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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85397	Impvtatio fidei. Or a treatise of justification wherein ye imputation of faith for righteousness (mentioned Rom: 43.5.) is explained & also yt great question largly handled. Whether, ye actiue obedience of Christ performed to ye morall law, be imputed in justification or noe, or how it is imputed. Wherein likewise many other difficulties and questions touching ye great busines of iustification viz ye matter, & forme thereof etc are opened & cleared. Together wth ye explication of diuerse scriptures, wch partly speake, partly seeme to speake to the matter herein discussed by John Goodwin, pastor in Coleman-street.	Goodwin, John, 1594?-1665.; Glover, George, b. ca. 1618.	1642 (1642)	Wing G1172; Thomason E139_1; ESTC R15925	312,570	494

righteousnesse at the least For there must be nothing lost of the vigor strength or perfection of either in the composition But that no Mediatorie righteousnesse can possibly be formall in justification was fully evinced and concluded in the fift argument Seventhly and lastly SECT 27 for this opinion it is the confession or profession which you will of some of the learnedest abettors themselves of that way of imputation which hath bin opposed in this Treatise that the generall current of Reformed Divines runns with an opposite streame to this opinion and with one mouth deny the righteousnesse of Christ imputed to be the formall cause of Iustification Who ever of our writers saith Doctor Prideaux a Quis unquam è nostru nos per justitiam Christi imputatam formaliter justificari asservit Dr. Prideaux Lect. 5. p. 163. affirmed that we are formally iustified by the righteousnesse of Christ imputed And Bishop Downham a great hyperaspistes also of imputation chargeth it upon his adversaries as a depravation of their Doctrine (a) lib. 1. of Iustifi p. 39. Sect. 1.2 he meanes his owne and other Protestant Divines that they will needs with the Papists make them hold that we are formally righteous by that righteousnesse which is not in us but out of us in Christ which is absur'd And a little after marveiles at them how they could be so absurd as to conceive so absurdly of them himselfe and other Reformed Divines he had spoken of as if they held that the righteousnesse of Christ it selfe should be the formall cause of Iustification Now that both these testimonies are so farre true as they avouch the more generall opinion of Protestant Divines to stand against formall Iustification by the righteousnesse of Christ imputed will further appeare by the explication of the fift and last opinion touching the cause under dispute which now followeth Therefore Fiftly and lastly there remaines yet another opinion to be considered of SECT 28 which looketh upon remission or forgivenesse of sinnes The Authors judgmēt touching the formall cause of Iustification as the formall cause of Iustification And that this opinion hath both the fairest and largest quarter in the judgements and writings of Protestant Divines as also most agree-ablenesse with the truth we shall I trust make evident without much wearisomnesse of Discourse For the former of these the more generall consent of Reformed Authors besides what hath bin already delivered for the Iustification hereof from many of the Authors themselves in the first and fift Chapters of the former part of this Treatise I shall satisfie my selfe and I hope my Reader also will take part with me in this satisfaction with the testimonies only of two of eminent note amongst them both I conceive without exception and of sufficient learning and integritie to be beleeved in a matter of as great importance as this the one of them a forreiner the other an English Divine the one being of the same judgement himselfe the other in part dissenting the one dead the other yet living The former of the two is David Paraeus sometimes chiefe Professor of Divinty in the Vniversity of Heidelburgh who in his tract concerning the Active and Passive righteousnesse of Christ having laid downe his judgement in the controversie depending thus p. 176 a Superest Quarta sententia c. quod justificatio tota sit remissio peccatorum propter hanc satisfactionem nobis imputatam Hanc sententiam ut veriorem simpliciorem a● tutiorem amplects me profiteor c. Parens De Iustit Christi Act. et Pass p. 176. 177. Possem huc affer re Authoritates Patrum c. Possem quoque afferre cōsensum Lutheri Melancthonis c. p. 178. that remission of sinnes for the satisfaction of Christ imputed to us is our whole and intire Justification and argued accordingly p. 177 in the following page addeth as followeth I might here produce the Authorities of the Fathers who likewise place our righteousnesse meaning in Justification in the alone forgivenesse of sinnes for the death of Christ and accordingly cites severall testimonies out of Austin Occumenius and Ambrose And immediatly after these testimonies thus I might also alledge the consent of Luther Melancthon Zuinglius Oecolampadius Bullinger Calvin Martyr Musculus Hyperius Vrsine Olevian c. from whose Doctrine in the point of Iustificatiou I doe not varie a nailes breadth So that the light of this mans reading and judgement together could discover no other opinion touching the formall cause of Justification either in the Fathers or any the chiefe Protestant writers in his time but that it should stand only in Remission of sinnes The latter of the two mentioned is Mr. Thomas Gataker a man of approved learning and integritie amongst us who in Mr. A. Wottons Defence against Mr. Walkers Charge lately published in Print by him acknowledgeth p. 58 that howsoever for his part hee deemeth it erronious and so doe I too taking the word Iustification in that large sense which it seemeth he doth where he argueth against the opinion as viz. in his Animadversions upon the disputes betweene Piscator and Lucius p. 9. besides sundry other places in his writings to hold that Iustification consisteth in remission of sinnes yet that Calvin Beza Olevian Vrsine Zanchie Piscator Pareus Musculus Bullinger Fox and divers others of great note and name yea whole Synods of ours are found so to say adding further and yet were these men never yet that I ever heard or read for so saying condemned as Heretiques much lesse as blasphemous Heretiques but had in high esteeme as their worth parts and workes well deserved by those that therein dissented from them To this I might if need were adde Mr. Authony Wotton a man of much labour diligence and dexterity in searching out the judgements and opinions of Protestant writers touching the great Point of Iustification as appeares by that learned piece of his intit'led de Reconciliatione peccatoris c. who in the 3 4 5 and 6 Chapters of the second booke of the first part of this worke hath mustered together a greater troupe of Reformed Authors then either of the other and from their owne pens respectively hath made them all speake distinctly and plainely the same things touching the formall cause of Iustification which the two former Authors as we heard ascribed unto some of them Now for the declaration and proofe-making of this opinion SECT 29 because for the present I conceive it most agreeable to the truth some things would briefly be premiz'd As 1º That Iustification being an action hath no forme or formall cause at all properly so called that is hath no substantiall forme nor yet any forme that is properly a part of it because this is proper only to substantiall natures and beings See Sect. 8. of this Chapter 2º That there can in no other respect or consideration be ascribed any forme or formal cause unto Iustification but only as it

neither Heresie nor Blasphemie neither Socinianisme nor Arminiarisme neither error nor noveltie in them doubtlesse the Discourse it selfe will abundantly gratify him herein But he that is full of prejudice loatheth the hony-comb of satisfaction Only to the charge and imputation of Noveltie besides what is effectually layd down in the ensuing discourse for the healing of this exulceration in the Spirits of men I desire to suggest a few things here by the way First that America though lately discovered unto us on this side of the World was yet as ancient a Land and part of the World as either Asia Africa or Europe it selfe And what prohibition can there be serv'd out of the Scriptures upon any tenet or opinion in Religion to arrest it for error or untruth or to prove it not to have bin of as ancient Creation and standing as any other truths professed amongst us only because we never saw the face or heard the name of it till yesterday Might not nay did not the Synagogue of Rome upon the same pretence blaspheme and quarell against all that glorious light brought into the Church by Luther and his compeeres in the daies of that reformation and brought it under the censure and condemnation of darknesse If so great and considerable a part of the world as America is being as large as all the other three so long knowne within an eight or there-abouts was yet unknowne to all the world besides for so many generations together well may it be conceived not only that some but many truths yea and those of maine concernment and importance may be yet unborne and not come forth out of their Mothers womb I meane the secrets of the Scriptures to see the light of the Sun especially considering of how easy ready a discovery visible things are by Name lands and great tracts of Earth in comparison of things that are Spirituall and those especially whose scituations and dwellings are farre remot from the commō road or walk of mens studies and understandings as also how poor and barren and empty the visible world is of secrets and things to be known and how soon the contents thereof may be read over and understood in comparison of the infinite and endlesse varietie of the riches and treasures of the Scripture and the unknown abysse of truth there Secondly the Scriptures themselves give us a propheticall intimation of this that in and towards the latter ages of the world their foundations as it were shall be discovered and their great depths broken up and that knowledge shall abound as the waters cover the face of the Sea But thou oh Daniel saith the Angell to him Dan. 12.4 shut up the words and seale the booke even to the time of the end meaning that Daniel should so carrie the tenour of this part at least of his prophecie that it should not be cleerely understood till the drawing neere of the time wherein it is to be fulfilled and then many shall runne to and fro that is shall discourse and beate out the secrets of GOD in the Scriptures with more libertie and freedome of judgement and understanding and traverse much ground to and againe on which no man should set foot till that time and knowledg by this meanes shall be increased Much more might be added from the Scriptures in this particular Thirdly that no man is competently furnished and instructed to the Kingdome of Heaven that is for the Ministerie of the Gospell and promoting the affaires of the Kingdome of Heaven that way Ma●t 13.25 but he that is like unto a man an householder which bringeth forth out of his treasure things new old i. who is not aswel able to make som new discoverie to bring forth somwhat of himselfe in the things of God in one kinde or other as to preach the common and received truths Fourthly that there are thousands of Scriptures that have not yet opened or delivered out their treasures but reserve them as the proper and peculiar glory of the generations of the CHURCHES yet to come Fiftly that many interpretations of Scriptures anciently delivered by Chrysostom Augustine and others of the Fathers are wholly deserted by Luther Calvin Musculus and other late Divines and others of a quite differing importance substituted in their stead Sixtly that severall opinions not only maintained by some speciall Father one or more as those lately mentioned or the like but even such as generally ruled in the Church for some ages together have beene waved yea and strongly opposed by their successors It were easy to instance were not brevitie the greater necessitie of the two Seventhly that divers interpretations of Scriptures especially in the old Testament and of some in the new delivered by Luther Calvin Musculus and other learned and Orthodox Writers of that Centurie are suspected yea and more then suspected even detected of misprision and mistake by many of the most learned of this age Eightly that is neither new nor unjustifiable by the practise of wise men to examine yea and to impugne received opinions if they be found erroneous He that will please to peruse the first Chapter of the first Booke of Doctor Hakewills learned Apologie of the Power and providence of God c. shall meet with great varietie of instances and examples both in Divinitie Philosophy in Ecclesiasticall Historie in Civil or Nationall Historie in Naturall Historie of opinions which had a long time bin generally received and yet were at last suspected yea and many of them evicted and rejected upon due examination Ninthly that there are now many errors erroneously so called in the Christian World which are made of the greatest and choycest truths yea and which doubtlesse will be redeemed from their captivitie and restored to their Thrones and Kingdomes by the diligence guifts and faithfulnesse of the approaching generation Tenthly that it is of sweet consistence with the providence of God and with the known method of his dispensations to put honour upon that which lacketh to discover and reveale himselfe in some particulars unto those that are weake and of lesse esteeme in the Church wherein he reserv's himselfe from persons of farre greater light and knowledge otherwise and which are counted pillars of the Church as is said of Iames and Cephas John Gal. 2.9 This made Zuingl to say (a) Etiam abjectissimi verba in Ecclesia nō conteyn nda sed a●dienda er judic●nda sūt Zuingl in Epist that the words even of him that is most abject and despicable in the Church ought to be heard examined and considered of and a late writer of our own H. W. True originall of the Soule p. 3. that they are not alwaies the learnedst m●● that finde out the greatest mysteries Eleventhly that to oppose and crie downe for error every thing that is not generally received and taught is to quench proceedings and to interdict unto the Churches growth in the Lord Jesus Christ and consequently