A Treatise of Justifying Righteousness, Book 1 · Chapter 1

A Treatise of Justifying Righteousness · Book 1 · Chapter 1

p. 6CHAP. I.

The History of the Controversie.

§ 1. IN the Gospel it self we have first Christ's Doctrine delivered by his own mouth. And in that there is so little said of this Subject that I find few that will pretend thence to resolve the Controversie, for Imputation in the rigorous sence. The same I say of the Acts of the Apostles, and all the rest of the New Testament, except Pauls Epistles.

The Apostle Paul, having to do with the Jews, who could not digest the equalizing of the Gentiles with them, and specially with the factious Jewish Christians, who thought the Gentiles must become Proselytes to Moses as well as to Christ, if they would be Justified and Saved, at large confuteth this opinion, and freeth the Consciences of the Gentile Christians from the Imposition of this yoke (as also did all the Apostles, Act. 15.) And in his arguing, p. 7proveth that the Mosaical Law is so far from being necessary to the Justification of the Gentiles, that Abraham and the Godly Jews themselves were not Justified by it, but by Faith; And that by the works of it (and consequently not by the works of the Law or Covenant of Innocency, which no man ever kept) no man could ever be justified: And therefore that they were to look for Justification by Christ alone, and by Faith in him, or by meer Christianity; which the Gentiles might have as well as the Jews, the Partition-wall being taken down. This briefly is the true scope of Paul in these Controversies.

§ 2. But in Paul's own days, there were somethings in his Epistles which the unlearned and unstable did wrest, as they did the other Scriptures, to their own destruction, as Peter tells us, 2 Pet. 2. And it seemeth by the Epistle of James, that this was part of it: For he is fain there earnestly to dispute against some, who thought that Faith without Christian works themselves, would justifie, and flatly affirmeth, that we are Justified by Works, and not by Faith only; that is, as it is a Practical Faith, in which is contained a Consent or Covenant to obey, which first putteth us into a justified state; so it is that Practical Faith actually working by Love, and the actual performance of our Covenant, which by way of Condition is necessary to our Justification, as Continued and as Consummate by the Sentence of Judgment. Against which sentence of James there is not a syllable to be found in Paul. But all the Scripture agreeth that all men shall be Judged, that is, Justified or Condemned, according to their works. But it is not this Controversie (between Faith and p. 8Works) which I am now to speak to, having done it enough heretofore.

§ 3. From the days of the Apostles till Pelagius and Augustine, this Controversie was little meddled with: For the truth is, the Pastors and Doctors took not Christianity in those days for a matter of Shcolastick subtilty, but of plain Faith and Piety. And contented themselves to say that Christ dyed for our sins, and that we are Justified by Faith; and that Christ was made unto us Righteousness, as he was made to us Wisdom, Sanctification and Redemption.

§ 4. But withal those three first Ages were so intent upon Holiness of Life, as that they addicted their Doctrine, their Zeal, and their constant endeavours to it: And particularly to great austerities to their Bodies, in great Fastings, and great contempt of the World, and exercises of Mortification, to kill their fleshly Lusts, and deny their Wills, and Worldly Interests; to which end at last they got into Wildernesses, and Monasteries, where, in Fasting and Prayer, and a single life, they might live as it were out of the World, while they were in it; (Though indeed persecution first drove them thither to save themselves.) Into these Deserts and Monasteries those went that had most Zeal, but not usually most Knowledg: And they turned much of their Doctrine and discourses about these Austerities, and about the practices of a Godly Life, and about all the Miracles which were (some really) done, and (some feigned) by credulous soft people said to be done among them. So that in all these ages most of their writings are taken up, 1. In defending Christianity against the Heathens, which was the p. 9work of the Learned Doctors. 2. And in confuting swarms of Heresies that sprung up. 3. And in matters of Church-order, and Ecclesiastical and Monastical discipline. 4. And in the precepts of a Godly Life: But the point of Imputation was not only not meddled with distinctly, but almost all the Writers of those times, seem to give very much to Mans free-will, and to works of Holiness, and sufferings, making too rare and obscure mention of the distinct Interests of Christs Merits in our Justification, at least, with any touch upon this Controversie: Yet generally holding Pardon, and Grace and Salvation only by Christs Sacrifice and Merits; though they spake most of Mans Holiness, when they called men to seek to make sure of Salvation.

§ 5. And indeed at the day of Judgment, the Question to be decided, will not be, Whether Christ dyed and did his part, but, Whether we believed and obeyed him and did our part: Not, Whether Christ performed his Covenant with the Father; but, Whether we performed our Covenant with him: For it is not Christ that is to be judged, but we by Christ.

§ 6. But Pelagius and Augustine disputing about the Power of Nature and Freewill and the Grace of Christ, began to make it a matter of great Ingenuity (as Erasmus speaketh) to be a Christian. Pelagius (a Brittain, of great wit, and continence, and a good and sober life, as Austin saith, Epist. 120.) stifly defended the Power of Nature and Freewill, and made Grace to consist only in the free Pardon of all sin through Christ, and in the Doctrine and Perswasions only to a holy life for the time to come, with Gods common ordinary help. Augustine copiously p. 10(and justly) defended God's special eternal Election of some, and his special Grace given them to make them repent and believe, and presevere: (For though he maintained that some that were true Believers, Lovers of God, Justified and in a state of Salvation, did fall away and perish, yet he held that none of the Elect did fall away and perish; And he maintained that even the Justified that fell away, had their Faith by a special Grace above nature.) Vid. August. de bono Persever. Cap. 8, & 9. & de Cor. & Grat. Cap. 8, & 9. alibi passim.

§ 7. In this their Controversie, the point of Justification fell into frequent debate: But no Controversie ever arose between them, Whether Christ's personal Righteousness considered Materially or Formally, was by Imputation made ours as Proprietors of the thing it self, distinct from its effects; or, Whether God reputed us to have satisfied and also perfectly obeyed in Christ. For Augustine himself, while he vehemently defendeth free Grace, speaketh too little even of the Pardon of sin: And though he say, that Free Pardon of sins is part of Grace, yet he maketh Justification to be that which we call Sanctification, that makes us inherently Righteous or new-Creatures, by the operation of the Holy Ghost: And he thinketh that this is the Justification which Paul pleadeth to be of Grace and not of works; yet including Pardon of sin, and confessing that sometimes to Justifie, signifieth in Scripture, not to make just, but to judg just. And though in it self this be but de nomine, and not de re; yet, 1. no doubt but as to many texts of Scripture Austin was mistaken, though some few texts Beza and others confess to be taken in his sence: 2. And the exposition of p. 11many texts lieth upon it. But he that took Justification to be by the operation of the Holy Ghost giving us Love to God, could not take it to be by Imputation in the rigorous sence no question; nor doth de re.

§ 8. But because, as some that, it seems, never read Augustine, or understood not plain words, have nevertheless ventured confidently to deny what I have said of his Judgment in the points of Perseverance (in my Tract of Perseverance) so, it's like such men will have no more wariness what they say in the point of Justification; I will cite a few of Augustin's words among many, to show what he took Justification to be, though I differ from him de nomine

Nec quia recti sunt corde, sed etiam ut recti sint corde, pretendit Justitiam suam, quâ justificat impium—Quo motu receditur ab illo fonte vitae, cujus solius haustu justitia bibitur, bona scil. vita. Aug. de Spir. & Lit. Cap. 7.

Deus est enim qui operatur in eis & velle & operari, pro bona voluntate. Haec est Justitia Dei, hoc est, quam Deus donat homini quum justificat impium. Hanc Dei justitiam ignorantes superbi Judaei, & suam volentes constituere, justitiae Dei non sunt subjecti.—Dei quippe dixit Justitiam, quae homini ex Deo est, suam vero, quam putant sibi suficere ad facienda mandata sine adjutorio & dono ejus qui legem dedit. His autem similes sunt qui cum profiteantur se esse Christianos, ipsi gratiae Christi sic adversantur ut se humanis viribus divin a existiment implere mandata. Epist. 120. cap. 21. & 22. & Epist. 200.

Et de Spir. & lit. c. 26. Factores justificabuntur:—Non tanquam per opera, nam per Gratiam justificentur: p. 12Cum dicat Gratis justificari hominem per fidem sine operibus legis, nihilque aliud velit intelligi, in eo quod dicit Gratis, nisi quia justificationem opera non precedunt: Aperte quippe alibi dicit, si gratiâ, jam non ex operibus: alioquin gratia non est gratia. Sed sic intelligendum est, factores Legis justificabuntur, ut sciamus eos non esse factores legis nisi justificentur; ut non justificatio factoribus accedat, sed factores legis justificatio precedat: Quid est enim aliud Justificati, quam Justi facti, ab illo scilicet qui justificat Impium, ut ex impio fiat justus?—Aut certe ita dictum est, Justificabuntur, ac si diceretur Justi habebuntur, justi deputabuntur.

Et ibid. cap. 29. Gentes qua non sectabantur justitiam apprehenderunt justitiam; Justitiam autem quae ex fide est, impretrando eam ex Deo, non ex seipsis presumendo; Israel vero persequens legem justitiae, in legem justitiae, non pervenit: Quare? Quia non ex fide, sed tanquam ex operibus: id est tanquam eam per seipsos operantes; non in se credentes operari Deum. Deus est enim qui operatur in nobis—Finis enim legis Christus est omni credenti. Et adhuc dubitamus quae sint opera legis, quibus homo non justificatur; si ea tanquam sua credederit sine adjutorio & dono Dei, quod est ex side Jesu Christi—Ʋt possit homo facere bon… & Sancta, Deus operatur in homine per fidem Jesu Christi, qui finis ad Justitiam omni credenti: id est, per Spiritum incorporatus factusque membrum ejus, potest quisque illo incrementum intrinsecus dante, operari justitiam.—Justificatio autem ex fide impetratur—In tantum justus, in quantum salvus. Per hanc enim fidem credemus, quod etiam nos Deus a mortuis excitet; interim Spiritu, ut in novitate ejus gratioe temperanter & juste & pio p. 13vivamus in hoc seculo—qui in Resurrectione sibi congrua, hoc est, in Justificatione precedit:—c. 30. Fides impetrat gratiam qua Lex impleatur.—

Cap. 28. pag. 315. Ibi Lex Dei, non ex omni parte delata per injustitiam, profecto scribitur, renovata, per gratiam: Nec istam inscriptionem, quae Justificatio est, poterat efficere in Judaeis Lex in tabulis scripta.

Ibid. Cap. 9. pag. 307, 308. Justitia Dei manifestata est: non dixit, Justitia hominis vel justitia propriae voluntatis, sed justitia Dei; Non qua Deus justus est; sed qua induit, hominem cum justificat impium. Haec testificatur per Legem & Prophetas. Huic quippe testimonium perhibent Lex & Prophetae. Lex quidem hoc ipso, quod jubendo, & minando, & neminem justificando, satis indicat dono Dei justificari hominem per Adjutorium Spiritus—Justitia autem Dei per fidem Jesu Christi, hoc est, per fidem qua Creditur in Christum: sicut autem ista fides Christi dicta non est, qua Credit Christus, sic & illa Justitia Dei non qua Justus est Deus. Ʋtrumque enim Nostrum est sed ideo Dei & Christi dicitur quod ejus nobis largitate donatur.—Justitia Dei sine lege est, quam Deus per Spiritum Gratiae Credenti confert sine adjutorio legis.—Justificati gratis per gratiam ipsius: non quod sine voluntate nostra fiat, sed voluntas nostra ostenditur infirma per legem, ut sanet Gratia Voluntatem, & sanata voluntas impleat Legem.—Et cap. 10. Confugiant per fidem ad Justificantem Gratiam, & per donum Spiritus suavitate justitiae delectati, poenam literae minantis evadant. Vid. Ep. 89. q. 2. Et lib. 3. ad Bonifac. c. 7.

Et Tract. 3. in Joan. when he saith that, Omnes qui per Christum Justificati justi, non in se, sed in illo; he expoundeth it of Regeneration by Christ.

p. 14Et Serm. 15. de verb. Apost. Sine voluntate tua non erit in te Justitia Dei. Voluntas non est nisi tua; Justitia non est nisi Dei: he expounds it of Holiness.—Traditus est propter delicta nostra, & resurrexit, propter justificationem nostram. Quid est, Propter Justificationem nostram? Ʋt justificet nos, & justos faciat nos. Eris opus Dei non solum quia homo es, sed quia Justus es: Qui fecit te sine te, non te justificat sine te: Tamen ipse justificat, ne sit justitia tua.—Dei justitiam dat non litera occidens, sed vivificans Spiritus.—Vid. de Grat. Christi Cap. 13, 14.

Abundance such passages in Augustine fully shew that he took Justification to signifie Sanctification, or the Spirits renovation of us; and thinks it is called the Righteousness of God and Christ, and not ours, because by the Spirit he worketh it in us. And when he saith that bona opera sequuntur Justificatum, non precedunt Justificandum (as in sence he often doth) he meaneth that we are freely sanctified, before we do good. I would cite abundance, but for swelling the writing, and tiring the Reader. And his followers Prosper, and Fulgentius go the same way, as you may easily find in their writings.

Johan. Crocius in his copious Treatise of Justification, Disp. 9. p. 442. saith, Augustinum Justificationis nomine utramque partem complecti, id est, tum Remissionem peccatorum quae proprie Justificatio dicitur, tum Sanctificationem—Cum quo nos sentimus quoad rem ipsam, tantum dissidemus in loquendi formâ.

§ 9. The Schoolmen being led by the Scholastick wit of Augustine, fell into the same phrase of speech and opinions, Lombard making Augustine p. 15his Master, and the rest making him theirs, till some began to look more towards the Semipelagian way.

§ 10. And when Church-Tyranny and Ignorance, had obscured the Christian Light, the true sence of Justification by the Righteousness of Christ, was much obscured with the rest, and a world of humane inventions under the name of Good works, were brought in to take up the peoples minds; And the merits of man, and of the Virgin Mary, sounded louder than the merits of Christ, in too many places: And the people that were ignorant of the true Justification, were filled with the noise of Pardons, Indulgences, Satisfactions, Penances, Pilgrimages, and such like.

§ 11. Luther finding the Church in this dangerous and woful state, where he lived, did labour to reduce mens minds and trust, from humane fopperies and merits, and indulgences, to Christ, and to help them to the Knowledg of true Righteousness: But according to his temper in the heat of his Spirit, he sometimes let fall some words which seemed plainly to make Christs own personal Righteousness in it self to be every Believers own by Imputation, and our sins to be verily Christs own sins in themselves by Imputation: Though by many other words he sheweth that he meant only, that our sins were Christs in the effects and not in themselves, and Christs personal Righteousness ours in the effects and not in it self.

§ 12. But his Book on the Galatians, and some other words, gave occasion to the errours of some then called Antinomians, and afterward Libertines (when some additions were made to their errours.) Of these Islebius Agricola was the chief: Whom p. 16Luther confuted and reduced, better expounding his own words: But Islebius ere long turned back to the Contrary extreme of Popery, and with Sidonius and Julius Pflug, (three Popish Bishops made for that purpose) promoted the Emperours Interim to the persecution of the Protestants.

§ 13. The Protestant Reformers themselves spake variously of this subject. Most of them rightly asserted that Christ's Righteousness was ours by the way of Meriting our Righteousness, which was therefore said to be Imputed to us. Some of them follow'd Luthers first words, and said that Christs sufferings and all his personal Righteousness was Imputed to us, so as to be ours in it self, and when judged as if we had personally done what he did, and were righteous with the same Righteousness that he was.

§ 14. Ambsdorsius, Gallus, and some other hot Lutherans were so jealous of the name of works, that they maintained that good works were not necessary to Salvation. (Yea as to Salvation some called them hurtful:) And Georgius Major a Learned sober Divine was numbered by them among the Hereticks, for maintaining that Good works were necessary to Salvation; as you may see in the perverse writings of Chlusseburgius and many others.

§ 15. Andreas Osiander (otherwise a Learned Protestant) took up the opinion, that we are Justified by the very essential Righteousness of God himself. But he had few followers.

§ 16. The Papists fastening upon those Divines who held Imputation of Christs personal Righteousness in it self in the rigid sence, did hereupon greatly insult against the Protestants, as if it had p. 17been their common doctrine, and it greatly stopt the Reformation: For many seeing that some made that a Fundamental in our difference, and articulus stantis & cadentis Ecclesiae, and seeing how easily it was disproved, how fully it was against the Doctrine of all the ancient Church, and what intolerable Consequences followed, did judge by that of the rest of our Doctrine, and were settledly hardened against all.

§ 17. The Learned Divines of Germany perceiving this, fell to a fresh review of the Controversie, and after a while abundance of very Learned Godly Doctors fell to distinguish between the Active and Passive Righteousness of Christ; and not accurately distinguishing of Imputation, because they perceived that Christ suffered in our stead, in a fuller sense than he could be said to be Holy in our stead, or fulfil the Law in our stead. Hereupon they principally managed the Controversie, as about the sort of Righteousness Imputed to us: And a great number of the most Learned famous Godly Divines of the Reformed Churches, maintained that Christ's Passive Righteousness was Imputed to us, even his whole Humiliation or Suffering, by which the pardon of all sins of Commission and Omission was procured for us; but that his Active Righteousness was not Imputed to us, though it profited us; but was Justitia Personae to make Christ a fit Sacrifice for our sins, having none of his own, but the Suffering was his Justitia Meriti. His Obedience they said was performed nostro bono, non nostro loco, for our good but not in our stead; but his Sufferings, both nostro bono & loco, both for our good and in our stead: but neither of them so strictly in nostrâ Personâ in our Person, as if we did it by and in Christ. The Writers that defended p. 18this were Cargius, and that holy man Olevian and Ʋrsine, and Paraeus, and Scultetus, and Piscator, Alstedius, Wendeline, Beckman, and many more. He that will see the sum of their arguings may read it in Wendeline's Theolog. lib. 1. cap. 25. and in Paraeus his Miscellanies after Ʋrsine's Corpus Theolog. After them Camero with his Learned followers took it up in France. Leg. Cameron. p. 364. 390. Thes. Sal. vol. 1. Placaei Disp. de Just. § 29. & Part. 2 de Satisf. § 42. So that at that time (as Paraeus tells you) there were four opinions: some thought Christ's Passive Righteousness only was Imputed to us; some also his Active instead of our Actual Obedience; some also his Habitual instead of our Habitual perfection; And some thought also his Divine Righteousness was Imputed to us, because of our Union with Christ, God and Man. (Imputed I say; for I now speak not of Osiander's opinion of Inhesion.) And Lubbertus wrote a Conciliatory Tractate favouring those that were for the Passive part. And Forbes hath written for the Passive only imputed. Molinaeus casteth away the distinction, Thes. Sedan. v. 1. p. 625. § 18.

§ 18. In England most Divines used the phrase, that we were Justified by the forgiveness of sin and the Imputation of Christs Righteousness, and being accepted as Righteous unto life thereon: But the sense of Imputation few pretended accurately to discuss. Davenant who dealt most claborately in it, and maintaineth Imputation stiflly in terms; yet when he telleth you what Protestants mean by it, saith, that [Possunt nobis imputari, non solum nostrae possiones, actiones, qualitates, sed etiam extrinseca quaedam, quae nec a nobis fluunt, nec in nobis haerent: p. 19De facto autem Imputantur, quando illorum intuitus & respectus valent nobis ad aliquem effectum, aeque ac si a nobis aut in nobis essent. (Note, that he saith, but ad aliquem effectum, non ad omn…m.) And he instanceth in one that is a slothful fellow himself, but is advanced to the Kings Favour and Nobility for some great Service done by his Progenitors to the Common-wealth. And in one that deserving death is pardoned through the Intercession of a friend, or upon some suffering in his stead which the King imposeth on his Friend. This is the Imputation which Davenant and other such Protestants plead for; which I think is not to be denied. Were it not for lengthening the discourse and wearying the Reader, I would cite many other of our greatest Divines, who plead for the Imputation of Christ's Righteousness, that Davenant here expoundeth himself.

But some less judicious grating upon a harsh and unsound sence, Mr. Anthony Wotton a very Learned and Godly Divine of London, wrote a Latine Treatise de Reconciliatione, one of the Learnedst that hath ever been written of that subject, in which he laboureth to disprove the rigid Imputation of Christs Holiness and Obedience to man; and sheweth that he is Righteous to whom all sin of Omission and Commission is forgiven; and confuteth these three Assertions. 1. That A Sinner is Reputed to have fulfilled the Law in and by Christ. 2. And being reputed to have fulfilled the Law, is taken for formally just as a fulfiller of it. 3. And being formally just as a fullfiller of the Law, Life eternal is due to him by that Covenant, that saith, do this and live. Vid. Part. 2. li. 1. Cap. 11. pag. 152. Cum sequentibus. Thus and much further Mr. Wotton went to p. 20the very quick of the Controversie, and irrefragably overthrew the rigid Imputation.

But Mr. William Bradshaw, a Learned Godly Nonconformist, being grieved at the differences about the Active and Passive Righteousness, and thinking that Mr. Wotton denied all Imputation of the Active Righteousness (which he did not, but owneth it to be Imputed as a meritorious Cause:) Part. 2. li. 1. Cap. 13. pag. 165. Ne illud quidem negaverim, imputari nobis illius justitiam & obedientiam, ut ad nostrum fructum redundet: Id unum non concedo, Legem nos in Christo & per Christum servâsse, ut propter eam a nobis praestitam vita aeterna ex faedere, Hoc fac et vives, debeatur. Mr. Bradshaw I say attempted a Conciliatory middle way, which indeed is the same in the main with Mr. Wotton's: He honoureth the Learned Godly persons on each side, but maintaineth that the Active and Passive Righteousness are both Imputed, but not in the rigid sence of Imputation denying both these Propositions. 1. That Christ by the Merits of his Passive Obedience only, hath freed us from the guilt of all sin, both Actual and Original, of Omission and Commission. 2. That in the Imputation of Christs Obedience both Active and Passive, God doth so behold and consider a sinner in Christ, as if the sinner himself had done and suffered th…se very particulars which Christ did and suffered for him. And he wrote a small book with great accurateness in English first, and Latin after, opening the nature of Justification, which hath been deservedly applauded ever since. His bosom-Friend Mr. Tho. Gataker, (a man of rare Learning and Humility) next set in to defend Mr. Bradshaw's way, and wrote in La…in Animadversions on Lucius (who opposed p. 21Piscator, and erred on one side for rigid Imputation) and on Piscator who on the other side was for Justification by the Passive Righteousness only; and other things he wrote with great Learning and Judgment in that cause.

About that time the Doctrine of personal Imputation in the rigid sence began to be fully improved in England, by the Sect of the Antinomians (trulyer called Libertines) of whom Dr. Crispe was the most eminent Ring-leader, whose books took wonderfully with ignorant Professors under the pretence of extolling Christ and free Grace. After him rose Mr. Randal, and Mr. John Simpson, and then Mr. Town, and at last in the Armies of the Parliament, Saltmarsh, and so many more, as that it seemed to be likely to have carried most of the Professors in the Army, and abundance in the City and Country that way: But that suddenly (one Novelty being set up against another) the opinions called Arminianism rose up against it, and gave it a check and carryed many in the Army and City the clean contrary way: And these two Parties divided a great part of the raw injudicious sort of the professors between them, which usually are the greatest part: but especially in the Army which was like to become a Law and example to others.

Before this John Goodwin (not yet turned Arminian) preached and wrote with great diligence about Justification against the rigid sence of Imputation, who being answered by Mr. Walker, and Mr. Robourough, with far inferiour strength, his book had the greater success for such answerers.

The Antinomians then swarming in London, Mr. Anthony Burges, a very worthy Divine was employed p. 22to Preach and Print against them; which he did in several books: but had he been acquainted with the men as I was, he would have found more need to have vindicated the Gospel against them than the Law.

Being daily conversant my self with the Antinomian and Arminian Souldiers, and hearing their daily contests, I thought it pitty that nothing but one extreme should be used to beat down that other, and I found the Antinomian party far the stronger, higher, and more fierce, and working towards greater changes and subversions; And I found that they were just falling in with Saltmarsh, that Christ hath repented and believed for us, and that we must no more question our Faith and Repentance, than Christ. This awakened me better to study these points; And being young, and not furnished with sufficient reading of the Controversie, and also being where were no libraries, I was put to study only the naked matter in it self. Whereupon I shortly wrote a small book called Aphorisms of Justification, &c. Which contained that Doctrine in substance which I judg sound; but being the first that I wrote, it had several expressions in it which needed correction; which made me suspend or retract it till I had time to reform them. Mens judgments of it were various, some for it and some against it: I had before been a great esteemer of two books of one name, Vindiciae Gratiae, Mr. Pembles and Dr. Twisses, above most other books. And from them I had taken in the opinion of a double Justification, one in soro Dei as an Immanent eternal Act of God, and another in foro Conscientiae, the Knowledg of that; and I knew no other: But now I saw, that neither of p. 23those was the Justification which the Scripture spake of. But some half-Antinomians which were for the Justification before Faith, which I wrote against, were most angry with my book. And Mr. Crandon wrote against it, which I answered in an Apologie, and fullyer wrote my judgment in my Confession; and yet more fully in some Disputations of Justification against Mr. Burges, who had in a book of Justification made some exceptions; and pag. 346. had defended that [As in Christ's suffering we were looked upon by God as suffering in him; so by Christs obeying of the Law, we were beheld as fulfilling the Law in him.] To those Disputations I never had any answer. And since then in my Life of Faith, I have opened the Libertine errours about Justification, and stated the sence of Imputation.

Divers writers were then employed on these subjects: Mr. Eyers for Justification before Faith (that is, of elect Infidels) and Mr. Benjamin Woodbridg, Mr. Tho. Warren against it. Mr. Hotchkis wrote a considerable Book of Forgiveness of sin, defending the sounder way: Mr. George Hopkins, wrote to prove that Justification and Sanctification are equally carryed on together: Mr. Warton, Mr. Graile, Mr. Jessop, (clearing the sence of Dr. Twisse,) and many others wrote against Antinomianism. But no man more clearly opened the whole doctrine of Justification, than Learned and Pious Mr. Gibbons Minister at Black-Fryers, in a Sermon Printed in the Lectures at St. Giles in the Fields. By such endeavours the before-prevailing Antinomianism was suddenly and somewhat marvelously suppressed, so that there was no great noise made by it.

About Imputation that which I asserted was against p. 24the two fore-described extremes; in short, That we are Justified by Christ's whole Righteousness, Passive, Active, and Habitual, yea the Divine so far included as by Ʋnion advancing the rest to a valuable sufficiency: That the Passive, that is, Christ's whole Humiliation is satisfactory first, and so meritorious, and the Active and Habitual meritorious primarily. That as God the Father did appoint to Christ as Mediator his Duty for our Redemption by a Law or Covenant, so Christ's whole fulfilling that Law, or performance of his Covenant-Conditions as such (by Habitual and Actual perfection, and by Suffering) made up one Meritorious Cause of our Justification, not distinguishing with Mr. Gataker of the pure moral, and the servile part of Christ's Obedience, save only as one is more a part of Humiliation than the other, but in point of Merit taking in all: That as Christ suffered in our stead that we might not suffer, and obeyed in our nature, that perfection of Obedience might not be necessary to our Justification, and this in the person of a Mediator and Sponsor for us sinners, but not so in our Persons, as that we truely in a moral or civil sence, did all this in and by him; Even so God reputeth the thing to be as it is, and so far Imputeth Christ's Righteousness and Merits and Satisfaction to us, as that it is Reputed by him the true Meritorious Cause of our Justification; and that for it God maketh a Covenant of Grace, in which he freely giveth Christ, Pardon and Life to all that accept the Gift as it is; so that the Accepters are by this Covenant or Gift as surely justified and saved by Christ's Righteousness as if they had p. 25Obeyed and Satisfied themselves. Not that Christ meriteth that we shall have Grace to fulfil the Law our selves and stand before God in a Righteousness of our own, which will answer the Law of works and justifie us: But that the Conditions of the Gift in the Covenant of Grace being performed by every penitent Believer, that Covenant doth pardon all their sins (as Gods Instrument) and giveth them a Right to Life eternal, for Christs Merits.

This is the sence of Imputation which I and others asserted as the true healing middle way. And as bad as they are, among the most Learned Papists, Cornelius a Lapide is cited by Mr. Wotton, Vasquez by Davenant, Suarez by Mr. Burges, as speaking for some such Imputation, and Merit: Grotius de Satisf. is clear for it.

But the Brethren called Congregational or Independant in their Meeting at the Savoy, Oct. 12. 1658. publishing a Declaration of their Faith, Cap. 11. have these words [Those whom God effectually calleth, he also freely justifieth; not by infusing Righteousness into them, but by pardoning their Sins, and by accounting and accepting their persons as Righteous, not for any thing wrought in them, or done by them, but for Christs sake alone: not by imputing Faith it self, the act of believing, or any other evangelical Obedience to them, as their Righteousness; but by Imputing Christs Active Obedience to the whole Law, and Passive Obedience in his death, for their whole and sole Righteousness; they receiving and resting on him and his Righteousness by Faith.]

Upon the publication of this it was variously spoken of: some thought that it gave the Papists p. 26so great a scandal, and advantage to reproach the Protestants as denying all inherent Righteousness, that it was necessary that we should disclaim it: Others said that it was not their meaning to deny Inherent Righteousness, though their words so spake, but only that we are not justified by it: Many said that it was not the work of all of that party, but of some few that had an inclination to some of the Antinomian principles, out of a mistaken zeal of free Grace; and that it is well known that they differ from us, and therefore it cannot be imputed to us, and that it is best make no stir about it, lest it irritate them to make the matter worse by a Defence, & give the Papists too soon notice of it. And I spake with one Godly Minister that was of their Assembly, who told me, that they did not subscribe it, and that they meant but to deny Justification by inherent Righteousness. And though such men in the Articles of their declared Faith, no doubt can speak intelligibly and aptly, and are to be understood as they speak according to the common use of the words; yet even able-men sometimes may be in this excepted, when eager engagement in an opinion and parties, carryeth them too precipitantly, and maketh them forget something, that should be remembred. The Sentences here which we excepted against are these two. But the first was not much offensive because their meaning was right; And the same words are in the Assemblies Confession, though they might better have been left out.

p. 27Scriptures.

Declaration. [1 Not by imputing Faith it self, part of Believing, or any other Evangelical Obedience to them as their Righteousness]Rom. 4. 3. What saith the Scripture? Abraham believed God, and it was counted to him for Righteousness.

Ver. 5. To him that worketh not, but believeth on him that Justifyeth the Ʋngodly, his Faith is counted for Righteousness.

Ver. 9. For we say that Faith was reckoned to Abraham for Righteousness: How was it then reckoned?

Ver. 11. And he received the sign of Circumcision, a seal of the righteousness of the Faith, which he had yet being uncircumcised, that he might be the Father of all them that believe,—that Righteousness might be imputed to them also.—Ver 13. Though the Righteousness of Faith.—Ver. 16. Therefore it is of Faith that it might be by Grace.—vid. Ver. 17, 18, 19, 20, 21, 22, 23, 24. He was strong in Faith, fully perswaded that what he had promised, he was able also to perform; and therefore it was Imputed to him for Righteousness. Now it was not written for his sake alone that it was imputed to him, but for us also, to whom it shall be imputed, if we (or, who) believe on him that raised up Jesus our Lord from the dead.

Gen. 15. 5, 6. Tell the Stars—so shall thy seed be: And he believed in the Lord, and he counted it to him for Righteousness, Jam. 2. 21, 22, 23, 24. Was not Abraham our Father justified, by Works?—And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed to him for Righteousness.

p. 28Luk. 19. 17. Well done thou good Servant, Because thou hast been Faithful in a very little, have thou authority over ten Cities.

Mat. 25. 34, 35, 40, Come ye blessed.—For I was hungry and ye gave me Meat.

Gen. 22. 16, 17, By my self I have sworn.—Because thou hast done this thing.—

Joh. 16. 27. For the Father himself loveth you, because you have loved me and have believed that I came out from God. Many such passages are in Scripture.

Our opinion is, 1. That it is better to justifie and expound the Scripture, than flatly to deny it: If Scripture so oft say, that Faith is reckoned or Imputed for Righteousness, it becometh not Christians, to say, It is not: But to shew in what sence it is, and in what it is not. For if it be so Imputed in no sence, the Scripture is made false: If in any sence it should not be universally denied but with distinction.

2. We hold, that in Justification there is considerable, 1. The Purchasing and Meritorious Cause of Justification freely given in the new Covenant. This is only Christ's Sufferings and Righteousness, and so it is Reputed of God, and Imputed to us. 2. The Order of Donation, which is, On Condion of Acceptance; And so 3. The Condition of our Title to the free Gift by this Covenant; And that is, Our Faith, or Acceptance of the Gift according to its nature and use. And thus God Reputeth Faith, and Imputeth it to us, requiring but this Condition of us (which also he worketh in us) by the Covenant of Grace; whereas perfect Obedience p. 29was required of us, by the Law of Innocency.

If we err in this explication, it had been better to confute us than deny God's Word.

Scriptures besides the former.

Declaration.[2 For their sole Righteousness.]1 Joh. 2. 29. Every one which doth Righteousness is born of God.—& 3. 7, 10. He that doth Righteousness is Righteous, even as he is Righteous.—Whosoever doth not righteousness is not of God.

2 Tim. 4. 8. He hath laid up for us a Crown of Righteousness.

Heb. 11. 23. Through Faith they wrought Righteousness.—Heb. 12. The peaceable fruit of Righteousness.—Jam. 3. 18. The fruit of Righteousness is sown in Peace.—1 Pet. 2. 24. That we being dead to sin, should live unto righteousness, Mat 5. 20. Except your Righteousness exceed the Righteousness of the Scribes and Pharisees, &c.—Luk. 1. 71. In Holiness and Righteousness before him all the days of our Life.—Act. 10. 35. He that feareth God, and worketh Righteousness is accepted of him,—Rom. 6. 13, 16, 18, 19, 20. Whether of sin unto death, or of Obedience unto Righteousness.—1 Cor. 15. 34. Awake to Righteousness and sin not.—Eph. 5. 9. The fruit of the Spirit is in all Goodness, and Righteousness.—Dan. 12. 3. They shall turn many to Righteousness.—Dan. 4. 27. Break off thy sins by Righteousness.—Eph. 4. 24. The new-man which after God is created in Righteousness.—Gen. 7. 1. Thee have I seen Righteous before me.—Gen. 18. 23, 24, 25, 26. Far be it from thee, to destroy the Righteous with the Wicked.—. Prov. 24. 24. He p. 30that saith to the Wicked thou art Righteous, him shall the people Curse, Nations shall abhor him.—Isa. 3. 10. Say to the Righteous, it shall be well with him, Isa. 5. 23. That take away the Righteousness from the Righteous.—Mat. 25. 37, 46. Then shall the Righteous answer.—The Righteous into life eternal.—Luk. 1. 6. They were both Righteous before God.—Heb. 11. 4, 7. By Faith Abel offered to God a more excellent Sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his Gifts. By Faith Noah being warned of God of things not seen as yet, moved with fear, prepared an Ark,—by which he became heir of the Righteousness by Faith, 1 Pet. 4. 18. If the Righteous be scarcely saved.—Math. 10. 41. He that receiveth a Righteous man in the name of a Righteous man, shall have a Righteous mans reward.—1 Tim. 1. 9. The Law is not made for a Righteous man, but for—Many score of texts more mention a Righteousness distinct from that of Christ imputed to us.

Judg now, Whether he that believeth God should believe that he Imputeth Christs Obedience and Suffering to us, [for our Sole Righteousness.]

That which is not our sole Righteousness, is not so Reputed by God nor Imputed: But Christs Obedience and Suffering is not our sole Righteousness.—See Davenant's many arguments to prove that we have an Inherent Righteousness.

Obj. But, they mean, [our Sole Righteousness by which we are Justified.]

Answ. 1. We can tell no mans meaning but by his words, especially not contrary to them, especially in an accurate Declaration of Faith. 2. Suppose it had been so said, we maintain on the contrary, 1. p. 31That we are Justified by more sorts of Righteousness than one, in several respects. We are justified only by Christs Righteousness as the Purchasing and Meritorious Cause of our Justification freely given by that new Covenant. We are Justified by the Righteousness of God the Father, as performing his Covenant with Christ and us, (efficiently). We are justified efficiently by the Righteousness of Christ as our Judg, passing a just sentence according to his Covenant: These last are neither Ours nor Imputed to us: But we are justified also against the Accusation, of being finally Impenitent Unbelievers or unholy, by the personal particular Righteousness of our own Repentance, Faith and Holiness.

For 2. We say, that there is an universal Justification or Righteousness, and there is a particular one. And this particular one may be the Condition and Evidence of our Title to all the rest. And this is our case. The Day of Judgment is not to try and Judg Christ, or his Merits, but us: He will judg us himself by his new Law or Covenant, the sum of which is, [Except ye Repent, ye shall all perish: and, He that believeth, shall be saved: and he that believeth not, shall be condemned. If we be not accused of Impenitence or Ʋnbelief, but only of not-fulfilling the Law of Innocency, that will suppose that we are to be tryed only by that Law, which is not true: And then we refer the Accuser only to Christ's Righteousness, and to the Pardoning Law of Grace, and to nothing in our selves to answer that charge; And so it would be Christ's part only that would be judged. But Matth. 25. and all the Scripture assureth us of the contrary, that it's Our part that it is to be tryed and judged, and that we p. 32shall be all judged according to what we have done. And no man is in danger there of any other accusation, but that he did not truly Repent and Believe, and live a holy life to Christ: And shall the Penitent Believer say, I did never Repent and Believe, but Christ did it for me; and so use two Lyes, one of Christ, and another of himself, that he may be justified? Or shall the Ʋnholy, Impenitent Infidel say, It's true I was never a Penitent Believer, or holy, but Christ was for me, or Christs Righteousness is my sole Righteousness? that is a fashood; For Christs Righteousness is none of his. So that there is a particular personal Righteousness, consisting in Faith and Repentance, which by way of Condition and Evidence of our title to Christ and his Gift of Pardon and Life, is of absolute necessity in our Justification. Therefore Imputed Righteousness is not the sole Righteousness which must justifie us.

I cited abundance of plain Texts to this purpose in my Confession, pag. 57. &c. Of which book I add, that when it was in the press, I procured those three persons whom I most highly valued for judgment, Mr. Gataker, (whose last work it was in this World) Mr. Vines, and lastly Arch-Bishop Ʋsher to read it over, except the Epistles (Mr. Gataker read only to pag. 163.) and no one of them advised me to alter one word, nor signified their dissent to any word of it. But I have been long on this: to proceed in the History.—

The same year that I wrote that book, that most Judicious excellent man Joshua Placaeus of Saumours in France, was exercised in a Controversie conjunct with this; How far Adams sin is imputed to us. And to speak truth, at first in the Theses Salmuriens. p. 33Vol. 1. he seemed plainly to dispute against the Imputation of Adam's actual sin, and his arguments I elsewhere answer.) And Andr. Rivet wrote a Collection of the Judgment of all sorts of Divines for the contrary. But after he vindicated himself, & shewed that his Doctrine was, that Adam's fact is not immediately imputed to each of us, as if our persons as persons had been all fully represented in Adam's person (by an arbitrary Law or Will of God) or reputed so to be: But that our Persons being Virtually or Seminally in him, we derive from him first our Persons, and in them a corrupted nature, and that nature corrupted and justly deserted by the Spirit of God, because it is derived from Adam that so sinned: And so that Adams fact is imputed to us mediately, mediante natura & Corruptione, but not primarily and immediately.

This doctrine of the Good and Judicious man was thought too new to escape sharp censures, so that a rumour was spread abroad that he denied all Imputation of Adams fact, and placed original guilt only in the Guilt of Coruption, for which indeed he gave occasion. A Synod being called at Charenton, this opinion without naming any Author was condemned; & all Ministers required to subscribe it: Amyraldus being of Placeus mind, in a speech of two hours vindicated his opinion. Placeus knowing that the Decree did not touch him, took no notice of it. But Gerissolius of Montauban wrote against him, pretending him condemned by the Decree, which Drelincourt one that drew it up, denied, professing himself of Placeus his judgment. And Rivet also, Maresius, Carol. Daubuz and others, misunderstanding him wrote against him.

p. 34For my part I confess that I am not satisfied in his distinction of Mediate and Immediate Imputation: I see not, but our Persons as derived from Adam, being supposed to be in Being, we are at once Reputed to be such as Virtually sinned in him, and such as are deprived of God's Image. And if either must be put first, me-thinks it should rather be the former, we being therefore deprived of God's Immage (not by God, but by Adam) because he sinned it away from himself. It satisfieth me much more, to distinguish of our Being and so sinning in Adam Personally and Seminally, or Virtually: we were not Persons in Adam when he sinned; therefore we did not so sin in him: And it is a fiction added to God's Word, to say that God (because he would do it) reputed us to be what we were not. But we were Seminally in Adam as in Causâ naturali, who was to produce us out of his very essence: And therefore that kind of being which we had in him, could not be innocent when he was guilty: And when we had our Natures and Persons from him, we are justly reputed to be as we are, the offspring of one that actually sinned: And so when our Existence and Personality maketh us capable Subjects, we are guilty Persons of his sin; though not with so plenary a sort of Guilt as he.

And I fear not to say, that as I lay the ground of this Imputation in Nature it self, so I doubt not but I have elsewhere proved that there is more participation of all Children in the guilt of their parents sins by nature, than is sufficiently acknowledged or lamented by most, though Scripture abound with the proof of it: And that the overlooking it, and laying all upon God's arbitrary Govenant p. 35and Imputation, is the great temptation to Pelagians to deny Original sin: And that our misery no more increaseth by it, is, because we are now under a Covenant that doth not so charge all culpability on mankind, as the Law of Innocency did alone. And there is something of Pardon in the Case. And the English Litany, (after Ezra, Daniel and others) well prayeth, Remember not, Lord, our offences, nor the offences of our Forefathers, &c.

This same Placeus in Thes. Salmuriens. Vol. 1. hath opened the doctrine of Justification so fully, that I think that one Disputation might spare some the reading of many contentious Volumes.

The rigid assertors of Imputation proved such a stumbling-block to many, that they run into the other extreme, and not only denyed it, but vehemently loaded it with the Charges of over-throwing all Godliness and Obedience. Of these Parker (as is said) with some others wrote against it in an answer to the Assemblies Confession: Dr. Gell often reproacheth it in a large Book in Folio. And lastly and most sharply and confidently Herbert Thorndike, (to mention no more.)

The History of this Controversie of Imputation, I conclude, though disorderly, with the sense of all the Christian Churches, in the Creeds and Harmony of Confessions, because they were too long to be fitly inserted by the way.

p. 36The Consent of Christians, and specially Protestants, about the Imputation of Christs Righteousness in Justification; How far and in what sence it is Imputed.

I. SEeing Baptism is our visible initiation into Christianity, we must there begin; and see what of this is there contained. Mat. 28. 19. Baptizing them into the name of the Father, the Son, and the Holy Ghost, Mar. 16. 16. He that believeth, and is baptized, shall be saved, Act 2. 38. Repent, and be Baptized every one of you in the name of Jesus Christ for the Remission of sins, and ye shall receive the gift of the Holy Ghost. See Acts 8. 36, 37, 38. The Eunuch's Faith and Baptism. Act. 22. 16. Arise, and be baptized, and wash away thy sins, having called on the name of the Lord. Rom. 6. 3. So many as were baptized into Jesus Christ, were baptized into his death. Gal. 3. 27. As many as have been baptized into Christ, have put on Christ. 1. Pet. 3. 21. The like whereunto, Baptism doth also now save us, (not the putting away the filth of the flesh, but the answer of a good Conscience towards God) by the Resurrection of Jesus Christ. Rom. 4. 24, 25. But for us also to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead: who was delivered for our offences, and was raised again for our Justification. [Quaer. How far Christ's Resurrection is imputed to us.]

II. The Creed, called by the Apostles, hath but [I believe—the forgiveness of sins.]

III. The Nicene and Constantinopolitane Creed, p. 37I acknowledg one Baptism for the Remission of sins; (Christ's Death, Burial, and Resurrection premised.)

IV. Athanasius's Creed [Who suffered for our Salvation, descended into Hell, rose again the third day.—At whose coming all men shall rise again with their bodies, and shall give account for their own works; and they that have done good, shall go into everlasting life, and they that have done evil into everlasting Fire.] (Remission is contained in Salvation.)

V. The Fathers sence I know not where the Reader can so easily and surely gather, without reading them all, as in Laurentius his Collection de Justif. after the Corpus Confessionum; and that to the best advantage of the Protestant Cause. They that will see their sence of so much as they accounted necessary to Salvation, may best find it in their Treatises of Baptism, and Catechizings of the Catechumens; Though they say less about our Controversie than I could wish they had. I will have no other Religion than they had. The Creed of Damasus in Hieron. op. Tom. 2. hath but (In his Death and Blood we believe that we are cleansed—and have hope that we shall obtain the reward of good merit, (meaning our own); which the Helvetians own in the end of their Confession.

VI. The Augustane Confession, Art. 3, 4. Christ died—that he might reconcile the Father to us, and be a sacrifice, not only for original sin, but also for all the actual sins of men.—And that we may obtain these benefits of Christ, that is, Remission of sins, justification and life eternal, Christ gave us the Gospel in which these benefits are propounded.—To preach p. 38Repentance in his Name, and Remission of sins among all Nations. For when men propagated in the natural manner have sin, and cannot truly satisfie Gods Law, the Gospel reproveth sin, and sheweth us Christ the Mediator, and so teacheth us about Pardon of sins—That freely for Christ's sake are given us, Remission of sins, & Justification by Faith, by which we must confess that these are given us for Christ, who was made a Sacrifice for us, and appeased the Father. Though the Gospel require Penitence; yet that pardon of sin may be sure, it teacheth us that it is freely given us; that is, that it dependeth not on the Condition of our worthyness, nor is given for any precedent works, or worthyness of following works.—For Conscience in true fears findeth no work which it can oppose to the Wrath of God; and Christ is proposed and given us, to be a propitiator. This honour of Christ must not be transferred to our works. Therefore Paul saith, ye are saved freely, (or of Grace.) And it is of grace, that the promise might be sure; that is, Pardon will be sure; when we know that it dependeth not on the Condition of our worthiness, but is given for Christ.—In the Creed this Article [I believe the Forgiveness of sins,] is added to the history: And the rest of the history of Christ must be referred to this Article: For this benefit is the end of the history, Christ therefore suffered and rose again, that for him might be given us Remission of sins, and life everlasting.

Art. 6. When we are Reconciled by Faith, there must needs follow the Righteousness of good works.—But because the infirmity of mans nature is so great, that no man can satisfie the Law, it is necessary to teach men, not only that they must obey the Law, but also how this Obedience pleaseth, lest Consciences fall p. 39into desperation, when they understand that they satisfie not the Law. This Obedience then pleaseth, not because it satisfieth the Law, but because the person is in Christ, reconciled by Faith, and believeth that the relicts of his Sin are pardoned. We must ever hold that we obtain remission of sins, and the person is pronounced Righteous, that is, is accepted freely for Christ, by Faith: And afterward that Obedience to the Law pleaseth, and is reputed a certain Righteousness, and meriteth rewards.] Thus the first Protestants.

VII. The 11th Article of the Church of England (to which we all offer to subscribe) is [Of the Justification of Man. We are accounted Righteous before God, only for the Merit of our Lord and Saviour Jesus Christ by Faith; and not for our own works or deservings. Wherefore that we are justified by Faith only is a most wholsome doctrine, and very full of Comfort, as more largely is expressed in the Homily of Justification.]

The said Homilies (of Salvation and Faith) say over and over the same thing. As pag. 14. [Three things go together in our Justification: On Gods part his great Mercy and Grace, on Christs part, Justice▪ that is the Satisfaction of Gods Justice, or the Price of our Redemption, by the offering of his body, and shedding of his blood, with fulfilling of the Law perfectly and throughly; And on our part true and lively Faith in the Merits of Jesus Christ: which yet is not ours, but by Gods working in us.

And pag. [A lively Faith is not only the common belief of the Articles of our Faith, but also a true trust and confidence of the mercy of God through our Lord Jesus Christ, and a steadfast hope of all good things to be received at Gods hand; and that although we through p. 40infirmity or temptation—do fall from him by sin, yet if we return again to him by true repentance, that he will forgive and forget our offences, for his Sons sake our Saviour Jesus Christ, and will make us inheritors with him of his everlasting Kingdom—Pag. 23. For the very sure and lively Christian Faith, is, to have an earnest trust and confidence in God, that he doth regard us, and is careful over us, as the Father is over the Child whom he doth love; and that he will be merciful unto us, for his only Sons sake; and that we have our Saviour Christ our perpetual Advocate and Prince, in whose only merits, oblation and suffering, we do trust that our offences be continually washed and purged, whensoever we repenting truely do return to him with our whole heart, steadfastly determining with our selves, through his grace to obey and serve him, in keeping his Commandments, &c.] So also the Apology. This is our doctrine of Imputation.

VIII. The Saxon Confession oft insisteth on the free Pardon of sin, not merited by us, but by Christ. And expoundeth Justification to be [Of unjust, that is, Guilty and disobedient, and not having Christ: to be made Just, that is, To be Absolved from Guilt for the Son of God, and an apprehender by Faith of Christ himself, who is our Righteousness; (as Jeremiah and Paul say) because by his Merit we have forgiveness, and God imputeth righteousness to us, and for him, reputeth us just, and by giving us his Spirit quickeneth and regenerateth us.—By being Justified by Faith alone we mean, that freely for our Mediator alone, not for our Contrition, or other Merits, the pardon of sin and reconciliation is given us.—And before, It is certain, when the mind is raised by this Faith, that the pardon of sin, Reconciliation and Imputation of Righteousness, p. 41are given for the Merit of Christ himself—And after [By Faith is meant Affiance, resting in the Son of God the Propitiator, for whom we are received and please (God) and not for our virtues and fulfilling of the Law.

IX. The Wittenberge Confession, (In Corp. Conf. pag. 104) A man is made Accepted of God, and Reputed just before him, for the Son of God our Lord Jesus Christ alone, by Faith. And at the Judgment of God we must not trust to the Merit of any of the Virtues which we have, but to the sole Merit of our Lord Jesus Christ, which is made ours by Faith. And because at the bar of God, where the case of true eternal Righteousness and Salvation will be pleaded, there is no place for mans Merits, but only for God's Mercy, and the Merits of our Lord Jesus Christ, whom we receive by Faith: therefore we think our Ancestors said rightly, that we are justified before God by Faith only.

X. The Bohemian Confession, making Justification the principal Article, goeth the same way. [Pag. 183, 184. By Christ men are Justified, obtain Salvation and Remission of sin, freely by Faith in Christ, through mercy, without any Work and Merit of man. And his death and blood alone is sufficient, to abolish & expiate all the sins of all men. All must come to Christ for pardon and Remission of Sin, Salvation and every thing. All our trust and hope is to be fastened on him alone. Through him only and his merits God is appeas'd and propitious; Loveth us, and giveth us Life eternal.

XI. The Palatinate Confession, ib. pag. 149. [I believe that God the Father for the most full Satisfaction of Christ, doth never remember any of my sins, and that pravity which I must strive against while I live, but contrarily will rather of grace give me the righteousness p. 42of Christ, so that I have no need to fear the judgment of God.—And pag. 155. If he merited, and obtained Remission of all our sins, by the only and bitter passion, and death of the Cross, so be it we embracing it by true Faith, as the satisfaction for our sins, apply it to our selves.—] I find no more of this.

XII. The Polonian Churches of Lutherans and Bohemians agreed in the Augustane and Bohemian Confession before recited.

XIII. The Helvetian Confession, [To Justifie signifieth to the Apostle in the dispute of Justification, To Remit sins, to Absolve from the fault and punishment, to Receive into favour, and to Pronounce just.—For Christ took on himself, and took away the sins of the World, and satisfied Gods Justice. God therefore for the sake of Christ alone, suffering and raised again, is propitious to our sins, and imputeth them not to us, but imputeth the righteousness of Christ for ours; so that now we are not only cleansed and purged from sins, or Holy, but also endowed with the Righteousness of Christ, and so absolved from sins, Death and Condemnation, and are righteous and heirs of life eternal. Speaking properly, God only justifieth us, and justifieth only for Christ, not imputing to us sins, but imputing to us his Righteousness.] This Confession speaketh in terms neerest the opposed opinion: But indeed saith no more than we all say; Christs Righteousness being given and imputed to us as the Meritorious Cause of our pardon and right to life.

XIV. The Basil Confession, Art. 9. [We confess Remission of sins by Faith in Jesus Christ crucified. And though this Faith work continually by Love, yet Righteousness and Satisfaction for our Sins, we do not attribute to works, which are fruits of Faith; but only p. 43to true affiance & faith in the blood shed of the Lamb of God. We ingenuously profess, that in Christ, who is our Righteousness, Holiness, Redemption, Way, Truth, Wisdom, Life, all things are freely given us. The works therefore of the faithful are done, not that they may satisfie for their sins, but only that by them, they may declare that they are thankful to God for so great benefits given us in Christ.

XV. The Argentine Confession of the four Cities, Cap. 3. ib. pag. 179. hath but this hereof: When heretofore they delivered, that a mans own proper Works are required to his Justification, we teach that this is to be acknowledged wholly received of God's benevolence and Christ's Merit, and perceived only by Faith. C. 4. We are sure that no man can be made Righteous or saved, unless he love God above all, and most studiously imitate him. We can no otherwise be Justified, that is, become both Righteous and Saved (for our Righteousness is our very Salvation) than if we being first indued with Faith, by which believing the Gospel, and perswaded that God hath adopted us as Sons, and will for ever give us his fatherly benevolence, we wholly depend on his beck (or will.)

XVI. The Synod of Dort, mentioneth only Christs death for the pardon of sin and Justification. The Belgick Confession, § 22. having mentioned Christ and his merits made ours, § 23. addeth, [We believe that our blessedness consisteth in Remission of our sins for Jesus Christ; and that our Righteousness before God is therein contained, as David and Paul teach; We are justified freely, or by Grace, through the Redemption that is in Christ Jesus. We hold this Foundation firm, and give all the Glory to God—presuming nothing of our selves, and our merits, p. 44but we rest on the sole Obedience of a Crucified Christ; which is ours when we believe in him.] Here you see in what sence they hold that Christs merits are ours; Not to justifie us by the Law, that saith, (Obey perfectly and Live) but as the merit of our pardon, which they here take for their whole Righteousness.

XVII. The Scottish Confession, Corp. Conf. pag. 125. hath but [that true Believers receive in this life Remission of Sins, and that by Faith alone in Christs blood: So that though sin remain—yet it is not Imputed to us, but is remitted, and covered by Christs Righteousness.] This is p… and past all question.

XVIII. The French Confession is more plain, § 18. ib. pag. 81. [We believe that our whole Righteousness lyeth in … pard… our sins; which is also as David witnesseth …u… only blessedness. Therefore all other reasons by which men think to be justified before God, we plainly reject; and all opinion of Merit being cast away; we rest only in the Obedience of Christ, which is Imputed to us, both that all our sins may be covered, and that we may get Grace before God.] So that Imputation of Obedience, they think is but for pardon of sin, and acceptance.

Concerning Protestants Judgment of Imputation, it is further to be noted; 1. That they are not agreed whether Imputation of Christ's perfect Holiness and Obedience, be before or after the Imputation of his Passion in order of nature. Some think that our sins are first in order of nature done away by the Imputation of his sufferings, that we may be free from punishment; and next, that his perfection is Imputed to us, to merit the Reward of life eternal: But the most learned Confuters of the Papists p. 45hold, that Imputation of Christs Obedience and Suffering together, are in order of nature before our Remission of sin and Acceptance, as the meritorious cause: And these can mean it in no other sence than that which I maintain. So doth Davenant de Just. hab. et act. & Pet. Molinaeus Thes. Sedan. Vol. 1. pag. 625. Imputatio justitiae Christi propter quam peccata remittuntur, & censemur justi coram Deo. Maresius Thes. Sedan. Vol. 2. pag. 770, 771. § 6 & 10. maketh the material cause of our Justification to be the Merits and Satisfaction of Christ, yea the Merit of his Satisfaction, and so maketh the formal Cause of Justification to be the Imputation of Christs Righteousness, or which is the same, the solemn Remission of all sins, and our free Acceptance with God. Note that he maketh Imputation to be the same thing with Remission and Acceptance; which is more than the former said.

2. Note, that when they say that Imputation is the Form of Justification, they mean not of Justification Passively as it is ours, but Actively as it is Gods Justifying act; so Maresius ibidem. And many deny it to be the form: And many think that saying improper.

3. Note, that it is ordinarily agreed by Protestants, that Christs Righteousness is imputed to us in the same sence as our sins are said to be imputed to him; (even before they are committed many Ages;) which cleareth fully the whole Controversie to those that are but willing to understand, and blaspheme not Christ; so Maresius ubi supra: Quemadmodum propter deliquia nostra ei imputata punitus fuit Christus terris; ita & propter ejus Justitiam nobis imputatam coronamur in Caelis. And Joh. p. 46Crocius Disput. 10. p. 502. And Vasseur in his solid Disp. Thes. Sedan. Vol. 2. pag. 1053, 1054. While he mentioneth only Satisfaction for our Justification, yet § 27. saith that Satisfaction is imputed to us, and placeth Christs Imputed Righteousness in his Obedience to the death; and saith that this satisfying Obedience, in suffering, is our Imputed Righteousness. Ea igitur Obedientia Christi qua Patri paruit usque ad mortem crucis, qua coram Patre comparuit ut voluntatem ejus perficeret, qua a Patre missus, ut nos sui sanguinis effusione redimeret, justitiae ejus pro peccatis nostris abunde satisfecit; ea inquam obedientia ex gratia Patris imputata & donata, illa justitia est qua justificamur. And they ordinarily use the similitude of the Redemption of a Captive, and Imputing the Price to him. He addeth (Hence we may gather that as Christ was made sin, so we are made the Righteousness of God, that is by Imputation] which is true.

The plain truth in all this is within the reach of every sound Christian, and self-conceited wranglers make difficulties where there are none. Yea, how far the Papists themselves grant the Protestant doctrine of Imputation, let the following words of Vasseur on Bellarmine be judg. [Bellarm. ait; Si solum vellent haeretici nobis imputari Merita Christi, quia nobis donata sunt, & possumus ea Deo Patri offerre pro peccatis nostris, quoniam Christus suscepit super se onus satisfaciendi pro nobis, nosque Deo Patri reconciliandi, recta esset eorum Sententia: I doubt some will say, it is false, because Bellarmine granteth it; but Vasseur addeth [Haec ille: sed an nostra longe abest ab illâ, quam in nobis requireret sententia.] And I wish the Reader that loveth Truth and Peace p. 47to read the words of Pighius, Cassander, Bellarmine, &c. saying as the Protestants, cited by Joh. Crocius de Justificat. Disput. 9. pag. 458. &c. And of Morton Apolog. especially Tho. Waldensis.

Nazianzen's sentence prefixed by the great Basil-Doctors to their Confession, I do affectionately recite, [Sacred Theologie and Religion is a simple and naked thing; consisting of Divine Testimonies without any great artifice: which yet some do naughtily turn into a most difficult Art.

The History of the Socinians opposing Christs Satisfaction and Merits I overpass, as being handled by multitudes of Writers.

If any impartial man would not be troubled with needless tedious writings, and yet would see the Truth clearly, about Justification and Imputation, in a very little room, let him read, 1. Mr. Bradshaw, 2. Mr. Gibbon's Sermon in the Exercises at Giles's in the Fields. 3. Mr. Truman's great Propitiation. 4. Joshua Placeus, his Disput. de Justif. in Thes. Salmur. Vol. 1. 5. And Le Blank's late Theses; Which will satisfie those that have any just capacity for satisfaction. And if he add Wotton de Reconciliatione, and Grotius de Satisfactione, he need not lose his labour: no nor by reading John Goodwin of Justification, though every word be not approveable. And Dr. Stillingfleet's Sermons of Satisfaction, coming last, will also conduce much to his just information.

So much of the Historical part.