being given freely, is accepted by faith.

He excellently taketh away this ſcruple, when as from the very In verſ. 5.Doctrine of the Law he eſtabliſheth the righteouſneſſe of faith.

The place is out of Lev. 18. 5. where the Lord promiſeth eternall life to thoſe who ſhall keep his Law.

And ſo by their owne defect conſtrained they might learne to Ib.fly to Chriſt, 1 Cor. 130. be was made—whereby he underſtandeth us in his name to be accepted of God, becauſe by his In 1 Cor. …. 30.death he hath expiated our ſinnes, and his righteouſneſſe ſhould p. 158be imputed to us. For when as the righteouſneſſe of faith conſiſteth in remiſſion of ſins and free acceptation, we obtaine both by him.

Now he more plainely teacheth what we before touched, that then God is favourable to us when as he acknowledgeth us for juſt, for thoſe two are all one, that we are accepted of God, and that we are reputed juſt. Righteouſneſſe here is taken for acceptation, becauſe Chriſts righteouſneſſe is accounted to us.

How are we juſt before God? forſooth, as Chriſt was a ſinner, for after a manner he tooke upon him our perſon, that he might be made guilty in our name, and might be judged as a ſinner, not with his owne, but others faults, when as himſelfe ſhould be pure, and free from all fault, and ſhould under-goe the puniſhment not due to himſelfe but us. So forſooth are we juſt in him, Ad 2 Cor. 5. ult.2 Cor 5not becauſe by our owne workes we may ſatisfie the judgement of God, but becauſe we are decounted the righteouſneſſe of God, which we put on by faith that it may be ours.

When as he ſaith, that be beleeved was imputed to him for Ad Gal. 3. 6.Gal 3:6righteouſneſſe, he therein ſignifieth him to be juſt who is accounted ſuch with God, but when as men have net righteouſneſſe laid up in themſelves, they attaine it by imputation, becauſe God accounteth it to them for righteouſneſſe; therefore we are ſaid to be juſtified by faith, not becauſe he transfuſeth the habit or quality of faith into us, but becauſe we are accepted of God. But why is ſo great honour given unto it that it ſhould be called the cauſe of our righteouſneſſe?

1. We muſt know it to be onelyonly the inſtrumentall cauſe, for ☞ſpeaking properly it is nothing elſe but Gods gracious acceptation, in which our ſalvation is laid. But becauſe the Lord in giving unto us a teſtimony of his love and favour by the Goſpel, communicateth unto us that righteouſneſſe which I called it, therefore we receive the ſame by faith.

Therefore, when as we give to faith mans juſtification, we diſpute not of the principall cauſe, onelyonly we obſerve the manner whereby men come unto true righteouſneſſe, this righteouſneſſe is a meere gift of God.—but it is poſſeſſed onelyonly by faith.

Therefore all thoſe phraſes of ſpeech are as one, that we are juſtified by grace, Chriſt to be our righteouſneſſe, Gods mercy to be the cauſe of our righteouſneſſe, righteouſneſſe to be attained for p. 159us by the death and reſurrection of Chriſte-Righteouſneſſe to be beſtowed on us by the Goſpel, that w… by faith obraine righteouſneſſe.

We have put you in minde, that thoſe that are juſt by faith, that they are juſt out of themſelves in Chriſt, not becauſe we have praiſe of honeſty among men, are we accounted juſt before God—but when we bring to him the perfect obedience of the ☜Law—becauſe we have it not in our ſelves, God giveth it us freely.

I paſſe what Mr. Walker hath gathered out of theſe and other Authors, and Printed, and many teſtimonies of others, which I truly have by me already gathered, which needed but tranſcription. I will content my ſelfe with the teſtimonies of ſome few your ſelfe name, and but a few, that the world may ſee what faith is due to you in citing Authors. I confeſſe I have not all their writings by me, either to examine your teſtimonies, or bring them for my ſelfe, ſo farre as I have will give a ſufficient taſte to the Reader.

For Bucer I referre me to what was obſerved before.

And ſo for Bullinger, and the Reader may turne to Mr. Walker.

Luther on that very text you cite, hath theſe paſſages.Gal. 3. 6.Gal 3:6

Becauſe I am covered under the ſhadow of Chriſts wings.

Flying to Chriſt our Mediator and Reconciler, through whom we are made perfect; Through him we have all things who onelyonly▪ doth ſupply whatſoever is wanting in us. For Jeſus Chriſts ſake in whom we doe beleeve.

It is forgiven thee for Chriſts ſake who is perfectly juſt, whoſe righteouſneſſe is thy righteouſneſſe, and thy ſinne is his ſinne.

Chriſt which was given for us, whom we apprehend, that cauſeth that God doth account that faith though it be imperfect for perfect righteouſneſſe.

This object I bring ſent from the Father pleaſed you, and becauſe you have apprehended and imbraced this object, therefore ye pleaſe him.

Nothing commeth betweene (me a ſinner and Chriſts love) but p. 161Chriſt the Mediator.—Imputation of righteouſneſſe is alſo neceſſary, ſinnes doe remaine in us which God doth utterly hate, therefore it is neceſſary that we ſhould have imputation of righteouſneſſe, which we obtaine through Chriſt, and for his ſake who is given unto us, and received of us by faith.

The reconciler (whence ſinne is no ſinne, damnable and not) is the Mediator betweene God and man, even the man Jeſus Chriſt, Rom. 8. 1.

Judge now whether he excluded the object or no, whether he taketh it not in as what is apprehended and applied by faith.

Peter Martyr hath theſe words.

But alſo faith it ſelfe, if it be conſidered Quin etiam fides ipſa, ſi qua noſtrum opus eſt conſideretur, ea juſtificari non poſſumus, cum opus ſit & mancum & imperfectum, longe deterius quam requitit. Sed illa juſtificari dicimur qua promiſſiones Dei, & Chriſti juſtitiam meritaque per ipſam apprehendimus & nobis applicamus. Loc. Com. de juſtif. Sect. 8.as our worke, we cannot be juſtified with it, ſeeing it is a worke both lame and imperfect, much worſe then (God) requireth; but we are ſaid to be juſtified with it, as by it we apprehend the promiſes▪ of God, and the righteouſneſſe of Chriſt and his merits, and applie them to our ſelves.

Suppoſe to thy ſelfe the moſt filthy Fingas tibi mendici hominis foediſſimam & leproſam manum, qua capiat eleemoſynam ab offerente: certe mendicus ille à foeditate ſ… lepra manus haud quaquam juvatur, ſed eleemoſynam qualicunquc accipit. Sect. 8.and leprous hand of ſome begger, with which he may receive an almes from him that offereth it; ſurely that begger is not helped from the filthineſſe or leproſie of his hand, but by whatſoever hand it doth receive. Ib.

He that hath Chriſt in himſelfe, he Qui in ſ…ipſo Chriſtum habet, is omnino juſtitiam habet, de illo enim Paulus ſcribit ad Cor. 1. c. 1. qui factus eſt nobis ſapientia, juſtitia, &c. Sect. 52.hath righteouſnes altogether, for of him Paul writeth ad Cor. 1. 1. who was made to us wiſdome, righteouſnes, &c.

Here he calleth that righteouſneſſe Hic (Phil. 3. 9.) cam juſtitiam quae eſ… ex operibus & ex Lege appellat ſuam: eam vero quae eſt ex fide quamquam maxime optat appellat juſtitiam Jeſu Chriſti. Sect. 52.Phil 3:9which is of workes and the Law, his; but that which is of faith, and which he moſt wiſheth, he calleth it the righteouſneſſe of Jeſus Chriſt.

Abraham beleeved, &c. But what did he beleeve? forſooth p. 161Credidit Abraham, &c. At ille quid credidit? hoc ſc. ſemen ſibi dandum eſſe, unicum, viz. illud, ut Paulus interpretatur, in quo omnes nationes eſſent benedicendi, quod eſt Chriſtus Jeſus, Gen. 15. 6. Gal. 3. 16. Sect. 23.Gen 15:6Gal 3:16this onelyonly ſeede to be given unto him, that is, as Paul interpreteth, in which all Nations were to be bleſſed, which is Chriſt, Gen. 15. 6. Gal. 3. 16. Pareus.

What did Abraham beleeve? to Quid credidit Abraham? nempe, concionem illam conſolatoriam de Dei gratia ſingulari—de ſemine naſcituro ex Sara—Apoſtolus enim promiſſum ſemen expreſſe dicit eſſe Chriſtum. Nec dubitari poreſt, ſeminis promiſſionem, cui credidiſſe Abraham dicitur, cohaerere cum promiſſionibus antegreſſis & ſubſecutis de ſemine & benedictione omnium gentium per illud. In locum.wit, Gods conſolatory Sermon of Gods ſingular grace—of ſeed to be borne of Sarah—for the Apoſtle calleth the promiſed ſeed, expreſſely Chriſt. Neither can it be doubted the promiſed ſeede which Abraham beleeved to agree with foregoing and following promiſes of ſeede and bleſſing of all Nations by it: and then Abrahams faith was a generall faith or Catholique (as Sophiſters call it) aſſenting to every word of God, But alſo ſpeciall reſting See Pareus in cap. 4. dub. 3. Juſtitia ergo fidei imputata eſt, &c. p. 310. & ib. At Abraham ſola fide &c.on the promiſe given of ſeed, which is Chriſt. So Ambroſe, Abraham beleeved God: What did he beleeve? that he was to have ſeed, that is, a Sonne, in whom all Nations ſhould be juſtified. Therefore Abrahams was founded in Chriſt. The Apostle will more clearely declare this faith about the end of the chapter expreſſely teaching; Juſtifying faith ought to be faſtned in the death and reſurrection of Chriſt. Pareus, p. 268.

And in the former page, Now on Nunc contra probat Abrahamum juſtificatum eſſe fide, hoc eſt, juſtitia gratis imputata credenti, idque diſerto Scripturae teſtimonio.the contrary, he proveth Abraham to be juſtified by faith, that is, with righteouſneſſe freely imputed to the beleever.

And there having denied faith as a vertue to juſtifie, though it be moſt excellent, &c. Abraham is propoſed not as working—but as by faith freely receiving righteouſneſſe, p. 270.

Againe, When faith is ſaid to be imputed for righteouſneſſe it is not to be underſtood but Relatively, becauſe righteouſneſſe ſhall be freely imputed to the beleever, or becauſe the beleever of Sed Meronimico ſenſu dixit fidem, id eſt, Chriſtum fide apprehenſum, eſſenoſtram juſtitiam.grace ſhal… be reputed juſt.

I will name but one place more now of Pareus, he is often before cited, who when in anſwering Bellarmine, he had ſaid of Luther but in a metonymicke ſenſe he ſaid faith, that is, Chriſt apprehended by faith, to be our righteouſneſſe.—Addeth.

p. 162Which figurative ſenſe called Metonymia, Quem ſenſum metony micum ſi oppugnat Adverſarius, certe non Lutherum impugnat ſed Spirium ſanctum blaſphcmar, qui Chriſtum expreſſe vocat juſtitiam noſtram, Jer. 23 6. & 1 Cor. 1. 30. Caſting. 1. 2. c. 4 p. 418 419.Jer 23:61 Cor 1:30if the Adverſary oppoſeth, ſurely he oppoſeth not Luther, but blaſphemeth the holy Ghoſt, who calleth Chriſt expreſſely our righteouſneſſe, as Jer. 23. 6. & 1 Cor. 1. 30.

Calvine followeth, in both places mentioneth the object. Abraham by beleeving doth no other thing then imbrace the grace tendered to him, by which he meaneth the promiſes; Chriſt that ſeed eſpecially and his righteouſneſſe, and that is infolded in the goodneſſe of God which it is ſaid to apprehend.

And on the ſame place. But by faith they borrow from elſewhere Fide autem quod ſibi deeſt aliunde mutuantut, ideoque apte vocatur imputativa fidei juſtiria. Reſertur illic promiſſio ſemin is ſuturi. Ubi cauſa quaetitur cur—pro juſtis agnoſcat, Chriſtum pro. dire neceſſe eſt, qui ſua nos juſtitia induat. Aliena juſtitia nos fides ornat quam à Deo mendicat. And on Gat. 3. 6. Fides hic relationem habet ac reſpectii ad tale. verbum Dei, quo ſreti homines acquie ſcere in ipſo poſſint. Quum autem juſtitiam in ſe repoſitam non habeant homines, imputatione hanc adipiſcuntur. Primo ſciendū eſt eſſe cauſam duntaxat inſtrumenta…em, nam proprie loquendo juſtitia noſtra nihil alind eſt quam gratuita Dei acceptio in…qua fundate eſt noſtra ſalus. Sed quia Dominus teſtimonium nobis amoris ſui & gratiae per Evangelium reddendo, illam quam dixi juſtitiam nobis communicat, ideo ſide illam percipimus.what is wanting to them, and therefore it is openly called imputed righteouſneſſe by faith.

Thither is to be referred the promiſe of future ſeed.

Where the cauſe is ſought. Why—he acknowledgeth us for righteous, it is neceſſary that Chriſt come forth, who clotheth us with his righteouſneſſe.

Faith adorneth us with anothers righteouſneſſe, which it beggeth of God.

Faith here hath relation and reſpect to ſuch a word of God, which men beleeving can reſt in it. What the promiſes are be ſheweth towards the end of his Commandement on that place, as Pareus and Martir before.

Which righteouſneſſe ſeeing men have not placed in themſelves, they obtaine it by imputation.

To that queſtion, why is ſo great honour given to faith, that it is called the cauſe of our righteouſneſſe? he anſwereth.

Firſt, we muſt know it is onelyonly the inſtrumentall cauſe, for to ſpeake properly, our righteouſneſſe is no other then Gods free acceptation, in which our ſafety is founded.

But becauſe the Lord in giving us a teſtimony of his love and p. 163favour by the Goſpel, doth communicate to us that righteouſneſſe I called, therefore we receive it by faith.

Therefore when we give mans juſtification Ergo cum fidei tribuimus hominis juſtificationem, non de cauſa principali diſpuramus, ſed tantum notamus modum quo perveniunt homines ad vetam juſtitiam: juſtitia enim haee eſt meram Dei dotum, non qualitas quae in hominibus haereat, ſed fide tantum poſſidetur, &c.to faith, we diſpute not of the principall cauſe, onelyonly we obſerve the manner by which men come to true righteouſneſſe: For this righteouſneſſe is Gods meere gift, not a quality which may inhere in men, but is poſſeſſed onelyonly by faith.

We have therefore called to mind thoſe Meminetimus ergo qui ſide juſti ſunt, eos extra ſe juſtos eſſe, nempe in Chriſto.that are juſt by faith, are juſt out of themſelves, forſeoth in Chriſt.

We are juſtified before God,Quam afferimus perſectam Logis obedientiam, nam juſtitia tranſgreſſioni Legis etiam in minimo apice opponitur, eam quia non habemus in nobis, Deus nobis gratuito donat. when we bring the perfect righteouſnes of the Law, for righteouſneſſe is oppoſed to the tranſgreſſion of the Law, even in the leaſt point, becauſe we have it not our ſelves, God giveth it to us freely.

Abraham therefore is not juſtified— Non ergo juſtificatus eſt Abraham—ſed quia Die gratiamamplexus eſt fretus Mediatore promiſſo in quo omnes Dei promiſſiones ſunt Etiam & Amen.but becauſe be imbraced the grace of God truſting in the promiſed Mediatour in whom all Gods promiſes are Yea and Amen

Let the Reader obſerve but theſe paſſages on the ſame place, and he may obſerve the vaine conſidence of this objector of Calvine, for his proper ſenſe of faith, and oppoſition of the common tenet.

To Gualter, M. Wr. rightly willeth the Reader to ſee how hardly we are put to it, when as you cite the bare words themſelves to prove your interpretation: for Aretius (for I have not to examine by either Muſculus or Gualter, or Illyricus, &c.) Shal in the next place be conſidered.

The inſtrumentall cauſe is faith of Organica cauſa eſt ſides Jeſu Chriſti, haee eſt, juſtitia illa Dei imputativa applicatur nobis per ſidem in Chriſtum. In Rom. 3. 22.Rom 3:22Jeſus Chriſt, that is, that imputed righteouſneſſe of God is applied to us by faith in Chriſt.

It is called the inſtruments of juſiification, Organum juſtifieation is dicitur quod juſtitia Dei nobis applicetur per ſideth.becauſe the righteouſneſſe of God is applied to us by faith.

p. 164Becauſe ſeeing it is of God, and in Quia cum Dei ſit, & in Deo proprie nobis tamen imputatur & applicatur, adeo ut cum rei mortis ſimus, Deus nos abſolvat à paena & juſtos pronuntiet imputata nobis ſua juſtitia; hinc imputata juſtitia dici poteſt & gratuita. In Rom. 1. 17.Rom 1:17God properly, yet it is imputed and applied to us, ſo as when we be guilty of death, God abſolveth us from puniſhment, and may pronounce us juſt, his right couſneſſe imputed unto us, hence may it be called imputed and free.

With which he maketh us juſt, this Qua nos juſtos facit haec imputativa eſt, nam aliena juſtitia impurarur in juſtis per ſe, de hac loquitur in paeſentia &c 1. verſ. 17. e cap. 3. Rom. v. 21.Rom 5:21is imputative, for anothers righteouſneſſe is imputed to men unjuſt by themſelves, of this he ſpeaketh in the preſent place.

Conſider (in juſtification) the ſinne Conſidera non imputari peccatum quod ineſt homini, ſic contra in juſtificatione imputa…i juſtitiam quae non ineſt homini. In. c. 4 v. 6.which is in a man not to be imputed, ſo contrary in juſtification, that righteouſneſſe to be imputed which is not in man.

Faith therefore ſo holy and ſo firme Fides igitur tam pia & tam firma pro juſtitia ci imputata eſt, quia haec apprehendit miſericordiam & propoſitam promiſſionem, hinc juſtitia ei etiam impuratur. Adv. 22.is imputed to him for righteouſneſſe, becauſe this apprehendeth the mercy and propoſed promiſe, hence righteouſneſſe is imputed to him.

Chriſt is made to us of God righteouſneſſe, Juſtitia a Deo nobis factus eſt, quia in eo ſolo juſti habemur, reputamur illius merito juſti. Ad 1 Cor. 1. 30.1 Cor 1:30becauſe in him alone we are accounted juſt, we are reputed juſt with his merit.

That we might be made the righteouſneſſe Ut nos efficeremur juſtitia Dei, hoc eſt, juſti pronunciatemur, imputativa juſtitia taoquam veſ…e ornaremur: dicitur autem juſtria Dei quia noſtra non eſt ſed precario, &c. Ad 2 Cor. 5. uls.2 Cor 5of God, that is, might be pronounced juſt, and be adorned with imputed righteouſneſſe as with a garment. It is called the righteouſneſſe of God becauſe it is not ours but freely.

In him he ſignifieth that out of In ipſo ſignificat extra Chriſtum nullam eſſe juſtitiam qua nos poſſimus ornat…, & quae valeat in conſpectum Dei. lb.Chriſt there is no righteouſneſſe with which we can array our ſelves, and which availeth in the ſight of God.

That he might perfectly fulfill the Ut perfecte Legem impleret quod nobis impoſſibile erat, deinde paenas, &c. In Gal. 4. 4Gal 4:4Law which was impoſſible to us, &c.

p. 165Thus for Aretius, who no whit digreſſeth from the former.

Beza. And not rather an inſtrument Aut quaſi ſides ſit illud quod nos juſtificar, ac non potins inſt umentum duntaxat & quidom gratis nobis da…um, quo tanquam manu quapiam Chriſ…um iuſtitiam noſtram apprehendimus. In c. 4 ad Rom. 2.Rom 2onelyonly and freely given us, with which, is an hand, we apprehend Chriſt our righteouſneſſe.

To righteouſneſſe, in thoſe words there is a figure called Hypallage.

For properly God is ſaid to impute Nam propric dicitur Deus imputare juſtitiam per ſidem, ut mox, verſ 6. & 11. quid autem ſit, ſupra ad 1. verſ. 17. & 3. 20.righteouſneſſe by faith, as by and by in the 6. & 11. v. what that righteouſneſſe is, is opened before on c. 1. verſ. 17. and c. 3. verſ. 20.

For Junius, the man might be thought either blind, or un ſound in his principles that will but mention him.

By the promiſes which Abraham by ſaith imbraced, include that of Chriſt our ſeed.

Faith in the predicament of relation Fides in genere foreign, non juſtitia cat in quantum habirus—ſed ratione differentiae relativae quae gratuitam juſtitiae & vitae aeternae promiſſionom fiducialiter amplectitur. Jun. Tleſ. de juſtif. Sect. 11.juſtifieth not as an habit—but by reaſon of its relative difference, which conſidently imbraceth the gratious promiſe of righteouſneſſe and eternall life.

But relatively onelyonly as it apprehendeth Sed relative tantum quatenus meritum Chriſti apprehendit, tanquam manus mendici eleemoſynam. Sect. 16.deth the merit of Chriſt, as the band of the begger doth the almes.

The occaſion therefore was this, that Occaſio igitur haec fui…, quod Abraham ſide ſimpliciſtima acqureverit ſimplicibus illis Dei promiſſionibus, juſtitiamque Dei eadem prehenderet prour a Deo non operantibus ad morcedem, ſed credentibus ad juſtitiam & vitam imputa…u… quemadmodum Apoſtolus optime interpretatur. In Gen. 15.Gen 15Abraham with a moſt ſimple faith did ſit downe in thoſe moſt ſimple promiſes of God, and laid hold of the ſame righteouſneſſe of God by the ſame faith, as it is imputed not to workers to a reward, but beleevers to righteouſneſſe and life, as the Apoſtle doth beſt of all interpret.

To conclude, that we may expound Donique ur Metonymiam hanc quam evidentiſſimo poſſimus ſimili exponamus, ſides eſt tanquam manus aut tanquam lo culus apprehendens the ſautum gratiae quem nobis Deus exhibet in Chriſto Jeſu. In Hch. c. 11. 1.this Metonymy by as evident a ſimily as we can. Faith is as an hand, or as a purſe apprehending the treaſure of grace which God in Jeſus Chriſt exhibiteth to us.

p. 166Doctor Abbot is added in his defence of Mr. Perkins. I beleeve the words are there, though I cannot finde them, and have foure times inquired, and ſpent more time then will make an anſwer. Where we have firſt, righteouſneſſe imputed without workes; ſecondly, what that is by your relation, the reputing of faith for righteouſneſſe, for that thereby we obtaine remiſſion and forgiveneſſe of ſinnes.

And you conclude, he that will undertake to divide this Author and the opinion we contend for, muſt be more ſevere then to give a man leave to be of his owne minde.

I finde the words otherwiſe cited in your Maſter Mr. Watton, and will ſay nothing to them, untill I finde them, but ſuſpend.

But this I am confident of, that the Author no more favoureth your opinion, then any of thoſe that are called your adverſaries in this queſtion; and who ever ſhall read his whole chapter, and conſider whom he defendeth, and what againſt Biſhop, ſhall ſee our arguments for the imputation of Chriſts righteouſneſſe which you oppoſe propoſed by Mr. Perkins, oppoſed in many things by Doctor Biſhop the Papiſt, and made good againſt him by Dr. Abbot, who doth it as a ſonne of the Church of England indeed. What he undertakes you may ſee, p. 381.

That our juſtification and righteouſneſſe before God ſtandeth not in any inward vertues, &c. but in the imputation of Chriſts obedience and righteouſneſſe made ours by faith, ſhall be proved P. 381. P. 383.to him, God willing, by better arguments then be ſhall be able to diſprove.

In that place, for this by the way he nameth, 1 Cor. 1. 30. But the Goſpel teacheth us to acknowledge Chriſt immediatly and wholly our righteouſneſſe and ſalvation, in whom, and not in our ſe'ves, we are made the righteouſneſſe of God, that is, juſt in the ſight of God, in that his obedience and righteouſneſſe ☞performed and wrought in our name, and for our behoofe, is imputed P. 384.unto us by faith in his bloud.

1. Mr. Perkins argument is, That which muſt be our righteouſneſſe before God, muſt ſatisfie the juſtice of the Law, which ſaith, Doe theſe things and thou ſhalt live.

p. 167But there is nothing that can ſatisfie that juſtice of the Law P. 387.but the righteouſneſſe and obedience of Chriſt. Ergo.

This argument the Doctor defendeth.

He ſheweth this Scripture meant of the Morall-Law.P. 389.

Now Mr. Perkins to take away the opinion of our owne righteouſneſſe, and to ſhew that we have no other but the righteouſneſſe of Chriſt to reſt ſafely upon, alleadgeth as Gregory doth, the rigour and ſeverity of Gods judgement which admitteth of nothing but what is exact and perfect, according to the rule of juſtice P. 396.preſcribed to us.

2. His ſecond argument is taken out of 2 Cor. 5. ult. As Chriſt was made ſinne for us, ſo we are made the righteouſneſſe of God in him. But Chriſt was made ſinne by the imputation of P. 399.our ſinnes being moſt boly. Therefore a ſinner is made righteous, in that Chriſts righteouſneſſe is imputed unto him.

Which are made good out of Anſelme, Auguſtine, and Hierome.

Where you ſhall finde a compariſon made good againſt you.

And, that anſwered that he was made ſinne not by imputation, P. 401. &c.but a Sacrifice. Where he demandeth why the Sacrifice of ſinne ſhould be called by the name of ſinne. See him who is large in ſpeaking thereunto, out of the Trope and Fathers. There I finde Chriſt needed not for himſelfe to be made under the Law, for to performe the righteouſneſſe thereof for his owne juſtification before God, being otherwiſe ſimply and abſolutely juſt. But what he did he did it for our ſakes, that we thereby through faith in P. 402. 403.him ſhould be juſtified in Gods ſight.

It followeth that the righteouſneſſe of God muſt be underſtood of another righteouſneſſe, which is that whereof the Apoſtle inſtructeth Rom. 4. 6. 1b.Rom 4:6Rom 4:1us, whereby the Lord imputeth righteouſneſſe without workes, according to the words of David, &c.

Hitherto the Argument ſtandeth good. As Chriſt was made ſinne, ſo we are made righteouſneſſe; Chriſt was made ſinne by the imputation of our ſinne, we are therefore made righteous P. 404.by the imputation of his righteouſneſſe.

Mr. Perkins his third Argument, is from Rom. 5. 19. As by the diſobedience of Adam, men were made ſinners, ſo p. 168by the obedience of Chriſt are they made righteous. But men are made ſinners by the imputation of Adams ſinne unto them, and P. 404.not onelyonly by propagation of naturall corruption: Therefore by imputation of Chriſts juſtice we are made righteous.

The caſe is very cleare, that if we be ſinners by the imputation of Adams ſinne, then are we alſo righteous by the imputation P. 405.of the righteouſneſſe of Chriſt.

Where he defendeth the imputation af Adams ſinne, which he proveth againſt Biſhop, (and Bellarmine himſelfe ſomewhere, and you) out of Bellarmine citing Bernard for it, &c. and Auguſtine, p. 406. and Bernard, p. 407. and Chryſoſtome.

Now I pray thee Reader doe but judge whether this Doctor be of Mr. John Goodwines ſide, the opinion he contendeth for or againſt him, and never credit his teſtimony but on examination.

Doctor Preſton maketh himſelfe a ſtranger to the Tropicall interpretation of this Scripture, and improveth that which is literall and proper, Treat. Allſuff. p. 12. & 13. In this ſenſe faith is ſaid to be imputed for righteouſneſſe. Abra. beleeved God Gen. 15. God indeed made the ſame propoſition that he doth here for ſubſtance, he tels him what he would doe for him. And (ſaith the text) Abraham beleeved God, &c. Now it was accounted to him for righteouſneſſe, chiefely in this ſenſe, as it is interpreted, Rom. 4. that this very taking of the promiſe, and his accepting of the Covenant, in that he did receive that which God gave, that put him within the Covenant, and therefore the Lord reckoned him a righteous man, even for that very acceptation and beleeving.

But that is not all, but likewiſe he accounteth faith to him for righteouſneſſe, becauſe faith doth ſanctifie and make a man righteous, &c. And then cry out evidence.

1. Doth the Doctor in all this diſcourſe mention your proper ſenſe?

2. Doth he eſtabliſh it with an, and not the righteouſneſſe of Chriſt imputed?

3. Doth he not inſold the object? He tels him what he would doe for him. So that all that he would doe for him was what he beleeved, on which imputation.

p. 169Your ſelfe adde. This very taking of the promiſe, and his accepting of the Covenant, and that he did receive that which God gave, was that wherefore the Lord reckoned him a righteous man.

Is not here receiving the object, the promiſe, the covenant, and what God gave.

Is not Chriſt and his righteouſneſſe in all theſe, the ſeede, and righteouſneſſe of God? If it be by receiving theſe, he was accounted juſt, theſe muſt not be excluded, this teſtimony is not againſt us, but for, and againſt you, who exclude theſe.

I will intreat the Reader to conſider ſome of his particulars in the ſame worke.

The Covenant is the miniſtration of life and juſtification—New con. p. 75. the Covenant of grace ſhewes him a righteouſneſſe to ſatisfie this Law, that himſelfe never wrought; ſhewes him a way of obtaining pardon by the ſatisfaction of another.

Abraham ſaith the Lord, I will give thee a ſeed, and in P. 108.that ſeed both thou thy ſelfe, and all the Nations of the earth ſhall be bleſſed.

There was no other way to make mankind partaker of the Covenant of grace but onelyonly by faith, by beleeving God, and taking P. 118. & 119.the promiſe and the gift of righteouſneſſe by Jeſus Chriſt.P. 120.

Becauſe we beleeve the promiſes and the Covenant of grace, therefore the Lord accepts us and counts us righteous.

I would die that I might have Chriſt and his righteouſneſſe.P. 170.

What difference is there now betweene him and the reſt of ours, who make the ſame things objects, and taken in to make us juſt?

As that of Chriſt the ſeed, &c.

And though righteouſneſſe be not named there, it is infolded, and explained by the Prophets who reveale Chriſt in the Covenant, the Lord our righteouſneſſe, and that with him was to be brought in everlaſting righteouſnes. And it was granted when the Apoſtle laieth downe circumciſion the ſigne and ſeale of the righteouſneſſe of faith: faith receiveth righteouſneſſe which God promiſed, being the Seale of the whole Covenant there is infolded the p. 170ſeed, Chriſts, and Chriſts righteouſneſſe.

Mr. Forbs is the laſt, to which teſtimony I anſwer.

1. In the ſame place he ſaith. That opinion of the Metonymicke ſenſe of faith, agreeth with the truth of the matter in it ſelfe.

2. When he ſaith that it is taken properly, yet it is with cautions. If they that take it ſo, erre not in the ſignification of it, or the true ſenſe of the imputation of it.

3. And now let us conſider what he doth farther.C. 31. p. 161.

He teacheth Chriſts righteouſneſſe the onelyonly matter of juſtification.

And the Lords imputing thereof the forme. That opinion (of Gods accepting our imperfect righteouſneſſe) can never be maintained P. 163.with Gods honour.

That God juſtifieth us by accounting unto us Chriſts obedience, which is in it ſelfe perfect righteouſneſſe, in ſuch a ſort as by this his imputation, it is ours as truly, and doth as truly cleare P. 164.us before God as if it were our owne indeed, and we our ſelves had indeed performed it.

We muſt firſt have righteouſneſſe, for God juſtifieth no man P. 169.that hath not righteouſneſſe. It is abomination, Prov. 17. 15.

That opinion of thoſe who place our righteouſneſſe in faith, properly taken, as it is the act of the heart without relation of it as an apprehending inſtrument unto Chriſt, is much more pernitious ☞then the opinion of the Papiſts.P. 80.

Nothing in Heaven or Earth in man or without man, is the matter of mans righteouſneſſe before God, except onelyonly Chriſt and his obedience. Therefore it is ſaid by the Apoſtle that he is made to us of God, &c. 1. Cor. 1. 30. and in the Prophet, Jer. 23. 6.P. 85. P. 90. and 33. 16. where alſo he urgeth that text, 2 Cor. 5. ult. and cleareth it, and Dan. 9. 24.

He urgeth Gods juſtice in juſtifying, and that if God ſhould juſtifie us—by faith, as it is a worke or habit in us, God ſhould never be ſeene to be juſt, &c. the Saints in Scripture have acknowledged their faith imperfect, whence he concludeth nothing P. 98.can be righteouſneſſe except Chriſt alone.

And now let the learned judge of thoſe paſſages: The cleare approbation of many Authors. The judgement of able, learned, p. 171P. 1. trea.and unpartiall men is found in perfect concurrence with it: And that

From about Luthers and Calvines time, the faireſt ſtreame of P. 44.Interpreters runnes to water and refreſh this interpretation.

And ſo whether you have cauſe of ſhame and bluſhing for the ſame, and whether Mr. Walker had not cauſe of blaming you for not being aſhamed and bluſhing: I ſay let the Reader judge.

Muſculus is cleare for us, as by theſe teſtimonies tranſcribed.

Eſt quidem ſides vera quaedam qualitas in pectoribus noſtris, ſed non juſtifications quatenus eſt nova qualitas, ſed quatenus gratiam Dei in Chriſto oblatam apprehendit, In Rom. 3. 24. &c.

Quomodo illa in nobis impleta eſt per Chriſtum, primum imputative, aliena juſtitia, quae Chriſti eſt, adeoque & noſtra, quia caro ſumus de carne ejus & os de oſſibus illius: hac ratione vere juſti ſumus, quia ſcilicet Chriſtus noſtra eſt juſtitia, ſanctificatio, redemptio, 1 Cor. 1. ad Rom. c. 8. verſ. 3. &c.

Huc etiam facit quod juſtitiam fidei vocat juſtitiam Dei, non ob hoc tantum, quod illa Deo tribuit juſtitiam, ſed & ob id quod nos per illius juſtitiam gratis in Chriſto filio ipſius juſtificamur per fidem, ita ut aliena juſtitia juſti ſimus, non propria. Maxima peſtis eſt totius mundi, quod hanc Dei juſtitiam talem eſſe non agnoſcit, per quam nos juſtificemur, ſed putat noſtra ipſorum nos eſſe juſtitia ſalvandos; electi vero non ita, unde quid Apoſtolus ſcribat, Arbitror, inquit, omnia &c—Ex eo vero non aſcribemus nobis aliam juſtitiam quam eam quae eſt Dei per fidem Chriſti. In Rom. 10. 3.

Verum placuit antitheſi uti peccatorum noſtrorum & juſtitiae Chriſti. Nos peccatores eramus, ille juſtus. Ut commutatio fieret, noſtra peccata impoſuit filio juſto, ac viciſſim juſtitiam illius communicavit nobis peccatoribus. Propter aliena igitur peccata factus ille peccatum eſt, & nos propter alienam juſtitiam juſtitia Dei facti ſumus: ſicut enimille non ſuis, ſed noſtris peccatis peccatum a Deo, ita p. 172nos non noſtra ipſorum, ſed ipſius juſtitia juſtitia Dei facti ſumus a Deo.—

Facta namque mutatione peccata noſtra ſua, & juſtitiam ſuam noſtram fecit, &c.

Sed ſecit nos juſtitiam, id eſt, imputavit nobis juſtitiam, idque non noſtram, quae nulla eſt, ſed ſuam, gratuitam videlicet & olementer a ſe imputatam, quam habeamus non in nobis, ſed in ipſo filio.—

Loquitur de juſtitia quam nobis in Chriſto imputat ſicuti peccata noſtra illi imputavit—In hac commutatione omnis noſtra ſalus eſt ſita, ubi & Auguſtini illud; Ipſiergo peccatum, &c. in 2 Cor. 5. ult.

Deinde ſub Lege eſſe debitorem eſt eſſe faciendae Legi, ad obediendum illius praeceptis, ac ſubeundum tranſgreſſionis paenashic quaeritur an iſto quo que ſenſu factus fuerit ſub Lege Chriſtus Dei Filius? Etenim ſi juſto non eſt Lex poſita ſed injuſtis, quiſnā reperietur ex omnibus hominibus, ad quem minus pertineat ſubjectio iſta qua Legi ſit ſubditus, quam Chriſtus Filius Dei omnium innocentiſſimus ac juſtiſſimus? Accedit & hoc, quod qui Dominus eſt Legis liber eſt ab ejus obſervantia: talis autem eſt Chriſtus, &c.

Verum ut paucis ſententiam meam expediam, non impediunt rationes, quo minus etiam hoc poſteriori ſenſu, Chriſtum ſub Lege factum eſſe intelligamus. Licet enim hand quaquam propter ſe ſubjici debuerit Legi; ſubjectus tamen ſuit propter alios quos redimere debebat. Qui aliorum in ſe debita recipit, non minus debitor eſt quam ſi propter ſua ipſius eſſet debita creditori obſtrictus.

Chriſtus autem propterea miſſus ſuit in hunc mundum ut debita noſtra inſe recipenet, proque illis ſatisfaceret; ſic venit in ſua factuſque eſt ſub Lege, haud propter ſe, ſed propter cos qui ſub Lege ſervient es condemnationi erant propter illius tranſgreſſiones obnoxii ſic ſubjicit, ut eos qui &c. Muſc. in Gal. 4.

And now for your other two Treatiſes of the ſame matter, God willing I ſhall examine all in your owne order.