receives either the inward testimony of the Spirit and is enlightned by GOD to see that he is in the state of righteousnesse absolved and iustified or by inward sense of his sanctification Faith and other graces proper to the righteous iustified is declared and made manifest to his owne conscience that he is justified and righteous and hath all his sinnes pardoned and is accepted of GOD for a righteous man This is that which wee are taught by Christ to pray for in that petition forgive us our debts or trespasses that is pacify and cleare our consciences by manifesting to us that we are justified and have remission of all our sinnes by thy free grace and by communion of Christs full satisfaction and thus wee are to understand the word wheresoever it is opposed to the accusations of Satan and the horrours and troubles of conscience as a remedie against them as Rom 8.33 Secondly it signifies declaring and proving men righteous in foro humano in the judgement and sight of men openly and that by outward fruites of Faith and externall workes of righteousnes and holinesse When GOD enableing us and moving us to doe such workes and bring forth such fruites as are by his word continually pronounced and proclaimed to be righteous and holy works and evidences of justification doth thus declare and prove us to be faithfull and righteous hee is said to justifie us before men In this sense the word is used Iob 13.18 where Iob saith that if hee may plead before GOD the integrity of his life he knoweth hee shall be justified as afterward he did cap. 31. and was thereby declared to be righteous and so justified And Iam. 2.21 where it is 〈◊〉 that Abraham was justified by workes that is declared to be a righteous man Thirdly it signifies judging and declaring men to bee persons justified and righteous in the universall judgement at the last day when the LORD Christ shall by the evidence of their workes of love and charity done to him in his members declare them to bee his faithfull servants and children of his Father justified by the communion of his righteousnes and in him worthie of eternall life and also adjudge them unto the inheritance of the kingdome of Glory In this sense the word is used Rom. 5.16.18 where it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justification of life and is opposed to the sentence of everlasting condemnation These are all the significations of the word iustifie recorded in the Scriptures And this great promiser here sheweth himselfe ignorant of them all and therefore how little satisfaction he hath given to any but such fooles as delight to fill themselves with huskes let the learned iudge Socinianisme THat Iesus Christ the naturall sonne of GOD and supernaturall sonne of the Virgin Marie ran a race of obedience with the Law as well Ceremoniall as Morall and held out with every letter iot and title of it as farre as it any wayes concerned him dureing the whole continuance of his life in the flesh no mans thoughts ever rose up to deny but those that denyed him the best of his being I meane his God-head which of you can convince mee of sinne was his chalenge to the nation of the Iewes whilst he was yet on earth Iohn 8.46 And remaines through all ages as a challenge to the whole World He that can cast the least aspersion of sinne upon Christ shall shake the foundation of the peace and safety of the Church That this Christ offered himself as a Lamb without spot in sacrifice upon the Crosse to make an atonement for the World and to purge the sinnes of it I know no spirit at this day abroad in the world that denyes but that which wrought in Socinus formerly and still workes in those that are baptized into the same spirit of errour with him I conceive it to bee a truth of greater authority amongst us then to meet with contradiction from any that Iesus Christ is the sole entire meritorious cause of every mans iustification that is iustified by GOD or that that righteousnesse or absolution from sinne and condemnation which is given to every man in his iustification is somewhat yea a principall part of that great purchase which Christ hath made for the world even as GOD for Christs sake freely forgave you Forgivenesse of sinnes or iustification is from GOD for Christs sake hee is worthie to be gratified or honoured by GOD with the iustification of those that beleeve in him It 's a truth which hath every mans iudgement concurrent with it that Faith is the condition appointed by GOD and required on mans part to bring him into communion and fellowship of that iustification and redemption which Christ hath purchased for the children of men and that without beleeving no man can have part or fellowship in that great and blessed businesse Christianisme IN this second part he doth promise foure severall propositions which hee conceives to bee out of question and undenyable By the first proposition hee makes a faire shew in words but his heart is farre removed and his meaning is wicked and so will appeare if we observe how hee in another place afterwards explaines himselfe First though hee seemes to acknowledge Christ to bee GOD yet he takes away the use of his being GOD as well as man in the worke of our redemption For if GOD by his supreme sovereigne power can dispense with the law of his iustice and instead of Christs full satisfaction made for us to the law and imputed to us and made ours can and doth accept our weake Faith for the perfect righteousnesse of the Law what use is there of Christs being GOD in our nature For all Orthodox Divines doe give this reason why it was necessary that Christ should be GOD in our nature viz. That his suffering and righteousnesse performed in our nature might be of value to iustifie all the sonnes of men who have communion of them and to whom they are imputed This communion and imputation while he denyeth hee takes away the use of Christs being GOD in our nature Secondly in affirming that Christ obeyed the whole Law in every letter jot and title he doth mock and delude his hearers and readers for he doth not hold that he fulfilled the Law onely for us but primarily for himselfe his words imply so much for he saith he obeyed the Law as far as concerned himselfe while he continued in the flesh and he dorh hereafter roundly affirme that Christ was bound to fulfill the Law for himselfe which is in effect a denying of his eternall God-head for if he be GOD infinite in glory and excellency his God-head must needes exempt the Manhood personally united to it from all bondage of the Law and make it worthy of glory at GODS right hand from the first assumption of it He continued in the flesh and obeyed the Law onely for us without all doubt as the Prophet foretold Esa. 9.6
they bid their owne workes of the Law adiew and do no more dreame of iustification by them Secondly that GOD for the cure of their weak consciences tells them in the Gospell that if they beleeve in Christ this beleeving shall bee as good as a perfect compleat righteousnesse by this hee would make GOD a pure Socinian one who takes the Crowne from Christ and the righteousnes from GOD and man and sets it on the head of mans Faith which in the best beleevers and even in Abraham himselfe was mingled with much doubting and many infirmities In a word though all Orthodox Divines doe according to the Scriptures acknowledge that upon a mans beleeving truly in Christ GOD doth impute to him the perfect and compleat righteousnes of Christ which is made his before he can truly apply it by Faith Yet it can never enter into the heart of a true Christian but his soule will abhorre to thinke that any mans beleeving should bee to him as good as perfect compleat righteousnes or that GOD should accept it in stead of perfect righteousnesse and rather then the righteousnes of Christ GOD and man who is made unto us of GOD righteousnes 1 Cor. 1.30 and in whom we are found to have the righteousnes of GOD by faith Philip. 3.9 To conclude this passage let me adde this as a foule absurdity For if hee speake by experience that conscience leads men naturally to thinke that there can be no iustification without righteousnesse which is a perfect fulfilling of the Law Which I confesse my conscience and my reason tell mee and GODS word teacheth mee plainely Then what is become of his conscience who contrary to all truth and reason and the common conscience of all men will teach iustification without any true righteousnesse at all either of Christ or our owne and will crowne mans weak Faith with the Crown of righteousnesse which onely belongs to Christ and his perfect obedience Socinianisme SO that now the state and drift of the question is not either First whether Faith without an object or as separated from Christ bee imputed for righteousnesse for such a Faith doubtles in the point of justification was never dreamt of by any man that kept his 〈◊〉 company men may as well fancy a living man without a soulâ— or a wise man without his witts as a Faith without an object much lesse was such a Faith conceived by any man to bee imputed for righteousnesse Christianisme IN the fourth part or passage he first propounds five foolish quaeres which he denieth to concerne the state of the question Secondly he propounds a sixt quaere and that in plaine and precise termes hee affirmes I will first particularly answere the 5. quaeres and after lay downe the â—iâ—t at large and addresse my selfe to the confutation of his discourse upon it And first whereas he pronounceth him a mad man who dreames of faith without Christ the object or thinks that faith which believes not in Christ should be imputed for righteousnesse Here I must be bold to put him in mind that thus he dreames in the next Chapter where he boldly affirmes and by divers arguments laboureth to prove that the Faith of Abraham which was imputed to him for righteousnes was not a beleeving in Christ neither was Christ and his righteousnes the object of it And therefore by his owne confession and his owne wordes hee doth there play the mad man and keepes not his wits company but his fancy runs wild while he strives to prove that Abrahams Faith imputed to him for righteousnesse was not a beleeving in Christ. The second Quaere NEither is it any part of the intent of the question to enquire whether Faith bee the meritorious cause of a mans justification For both they that affirme and they that deny the imputation of Faith for righteousnes deny the meritoriousnes of Faith every way how ever it is true that they thaâ— would seeme most to disclaime it and cast it further from them doe yet in some of their most beloved tenets draw very neare unto it as will afterwards appeare Answer HEre behold either grosse ignorance or wilfull lying against knowledge and conscience For all the learned know that Faith and beleeving are held by the Church of Rome to be a principall part of mans righteousnesse and workes which GOD imputes and accounts meritorious of justification and of eternall life ex condigno Yea he himselfe in the passage next before hath plainely affirmed that Faith to him that beleeveth as Abraham did is as good as perfect and compleat righteousnes which if it be true then Faith must needs be as perfect and compleat righteousnesse is the meritorious cause of justification And therefore that which he here saith is verified in himselfe though he would seeme most to disclaime the merit of Faith and to cast it furthest from him yet in some of his most beloved tenets hee drawes very neare to it yea hee embraceth it with his heart in his whole discourse the maine drift whereof is to exalt Faith into the place of Christs most meritorious righteousnesse and to put the Crowne upon it For what can be imagined more meritorious of justification then that which GOD in a proper sense judgeth and counteth for righteousnes and for which he doth justifie men and counts them righteous The third Quaere NEither is it the question whether faith be the formall cause of justification that is whether GOD doth justifie a man with his faith as a Painter makes a wall white with whitenes or as a Master makes his Scholler learned with knowledge or learning conveyed into him for both parties make the forme of justification to be somewhat really different from Faith which is the genuine tenet of Arminius Answer THis quere is very ridiculous for to imagine a quality or act in man to be the formall cause of justification which is GODS act is the fancy of a distempered braine and the conceit of a mad man His exposition of his quaere shews his want of Logicall skill For the whitenesse wherewith the Painter makes a wall white is a forme introduced into the wall it is not the formall cause of his action of painting and so learning produced in a scholler is forma docti the forme of a Scholler as hee is made learned not the formall cause of his masters teaching surely his expounding of his quaere by such dissonant similitudes sheweth that hee had need of a Master to teach him some better knowledg and learning and to set on him some better stamp and superscription of rationall authority His phrase of learning conveyed is somewhat improper for learning is not conveyed into a Scholer but produced and begotten in him Let him not therefore condemne tropes of speech seeing he himselfe can and doth often speak tropically and improperly But to come home to his quaere If by justification hee meanes imputative justification in which GOD justifies a man by imputing
which he beleeved to wit Christ promised for righteousnes and salvation was that which by GOD was upon Abrahams beleeving counted to him for righteousnes It was not his faith simply considered in it selfe but his faith embracing Christ promised and possessing him with his righteousnes and satisfaction which was reckned to him for righteousnes and as to him so to every one that beleeveth his faith is counted to him for righteousnes For all true beleevers who by faith lay hold on Christ the promised seed of Abraham and beleeve GOD to be their shield and exceeding great reward in him they are by one spirit baptised into one spirituall body with Christ united to him their spirituall head and made his lively members and sensible partakers of his perfect obedience righteousnes and full satisfaction for redemption remission of sinnes justification and perfect salvation and need not any more to seeke the reward of blessednes by the righteousnes of their owne workes performed according to the tenour of the Law by every man in his owne person but in the LORD Iesus Christ who is Iehovah Zid-kenu the LORD our righteousnes Ier. 23.6 and the end and fulfilling of the Law for righteousnes to every one that beleeveth Rom. 10.4 they have perfect righteousnes And in him GOD is become their reward and the lot and portion of their inheritance Psal. 16.5 And that gracious and free favour which GOD shewed to Abraham when hee beleeved in Christ promised and firmely without staggering applyed to himselfe the blessing promised being fully perswaded that GOD who of his free grace promised was by his power able to performe though by the course of nature and by reason of the deadnesse of Sara's wombe he himselfe seemed to bee and indeed was uncapable of that blessing The same hee will shew to all true beleevers who are Abrahams faithfull seed and children of promise that is as hee reckoned Abrahams faith for righteousnes so hee will count their faith to them for righteousnes that is he will accept and account them for righteous persons as indeed they are not for any workes of their owne nor by any righteousnesse performed according to the letter of the law in their owne persons but by the righteousnes which is through the faith of Christ and is called the righteousnes of faith because it is the righteousnes of Christ GOD and man given to them of GOD and of them apprehended and applyed by faith For being thus justified by faith and having communion with Christ of his full satisfaction and righteousnes GOD whose judgement is according to truth doth certainely judge and count them as truly they are righteous in his sight becomes in Christ their shield and exceeding great reward This is the Orthodox exposition of the Apostles wordes in this Chapter generally received by all both ancient and moderne Divines famous for learning and godlinesse The corrupt and hereticall exposition of the Apostles words made by Socinus and maintained by his followers the Arminians and other fanaticall Sectaries THey of the Socinian faction doe generally hold and obstinately affirme that Abrahams beleeving and his faith taken in a proper literall sense without any trope is here said by the Apostle to be counted to Abraham for righteousnes in stead of all righteousnes which either Abraham himselfe was by the Law bound to performe in his owne person or any surety could performe for him And in like manner to every one that beleeveth his faith is in a proper sense said to bee counted for righteousnes even his faith by it selfe and not the righteousnes of Christ with it This is their exposition And upon these wordes of the Apostle thus falsly and corruptly interpreted they build all their hereticall opinions and doctrines concerning justification of the faithfull before GOD namely these following First that faith as it is in every beleever even as it is inherent in him and is his owne faith and beleeving is the onely thing which GOD of his grace and mercy and out of his absolute soveraigne power and dominion is pleased to ordaine appoint and account for all the righteousnes which a man shall have for his justification though in truth and according to Law and the rule of justice it is not righteousnes being weak oftentimes and full of imperfections Secondly that the Spirit of GOD in these wordes of the Apostle did not intend or meane any communion of the righteousnes and perfect obedience performed by Christ to the Law as our surety and in our stead nor imputation of that righteousnes to every true beleever for justification nor GODS accepting of the faithfull for righteous by that righteousnes communicated to them and of them applyed possessed and enjoyed by faith By faith and believing they do not understand that applying faith which is a gift and worke of GODS Spirit in the elect regenerate and sanctified by which they do believe and are perswaded that they are in Christ and Christ is their head and they as lively members of his mysticall body have communion of all his benefits even of his full satisfaction and perfect righteousnes for justification and full remission of all their sinnes But by faith and believing they understand onely a confidence in GOD that hee will performe his promises made in Christ and an assent unto his word that it is true The tenour of which word and promises they conceive to be this That Christ in his pure unspotted humane nature hath by his righteousnesse suffering and obedience unto death meritted such high favour with GOD that GOD in honour to him is pleased to accept and account the faith of them that believe in him and rest on him for their Saviour for perfect righteousnesse and requires no other righteousnesse to constitute and make them in any sort formally righteous in their justification When they acknowledge that the perfect righteousnesse and satisfaction of Christ is the meritorious cause of our justification they do not meane that they are communicated to us and so apprehended and possessed of us by faith that we are thereby indeed and in GODS account righteous before GOD and justified or that they deserve and are worthy that GOD should so account us for them But their mind and meaning is that Christ by his righteousnesse hath merited that GOD for his sake and in favour to him should account faith to us for righteousnesse without either our owne workes of the Law or Christs righteousnesse imputed to us and made ours by communion And when they say that faith is imputed for righteousnes as an instrument they doe not meane as the instrument or spirituall hand applying Christ his righteousnes to bee after a sort the formall righteousnesse of the believer but that faith as it is the instrument by which the believer doth believe that Christ hath purchased this favour that his believing should be the only thing accounted to him for righteousnes so onely and no other way GOD reckons to him
end of the Chapter And thus it is plaine what is meant by faith which is here said to be imputed for righteousnesse Secondly the righteousnesse here meant is not the righteousnes which is according to the strict termes and tenour of the Law that is righteousnes of a mans own workes performed by every man in his owne person to the whole Law of GOD for the Apostle doth dispute altogether against that righteousnes and proves that neither Abraham was justified or counted of GOD righteous for it as appeares in the 2.5.6 and 13. verses nor any other at any time as he shewes in the Chapter next before and in the Chap. 8.3 and 9.32 and 10.3 But here is meant an Evangelical righteousnes which doth not consist in any worke or workes performed by man himselfe in his owne person nor in any grace or vertue inhaerent in himselfe but is a righteousnes which GOD of his owne free grace doth impute to the true believer who by one spirit is united to Christ and hath communion with him and which is called the righteousnes of faith because by faith men lay hold on it and doth exclude legal justification by righteousnes of a mans owne workes as appeares by the Apostles whole discourse in this and the former Chapter and in divers other places of this Epistle especially verse 13 of this Chapter and in Chap. 3.27.28 Thirdly the phrase of imputing or counting a thing to one signifies both in the old and new Testament an act of judgment and estimation by which a thing is judged esteemed reckoned and accounted to be as it is indeed and then it is just according to truth or else judged thought and esteemed to bee as it is not and then it is unjust and not according to truth GODS thoughts are alwayes right and just and his judgement is according to truth Rom. 2.2 And therefore a just counting and imputing is here meant for GOD doth account and judge of persons and things so as they are Of uniust counting and imputing falsely we have some instances in Scripture as 1 King 1.21 where Bethsheba saith to David I and my sonne Salomon shall bee counted offenders that is usurping Adoniah and his wicked company will esteeme and iudge us and use us accordingly Of reputing and counting truely as the thing is wee have examples also as Nehem. 13.13 where it is said of the chosen Levites that they were counted faithfull viz. upon former experience of their faithfulnesse and therefore the office of distributing to their brethren was committed to them And Levit. 17.4 where it is said blood shall be imputed to that man he hath shed bloud and shall be cut off from among his people and Psal. 22.30 a seed shall serve him it shall be counted to the LORD for a generation Moreover this word impute or count signifies sometimes in the most proper sense a bare act of judgement and thought Prov. 17.28 where a foole is said to bee counted wise when hee holdeth his peace that is men for the present so thinke and judge him to be at least in that point of silence Sometimes it signifies in a more full sense not onely thinking counting and judging persons to bee good or bad just or unjust innocent or guilty but also dealing with them and using them accordingly as in the place before named I King 2.21 Neh. 13.13 Psal. 22.30 and 1 Sam. 22.15 where Ahimilech purging himselfe before Saul from the offence of conspiracy with David against him as Doeg had falsely accused him saith let not the King impute any thing to his servant that is let him not count his servant guilty nor use him as a conspiratour Sometimes it signifies by a Metonymie of the cause for the effect condemning and punishing an offence in a guilty person as hee hath deserved and to deale with him as hee is justly thought and judged to have deserved as Shimei said 2 Sam. 19.19 Let not my LORD impute iniquitie to mee hee doth not desire that David would not thinke nor count his iniquitie to bee no iniquitie that had beene against all reason but that for the satisfaction which hee had made in comming first before all the house of Joseph to meet David and to bring him againe to his Kingdome David would graciously pardon his offence and not proceed against him and punish him according to his fauit though guilty and worthy of punishment Sometimes it signifies by a Metaphore to count one thing as if it were another or no better then another or of the same value as Prov. 27.4 where a flattering salutation or blessing given with a loud voice is said to be counted a curse that is esteemed no better then a curse Sometimes to use one as if he counted him of another condition as Gen. 31.15 where it is said that Laban counted his daughters strangers that is used them as he had counted them strangers and Iob 31.10 where Iob saith that GOD counted him for his enemy that is afflicted and plagued him as if he had counted him his enemy Sometimes the word signifies to skore up or put upon a mans account either the offence or debt which he runs into himselfe as Rom. 5.13 where it is said that sinne is not imputed where there is no Law that is it is not so skored up that they are punished for it it is not judged and punished in them Or the debt which he takes upon him for another as Philemon verse 18. If hee hath wronged thee or is indebted to thee put that on mine account that is impute and count it to me set it on my skore Now the severall significations of the severall wordes being thus laid open I proceed more particularly to every word to shew the true sense and meaning of it in these speeches of the Apostle and to shew how farre the speeches may bee extended And first by faith and beleeving which is counted to every true beleever and was counted to Abraham for righteousnes I here understand according to the judgement of the most Orthodox Divines the true holy spirituall faith and beliefe which is before shewed to have beene in Abraham and which is proper to the elect regenerate and is said to be imputed for righteousnes By righteousnes is here meant Evangelicall righteousnes which is opposed to the legall righteousnes of workes which is inherent in every man and is every mans fulfilling of the Law in his owne person even the righteousnes and perfect satisfaction of Christ GOD and man our mediatour and surety which he the sonne of GOD in mans nature performed to the Law and which is apprehended by every true beleever and applyed to himselfe by a lively faith whereof also he hath true communion and is truely made partaker by his spirtual union with Christ of whose mysticall body hee is a member being thereinto engraffed and baptized by one spirit By the imputing and counting of that faith for righteousnes to Abraham and to every
righteous because the Scripture saith Abraham believed GOD and it was imputed to him for righteousnes So that of Saint Iames may be believed faith is not the righteousnesse for which man is accepted with GOD as the Socinians teach but that by which man obteines the testimony of righteousnes as Iustine Martyr understands this phrase Now that Christ and his fulfilling of the law is truely and properly the righteousnes by which all believers are justified constituted and made righteous before GOD the Scriptures do in proper literall speech as well as improperly more often affirme as Isa. 61.10 Rom. 3.24 Rom. 4 6. Rom. 5.17 18 19· Rom. 8.4 and 10.3.4 and Phil. 3.9 and 1 Cor. 1.30 and 2 Cor. 5.24 these twelve places do plainely teach and affirme that the righteousnes by which men are made and constituted righteous in iustification is Christs obedience and satisfaction made to the Law for our redemption and nine of them are proper speeches so that here wee see the communion of Christs righteousnesse which hee opposeth hath more authority and countenance from the Scripture and more full expresse and pregnant testimony from the letter of it If I should instance in other truths of Religion as that there is one true GOD even Jehovah and none beside him or that hee created all things or concerning the deity of Christ and of the holy Ghost or concerning redemption by Christ or the last Iudgment resurrection and life eternall ten expresse and pregnant testimonies of Scripture might be brought to prove any one of them for every one wherein imputation of faith is named So that here we see what he cannot proue by argument he goeth about by impudent outfaceing to impose upon his hearers and readers But let us examine the proofe of this bold assertion even his assumption which certainely is as poore weake and begerly as his forehead is strong like brasse in impudent affirming it The letter of the Scripture saith hee affirmes it plainely once and twice yea a third and fourth time Therefore it is most certainely true To this I answere that the letter of the Scripture affirmes that faith and believing was counted to Abraham and is to other believers but not in a proper sense but tropically and so many things are often affirmed by the letter of the Scripture which if we understand them in a proper sense are most false as for example GOD is said to repent Gen 6. two severall times to wit ver 6.7 and Ier. 26. three severall times viz. ver 3 13.19 and Amos 7.3 6. and Iud 2.18 and 1 Sam. 15.11 Psal. 135.14 Ier. 18.10 with many more So likewise an hand and armes and eyes and mouth are often attributed by the letter of the Scripture to GOD which speeches if wee should understand in a proper sense they would prove a killing letter to us therefore this is a most absurd and ridiculous proofe well beseeming the thing which it is brought to prove And as he falters in his Logick and his reasons so he shewes ignorance of rhethorik for he takes it for a certaine truth that one phrase foure times used must needs be taken in a proper literall sense But rhetorik would have taught him that to use divers tropicall speeches together is an Allegory and elegancy of speech often used in Scripture as the places last cited shew To which let me add one most pregnant instance Gal. 3. where the word faith in a discourse of justification is used ten times in an improper sense for the Gospel which is the word of faith and teacheth iustification by Christ and by believing in him and not by our owne workes which the Law requires to wit verses 3 5 7 8 9 12 14 22 23 25. Now it may be he perceived little strength in his argument brought for his imputation of faith notwithstanding his great braggs and therefore he shootes one fooles bolt against the imputation of Christs righteousnes which is an argument or syllogisme consisting of an assumption without a proposition or a conclusion expressed but I can coniecture what he meant to conclude namely that the imputation of Christs righteousnes in iustification is a mere faction and ought not to be believed The imputation of Christs righteousnesse in that sense which many magnifie hath not the least reliefe either from sound of words or light of letter in the Scripture To which I answer first that if this were granted which is most false yet it doth not follow that faith alone in a proper sense is imputed Ridiculum caput saith he in the Comedie quasi necesse sit si justitia Christi non dicitur imputari fidem reputari pro justitia It is a ridiculous conceipt to thinke that if Christs righteousnes be not imputed therefore faith alone in a proper sense must be said to bee imputed David tells us that Phinees his executing of iudgement was imputed to him for righteousnes and Saint Iames saith that Abraham was iustified by works not by faith alone why then are not works as well as faith imputed But secondly I answer that his assertion is most false and I prove it from the very wordes of the Apostle in the 4. Chapter verse 6. where he saith that to the blessed man righteousnes is imputed without workes and verse 11. where he gathereth that to the beleeving Gentiles though uncircumcised righteousnes shal be imputed Now faith is not righteousnes as hee himselfe confesseth for righteousnes is perfect conformity to GODS law this is not to bee found in all the world but only in Christ he alone hath in mans nature fulfilled the law As for faith evē in Abrahā himselfe it was stained with many doubtings and feares at some times as when he called his wife his sister for better safety and so it is in the best beleevers Beleeving also is but a dutie and a worke of obedience to the Law but this which is here said to bee imputed is a righteousnes without workes or any thing performed in our owne persons therefore faith is not the righteousnes which is here said to be imputed but the righteousnes of Christ apprehended by faith and couched under the name of faith and beleeving Socinianisme SEcondly the scope of the place rejoyceth also in this interpretation that faith should be taken properly in all those passages cited and from tropes and metonymies it turneth it selfe away It is apparent to the circumspect Reader that the Apostles maine intent and drift in this whole discourse of justification was to hedge up with thornes as it were that false way of justification which lay through workes and to put men from attempting any going that way and to open and discover the true way of justification wherein men shall not faile to attain that Law of righteousnes before GOD that is in plaine speech to make knowne unto them what they must doe and what GOD requireth of them to their justification and what he will accept at their hands this
confidently affirme that there is not one Orthodox writer to be found since that time which ever held that faith in a proper sense is imputed for righteousnes and denyed the imputation of Christs righteousnes Servetus Socinus Arminius and the rest of their sect branded for hereticks are the onely maintainers of that opinion To his testimonies and his impudent boasting of the generall consent of interpreters I answere First joyntly and in generall That of all the testimonies which hee hath cited there is not one which either affirmes that faith taken in a proper sense is imputed for righteousnesse or denies the imputation of Christs righteousnes Moreover that all Divines who are the most zealous opposers of his interpretation may say the same words which he cites out of Authors and yet hold justification by Christs righteousnes imputed yea and in proving that truth may with good reason presse and urge the same words rightly understood Soe that a more odious example of folly and impudency cannot be shewed then hee here shewes himselfe by making his folly strive for Mastery with his impudency Secondly for the particular testimonies which he brings both out of ancient and moderne writers They say no more but what Saint Paul saith and wee all acknowledg and embrace for truth viz. That Abraham beleeving that in Christ and through his satisfaction GOD was become his reward was thereupon counted righteous and GOD counted faith to him for righteousnes and so are we all iustified not by our owne righteousnes of workes performed to the Law in our own persons but by faith laying hold on the righteousnes of Christ which is counted for righteousnes not in a proper sense but relatively as it comprehends Christ and his righteousnes which Calvin calls apprehending the goodnes of GOD and trusting in it First for Tertullians words I take them as he doth render and rehearse them and so the rest in order and will take a light view of them that wee may see his vanity in citing testimonies which make nothing for him but some directly against his opinion Tertulian Lib. 5. c. 3 against Marcion BVt how the children of faith and of whose faith if not of Abrahams for if Abraham beleeved GOD and it was deputed to him for righteousnesse and hee thereby obtained the name of the father of many nations wee by beleeving GOD are therefore much rather iustified as Abraham was And lib. de patientia cap. 6. Abraham beleeved and was deputed by him to righteousnesse but hee tried his faith by patience when he was commanded to sacrifice his sonne All this wee grant for here is not a word of imputing faith in a proper sense onely an affirmation that Abraham by beleeving obtained this at GODS hands that he was accounted and reputed to be in the state of a righteous man which we all professe Origen in Epist. ad Romanos Cap. 4. verse 5. IT seemes in this present place that whereas many beleevings of Abraham werk before now in this beleeving his whole faith was gathered together and so was reputed to him for righteousnesse and againe in the same place Abraham was not by GOD testified to bee righteous for his circumcision but for his faith for before his circumcision hee beleeved GODS and it was counted to him for righteousnesse If Origens meaning be as Beza gathered from these and other wordes in that place that Abrahams faith and all his acts of beleeving made up a perfect righteousnesse and conformity to GOD will and law then is hee in as great an errour as the Papists who set up iustification by a mans owne inherent righteousnesse and his testimony is to be abhorred But if his meaning bee that by his beleeving and not by his circumcision he obtained from GOD this testimony that he was righteous by a righteousnesse beleeved then he is full for us and against his interpretation Justine Martyr Dialog with Trypho ABraham not for his circumcision but for his faith obtained the testimony of righteousnesse for before he was circumcised it is said of him Abraham beleeved GOD and it was counted to him for righteousnesse Wee grant that Abraham beleeving GOD to bee his reward in Christ this faith was the evidence of his being righteous by apprehension of Christ and his righteousnesse and therefore by it he obtained a testimony from GOD that he was in the state of righteousnes And Justine Martyres words say the same and so he is cleare for us against them who make faith the righteousnes imputed in a proper sense and not the evidence of righteousnesse Chrysostome on Rom. 4.23 saith that the Apostle HAving spoken many and great things concerning Abraham and his faith saith wherefore is it written but that wee might learne that we also are justified as hee was because wee have beleeved the same GOD and on Gal. 3.6 For what was he the worse for not being under the Law nothing at all for his faith was sufficient to him for righteousnesse All this we grant For as Abrahams faith laying hold on GOD as his reward in Christ by communion of his righteousnesse was sufficient to him for righteousnesse so is our faith also sufficient for us to iustification because by it wee possesse Christs righteousnesse Augustine on the 148 Psal. saith FOr by beleeving wee have found what the Iewes lost by not by unbeleeving for Abraham beleeved GOD and it was imputed to him for righteousnesse and on Psal. 140. for I beleeve in him who justifieth the ungodly that my faith may be imputed to mee for righteousnes and in his book de natura gratia For if Christ dyed not in vaine the ungodly is justified in him alone to whom beleeving in him that justifieth the ungodly faith is accounted to him for righteousnesse and in his 68. sermon de tempore Abraham beleeved GOD and it was imputed to him for righteousnesse See that without any worke hee is iustified by faith and whatsoever was possible to be conferred on him by his observation of the Law his beleeving alone gave it all unto him where note that beleeving gives righteousnes and is not the righteousnes given in iustification Primasius on Rom. 43. saith ABrahams faith by the guift of GOD was so great that both his former sinnes were forgiven and this faith alone is said to be accepted before all righteousnes that is before all righteousnes of his owne not instead of Christs righteousnes For if it had not laid hold and possessed the full satisfaction of Christ it could not have gotten pardon of his sinnes Beda's words which he citeth concerning the faith which is imputed are onely these not every faith but that onely which worketh by love This is a certaine truth for no faith can bring to us a true sense and assurance of our communion with Christ but that which worketh by love Haymo on Rom. 43 saith Quia credidit Deo c. Because hee beleeved GOD it was imputed to him for righteousnesse
that is for remission of sinnes because by that very faith by which hee beleeved he was made righteous These wordes shew that faith by way of efficiency and as an instrument makes men righteous even as it brings remission of sinnes by applying Christs satisfaction to them Anselmes wordes are that hee beleeved so firmely this was by GOD counted to him for righteousnesse that is by this beliefe he was reputed righteous And I say there was good reason that he who by firme faith is partaker of Christs righteousnesse should bee reputed righteous before God These are his testimonies which he cites out of the Ancients whose maine streame as he boasted did so runne as to water his opinion But we see they so run as to overwhelme and wash away his muddie and slimie opinion and interpretation Not one syllable of faith in a proper sense counted for righteousnesse Thus the mountaines have travelled of a child and have roared out and have made a terrible sound and bustling and when it comes forth in the birth it is ridiculus mus nay not so much as a poore drowned Mouse in the eyes of judicious readers I proceed to his testimonies of moderne Divines LVther on Gal. 3.6 Christian righteousnes is an affiance or confident resting on the Son of GOD which confidence is imputed for righteousnes for Christs sake and a little after GOD counts that imperfect faith for perfect righteousnes for Christs sake in whom I have begun to believe We cannot desire plainer words to prove that faith is not the righteousnes by which we are justified nor so in a proper sense counted but propter Christum that is by reason of him which it possesseth with all his benefits and full satisfaction Bucers wordes are Abraham beleeved God he accounted this faith to him for righteousnes therefore saith he by beleeving he obtained this that God esteemed him for a righteous man These words shew that his faith was not his righteousnes but the thing by which he obtained the estimation of a righteous man Peter Martyrs words are To be imputed for righteousnes in another sense signifieth that by which we our selves are reckoned in the number of the righteous and this Paul atributs to faith onely marke the words hee doth not say that faith properly is our righteousnes but the onely thing by meanes of which we com to be reckoned in the number of the righteous Calvin on Rom 4.3 Abraham by beleeving doth embrace the grace offered to him that it might not be frustrate If this be imputed to him for righteousnes it followes that he is no other way righteous but because trusting in Gods goodnes he hath boldnes to hope for all other things from him And againe on verse 4. Faith is counted for righteousnes not because it brings from us any merit unto GOD but because it apprehends the goodnesse of GOD. These and such speeches of Calvin affirme no more but that faith is imputed for righteousnes not properly in it selfe nor for any merit or worth of it but meerely for that which it apprehendeth and embraceth when it is tendered That is GODS goodnes in giving Christ with all his benefits and righteousnes Musculus in his common places ss 5. This faith ought to be commended not in respect of any proper quality but in respect of Gods purpose by which he hath appointed that it to believers in Christ should for his sake be imputed in the place of righteousnes These words cut the throat of his interpretation for they tell us that faith is imputed for righteousnes not for it selfe or any proper quality in it but for Christs sake which is his righteousnes sake Also on Gal. 3.6 What did Abraham that should be imputed to him for righteousnes but onely this that hee believed GOD Indeed believing is the onely meanes to receive Christs righteousnes and therefore by beleeving onely we come to be counted righteous Also on Gen. 15. Hee so speakes of Abrahams faith that it is plaine hee disputes of that faith by which men do not simply believe GOD but believe in him That is trust onely in GOD and rely on the righteousnes of Christ God and man Again afterwards But when he firmely believed GOD promising that faith was imputed to him in the place of righteousnes that is he was reputed of God righteous for that faith and absolved from all his sinnes It is true it must be an holy faith and a firme beliefe which must so receive Christ and his righteousnes that it may be reputed to us for righteousnes and we may be reputed righteous and absolved from our sinnes Bullinger on Rom 4. Abraham committed himselfe to God and that very thing was imputed to him for righteousnes These wordes shew that faith in a proper sense is not imputed but our committing of our selves wholly to GOD by faith and relying on his righteousnes is that which is counted for righteousnes He addes also on Gal. 3.6 That same faith of Abraham by which hee beleeved on GOD was imputed for righteousnes And very well it might for by that he laid hold on GOD as his reward and his righteousnesse and shield Gualthers words on Rom. 4.4 are no more but the bare words of Moses Gen. 15.6 Abraham believed God and it was counted to him for righteousnes You see hee is put hard to it when hee cites the bare words themselves to prove his interpretation of them Aretius his words prove that faith is so acceptable to GOD that he counted Abraham righteous upon his believing by the righteousnesse of Christ imputed and set on his skore not inherent in him For thus his words run as he here cites them Rom. 4 He imputed righteousnes that is he so far accepted his faith as thereupon to account him righteous by a righteousnes which is imputative That is not by any righteousnes of faith or other workes or graces inherent in him but by Christs righteousnes which is imputative such as may be communicated spiritually and set on the beleevers account Also on verse 22. A faith so firme and pious was imputed to Abraham for righteous Hereby he notes that it must be a firme and godly faith which is accepted of GOD for no other but a firme and pious faith can possesse Christs righteousnes by reason of which it may be imputed to the believer for righteousnes Illyricus on Rom. 4.3 That same beleeving was imputed to him for righteousnes yea for true righteousnes These words shew that the righteousnes for which faith is said to be counted is true righteousnes that is onely the righteousnes of Christ onely for faith of it selfe is no true righteousnes The wordes cited afterwards are directly against himselfe That begging faith laying hold on Christs righteousnes was imputed to him in the place of his own inherent righteousnes It is not therefore faith per se proprio sensu but faith holding fast Christs righteousnes which is counted for righteousnes Pelican in Gen.
against the invincible rocke of the holy Scriptures and seekes to turne them like a rowling stone against a barke they rowle and rebound back and tumbling upon him grind him to powder· For if hee had ten thousand instances of Scripture wherein the fruite and benefit which men receive are signified by the names of the things which are the causes and meanes of them yet still it will appeare that the fruite is not received except men have first an interest and propriety in the causes and meanes of it And thus you see his fift part or passage proved to bee a rotten heap of stinking lyes absurdities and grosse errors Socinianisme WHerefore to draw towards the close of this first Chapter and withall to give a little more light that it may bee seene to the bottome cleerely both what wee affirme and what we deny in the question propounded First when we affirme the faith of him that beleeveth to be imputed for righteousnes The meaning is not either 1o. That it should be imputed in respect of any thing it hath from a man himselfe or as it is a mans owne act nor yet in respect of any thing it hath from GOD himselfe or from the spirit of GOD producing raising of it in the soule though it be true it requires the lighting downe of the mighty arme of GOD upon the soule to raise it Neither 3 o is it imputed for righteousnes in respect of the object or as or because it layeth hold upon Christ or his righteousnes though it be also true that that faith that is imputed for righteousnes must of necessity lay hold upon Christ and no other faith is cable of this imputation besides because if faith should justifie or be imputed as it layes hold upon Christ it should justifie out of the inhaerent dignity worth of it and by vertue of that which is naturall and intrinsecall to it there being nothing that can be conceived more naturall and essentiall to faith then to lay hold upon Christ this is the very life and soul of it and that which gives it its specificall being and subsistence Therefore to make the object of faith as such the precise and formall ground of its imputation is to make hast into the midst of Samaria whilest men are confident they are travailing towards Dotha◠It s the giving of the right hand of felowship to the Romish justification which makes faith the meritorious cause of it in part But lastly when with the Scriptures we affirme that faith is imputed for righteousnesse our meaning is simply and plainely this that as GOD in the first covenant of workes required an absolute and through obedience to the whole Law with continuance in all things for every mans justification which perfect obedience had it beene performed had beene a perfect righteousnesse to the performer and so would have justified him So now in the new covenant of grace GOD requires nothing of any man for his justification but onely faith in his Sonne which faith shal be as availeable effectuall to him for his justification as a perfect righteousnes should have beene under the first covenant this is that which is meant when faith is said to bee imputed for righteousnes which is nothing but that which is taught generally by Divines both ancient and moderne Sic decretum dicit a Deo ut cessante lege solam fidem gratia Dei posceret ad salutem Ambrosius In Rom. 4. that is that the Apostle saying that to him that beleeveth his faith is imputed for righteousnes affirmeth that GOD hath decreed that the Law ceasing the grace of GOD will require of men onely faith for salvation and again upon Chap. 9. of the same Epistle Sola fides posita est ad salutem onely Faith is appointed to salvation Calvin writing upon Rom. 10.8 hath wordes of the same importance and somewhat more cleare and full ex hac distinctionis nota colligimus sicut lex opera exigit Evangelium nihil aliud postulas nisi ut fidem afferrent homines ad recipiendam Dei gratiam that is from this distinction we gather that as the Law exacted workes so the Gospell requires nothing else but that men bring faith to receive the grace of GOD. If GOD requires faith in the Gospell for that same end for which he requireth workes or perfect righteousnes in the law it necessarily followes that he shall impute this faith for that righteousnes that is accept from men upon the same termes and bee countable unto them the same favours rewards and priviledges upon it that should have beene given unto men in regard of that righteousnes had it beene performed or fulfilled otherwise he should require it for such an end or upon such tearmes as hee would refuse to make good unto it when the creature hath exhibited and tendered it unto him To require it for righteousnes or in stead of righteousnes and not to accept it for righteousnesse when it is brought to him should bee as apparant a breach of Covenant with GOD as it would be in a rich creditour that should compound and agree with his poore debtors for 1. in the pound or the like but when they brought the mony to him should refuse to take it upon any such tearmes or to discharge them of their debt and give them out their bonds Christianisme IN this last part or passage which is a meere confusion and distraction of wordes hee gives more then a little light that his Socinian heresie in this point of justification maintained with much non sense may bee seene to the bottome cleerely First hee takes upon him to shew that faith is imputed and how it is imputed Secondly hee strives to shew that Christs righteousnes is not imputed The first is in the wordes before recited The second followes hereafter First I will sift his wordes already rehearsed And after proceed to the second The summe of his speech last recited may be reduced into a Syllogisme of non sense without forme mood or figure The proposition and assumption whereof are contradictory And the conclusion damned Socinian heresie so that here I may say with the Poet. Spectatum admissi risum teneatis amici His proposition runnes thus Faith is neither imputed for righteousnes in respect of any thing which it receives from man the proper subject of it nor as it is mans act who useth it and performes the acts of beleeving nor in respect of any thing which it hath from GOD or his spirit in the production of it nor in respect of the object Christ and his righteousnes nor in respect of the life and soule of it which gives to it the specificall being and subsistence to wit the application of Christ and laying hold on him The Assumption BVt faith is imputed to men and is counted and accepted as sufficiently for justification and upon the same tearmes under the Gospell as perfect righteousnes of workes and of obedience to the whole Law
was in the first covenant and under the Law So all Divines hold both ancient and moderne The Conclusion THerefore upon mens beleeving GOD shall bee as countable to them to give them the same favour rewards and privileges that should have beene given unto them in regard of the perfect righteousnesse of workes and of the Law if they had fulfilled it First for his negatives heaped up in the proposition wherein wee have a narration of what he holds not if we lay them altogether they will conclude that faith is no way at all imputed for righteousnes for neither in respect of the subject in which the habit of it resteth nor in respect of the actes which man performes by it nor in respect of any thing which GOD by his spirit gives it in the production of it that is for no quantity quality or vertue in it nor in respect of the object Christ nor in respect of the life soule or forme which gives it the specificall being and subsistence so hee plainely professeth and besides these there is no other respect in which it may bee imputed as al reasonable men do know Therefore the conclusion is that it is not imputed at all But yet in affirming nothing but denying all respects which reason can conceive in faith and in roming from himselfe and us he kicks at us and by the way snarls and bytes at the truth For it is most certaine that faith is said to be imputed in respect of GODS production of it by his spirit and in respect of the object Christ and his righteousnes which it doth lay hold on and apply For the spirit of regenerarion being shed on us through Christ dwelling in us and making us one body with Christ partakers of his whole satisfaction doth worke iustifying faith in us and this union and conjunction which in order of nature goeth before faith and concurres to the production of it is the ground and reason of the imputation of it If Christ were not made ours and his satisfaction communicated to us faith could not truely believe in Christ nor truely apply his righteousnesse therefore the two last of his negatives are false and haereticall Besides it is not to be passed over in silence that here againe he contradicts himselfe and grants that Christ with his righteousnesse is the object of faith and laying hold on him is the life and soule of faith which hee utterly denyeth and disputes to the contrary in the next Chapter as I have touched before As for his assumption the sum whereof is that faith is imputed and accepted of GOD for righteousnesse upon the same termes that perfect righteousnes of works should have beene in the first Covenant This is Socinian haeresie in the highest degree so grosse and palpable and so openly and expressely affirmed by him that no salt of interpretation can keepe it from stinking in the nostrills of any true Christian. Here also wee may note his ignorance absurdity and nonsense for instead of shewing in what respect faith is imputed hee affirmes that hee holds it to be imputed instead of perfect righteousnesse of our owne workes and that it is in the new Covenant a condition answerable and every way as sufficient and availeable to procure all favours rewards and priviledges to us from GOD as the righteousnesse of workes was in the Covenant of workes and both here and in the conclusion hee makes faith as meritorious and as strong a bond to tye GOD and make him countable for all favours rewards and priviledges under paine of being counted a covenant breaker as the perfect fulfilling of the Law by every man in his owne person was in the covenant of workes and here doth more then give the right hand of fellowship to Popish justification for hee transcends them and makes GOD more obliged to men for them and more countable then any Papists ever did As for the testimonies which hee brings out of Ambrose and Calvin they are nothing to his purpose they onely affirme that as the Law was mans onely guide to salvation and the rule of righteousnesse in the old covenant So faith in the Gospel is the onely way to salvation in the new covenant and the meanes by which we receive the grace of GOD and the righteousnesse of Christ offered to us for justification and salvation Socinianisme SEcondly when we deny the imputation of Christs righteousnes in justification we neither deny the righteousnesse of Christ in it selfe we rather suppose and establish it neither 2º doe wee deny the absolute necessity of it both to the justification and salvation of a sinner neither 3º do wee deny a meritorious efficiencie and causalitie in that righteousnes in respect of the justification of a sinner but verily believe and conceive that GOD justifieth all that are justified not simply or barely for Christs sake or for his righteousnes sake for a man may doe a thing for his sake whom he much loves and respects though he hath not otherwise deserved it at his hands but for the righteousnesse of Christ his death being taken into the consideration with it why GOD should justifie those that believe in him But 4º and lastly that which we deny in denying the imputation of Christs righteousnesse is this that GOD should looke upon a believing sinner and account of him as one that hath done in his owne person all that Christ did in obedience to the morall Law and hereupon pronounce him righteous or which is the same that GOD should impute unto him those particular acts of obedience which Christ performed in that nature and property of them so that hee should stand as righteous before GOD as Christ himselfe or which is the same righteous with the selfe same righteousnesse wherewith Christ was righteous and so GOD make himselfe countable to him for such obedience imputed in as great matters of rewards as he would have beene for the like obedience personally performed by himselfe in a word this is that which we deny and this is that which we affirme concerning the righteousnesse of Christ in the justification of a sinner that GOD cloathes none with the letter of it but every man that believes with the spirit of it 1. that this righteousnes of Christ is not that that is imputed unto any man for his righteousnesse but is that for which righteousnes is imputed to every man that believeth a justified person may in such a sense be said to be cloathed with Christs righteousnesse as Pauls necessities were relieved and supplied by his hands Act. 20.24 these hands saith hee have ministred to my necessities Paul neither eate his fingers nor spun out the flesh of his hands into cloathing and yet was both fed and cloathed with them So may a believer be said to be cloathed with the righteousnesse of Christ and yet the righteousnes of Christ it selfe not to be his cloathing but onely that which procureth his cloathing unto him and so Calvin calls that
way and what not Now that which GOD precisely requires of men to their justification in stead of the works of the Law is their faith or to beleeve in the proper and formall signification He doth not require of us the righteousnes of Christ for our justification this hee required of Christ himselfe that which hee requires of us for this purpose is our faith in Christ. Therefore to certifie or say unto them that the righteousnes of Christ should be imputed to them for righteousnes would fall short of his scope and intent this way which was plainely and directly this to make known unto them the counsaile and good pleasure of GOD concerning that which was to be done and performed by them to their justification which he affirmeth from place to place to be nothing else but their faith in Christ or beleeving whereas to have said thus unto them that they must be justified by Christ or by Christs righteousnes and withall not to have plainely signified what GOD requires of them and will accept at their hand to give them fellowship in that righteousnes For justification which is by Christ and without which they could not be justified had beene rather to cast a snare upon them then to have opened a dore of life and salvation unto them Christianisme His second way of arguing to proue his opinions from the scope of the place and the intent of the Apostle in this discourse of justification His maine argument reduced into forme runs thus The scope of the place and intent of the Apostle is to hedg up with thornes the false way of justification which lay through works and to turne men from it as also to discover the true way to them to wit what they must do and what GOD requireth of them to their justification and what hee will accept at their hands instead of the workes of the Law and that is it which he here saith is imputed for righteousnesse But faith and believing in a proper and formall signification is that which they must do and performe to their justification which also GOD requires of them instead of workes of the Law and will accept at their hands instead of them Therefore faith in a proper sense is here said to be imputed To this argument I answere First that in the first proposition there is some truth affirmed but immediately contradicted and many falsehoodes intermingled That the Apostles scope and intent is to hedge up the false way of justification which lay through workes and to discover the ture way we grant for truth But like a mad or drunken man he immediately contradicts the truth which he had affirmed and tels us that the right way is doing and performing something which GOD requires at our hands to our iustification And what is this but the way which lyes through workes For to doe and perform somthing required of us that it may be accepted of GOD at our hands to our justification is to seek justification by the way of working in the judgement of men that are sober and in their wits Besides this manifest contradiction I find also much falshood and evill meaning 1. In saying the truth that the false way lyeth through works that is works performed in obedience to the Law by every man in his own person which is the true intent and meaning of the Apostle he hath a further wicked meaning namely that our seeking after the righteousnesse of Christ which consists in his works of obedience to the Law is the way which lyeth through works to justification and therefore the false way And this he declares to be his meaning in that he immediatly after labours to beat men off from Christs righteousnesse Wherfore I justly tax him here not onely of blasphemy in calling the righteousnesse Christ who is the way the truth and the life and seeking justification through it a false way but also of stupidity and blindnesse in that he cannot see the difference between our seeking justification by the righteousnesse offered to us in the Gospel to be apprehended by faith even Christs righteousnesse and our doing works of the Law for our justification or Christs performing works of the Law in his own person For Christs righteousnesse as it was performed by himselfe was legall and according to the strict termes of the Law but as it comes to us by communion and is applyed by faith it is Euangelicall 2. In that he saith God requires somthing to be done of men for their Justification which God imputes to them and accepts at their hands instead of the works or righteousnesse of the Law Hereby he sets up justification by some thing which a man doth and performeth which the Apostle altogether opposeth in this discourse and his whole scope is bent against it and his whole intent and drift is to shew that we are justified not by giving or doing but by receiving that which is freely given of GOD and reputed for righteousnes even the righteousnesse of him who is GOD and is called therfore the righteousnesse of God Chap. 3.21 and 10.3 Hereby also he brings in a doing and performing of somthing by men which is accepted of God over and above that which the Law requireth which is a meere Popish fiction tending to dishonour the Law and to make it an imperfect rule of mans wel doing And withall he makes the new Covenant a condicionall Covenant and not of free Grace promising justification and salvation upon condition of mens doing In the second place his assumption wherein he affirms that faith and beleeving in the proper and formall signification is that which men must doe and performe and which God requires and will accept at their hands instead of works of the Law for justification it contains in it most grosse Socinian errour and much absurdity and untruth First in that he calls faith and beleeving a thing done and performed by men this is directly contrary to the Apostle who teacheth that faith is not of our selves but is the gift of God Ephes. 2.8 and that we of our selves are not sufficient to think much lesse to do that which God can accept but our sufficiencies of God 2 Cor. 3.5 and it is God which worketh in us both to will and to doe of his good pleasure Phil. 2.13 so that faith and beleeving are not a condition performed by us to oblige God but a part of the Grace freely promised in the Covenant and given to us even the worke and motion of his Spirit in us Secondly in that he sets up faith instead of all righteousnesse and perfect fullfilling of the Law hereby he doth professe himselfe a Socinian Hereticke in plain terms and conspires with those Heretickes to overthrow the justice of God in our justification and to make Christs satisfaction vaine and needlesse as I have before shewed After his arguing for the imputation of faith he proceeds here in his second way of arguing as he did in the former
5 Argument FIftly the faith imputed to Abraham ver 3. is that faith wherein he is said not to be weak ver 19. and is opposed to doubting of the promise of God through unbeliefe ver 20. But the righteousnes of Christ cannot be conceived to be that wherein Abraham was not weak neither doth the righteousnes of Christ carry in it any opposition to doubting of the promise through unbeliefe being a thing of a differing kind and nature from it But betweene faith properly taken or a firme beleeving and doubting through unbeliefe there is a direct and perfect opposition And therefore it is faith in this sence and not the righteousnes of Christ which is said to bee imputed for righteousnesse Answer I Answer that though Christs righteousnesse bee a thing different from the beleevers faith yet when the beleever by a strong faith and without doubting possesseth Christ and his faith doth spiritually comprehend in it Christs righteousnesse then GOD counts it to him for righteousnes that is judgeth him a righteous man by communion of Christs righteousnesse but doth not iudge his faith and Christs righteousnes to be one the same very thing This argument is not to the matter It may bee turned against himselfe thus The more strong a man is in faith and farre from doubting of the promise through unbeliefe the more firmely he is united to Christ and the more full communion hee hath of Christs righteousnesse and with more reason may hee being so faithfull be counted righteous and Christs righteousnes under the name of faith be imputed to him This was Abrahams case he was strong in faith and doubted not and therefore having firme union with Christ and communion of all his benefits GOD justly imputed faith to him for righteousnesse and counted him so beleeving iustified and righteous by Christs righteousnesse and so in like case GOD will deale with other beleevers The sixt Argument SIxtly that faith which was imputed to Abraham was that by which he was assured that he who had promised was able also to doe it verse 21. and 22. But the righteousnesse of Christ is not capable of any such description as this that by it Abraham was fully assured c. Therefore it is not that which was imputed to Abraham Answer I Answer to this as to the former It is not to the matter untill he first prove that the name of one thing may not bee used by a Metonymie to expresse another except these two things be both one the same thing we wil deride such foolish arguments Though Christs righteousnesse be not one and the same thing with faith yet the more it doth assure us of the performance of GODS promise in Christ the more closely it comprehends Christs righteousnes and the more iust cause there is that under the name of faith Christs righteousnesse should be imputed by a Metonymie The seventh Argument SEventhly that which shall be imputed unto us for righteousnesse is said to be our beleeving in him that raised up Christ from the dead verse 24. But the righteousnesse of Christ is not our beleeving on him that raised Christ from the dead therefore it cannot be that that is said to bee imputed for righteousnesse unto us Answer THere is no faith under the name whereof Christs righteousnesse may so fitly bee expressed as that which is a beleeving on him who raised up Christ from the dead for we cannot truely beleeve GODS raising of Christ from death but withall wee must beleeve that GODS justice is by him our surety fully satisfied and his Law fulfilled in our behalfe and we being partakers thereof and enjoying it by faith GOD may justly impute this faith to us for righteousnesse Thus his arguments being all from his matter are easily turned upon himselfe 8 Argument EIghtly whereas the question or point of imputation in justification is handled onely in this passage of Scripture for those other places Gal. 3. and Iames 2. onely mention it but insist not at all upon any declaration or explication thereof it is no wayes probable but that the Apostle should speake somewhat distinctly and plainely of the nature of it otherwise hee might seeme rather to lay a stumbling block in our way then to have written any thing for our learning and comfort If wee take the word faith or beleeving so often used in this Chapter in the proper and plaine signification of it for that faith whereby a man beleeves in Christ then the tenour of the discourse is as cleere and full as may be the streame of the whole Chapter runnes limpid and untroubled but if wee bring in a tropicall and metonymicall signification and by faith will compell Paul to meane the righteousnesse of Christ we cloath the Sun with sackcloath and turne Pauls perspicuity into a greater obscurity then any light in the Scripture knoweth how to comfort or to relieve The word faith being a terme frequently used in Scripture is yet never found to signifie the righteousnesse of Christ the holy Ghost never putting this sword into that sheath neither is there any rule of Grammar or figure in Rethorick that knowes how to salve up the inconsistence of such an interpretation Answer THis argument is no more but his owne bare affirmation that it is probable the Apostle in this place where he handles the point of imputation would speak plainly and it is more plaine to speak of faith imputed in a proper sense the tropicall and metonymicall sense or interpretation brought in is a compelling of Paul to meane by faith the righteousnesse of Christ and thereby we cloath the sun with sackcloath in which multiplicity of words wee finde much vanity As for imputation in justification it is not the maine and principall point which the Apostle insists upon the maine and principall points of justification are in the 3. and 5. Chapter handled plainely and in the 8 9 and 10. Chapters where he plainely teacheth that the righteousnes by which wee are constituted and made righteous before GOD is Christs obedience and fulfilling of the Law The imputation of faith comes in onely by the way being occasioned by that testimony of Moses concerning Abraham which the Apostle brings to prove that iustification is not by our owne performance or workes of the Law but by a righteousnes which GOD gives even the fulfilling of the Law by Christ for our redemption which wee receive and enioy by faith so certainely that if we bee faithfull beleevers in Christ then are wee righteous euen in GODS account for true faith cannot be nor subsist in any who hath not communion of Christs righteousnesse This to all iudicious men is more plaine and limpid and cleere then to take faith in a proper sense and to set on it the Crowne of Christs righteousnesse especially seeing the Apostle in the 6. and 11. verses sheweth that the thing properly imputed is righteousnesse and therefore not faith which cannot properly be called or counted righteousnes yea he
of obedience none denyeth For suppose our Saviour by reason of imprisonment or some other restraint and impediment had beene hindered from doing divers of those workes of mercy charity and piety which hee did performe being at liberty this had not diminished his righteousnes so long as he had a ready will to doe good upon all occasions and did good workes when liberty and opportunity served Secondly none of our Divines doe thinke or write that Christs righteousnes imputed and communicated to beleevers doth make them rigidly literally and peremptorily righteous constituted and made us perfectly compleatly and legally righteous as Christ himselfe for though they are iustifiâ—d by the Communion of Christs satisfaction and have so much interest in it as to make them truely righteous yet they have it not as Christ hath it performed legally by himselfe in his owne person neither have they power to give the Spirit whereby they may communicate it to others to justifie them to make them righteous The Wife is endowed with her Husbands honours and riches and made honourable and rich but she is not endowed with her Husbands Lordship and dominion over them so far that she may give them away at her pleasure but onely posseseth them in him and with him for her owne use And so it is betweene Christ and the faithfull he is righteous rigidly and legally according to the letter of the Law They are righteous Evangelically by the Communion of his righteousnes that is originally righteous as the head in a naturall body is sensitive and hath sense and motion in it as the root and fountaine They are righteous by Communion from him and possesse his righteousnes as all the rest of the members in a living body possesse life by derivation from the heart not in the same degree as the heart doth to communicate it to others but every one so far as to be a living member Therefore all that hee here saith is but subtilty calumny and falsehood neither Scriptures nor any sound and learned Authors will minister arguments or demonstrations to him to prove any thing contrary to our Doctrine concerning the imputation of Christs righteousnes for iustification The more he strives to wrest and abuse testimonies of Scripture and learned Authors the more evident demonstrations will he give of his wickednesse and wilfull contending against GODS sacred truth Socinianisme GIve me leave here to mention that by the way which prevents many mistakes yea and offences too in reading the writings of many later Divines especially of other Churches touching this point of Justification If we take the phrase of imputing Christs righteousnes unproperly and out of the usuall and formall signification of it as Luther and Calvin and other Divines of the reformed Churches sometimes doe in their writings viz For the giving out and bestowing as it were the righteousnes of Christ in the returne of it that is in the priviledges blessings and benefits that are procured and purchased by it for men So a beleever may be said to be justified by the righteousnes of Christ imputed But then the meaning can be no more but this A beleever is justified by the imputation of Christs righteousnes That is GOD justifies a beleever for Christs righteousnes sake and not for any righteousnes of his owne Such an imputation of the righteousnes of Christ as this is is no wayes denyed or once questioned And thus such passages as those in Calvin GOD freely justifies us by imputing the obedience of Christ unto us Instit. 1. c. 3.11 and againe a man is not righteous in himselfe but because the righteousnes of Christ is communicated or imparted to him by imputation these and such like expressions in this Author are to be interpreted by such passages as these which are frequent in the same Author Christ by his obedience procured and merited for us grace and favour with GOD the Father and againe Instit. 1.2.17 and againe 1.3 c. 11.12 Christ by his obedience procured or purchased righteousnes for us And againe in Gal. 3.6 All such expressions as these import the same thing that wee are justified by the grace of GOD that Christ is our righteousnesse and that righteousnes was procured for us by the death and resurrection of Christ. By all which passages and many more of like importment that might be produced out of the same Author it s fully evident that where he mentions any imputation of the righteousnes of Christs in justification the meaning is onely this that the righteousnes of Christ is onely the meritorious cause of our justification and hee hath procured and purchased this for us at GODS hand that upon our beleeving we should bee accounted righteous by him or which is but the same that our faith should be imputed for righteousnes to us To which purpose hee speakes more significantly and expressely in the place last mentioned Gal. 3.6 men not having righteousnes lodged in them they obtaine it by imputation which imputation he thus explicates and interprets Because GOD doth impute or account their faith unto them for righteousnes Divers like passages might be drawne together out of other Authors which must be seasoned with the same salt of interpretation to bee made savorie and meet for spirituall nourishment In the Homilies of our Church there are severall passages that mention the imputation of Christs righteousnes in justification for the genuine sense whereof if wee consult with the 11. article of Religion which is concerning justification and is framed with all possible exactnes this way that so few words are capable of that will lead us directly to the same interpretation of them Wee are accounted righteous before GOD saith our Article onely for the merit of our LORD and Saviour Iesus Christ by faith and not for our owne workes or deservings Where it s to be observed that we are not said to bee constituted or made righteous before GOD in justification but onely that we are accounted or reputed such 2. It s not said that wee are accounted righteous with the righteousnes nor yet with the merit of Christ but onely wee are accounted righteous before GOD onely for the merit of our LORD Christ by faith The merit of Christ or of his righteousnes hath so farre prevailed with GOD on our behalfe that by our faith we shall bee accounted righteous before him which is in effect the same truth wee maintaine viz. that GOD for Christs sake or for Christs merits sake doth impute our faith for righteousnes unto us And thus Musculus expresseth himselfe roundly Faith is accounted for righteousnes for Christs sake And againe Loc. com de justifica This faith ought to be esteemed of us as that which GOD purposeth for Christs sake to impute for righteousnes to those that beleeve in him So Luther also ad Gal. 3.6 GOD for Christs sake accounts this imperfect faith for perfect righteousnes And Chamier calls remission of sinnes the righteousnes which is imputed to us
one of his faithfull seed is here meant GODS setting of Christs righteousnes on every true beleevers skore and putting it on his account and judging counting and esteeming him no more guilty of sinne but perfectly righteous by that Evangelicall righteousnes which is called the righteousnes of GOD 2 Cor. 5.21 because GOD performed it in mans nature and the righteousnes of faith Rom. 4.13 and not of workes because it is applyed and enjoyed by faith Philip 3.9 For the confirmation of this exposition and iustifying of this truth wee need seeke no other arguments but such as may bee gathered from the Apostles owne words as in other of his Epistles so especially in this to the Romans argument 1 The first argument is drawne from the 2. Chapter of this Epistle v. 26. where this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it signifies to bee imputed or counted is first used by the Apostle in the very same phrase as here in this Chapter 4.3.5 9. If saith he the uncircumcision keep the righteousnes of the law shall not his uncircumcision be counted for circumcision By uncircumcision in the first clause we must necessarily understand a Gentile uncircumcised as learned Beza in his notes observes and that by a trope of speech which is called Metonymia adjuncti for with some reason it may be supposed that an uncircumcised man may observe the precepts of righteousnes contained in the law but it is against common sense to suppose that the fore-skin of any mans flesh not cut off should performe the righteousnes of the Law no man in his right wits will father such a senseles meaning upon the learned Apostle The same word in the second clause as Beza also well observes cannot with any reason bee thought to signifie the foreskin of mans flesh not cut off that is uncircumcision in a proper sense for that cannot but most falsely be reputed and counted for circumcision because they are contradictories one to another But here by a trope or Metonymie called Metonymia signipro re signatâ the word uncircumcision signifies the state of Gētilisme Neither doth it signifie that state barely considered by it selfe but as comprehending in it the righteousnes of the Law which the uncircumcised man hath kept and performed in that state as the wordes necessarily imply for the Apostle doth not say that uncircumcision simply but uncircūcision which hath kept the righteousnes of the Law shall bee counted for circumcision So that here is a Metalepsis or double trope to wit first uncircumcision put for Gentilisme of which it is a signe or adjunct and secondly put not onely for that state of a Gentile but also for the righteousnesse of the Law kept by the man in that outward state of a Gentile uncircumcised which is a Metonymie of the subject containing for the thing contained Yea if wee looke thoroughly into the phrase wee shall see that the state of the man uncircumcised or the man in that estate put for that which hee hath done and performed even the righteousnes of the Law By circumcision we cannot with reason understand the outward cutting away of the foreskin of mans flesh neither taken literally and carnally as the corrupt blind Iewes did take it for a worke of righteousnesse and obedience to the Law for justification The Apostle affirmes Galatians 5.3 that so taken it was an obligation by which the circumcised was bound under paine of cutting off for ever to performe the whole Law And for a righteous Gentile to bee brought under this bondage was no benefit but a miserable condition an ill reward of his keeping the Law Neither can circumcision be here taken sacramentally as it was an outward signe and seale of the righteousnes of faith and of mortification and all vertues of holynesse by which men are sanctified to GOD and become his peculiar people For Ishmael Esau and all the Sonnes of Belial in Israel even Elies wicked Sons and the rest were partakers of the outward signe and sacrament of circumcsion and yet being destitute of the inward grace signified their circumcision was no reward to them but was a witnes to condemne them But the circumcision here mentioned by the Apostle is an honour benefit and a good condition and therefore undoubtedly signifies the inward circumcision of the heart in the Spirit and not in the letter so the Apostle doth expound himselfe verse 29. that is true mortification and sanctification The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be counted signifies here in a full sense judging counting approving accepting and using accordingly Now all laid together the meaning of the Apostle must necessarily be this without any contradiction That if a man uncercumcised do keep and observe with all holy endeavour the commandements of GODS Law and the righteousnesse thereof his state of Gentilisme and of outward uncircumcision comprehending in it a conscionable observing of GODS holy commandement shall be accounted and judged by GOD and by all who judge aright as it is indeed the state of mortification and sanctification which by the Prophets is called circumcising of our selves to the LORD and puting away the foreskin of our hearts Ier. 4.4 And this man though uncircumcised in the flesh and a Gentile in outward estate shall be counted of GOD for a true Israelite without guile circumcised with circumcision of the heart in the Spirit whose praise is not of men but of GOD. This sense and meaning of the words of this phrase is so cleare and manifest and so perfectly agreeable to all true reason that no man can deny it unlesse hee will set himselfe to rebell against the light And this phrase being the same with that which is made the ground of this dispute Rom. 4. where the same Apostle saith that faith and believing were counted to Abraham and so are to every true believer for righteousnes yea being the onely place in all this Epistle wherein the Apostle useth the phrase of imputing or counting except onely in this 4. Chap. and once in the 5. Chapter where hee saith sinne is not imputed it must needs give light to these speeches and words in controversie and as it hath the first place in this Epistle so it deserves to goe before as a guide to lead us to the understanding of the rest Wherefore if we will follow the Apostle himselfe and tread in the same steps after him being the surest guide and best expounder of his owne meaning we must by Abrahams believing by a Metalepsis or double trope with our learned Divines understand Abraham setled in the state of a true believer united by one Spirit unto GOD in Christ and having communion of his satisfaction and righteousnes which were of force and efficacy from the beginning to save justifie all the faithfull and to make GOD their reward And by faith imputed we must not understand faith by it selfe in a proper sense but the state and condition of a faithfull man and also that which faith
and beleeving which wee on our part must performe for iustification life and salvation And hereby they abolish the freedome of the new Covenant and make it a Covenant conditionall and not of free grace For what soever is covenanted-and promised upon a condition to be performed is not absolutely free nor freely given and so according to their Doctrine they that are iustified by faith are not freely iustified by grace whereas they plead Scripture for their errour and alledge that iustification and life is promised upon condition of beleeving If you beleeve you shall be saved I answer that this is a grosse and absurd mistake For every conditionall proposition doth not propound the conditition of a Covenant which the party to whom a thing is promised must performe that the promise may bee made good to him for such a condition whensoever it is performed makes the thing covenanted a due debt which the promiser is bound to give But oftentimes a conditionall proposition propounds the meanes by which a free gift is received or the qualification by which one is made capable and fit to receive and enjoy a free gift as for example it is often said in Scripture if yee will heare and hearken yee shall eate the good of the land and shall live and not be destroyed Isay 1.19 Ier. 26.3 and many other places If we love one another GOD dwelleth in us 1 Iohn 4. If we walke in the light we have fellowship one with another 1 Iohn 1.2 If we confesse our sinnes hee is faithfull and just to forgive 1 Iohnâ— 9 If a man be just and do that which is right he shall surely live Ezech 18.5.21 In all which and the like places there is no condition of the Covenant propounded but onely the way and meanes to receive blessing or the quality condition by which men are made capable and fit to enjoy the blessing and somtimes the signes tokens and effects of them that are in a blessed estate And even so when GODS word saith If you believe yee shall be saved There is no condition of the Covenant propounded to be performed on our part for justification and salvation but onely the qualification by which GOD of his free grace doth qualify and fit us to be iustified and saved and the meanes by which hee enables us to receive righteousnes and to lay hold on salvation which is freely given to us in Christ. Vpon these particulars severally observed out of their owne words and writings I strongly conclude that this opinion being builded upon such a blasphemous and Hereticall ground and upheld and maintained by such blasphemous arguments must needs be most impious Hereticall and blasphemous Having already proved the Socinian and Arminian opinion to be most false and abominable I proceed to answere the particular arguments contained in this 2. Chapter which was by the Authors owne hand delivered unto me to be answered And because he and his followers shall not complaine of misrelating any of his words I will as I have done in the former Chapter first lay downe his owne words Socinianisme THe first argument brought to prove that faith and believing are in a proper sense Rom. 4. said to be imputed to the believer for righteousnes in justification and not the righteousnes of Christ. First the letter of this Scripture speakes what we affirme plainely and speakes no parable about it yea it speakes it once and twice yea it speakes it the third and fourth time and is not ashamed of it Abraham beleeved GOD and it was imputed to him for righteousnes verse 3. Againe to him that worketh not but believeth in him that justifieth the ungodly his Faith is counted to him for righteousnes verse 5. And yet againe verse 22. And therefore it was imputed to him for righteousnes The same phrase and expression is used also verse 23.24 Certainely there is not any truth in religion not any article of our beliefe that can boast of the letter of the Scripture more full expresse and pregnant for it what is maintained concerning the imputation of faith hath all the authority and countenance from the Scriptures that wordes can lightly give whereas the imputation of Christs righteousnes in that sense which many magnifie hath not the least reliefe either from any sound of wordes or sight of letter in the Scripture Christianisme HIs first argument reduced into the forme of a syllogisme runs thus That opinion which hath the Letter of the Scripture more full expresse and pregnant for it then any truth in religion or article of our beliefe and hath all the authority and countenance from the Scripture that wordes can lightly give is certainely true This opinion concerning the imputation of faith in a proper sense is such Therefore it is a true and sound opinion That this imputation of faith may boast of the letter of Scripture and of all the authority and countenance that wordes can give hee proves because the letter of the Scripture speakes it once twice yea thrice and foure times to wit in this Chapter Rom. verse 3.5 22 23 24. to which I will adde a fift time verse 9. The more true that the proposition is the more false is the assumption wherein hee assumes most falsely to his opinion that which in no wise belongs to it and thereupon inferres a most false conclusion I answere therefore that his assumption is an heap of impudent lyes First the killing letter of the Scripture may give some countenance to it that is speeches of Scripture understood and urged literally which are spoken by GODS spirit tropically and in a figure This Saint Austin calls the killing letter because they who take the words properly and so urge them obstinately they slay their owne soules But the true literall sense of the wordes which are improperly literall will never give any countenance to this hereticall opinion as I have shewed before most fully 2 I cannot but accuse him here of most intollerable impudency in that he affirmes that this most Hereticall opinion hath more full expresse and pregnant testimony from the letter of the Scripture then any truth in Religion or any article of Religion and hath all the authority and countenance from the Scripture that words can give when as in all the Scripture faith is not once said to be imputed for righteousnes in a proper sense in all the word of GOD and is onely seven times said to be counted or imputed for righteousnes and that tropically while the Apostle useth the phrase borrowed from that improper speech which is spoken of Abraham Gen. 15.6 That when Abraham believed GOD he counted it to him for righteousnes For it is manifest that in this Chapter he altogether insists upon that speech and doth but repeat it six times and so likewise Gal. 3.6 Saint Iames also once useth it speaking of declarative justification to prove that Abraham was justified by workes Iam. 2.23 that is declared before men to be
fulfilling of the Law for our sakes Ibid. Artic 3. And concerning faith they teach that in justification before God it trusteth neither in contrition nor love nor any other vertues but in Christ alone it is the onely meane and instrument which receives the free grace of GOD the merit of Christ and remission of sinnes and resteth on Christs most perfect obedience by which hee fulfilled the Law for us which obedience is imputed to beleevers for righteousnes Ibid Artic. 3. Calvin is so zealous and so plaine and perspicuous in teaching and maintaining the doctrine of justification by the communion and imputation of Christs perfect obedience to the Law even his full satisfaction and righteousnes that among Christians who read Calvins institutions one would think the very Father of lyers the Divel himselfe should if not blush and be ashamed yet in policy and subtilty be afraid to call Calvin for a witnes on his side in this point least the most simple should see and discerne him for an open lyer and forger and abhorre and hisse him out with derision The Doctrine of Calvin concerning justification I will lay downe in certaine Articles gathered from his owne writings especially his Institutions Lib. 3. cap. 11. and 12. First hee affirmes in plaine wordes that justification consists in remission of sinnes and the imputation of Christs righteousnes cap 11. ss 2. As for the word remission of sinnes hee useth it two wayes somtimes in a large sense for that act of GOD by which he doth communicate and impute the full satisfaction of Christ unto his elect and faithfull so that the whole guilt of all sinnes both of commission and omission is thereby taken away and they are no more accounted nor appeare in his sight as sinners In this sense he calls remission of sinnes in his comment on Rom. totum justificationis and in his Instit. 3. cap. 11. sect 4 totam justificationem For indeed when the guilt of all sinnes of omission and commission are taken away by that part of Christs satisfaction imputed which is called his passive obedience or voluntary suffering of the penalties of the Law and the defects which come in by the sinnes of omission supplied by his active obedience in fulfilling the righteousnes which the Law requires which is the other part of Christs satisfaction imputed so that now the elect are reputed and esteemed as righteous men who have the defects which came by omission supplied and have no more the sinnes of commission or omission imputed the guilt being taken away this is perfect and whole justification and is very fitly called by the name of remission to distinguish it from justification by our own workes and by our owne inherent righteousnes But sometimes hee useth this word remission in a more strict sense for that part of GODS act of communicating and imputing Christs satisfaction which respects the passive obedience of Christ which takes away the guilt of sinnes committed but doth not supply the omission of righteousnesse and in this sense he makes remission of sinnes but a part of justification And GODS imputing of the active part of Christs satisfaction and counting the faithfull righteous by it imputed hee makes the other part of iustification in the wordes before cited Lib. 3. cap. 11. ss 2. Secondly he constantly teacheth and affirmeth that there is no righteousnesse by which a man can stand before GODS tribunall and bee accepted for righteous in his sight but onely the full satisfaction of Iesus Christ and his perfect righteousnesse which he GOD and man performed in our nature For that which is not intire and absolute and without all staine and spot of sinne such as never hath beene nor shall bee found in any meere man can never be accepted of GOD but is with him sleighted and vilified beyond all measure And whosoever prate of any righteousnes in mens owne workes or doings they have no true thought nor least sense of the justice of GOD but make a mock of it Instit. lib. 3. cap. 12. ss 1.3 and 11.16 Thirdly he affirmeth that man is justified by faith when hee is excluded from the righteousnesse of workes and by faith layeth hold on the righteousnesse of Christ with which hee being cloathed doth appeare in the sight of GOD not as a sinner but as a righteous man Instit. 3. cap. 11. ss 1. And the same chap. ss 11. This is that admirable way of justifying that being covered with Christs righteousnesse men doe not feare the iudgement of which they are worthy and while they deservedly condemne themselves they are reputed righteous without themselves Fourthly concerning the office of faith in iustification he teacheth that faith being in it selfe weake imperfect and of no dignity worth price or value is never able to iustifie us by it selfe but by bringing Christ unto us who is given to us of GOD for righteousnesse it is not our righteousnesse but it makes us come with the mouth of the soule wide opened that we may bee capable of Christ. And it is as a vessell or pot for as the pot full of money enricheth a man so faith filled with Christ and his righteousnes is said to iustifie us and to bee counted for righteousnesse It is a foolish thing to mingle our faith which is onely the instrument of receiving righteousnesse with Christ who is the materiall cause and both the Author and minister of this great benefit cap 11. ss 7. And againe ss 17. Faith is hereupon said to iustifie because it receiveth and embraceth righteousnesse offered in the Gospell Fiftly hee affirmeth that the righteousnesse by which beleevers are iustified and stand righteous before GOD is not in themselves but in Christ even his perfect obedience and righteousnesse communicated to them by imputation ss 23. Lastly hee sheweth how this righteousnesse comes to bee the righteousnesse of beleevers and to bee so communicated to them that GOD doth justly impute it to them for justification and accepteth it as if it were their owne to wit by meanes of their spirituall union and conjunction with Christ by which they are made partakers of Christ and with him and in him possesse al his riches Sect. 10.20.23 This is the summe of Calvins Doctrine concerning iustification briefly comprised and collected out of his wordes in the places before cited where the Reader may bee fully satisfied Beza in the doctrine of iustification by faith doth fully agree with Luther and Calvin in all the former articles First he saith that faith is not any such virtue as doth iustifie us in our selves before GOD for that is to set faith in the place of Christ who alone is our whole and perfect righteousnesse But faith iustifieth as it is the instrument which receiveth Christ and with him his righteousnesse that is most full perfection and we say that wee are iustified by faith onely because it embraceth Christ who doth iustifie us with whom it doth unite and couple us that wee may bee
partakers of him and all his goods which being imputed to us are sufficient that wee may bee absolved before GOD and deemed righteous Confess cap. 4. ss 7. in notes on Romans 3.22.24 Secondly that faith sends to Christ for perfect righteousnesse to justification and that it assures us of salvation through his righteousnesse alone because whatsoever is in Christ is imputed to us as if it were our owne if so bee wee embrace him by faith The righteousnesse of Christ which is imputed hee describeth to bee the greatest and most absolute perfection of righteousnesse consisting in these two things First that he hath no sinne in him Secondly that hee hath fulfilled all the righteousnesse of the Law confess cap. 4 ss 8. in his notes on Rom 3.22.26 and Rom. 4.5 and 5.12 and Phil. 3.9 Thirdly hee sheweth that wee come to have communion of Christs righteousnesse by spirituall union and mariage with Christ. If saith he wee bee united and ioyned together into fellowship with Christ by faith nothing is more properly ours then Christ and whatsoever is Christs confess 4. ss 9. Fourthly hee pronounceth that it is no lesse then wicked blasphemie to denie the mutuall and reciprocall imputation of the sinnes of beleevers to Christ and of Christs perfect satisfaction to beleevers Lib. contra Anonymum de justificatione Fiftly hee affirmes that righteousnesse which iustifieth men before GOD must bee both a full satisfaction for sinne and also a perfect fulfilling of GODS commandements in every part on Rom 3.20 Our learned Whitakers in his answere to Campions 8th reason pagâ—8 â—8 and in the 8 Book against Duraeus pag 177.182 183. doth pithily dispute and stoutly maintaine the Doctrine of the righteousnes of Christ imputed which he proves to be the onely perfect righteousnes able to justifie us before GOD. Master Perkins also in his Golden Chaine Chap. 37. makes the translation of the beleevers sinnes to Christ and Christs righteousnes to the beleever by a mutuall reciprocall imputation the very forme of iustification Polanus in Syntagmate Theolog l. 6 c. 36. doth maintain the same dâ—ctrine with Luther Calvin MelaÌ„cthon Beza Whitakers proves every point fully by plain testimonies invincible argumeÌ„ts out of the holy Scriptures And in his Symphonia catholica he brings testimonies of the ancients affirming every article of our doctrine and in his Theses de iustifi hee shewes the consent of the most famous Orthodox Divines of the reformed religion since Luther As for Musculus and Junius whom hee brings as favourers of his errour with other later Dâ—vines let their owne writings speake and declare how wickedly hee doth abuse them in bringing their wordes to overthrow the imputation of Christs righteousnes Musculus on Rom. 8.4 expounds the Apostles wordes that the righteousnesse of the Law might be fulfilled in us to be meant first of all imputatively by the righteousnesse of another even of Christ which is also ours for wee are members of his body of his flesh and of his bones and Rom. 10.3.4 and by the righteousnesse which iustifieth beleevers hee understands Christs perfect righteousnesse imputed to us Also Iunius thes 35. and 36. doth affirme that the righteousnesse of faith imputed to beleevers is the righteousnesse which the Law requires performed by Christ differing onely in this that legall righteousnesse is every mans fulfilling of the Law in his owne person but this Evangelicall is the fulfilling of the Law by Christ GOD and man our surety and mediatour And for this Socinian hereticall opinion of faith imputed in a proper sense for righteousnesse in iustification No man can shew greater enmity against it nor with greater detestation oppose and condemne it then Paraeus in his commentary on the Romans and in other his workes Thus much for the vindicating of the best learned both Ancient writers and moderne Divines from the foule slanders most falsly belched out against them by this most impudent forger of false witnesses without any feare of GOD or shame of men And by their owne testimonies and plaine wordes rehearsed out of their owne writings I have made manifest their unanimous consent in the true Doctrine of iustification by the righteousnesse of Christ imputed to true beleevers and of them apprehended and applyed by faith Now I leave it to all indifferent readers and zealous Christians to consider whether it bee not their dutie both to take heed to themselves and also to admonish others that they have no fellowship with so openly profest Socinian sectaries as this man and his followers are you see the Doctrine which they maintaine is wicked and blasphemous heresie And after many admonitions given by grave learned Divines divers publick coÌ„fuatations censures often passed in publique against this errour they still persist in their pestilent heresie and are more mad to disperse it then before And when truth cannot help them they flee for aide to the father of lyars and make lyes their refuge and in forging lyes they sinne being condemned of themselves even against their knowledge and conscience as the Apostle foretold of heretikes Tit. 3.11 How wilfully against the known truth and his owne conscience this desperate man hath proclaimed Luther Calvin Beza Musculus Iunius and others to bee of his opinion I have sufficiently proved if ever he hath looked into the writings of any of them his own eyes have taught him how opposite they are to his heresie But it is no new and strange thing for heretikes to sin being condemned of themselves when they are once subverted The Apostle hath foretold us that we must expect no better from such in that place before named Tit. 3 11. Now in conclusion I appeale to all Christian readers and desire their opinion and judgement in the particulars following First whether I have not in all this answere declared and expressed what I meane by the righteousnesse of Christ which I have proved to be imputed to beleevers for justification If I have made manifest by plaine profession that by the righteousnes of Christ I understand his perfect fulfilling of the whole Law of God and performing whatsoever the Law requires of man for righteousnesse even a full satisfaction made in mans behalfe to the Law of justice Then I appeale to the judgement of all reasonable men whether my adversary hath not most wickedly belyed me in word and writing for he hath both wayes charged me that I neither hold Christs habituall holynes and uprightnes of his humane nature nor his active obedience to the whole Law or any righteousnes of workes by him performed nor both these together to be the righteousnes of Christ imputed and thereupon he clamours against me that I hold and teach a righteousnes of Christ which never was in Christ I confesse I have ever taught and held That neither the habituall nor actuall righteousnes of Christ alone nor both together without his satisfaction of justice by bearing our sinnes and suffering the punishments due to them are a sufficient ransome to redeeme us nor a compleat and perfect obedience and fulfilling of the whole able to justifie us in the sight of GOD and to reconcile us to him Now to affirme that all three together are imputed is not to deny the imputation of the two first though they that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calumniators may so wrest the words Secondly whether hee who hath beleeved and preached and in writing maintained for 28 yeares last passed to this houre what hee in this answere hath professed held and maintained can without wilfull lying and more then Jesuiticall forging be reported abroad confidently charged for a turnecoat whom this Adversary by this his Socinian learning and Sophistry hath so confounded and convinced him that hee is wholly turned to be of the same opinion and hath vowed to maintaine his Socinianisme both publikely and privatly to the utmost of his power So this mans followers have reported and have withall added that so many as have come within his breath are all illuminated by him and being converted to his opinion do rejoyce in the light by which he hath shined into their hearts Thirdly whether this Answer to his Socinianisme be such that both it and the Author of it have nothing in them but words and passion and that herein hee is strangely and monstrously metamorphosed from a Minister of Christ into an Angell of darknes besmearing the brightnes of his face with the foot and grease of Hell that the words and phrases of this answere are the black Princes coine and there is little in it besides cursing and rayling For many such fiery darts hath this Adversary throwne against the Answerer in a scurrilous Libel fraught with lies forgeries absurdities contradictions and blasphemies and sent forth under the name of a replie which is also confuted by the Answerer and the filthynesse thereof so plainely discovered that all true Christians and modest men will say of it that the reciting of it is a full confutation From all such wicked spirits the GOD of truth defend his Church and People and grant a free passage to his Gospel and to his faithfull Ministers a doore of utterance that they may preach among all men every where the unsearchable riches of Christ. To this GOD of truth let us consecrate our tongues and pens and resolve with both to maintaine his truth by his grace and the assistance of his Spirit so long as strength breath and life shall last And to him let us give all glory now and ever Amen FJNJS December 8. 1640. Jmprimatur THOMAS VVYKES Epistolica Collatio cum Bertio pag 1. 2. Lib. con Anonymum Wotton de Reconciliatione 1 Cor. 2.12 1 Part. 2 Part. 3. Part. 4. Part. Ans. Answer Answere Answere