The doctrine of justification by faith through the imputation of the righteousness of Christ, explained, confirmed, & vindicated by John Owen ...

CHAP. VII. Imputation, and the Nature of it; with the Imputation of the Righteousness of Christ in particular.

THe first express Record of the Justification of any sin∣ner is of Abraham. Others were justified before him from the Beginning, and there is that affirmed of them, which sufficiently evidenceth them so to have been. But this Pre∣rogative was reserved for the Father of the Faithful, that his Justification and the express way and manner of it, should be first entered on the Sacred Record. So it is Gen. 15.6. He believed in the Lord, and it was counted unto him for Righteousness. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was accounted unto him, or imputed unto him for Righteousness. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It was counted, recko∣ned, imputed. And it was not written for his sake alone, that it was imputed unto him, but for us also unto whom it shall be imputed if we believe, Rom. 4.23, 24. Wherefore the first ex∣press Declaration of the nature of Justification in the Scri∣pture, affirms it to be by Imputation; The Imputation of somewhat unto Righteousness. And this done in that place and instance, which is Recorded on purpose, as the president and example of all those that shall be justified. As he was justified so are we, and no otherwise.

Under the new Testament there was a necessity of a more full and clear Declaration of the Doctrine of it. For it is among the first and most principal parts of that Heavenly mystery of Truth which was to be brought to light by the Gospel. And besides there was from the first a strong and

Dangerous Opposition made unto it. For this matter of Ju∣stification, the Doctrine of it, and what necessarily belongs thereunto, was that whereon the Jewish Church broke off from God, refused Christ and the Gospel, perishing in their sins; as is expresly declared, Rom. 9.31, 10.3, 4. And in like manner a dislike of it, an Opposition unto it, ever was and ever will be a principle and cause of the Apostasie of any professing Church, from Christ and the Gospel, that falls under the power and deceit of them; as it fell out after∣wards in the Churches of the Galatians. But in this state the Doctrine of Justification was fully declared, stated, and vindicated by the Apostle Paul in a peculiar manner. And he doth it especially by affirming and proving that we have the Righteousness whereby and wherewith we are justified by Imputation; or that our Justification consists in the non-Imputation of sin, and the Imputation of Righteousness.

But yet, although the first Recorded instance of Justificati∣on, and which was so recorded, that it might be an example and represent the Justification of all that should be justified unto the end of the World, is expressed by Imputation, and Righteousness imputed, and the Doctrine of it in that great case, wherein the eternal welfare of the Church of the Jews, or their ruine was concerned, is so expressed by the Apostle; yet is it so fallen out in our days that nothing in Religion is more maligned, more reproached, more despised, then the Imputation of Righteousness unto us, or an Imputed Righte∣ousness. A putative Righteousness, the shadow of a dream, a fancy, a mummery, an imagination, say some among us. An opinion, foeda, execranda, pernitiosa, detestanda, saith Socinus. And opposition ariseth unto it every day from great variety of principles. For those by whom it is opposed and rejected can by no means agree what to set up in the place of it.

However, the weight and importance of this Doctrine is on all hands acknowledged, whether it be true or false. It is

not a dispute about Notions, Terms, and Speculations, where∣in Christian Practice is little or not at all concerned, (of which nature many are needlesly contended about) but such as hath an immediate influence into our whole present Duty, with our eternal Welfare or Ruine. Those by whom this Imputation of Righteousness is rejected, do affirm that the Faith and Doctrine of it, do overthrow the necessity of Gospel Obedience, of personal Righteousness, and good Works, bringing in Antinomianism, and Libertinism in life. Hereon it must of necessity be destructive of Salvation, in those who believe it, and conform their Practice thereunto. And those on the other hand by whom it is believed, seeing they judge it impossible that any man should be justified be∣fore God any other way, but by the Imputation of the Righte∣ousness of Christ, do accordingly judge, that without it none can be saved. Hence a Learned man of late concludes his Discourse concerning it; Hactenus de Imputatione Justitiae Christi, sine qua nemo unquam aut salvatus est, aut salvari queat. Justificat. Paulin. cap. 8. Thus far of the Imputation of the Righteousness of Christ, without which no man was ever saved, nor can any so be. They do not think nor judge, that all those are excluded from salvation, who cannot appre∣hend, or to deny the Doctrine of the Imputation of the Righteousness of Christ, as by them declared. But they judge that they are so, unto whom that Righteousness is not really imputed; nor can they do otherwise, whil'st they make it the foundation of all their own Acceptation with God and eternal salvation. These things greatly differ. To be∣lieve the Doctrine of it, or not to believe it, as thus or thus explained, is one thing; and to enjoy the thing, or not enjoy it, is another. I no way doubt, but that many men do re∣ceive more Grace from God, than they understand or will own; and have a greater efficacy of it in them, than they will believe. Men may be really saved, by that Grace which

Doctrinally they do deny; and they may be justified by the Imputation of that Righteousness which in opinion they deny to be imputed. For the Faith of it, is included in that general Assent which they give unto the truth of the Gospel, and such an Adherence unto Christ may ensue thereon, as that their mistake of the way whereby they are saved by him, shall not defraud them of a real Interest therein. And for my part, I must say, that notwithstanding all the disputes that I see and read about Justification (some whereof are full of offence and scandal) I do not believe but that the Authors of them, (if they be not Socinians throughout, denying the whole merit and satisfaction of Christ) do really trust unto the mediation of Christ for the pardon of their Sins, and Acceptance with God, and not unto their own Works or Obedience. Nor will I believe the contrary, until they ex∣presly declare it. Of the Objection on the other hand, concer∣ning the danger of the Doctrine of the Imputation of the Righ∣teousness of Christ, in reference unto the necessity of Holiness, and works of Righteousness, we must treat afterwards.

The Judgment of the Reformed Churches herein is known unto all, and must be confessed, unless we intend by vain cavils to encrease and perpetuate contentions. Especially the Church of England is in her Doctrine express as unto the Im∣putation of the Righteousness of Christ, both active and passive as it is usually distinguished. This hath been of late so fully manifested out of her Authentick Writings, that is, the Ar∣ticles of Religion, and Books of Homilies, and other Writings publickly authorized, that it is altogether needless to give any farther Demonstration of it. Those who pretend them∣selves to be otherwise minded, are such as I will not contend withall. For to what purpose is it to dispute with men who will deny the Sun to shine, when they cannot bear the heat of its beams. Wherefore in what I have to offer on this sub∣ject, I shall not in the least depart from the ancient Doctrine

of the Church of England; yea I have no design but to de∣clare and vindicate it, as God shall enable.

There are indeed sundry differences among Persons Learned, Sober, and Orthodox (if that term displease not) in the way and manner of the Explication of the Doctrine of Ju∣stification by the Imputation of the Righteousness of Christ, who yet all of them agree in the substance of it, in all those things wherein the Grace of God, the Honour of Christ, and the Peace of the Souls of men are principally concerned. As far as it is possible for me, I shall avoid the concerning of my self at present, in these Differences. For unto what pur∣pose is it to contend about them, whilst the substance of the Doctrine it self is openly opposed and rejected? why should we debate about the order and beautifying of the Rooms in an House, whilst Fire is set unto the whole? when that is well quenched, we may return to the consideration of the best means for the disposal and use of the several parts of it.

There are two grand Parties by whom the Doctrine of Justification by the Imputation of the Righteousness of Christ is opposed, namely, the Papists and the Socinians. But they proceed on different principles, and unto different Ends. The design of the one is to exalt their own Merits, of the other to destroy the merit of Christ. But besides these who trade in company, we have many Interlopers, who coming in on their hand, do make bold to borrow from both, as they see occasion. We shall have to do with them all in our progress; not with the Persons of any, nor the way and manner of their expressing themselves, but the Opinions of all of them so far as they are opposite unto the Truth. For it is that which wise men despise and good men bewail, to see per∣sons pretending unto Religion and Piety, to cavil at Expres∣sions, to contend about Words, to endeavour the fastening of Opinions on men which they own not, and thereon mu∣tually

to revile one another, publishing all to the World, as some great atchievement or victory. This is not the way to teach them truths of the Gospel, nor to promote the Edifica∣tion of Church. But in general, the Importance of the cause to be pleaded, the Greatness of the opposition that is made unto the Truth, and the high concernment of the Souls of Believers, to be rightly instructed in it, do call for a re∣newed Declaration and Vindication of it. And what I shall attempt unto this purpose, I do it under this perswasion, that the life and continuance of any Church on the one hand, and its Apostasie or Ruine on the other, do depend in an eminent manner on the Preservation or Rejection of the Truth in this Article of Religion; (and I shall add) as it hath been professed, received, and believed in the Church of England in former days.

The first thing we are to consider is the meaning of these words to Impute and Imputation. For from a meer plain De∣claration hereof, it will appear that sundry things charged on a supposition of the Imputation we plead for, are vain and groundless, or the Charge it self is so.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The word first used to this purpose, signifies to think, to esteem, to judge, or to refer a thing or matter unto any; to impute, or to be imputed for Good or Evil. See Levit. 7.18. chap. 17.4. And Psal. 106.31. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and it was counted, reckoned, imputed unto him for Righteousness. To judge or esteem this or that Good or Evil, to belong unto him, to be his. The Lxx. express it by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; as do the Writers of the New Testament also. And these are ren∣dred by reputare, imputare, acceptum ferre, tribuere, assignare, ascribere. But there is a different signification among these words; In particular, to be reputed Righteous, and to have Righteousness imputed, differ, as cause and effect. For that any may be reputed Righteous, that is, be judged or esteem∣ed so to be, there must be a real foundation of that Reputa∣tion,

or it is a mistake, and not a right Judgment; as a man may be reputed to be wise, who is a fool, or reputed to be rich, who is a beggar. Wherefore he that is reputed Righ∣teous, must either have a Righteousness of his own, or ano∣ther antecedently imputed unto him, as the foundation of that Reputation. Wherefore to impute Righteousness unto one that hath none of his own, is not to repute him to be Righteous, who is indeed Unrighteous, but it is to commu∣nicate a Righteousness unto him, that he may rightly and justly be esteemed, judged, or reputed Righteous.

Imputare, is a word that the Latine Tongue owns in the sense wherein it is used by Divines. Optime de pessimis meru∣isti, ad quos pervenerit incorrupta rerum fides, magno Authori suo imputata. Senec. ad Mart. And Plin. lib. 18. cap. 1. In his Apology for the Earth our common Parent, nostris eam criminibus urgemus, culpam{que} nostram illi imputamus.

In their sense, to impute any thing unto another, is if it be evil, to charge it on him, to burden him with it; so saith Pliny, we impute our own faults to the Earth, or charge them upon it. If it be Good, it is to ascribe it unto him as his own, whether originally it were so or no; magno Authori imputata. Vasquez, in Thom. 22. Tom. 2. Disp. 132. attempts the sense of the word, but confounds it with reputare. Im∣putare aut reputare quidquam alicui, est idem at{que} inter ea quae sunt ipsius, & ad eum pertinent, connumerare & recensere. This is reputare properly, imputare includes an Act antecedent unto this accounting or esteeming a thing to belong unto any Person.

But whereas that may be imputed unto us which is really our own antecedently unto that Imputation, the word must needs have a double sense, as it hath in the Instances given out of Latine Authors now mentioned. And,

1. To Impute unto us that which was really ours, antece∣dently unto that Imputation, includes two things in it. (1) An

Acknowledgment or Judgment, that the thing so imputed is really and truly ours, or in us. He that Imputes Wisdom or Learning unto any man, doth in the first place acknowledge him to be Wise or Learned. (2) A dealing with them ac∣cording unto it, whether it be Good or Evil. So when upon a Trial a man is acquitted because he is found Righteous; first he is judged and esteemed Righteous, and then dealt with as a Righteous Person; his Righteousness is imputed unto him. See this exemplified, Gen. 30.33.

2. To Impute unto us that which is not our own antece∣dently unto that Imputation, includes also in it two things. (1) A Grant or Donation of the thing it self unto us to be ours, on some just Ground and Foundation. For a thing must be made ours, before we can justly be dealt withall ac∣cording unto what is required on the Account of it. (2) A Will of dealing with us, or an actual dealing with us according unto that which is so made ours. For in this matter whereof we treat, the most Holy and Righteous God doth not justifie any, that is, absolve them from sin, pronounce them Righteous, and thereon grant unto them Right and Title unto Eternal Life, but upon the interveniency of a true and compleat Righ∣teousness, truly and compleatly made the Righteousness of them that are to be justified, in order of nature antecedently unto their Justification. But these things will be yet made more clear by Instances, and it is necessary they should be so.

1. There is an Imputation unto us of that which is really our own, inherent in us, performed by us, antecedently unto that Imputation, and this whether it be Evil or Good. The Rule and Nature hereof is given and expressed, Ezek. 18.20. The Righteousness of the Righteous shall be upon him, the Wick∣edness of the Wicked shall be upon him. Instances we have of both sorts. (1) In the Imputation of sin, when the Person guilty of it, is so judged and reckoned a sinner, as to be dealt withall accordingly. This Imputation Shimei depreca∣ted,

2 Sam. 19.19. He said unto the King, Let not my Lord impute Iniquity unto me, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the word used in the expression of the Imputation of Righteousness. Gen. 15.6.) neither do thou remember what thy Servant did per∣versely; For thy Servant doth know that I have sinned. He was Guilty, and acknowledged his Guilt, but deprecates the Imputation of it, in such a sentence concerning him, as his sin deserved. So Stephen deprecated the Imputation of sin unto them that stoned him, whereof they were really guilty, Act. 7.60. Lay not this sin to their charge; impute it not unto them. As on the other side Zechariah the Son of Jehojada, who died in the same cause, and the same kind of death with Stephen, prayed that the sin of those which slew him might be charged on them, 2 Chron. 24.22. Wherefore to impute sin, is to lay it unto the charge of any, and to deal with them according unto its desert.

To impute that which is Good unto any, is to judge and acknowledge it so to be theirs, and thereon to deal with them in whom it is, according unto its respect unto the Law of God. The Righteousness of the Righteous shall be upon him. So Jacob provided that his Righteousness should answer for him, Gen. 30.33. And we have an Instance of it in Gods dealing with men, Psal. 106.31. Then stood up Phineas and executed Judgment, and it was imputed unto him for Righteousness. Not∣withstanding it seemed that he had not sufficient warrant for what he did, yet God that knew his heart, and what Gui∣dance of his own spirit he was under, approved his fact as Righteous, and gave him a Reward testifying that Approbation.

Concerning this Imputation it must be observed, that what∣ever is our own antecedently thereunto, which is an Act of God thereon, can never be imputed unto us for any thing more or less than what it is really in it self. For this Impu∣tation consists of two parts, or two things concur thereunto. (1) A Judgment of the thing to be ours, to be in us, or to

belong unto us. (2) A Will of dealing with us, or an actual dealing with us according unto it. Wherefore in the Impu∣tation of any thing unto us, which is ours, God esteemeth it not to be other than it is. He doth not esteem that to be a perfect Righteousness which is imperfect; so to do might ar∣gue either a mistake of the thing judged on, or perverseness in the Judgment it self upon it. Wherefore if, as some say, our own Faith and Obedience are imputed unto us for Righte∣ousness, seeing they are imperfect they must be imputed unto us for an imperfect Righteousness, and not for that which is perfect. For that Judgment of God which is according un∣to Truth, is in this Imputation. And the Imputation of an imperfect Righteousness unto us, esteeming it only as such, will stand us in little stead in this matter. And the Acceptilation which some plead, (traducing a fiction in humane Laws, to interpret the mystery of the Gospel) doth not only over∣throw all Imputation, but the satisfaction and merit of Christ also. And it must be observed, that this Imputation is a meer Act of Justice, without any mixture of Grace, as the Apostle declares, Rom. 11.6. For it consists of these two parts. (1) An acknowledging and judging that to be in us which is truly so. (2) A Will of dealing with us according unto it; both which are Acts of Justice.

The Imputation unto us of that which is not our own, an∣tecedently unto that Imputation, at least not in the same man∣ner as it is afterwards, is various also, as unto the Grounds and Causes that it proceeds upon. Only it must be observed, that no Imputation of this kind, is to account them, unto whom any thing is imputed, to have done the things themselves which are imputed unto them. That were not to impute but to err in Judgment, and indeed utterly to overthrow the whole nature of Gracious Imputation. But it is to make that to be ours by Imputation, which was not ours before, unto all ends and purposes whereunto it would have served, if

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it had been our own, without any such Imputation.

It is therefore a manifest mistake of their own which some make the Ground of a Charge on the Doctrine of Imputa∣tion. For the say, if our sins were imputed unto Christ, then must he be esteemed to have done what we have done amiss, and so be the greatest sinner that ever was; and on the other side, if his Righteousness be imputed unto us, then are we esteemed to have done what he did, and so to stand in no need of the pardon of sin. But this is contrary unto the nature of Imputation, which proceeds on no such Judgment, but on the contrary, that we our selves have done nothing of what is imputed unto us; nor Christ any thing of what was im∣puted unto him.

To declare more distinctly the nature of this Imputation, I shall consider the several kinds of it, or rather the several grounds whence it proceeds. For this Imputation unto us, of what is not our own antecedent unto that Imputation, may be either, (1) Ex justitia, or (2) Ex voluntaria sponsione, or (3) Ex injuria, or (4) Ex gratia; all which shall be exem∣plified. I do not place them thus distinctly, as if they might not some of them concur in the same Imputation, which I shall manifest that they do. But I shall refer the several kinds of Imputation, unto that which is the next cause of every one.

1. Things that are not our own originally, personally, in∣herently, may yet be imputed unto us ex justitia, by the Rule of Righteousness. And this may be done upon a double Relation unto those whose they are; (1) Foederal, (2) Na∣tural. (1) Things done by one may be imputed unto others, propter relationem foederalem, because of a Covenant Relation between them. So the sin of Adam was, and is imputed un∣to all his Posterity, as we shall afterwards more fully declare▪ And the Ground hereof is, that we stood all in the same Covenant with him, who was our Head and Representative

therein. The corruption and Depravation of nature which we derive from Adam is imputed unto us, with the first kind of Imputation, namely, of that which is ours antecedently unto that Imputation. But his actual sin is imputed unto us, as that which becomes ours by that Imputation, which before it was not. Hence saith Bellarmine himself; Peccatum Adami ita posteris omnibus imputatur, ac si omnes idem peccatum patra∣vissent. De Amiss. Grat. lib. 4. cap. 10. The sin of Adam is so imputed unto all his Posterity, as if they had all committed the same sin. And he gives us herein the true nature of Imputa∣tion, which he fiercely disputes against in his Books of Justi∣fication. For the Imputation of that sin unto us, as if we had committed it, which he acknowledgeth, includes both a Transcription of that sin unto us, and a dealing with us, as if we had committed it; which is the Doctrine of the Apostle Rom. 5.

2. There is an Imputation of sin unto others, ex justitia propter Relationem naturalem, on the account of a natural Relation between them, and those who had actually con∣tracted the Guilt of it. But this is so only with respect unto some outward Temporary effects of it. So God speaks con∣cerning the Children of the Rebellious Israelites in the Wil∣derness. Your Children shall wander in the Wilderness Forty years, and bear your Whoredoms, Numb. 14.33. Your sin shall be so far imputed unto your Children, because of their Rela∣tion unto you, and your Interest in them, as that they shall suffer for them in an afflictive condition in the Wilderness. And this was just, because of the Relation between them; as the same procedure of Divine Justice is frequently decla∣red in other places of the Scripture. So where there is a due foundation of it, Imputation is an Act of Justice.

2. Imputation may justly ensue, ex voluntaria sponsione; when one freely and willingly undertakes to answer for another. An illustrious instance hereof we have in that

passage of the Apostle unto Philemon, in the behalf of Onesimus; ver. 18. If he have wronged the, or oweth thee ought, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, impute it unto me, put it on my account. He supposeth that Philemon might have a double Action against Onesimus. (1) Injuriarum, of wrongs; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if he hath dealt unjustly with the or by the, if he hath so wronged the as to render himself obnoxious unto punish∣ment; (2) Damni, or of loss; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if he oweth thee ought, be a debtor unto the, which made him liable to pay∣ment or restitution. In this state the Apostle interposeth himself by a voluntary sponsion, to undertake for Onesimus. I Paul have written it with my own hand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I Paul will answer for the whole. And this he did by the Transcription of both the debts of Onesimus unto himself; For the crime was of that nature as might be taken away by compurgation, being not Capital. And the Imputation of them unto him, was made just by his voluntary undertaking of them. Ac∣count me, saith he, the Person that hath done these things; and I will make satisfaction, so that nothing be charged on Onesimus. So Judah voluntarily undertook unto Jacob, for the safety of Benjamin, and obliged himself unto perpetual Guilt in case of failure; Gen. 43.9. I will be surety for him, of my hand shalt thou require him, if I bring him not unto the, and set him before thee, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I will sin, or be a sinner before thee always; be guilty and as we say, bear the blame. So he expresseth himself again unto Joseph, Chap. 44.32. It seems this is the nature and office of a Surety; what he undertaketh for, is justly to be required at his hand, as if he had been originally and personally concerned in it. And this voluntary sponsion was one ground of the Im∣putation of our sin unto Christ. He took on him the person of the whole Church that had sinned, to answer for what they had done against God and the Law. Hence that Im∣putation was fundamentaliter ex compacto, ex voluntaria spon∣sione,

it had its foundation in his voluntary undertaking. But on supposition hereof; it was actually ex justitia, it being Righteous that he should answer for, and make good what he had so undertaken, the Glory of Gods Righteous∣ness and Holiness being greatly concerned herein.

3. There is an Imputation, ex injuria; when that is laid unto the charge of any, whereof he is not Guilty: So Bathsheba says unto David; it shall come to pass that when my Lord the King shall sleep with his Fathers, that I and my Son Solomon shall be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sinners; 1 Kings 1.21. shall be dealt with as Offenders, as guilty persons, have sin imputed unto us, on one pretence or other unto our Destruction. We shall be sinners; be esteemed so, and be dealt withal ac∣cordingly. And we may see that in the Phrase of the Scripture the Denomination of sinners, followeth the Imputa∣tion, as well as the inhesion of sin; which will give light un∣to that place of the Apostle, he was made sin for us, 2 Cor. 5.21. This kind of Imputation hath no place in the Judg∣ment of God. It is far from him, that the Righteous should be as the Wicked.

4. There is an Imputation, ex mera Gratia, of meer Grace and Favour. And this is, when that which antecedently unto this Imputation was no way ours, not inherent in us, not per∣formed by us, which we had no Right nor Title unto, is granted unto us, made ours, so as that we are judged of, and dealt with according unto it. This is that Imputation in both branches of it, Negative in the non-Imputation of sin, and positive in the Imputation of Righteousness, which the Apostle so vehemently pleads for, and so frequently asserteth, Rom. 4. For he both affirms the thing it self, and declares that it is of meer Grace, without respect unto any thing within our selves. And if this kind of Imputation cannot be fully exemplified in any other instance, but this alone, whereof we treat, it is because the foundation of it in the

mediation of Christ is singular, and that which there is no∣thing to parallel in any other case among men.

From what hath been discoursed concerning the nature and grounds of Imputation, sundry things are made evident which contribute much light unto the truth which we plead for, at least unto the right understanding and stating of the matter under debate. As

1. The Difference is plain between the Imputation of any works of our own unto us, and the Imputation of the Righte∣ousness of Faith without works. For the Imputation of works unto us, be they what they will, be it Faith it self as a work of Obedience in us, is the Imputation of that which was ours, before such Imputation. But the Imputation of the Righteousness of Faith, or the Righteousness of God which is by Faith, is the Imputation of that which is made ours by vertue of that Imputation. And these two Imputation dif∣fer in their whole kind. The one is a judging of that to be in us, which indeed is so, and is ours, before that judgment be passed concerning it, the other is a Communication of that unto us, which before was not ours. And no man can make sense of the Apostles discourse, that is, he cannot understand any thing of it, if he acknowledge not that the Righteous∣ness he treats of is made ours by Imputation, and was not ours, antecedently thereunto.

2. The Imputation of works, of what sort soever they be, of Faith it self as a work, and all the Obedience of Faith, is ex justitia, and not ex gratia: of Right and not of Grace. However the bestowing of Faith on us, and the working of Obedience in us, may be of Grace; yet the Imputation of them unto us, as in us, and as ours, is an act of Justice. For this Imputation as was shewed, is nothing but a Judgment that such and such things are in us, or are ours, which truly and really are so, with a treating of us according unto them. This is an Act of Justice, as it appears in the Description given

of that Imputation. But the Imputation of Righteousness mentioned by the Apostle is as unto us ex mera Gratia, of meer Grace, as he fully declares, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And more∣over he declares, that these two sorts of Imputation are in∣consistent and not capable of any composition, so that any thing should be partly of the one, and partly of the other, Rom. 11.6. If by Grace, then it is no more of works, otherwise Grace is no more Grace; but if it be of works, then it is no more Grace; otherwise works is no more works. For instance, if Faith it self as a work of ours be imputed unto us, it being ours an∣tecedently unto that Imputation, it is but an acknowledgment of it to be in us and ours, with an ascription of it unto us for what it is. For the ascription of any thing unto us for what it is not, is no Imputation but mistake. But this is an Imputa∣tion ex justitia, of works; and so that which is of meer Grace, can have no place, by the Apostles Rule. So the Imputa∣tion unto us of what is in us, is exclusive of Grace, in the Apo∣stles sense. And on the other hand; If the Righteousness of Christ be imputed unto us, it must be ex mera Gratia; of meer Grace; For that is imputed unto us, which was not ours, an∣tecedently unto that Imputation, and so is communicated unto us thereby. And here is no place for works, nor for any pretence of them. In the one way the foundation of Imputation is in our selves, in the other it is in another, which are irreconcileable.

3. Herein both these kinds of Imputation do agree. Name∣ly, in that whatever is imputed unto us, it is imputed for what it is, and not for what it is not. If it be a perfect Righ∣teousness that is imputed unto us, so it is esteemed and judged to be, and accordingly are we to be dealt withall, even as those who have a perfect Righteousness. And if that which is imputed as Righteousness unto us be imperfect, or imper∣fectly so, then as such must it be judged when it is imputed; and we must be dealt withall as those which have such an im∣perfect Righteousness, and no otherwise. And therefore

whereas our inherent Righteousness is imperfect, (they are to be pityed or despised, not to be contended withall, that are otherwise minded) if that be imputed unto us, we cannot be accepted on the account thereof as perfectly Righteous, without an Error in Judgment.

4. Hence the true Nature of that Imputation which we plead for (which so many cannot or will not understand) is manifest, and that both negatively and positively. For (1) negatively; (1) It is not a judging or esteeming of them to be Righteous who truly and really are not so. Such a Judg∣ment is not reducible unto any of the Grounds of Imputation before-mentioned. It hath the nature of that which is ex inju∣ria, or a false charge, only it differs materially from it. For that respects evil, this that which is good. And therefore the cla∣mour of the Papists and others are meer effects of Ignorance or Malice, wherein they cry out ad ravim, that we affirm God to esteem them to be Righteous, who are wicked, sinful and polluted. But this falls heavily on them who maintain that we are justified before God by our own inherent Righ∣teousness; For then a man is judged Righteous, who indeed is not so. For he who is not perfectly Righteous, cannot be Righteous in the sight of God unto Justification. (2) It is not a naked Pronunciation or Declaration of any one to be Righteous, without a just and sufficient foundation for the Judgment of God declared therein. God declares no man to be Righteous but he who is so; the whole Question being, how he comes so to be. (3) It is not the Transmission or Transfusion of the Righteousness of another into them that are to be justified, that they should become perfectly and in∣herently Righteous thereby. For it is impossible that the Righteousness of one should be transfused into another, to become his subjectively and inherently. But it is a great mi∣stake on the other hand, to say that therefore the Righte∣ousness of one can no way be made the Righteous∣ness

of another; which is to deny all Imputation.

Wherefore (2) Positively; This Imputation is an Act of God ex mera Gratia, of his meer Love and Grace, whereby on the consideration of the Mediation of Christ, he makes an effe∣ctual Grant and Donation of a true, real, perfect Righteousness, even that of Christ himself unto all that do believe, and accoun∣ting it as theirs, on his own gracious Act, both absolves them from sin, and granteth them Right and Title unto Eternal Life. Hence,

4. In this Imputation, the thing it self is first imputed un∣to us, and not any of the Effects of it, but they are made ours by virtue of that Imputation. To say that the Righ∣teousness of Christ, that is, his Obedience and Sufferings are imputed unto us only as unto their effects, is to say that we have the benefit of them, and no more; but Imputation it self is denied. So say the Socinians, but they knew well enough, and ingenuously grant, that they overthrow all true real Imputation thereby. Nec enim ut per Christi justitiam justificemur, opus est ut illius Justitia, nostra fiat justitia; sed sufficit ut Christi justitia sit causa nostrae Justificationis; & ha∣ctenus possumus tibi concedere, Christi justitiam esse nostram ju∣stitiam, quatenus nostrum in bonum justitiam{que} redundat; verum tu proprie nostram, id est, nobis attributam ascriptam{que} intelligis, saith Schlictingius; Disp. pro Socin. ad Meisner. pag. 250. And it is not pleasing to see some among our selves with so great confidence take up the sense and words of these men in their Disputations against the Protestant Doctrine in this cause, that is, the Doctrine of the Church of England.

That the Righteousness of Christ is imputed unto us, as unto its effects, hath this sound sense in it; namely, that the effects of it are made ours, by reason of that Imputation. It is so imputed, so reckoned unto us of God, as that he re∣ally communicates all the effects of it unto us. But to say the Righteousness of Christ is not imputed unto us, only its effects are so, is really to overthrow all Imputation. For

(as we shall see) the effects of the Righteousness of Christ cannot be said properly to be imputed unto us; and if his Righteousness it self be not so, Imputation hath no place herein, nor can it be understood why the Apostle should so frequently assert it as he doth, Rom. 4. And therefore the Socinians who expresly oppose the Imputation of the Righ∣teousness of Christ, and plead for a Participation of its effects or benefits only, do wisely deny any such kind of Righteousness of Christ, namely, of satisfaction and merit, (or that the Righteousness of Christ as wrought by him, was either satisfactory or meritorious) as alone may be im∣puted unto us. For it will readily be granted, that what alone they allow the Righteousness of Christ to consist in, cannot be imputed unto us, whatever benefit we may have by it. But I do not understand how those who grant the Righteousness of Christ to consist principally in his satisfaction for us or in our stead, can conceive of an Imputation of the effects thereof unto us, without an Imputation of the thing it self. Seeing it is for that as made ours, that we partake of the Benefits of it. But from the Description of Imputation and the Instances of it, it appeareth that there can be no Imputation of any thing, unless the thing it self be imputed, nor any Participation of the Effects of any thing, but what is grounded on the Imputation of the thing it self. Where∣fore in our particular case, no Imputation of the Righteous∣ness of Christ is allowed, unless we grant it self to be impu∣ted; nor can we have any Participation of the effects of it, but on the supposition and foundation of that Imputation. The impertinent Cavils that some of late have collected from the Papists and Socinians, that if it be so, then are we as Righteous as Christ himself, that we have redeemed the World, and satisfied for the sins of others, that the pardon of sin is im∣possible, and Personal Righteousness needless, shall afterwards be spoken unto, so far as they deserve.

All that we now aim to demonstrate, is only, that either the Righteousness of Christ it self is imputed unto us, or there is no Imputation in the matter of our Justification, which whe∣ther there be or no, is another Question afterwards to be spo∣ken unto. For as was said, the effects of the Righteousness of Christ, cannot be said properly to be imputed unto▪us. For Instance, Pardon of sin is a great effect of the Righte∣ousness of Christ. Our sins are pardoned on the account thereof. God for Christs sake forgiveth us all our sins. But the pardon of sin cannot be said to be imputed unto us, nor is so. Adoption, Justification, Peace with God, all Grace and Glory, are effects of the Righteousness of Christ. But that these things are not imputed unto us, nor can be so, is evident from their Nature: But we are made Partakers of them all, upon the account of the Imputation of the Righ∣teousness of Christ unto us, and no otherwise.

Thus much may suffice to be spoken of the Nature of Im∣putation of the Righteousness of Christ, the Grounds, Rea∣sons, and Causes whereof, we shall in the next place enquire into. And I doubt not but we shall find in our Enquiry, that it is no such figment, as some Ignorant of these things do imagine, but on the contrary, an Important Truth im∣mixed with the most fundamental Principles of the mystery of the Gospel, and inseparable from the Grace of God in Christ Jesus.