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THE question which is propounded and the state and drift thereof laid down in this first Chapter, is (in the Authors own words) this, whether the faith of him that truely beleeves, or the righteousnesse of CHRIST be im∣puted for righteousnesse in the act of justification. In this question the imputing of Faith is opposed to the imputing of Christs righte∣ousnesse,
for righteousnesse to ju∣stification, which no Orthodox Christian durst atten•••• to doe at any time: for the godly learned in the Scriptures, and acquainted with the writings of Orthodox divines both ancient and Moderne from the time of the Apostles to this day, doe alwayes joyne Faith with Christs righteousnesse in the act of justification, and do never ac∣count them such opposites as doe the one exclude the other, and can∣not both stand together, and be re∣puted for righteousnesse to beleev∣ers in justification. Though the Apostle doth oppose justification by faith, to justification by works of the Law performed by every man in his owne person, as two op∣posites which cannot stand toge∣ther in GODS justification of sin∣ners; And this all true Christians receive, imbrace, and hold for a solid truth, and a fundamentall ar∣ticle of Christian Religion: Yet they abhorre and detest the oppo∣sing of Faith, and Christs righte∣ousnes
in GODS imputing of righ∣teousnes to beleevers; and doe with an unanimous consent teach, that in this justifying act of GOD, Christs righteousnesse of which all true beleevers have communion, is that which GOD in a proper sense is said to accept, and repute for righteousnesse; and Faith as it re∣ceives and applies Christs righte∣ousnesse, is said to be imputed, but in an improper speech; the name of the act being used to signifie the object, which we see frequently in Scripture, as for example, Gal. 3.2.25. where the name (Faith) is used to signifie the thing belee∣ved, that is, the doctrine of the Gospell, and Coloss. 1.5. where the name [Hope] is used, to signifie the thing hoped for; that is, the inhe∣ritance and reward laid up for us in Heaven, of which kind many more instances may be produced. But as for them who have called into con∣troversie the imputation of Christs righteousnesse; and having pro∣pounded this question, whether
Faith or the righteousnes of Christ is imputed in the act of justificati∣on, have set up Faith and thrust out Christs righteousnesse, they have ever beene branded by all true Churches of Christ for pesti∣lent Heretikes, and enemies of GODS saving truth. The first mo∣ver of this question was one Petrus Abilardus, a pestilent and blasphe∣mous Heretick, who being full of the spirit of pride and error, did in disputing and writing, deny the communion of Christs perfect sa∣tisfaction, obedience and righte∣ousnesse; and the imputation of them for righteousnesse in the ju∣stification of true beleevers. This filthie wretch was gelded for cor∣rupting and defiling of a Maid, and for his blasphemous heresies, Saint Bernard, and the Bishops of France caused him to be excommu∣nicated and condemned for an He∣retike, and his blasphemous books to be burned publikely.
The next instrument of the De∣vill after him mentioned in former
Histories was Servetus that blas∣phemous Heretike, who for here∣sies and blasphemies which hee dispersed as a vagabond in seve∣ral Countries, in divers books, was by Master Calvin discovered & ap∣prehended at Geneva, condem∣ned and burned, and dyed blas∣pheming Christ most horribly, as Beza testifieth, in vita Calvini.
The third notorious Heretike who in writing and bookes publi∣shed, did maintaine this wicked errour, and by his Disciples disper∣sed it in Transilvania, Polonia, and other adjoyning Countries, was Faustus Socinus, whose blasphe∣mous faction and sect still continu∣eth, and infesteth those Countries at this day.
The fourth Grand Master and propagatour of this heresie, who brought it into Holland nearer un∣to us was Arminius; He did first secretly teach and instill it into the eares and hearts of many disciples; and afterwards did openly pro∣fesse it, as we read in his Epistle
ad Hyppolytum de collibus, wherein he confesseth that he held, Faith to be imputed for righteousnesse to justification, not in a Metonymicall, but in a proper sense: And al∣though this and other errours held by him are condemned in the late Synod of Dort: yet his disciples the Remonstrants doe obstinately persist in this errour, though some of that sect, would seeme to decline and disclaime it.
The fift perverse publisher of this heresie, who first openly pro∣fessed it in England, and in manu∣script Pamphlets and Printed Bookes, dispersed it in London, and from thence into severall pla∣ces of the Countrie about 28. yeares agoe, was Anthony Wotton, who being discovered and hotly opposed by the Author of this an∣swer was by his zeale, and the in∣dustrie of some other Preachers in London quickly quelled, and his opinion suppressed: but yet be∣cause he would uphold a secret fa∣ction, he wrote a booke in Latine,
wherein he seemed to retract, or rather to run from some desperate opinions and speeches, which are to bee seene in his private manu∣scripts given by him from hand to hand, and formerly dispersed. For whereas in divers of them he pro∣fesseth in plaine words, his dissent from all our Orthodox Divines, which had beene before written of Justification, saying, I am in∣forced to dissent from them all; He in that booke laboured to make a shew of consent with them, and did wrest some of their doubtfull speeches to countenance his Soci∣nianisme. This booke intituled De Reconciliatione some of his fi∣ery factious, and zealous disciples with much difficulty, after it was rejected at Leiden and Amster∣dam, procured it to be printed at their owne cost, brought over the Copies and sold them under hand in London. And out of it (wee may justly suspect, that this Scrib∣ler and babler hath stollen the most part of his conclusions, argu∣ments
and distinctions, for I am informed that he is a great admi∣rer of that book, and of the Author also. So that if this Socinian Iohn will and must needs have, and u∣surpe that high Title which our Sa∣viour gave to Iohn the Baptist, and will bee called (as his disciples stick not to stile him) the shining light of the Church in these last dayes: Surely he is but a borrow∣ed light or rather a wandring light, like that ignis fatuus which in darke nights leadeth the follow∣ers into ditches, loggs, praecip∣ces, and breakneck downfalls, as the Philosophers write of it.
For the recalling of the ignorant who are by him seduced, for the confounding of them who are by him perverted, and for the stop∣ping of the foule lying, and slan∣derous mouthes of those factious sectaries his followers, of a scar∣red conscience, who as they have his person in high admiration, so also are bold to revise and defame all godly and learned Preachers,
who oppose his errours and preach against them. I will spend a few spare houres to sift his written dis∣course, at least so much of it as is come to my hands; hoping by evidence of truth, plaine Scrip∣tures, solid reasons, and testimo∣nies of the best writers, to make it manifest to GODS people, that he is a mere Socinian Sophister, and dangerous seducer, and that his discourse is an hotch potch of pestilent errours, and full of ••e••gi∣versations, contradictions, and per∣verse wrestlings of Scriptures, and of the words and writings both of Ancient and moderne Divines. And that neither he himselfe▪ nor his clamarous disciples may have the least colour, or occasion to complaine, that I have not dealt fairely with him. I will first set downe his Socinianisme, word for word out of his owne writings, without concealing any word or sentence. And to every part there∣of I will oppose the contrary do∣ctrine of Christ under the name
of Christianisme. And first I be∣gin with his preface, with which he begins his first Chapter.
FOr the cleare understanding of the state and drift of the que∣stion, something would be premi∣sed, which for the evidence sake might be privileddg and exemp∣ted, from passing under much dis∣pute and contradiction: yet if any thing be not sufficiently prepared for assent in the briefe proposall of it, the ensuing discourse will la∣bour to reconcile the disproporti∣on; And in the progresse make sa∣tisfaction for what it shall receive upon curtesie in the beginning.
THis short Preface doth by the affected stile, and phrase of it discover the Author to bee one, who hath studied to preach him∣selfe
more then Christ, and to set forth his owne absurd conceits in the entising words of carnall wise∣dome, not to declare the Testimo∣ny of GOD in Apostolicall plaine∣nesse, nor in demonstration of the Spirit,* 1.1 and of power as Saint Paul did. The loftie words, and short cut speech which hee useth here, and in this ensuing discourse, are so farre beyond the capacity of his rude unlearned followers, that his wooden pulpit shall assoone as they understand them, unlesse he first teach them his Gramma∣ticall skill, before hee admit them into his Theologicall auditorie. But belike hee knowes the ready way to catch the wavering, unsta∣ble, and giddie multitude, those wandering Starres of these last times, who are like clowdes with∣out water▪ carried about with windes of every new and strange Doctrine, and of all people are the fittest to bee his disciples. For the mouth which speaketh great swelling words, is admired of
them who have mens persons in admiration; and farre fetcht phra∣ses are fine fooleries to tickle the itching eares, and win the hearts of such as desire to seeme and bee counted something, when indeed they are nothing but bubbles, and empty bladders, who as they ad∣mire every bewitching Simon Ma∣gus, as the great power of GOD, and extoll to the Skies his most cursed errours: So they abhorre and revile all sincere and godly Preachers, rebukers of their mad∣nesse, blaspheme GODS word in their mouthes, and speake evill of the good things, which they un∣derstand not, untill in the gain∣saying of Core they utterly perish.
Moreover, to give him his due, he appeares to mee in his stile and phrase, a very skilfull Artist in his owne way, as cunning as the sub∣tle Serpent, in cloathing and trim∣ming his strange Doctrines, with strange conceited words fited to them, by which they who affect strange novelties, may easily be al∣lured
and insnared. But when the children of truth hunt him by the smell, and strong savours of his rankling errours (which stink as well as fret like an eating Cancer) and are ready to catch him; hee doth by his inkhorne termes so obscure and darken his meaning, that onely they who have a sharp, quick and strong sight, can lay fast and sure hold on him. Wee may well resemble him to the crafty fish Sepia of which we read, that when she is pursued and ready to be taken, she spueth forth a black inke wherewith she darkneth the waters round about, and so escapes away in thick darknesse, through which she cannot be seene and di∣scerned.
But to omit his stile, and to come to the matter of his preface, it is a promise and pretence of somewhat by him premised, which shall serve for the cleare under∣standing of the state of the que∣stion, and for evidence sake might be priviledged, from passing un∣der
much dispute and contradicti∣on; but hoc aliquid nihil est, this something is nothing, we find no performance of promise nor truth, in what hee pretendeth; neither his briefe proposall, nor his ensu∣ing discourse gives us any satisfa∣ction; neither can his beginning, progresse, or ending receive from us any thing upon curtesie. For if any come to us and bring not the true Doctrine of Christ, but dam∣nable Socinianisme, errour, and heresie, we must not show so much curtesie, as to bid him God speed. 2 Iohn 10.
[ 1] THe first Chapter of his Socinia∣nisme, which he cals his premi∣sing of somewhat for cleare under∣derstanding of the state, and drift of the question, consists of sixe parts. In the first part he goeth about to rehearse the severall sig∣nifications of the words justifica∣tion
and justifying, and to deter∣mine in what sense the words are used in those Scriptures, which speake of the justification of a sin∣ner before GOD.
In the second he layes downe [ 2] 4. Propositions, which he takes for granted on all hands, and by none denyed but Heretikes.
In the third he comes to speak of imputation of righteousnesse, for [ 3] justification, or rather of somewhat which God in the act of every mans justification doth impute, for or instead of righteousnesse, to in∣vest him in all priviledges of a man perfectly righteous; and with∣all to shew the reason of this im∣putation, and afterward to de∣termine that Faith is that some∣what imputed.
In the fourth part hee shewes first negatively, how Faith is not [ 4] imputed, and excludes out of his question fiue severally quaeres. Se∣condly affirmatively, that Faith (as he holds it to be imputed) is opposed to the righteousnesse of
Christ, as to a competitor which receives the repulse.
In the fift part (to cover the [ 5] shame and scandall of his Hereti∣call opinion) he doth admit Christs righteousnesse into part of the ho∣nour for peace, and fashion sake, as Esau was admitted unto some vanishing participation▪ of some temporary blessings with Iacob. For he forgeth a strange and false kind of imaginary imputation of Christs righteousnesse, unto which he laboureth to wrest the words of Luther, Calvin, and the Ho∣milies and Articles of our English Church.
[ 6] In the last part hee undertaketh to shew more light, that it may be seene to the bottome clearely, what he affirmes and what he de∣nyes in the question propounded; The particulars whereof we shall see when I come to the answer of them. But first I will begin with the first part, and will proceed to answer the rest in order.
THat the termes of Justifying,* 1.2 Justification, &c. are not to be taken in this question, (nor in any other that are usually moved about the Justification of a sinner) either 1. Physico sensu, in a Phy∣sicall sence; as if Justification signified to make just with any ha∣bituall, actual, or any positive, or inhaerent righteousnesse. 2. Sen∣su forensi proprie dicto, in a juridi∣call, or judiciary sense, properly so called, when the Judge hath onely a subordinate or derived power of judging, and is bound by oath, or otherwise, to give sentence ac∣cording to the rule of the Law; as to justify were to pronounce a man just▪ or to absolve him from punishment, according to the strict termes or rules of that Law wher∣of he was accused, as a transgres∣sor, though this sense be received, and admitted by many. But 3. and lastly, Sensu forensi improprie
dicto, in a Iudiciary sense lesse pro∣perly, and usually so called. viz. Where he that sits Judge, being supreme Magistrate, hath an Inde∣pendency, and Soveraignety of power, to moderate, and dispense with the Law, as reason and equi∣ty shall require: So that justify∣ing in this question, imports the discharging or absolving of a man from the guilt, blame, and punish∣ment of those things, whereof he is or might justly be accused; not because he is cleare of such things, or justifiable according to the let∣ter and strictnesse of the Law, (for then he could not be justly accu∣sed) But because the Judge ha∣ving a sufficient, and lawfull So∣veraignety of power, is willing upon sufficient, and weighty con∣sideration, knowne unto himselfe, to remit the penalty of the Law, and to deliver and discharge him, as if he were an Innocent, and righteous man. As for that Phy∣sicall sence of making just by in∣haerent righteousnesse, though Bel∣larmine
and his Angels, earnestly contend for it, yet till the Scrip∣tures be brought low, and Etymo∣logie exalted above them; til use and custome of speaking, deliver up their Kingdome into the Car∣dinalls hand; that sense must no way be acknowledg'd, or receiv'd, in this dispute: yet, (to give rea∣son and right, even unto those that demand that which is unreasona∣ble) Its true, that GOD, in, and up∣on a mans Justification begins to justifie him Physically, that is to infuse habituall, and inhaerent righteousnesse into him. But here the Scriptures, and the Cardinall, are as far out in termes, as in 1000. other things they are in substance and matter: That which hee will needs cal Justification, the Scripture will as peremptorily call Sanctifi∣cation. Concerning that other sense of judiciary Justification, u∣sually so called; wherein the Iudge, or justifier, proceeds upon legall grounds, to acquit, and absolve the party guilty, and accused, neither
can this be taken in the question propounded, except the Scripture be forsaken, because the Scripture constantly speakes of this act of GOD, Iustifying a sinner, not as of such an act whereby he will either make him, or pronounce him le∣gally Iust, or declare him not to have offended the Law, and here∣upon justifie him, but as of such an act whereby he freely forgives him all that he hath done against the Law, and acquits him from all blame, and punishment due by the Law, for such offences: So that in that very act of GOD, by which he justifies a sinner, as there is a discharge from all punishment due unto sinne, so there is a profession withall, or plaine intimation of the guiltinesse of the person, now to be justified, according to the Law, and that he is not acquited, or discharged, upon any consi∣deration that can be pleaded for him according to the Law: but that consideration upon which GOD proceeds to justifie him is of another order: the consideration
of somewhat done for him in this case, to relieve him out of the course or order and appointment of the Law. He whose Justifica∣tion stands (whether in whole or in part, it's not materiall here) in the forgivenesse of sinne, can in no construction be said to be Iustified according to the Law, because the Law knowes no forgivenesse of sinne, neither is there any rule for any such thing, nor the least inti∣mation of so much as any possibi∣lity of any such thing there. The Law speakes of the curse, death, and condemnation of a sinner; but for the Justification of a sinner, it neither takes knowledge nor gives any hope thereof.
IN this first part here are onely three significations of the word Justification, and Iustifying, rehear∣sed. The first is Naturall, or Physi∣call; that is, making a man just with habituall inhaerent righte∣ousnesse.
The second is a Iudiciary sense,
properly so called, when a subor∣dinate Iudge doth according to the strict termes, and rules of the Law, acquit, and absolve a man from punishment (which is due by the Law to him being a transgressor) and doth pronounce him just.
The third is a Iudiciary sense, lesse properly so called, when a su∣preme Iudge, by soveraignety of power, doth acquit and absolve a man, and remit the penalty of the Law, which he deserves, upon weighty consideration, knowne to himselfe, and doth deliver him, and discharge him, as if he were an innocent, and righteous man.
The first Physicall sense, he re∣jects, and playes upon Bellarmine, for reteining, and using the word Iustifie, in that sense: And yet he himselfe immediatly acknowledg∣eth, that GOD upon a mans Iustifi∣cation, begins to Iustifie him Phy∣sically, by infusing into him habi∣tuall, and inhaerent righteous∣nesse: But this (he saith) is in Scrip∣ture called Sanctification.
The second sense he also dis∣claimes, and in this dispute em∣braceth the third sense, to wit, that Iustification signifies GODS forgiving a man freely all that he hath done against the Law; and his acquiting, and discharging of a man from the guilt, and punish∣ment, due by the Law, for such offences; not for any considerati∣on which can be pleaded for him, according to the Law, but for som∣what done for him in this case, to relieve him out of the course, or∣der, and appointment of the Law: His reason why he embraceth this sense, is because he conceives Iu∣stification to stand in forgivenesse of sinne, which belongs to the Law in no respect at all.
In all this part, and passage, I find not one particle of solid truth, but many grosse errors, and fals∣hoods; for of all the three signifi∣cations, of the word Iustifie, by him here named, onely the first may passe in some tollerable con∣struction, but not in his sense: for
though GOD in the creation made our first Parents after his owne I∣mage and similitude, in perfect righteousnesse, indued with a na∣turall, and habituall uprightnesse, conformable to his revealed will, and Law; and in this respect may be said to have Iustified, that is, made them upright, as the wise Preacher saith, Eccles. 7.29. GOD made man upright: Yet whether this act of creation was a Physicall act of GOD, or rather a voluntary act of his will & of his wisdome, and counsell, and so may be called Artificial, is something disputable. As for the framing and making of the man Christ, the blessed seed, by the power of the holy Ghost, pure, holy, upright, and iust from his first conception; this was a spirituall and supernaturall act, and the holinesse and righteousnesse was a supernaturall gift given from above, not introduced by naturall generation, nor raised from naturall principles. That making of men righteous in their
sanctification, which Bellarmine speaks of, is not iustification in a naturall, but in a spirituall sense▪ For the spirit of GOD worketh those habits, and graces of holi∣nesse in men, whom GOD hath be∣gotten of his owne will in the word of truth. And therefore when Bellarmine or Goodwin, or any other call this a Physicall iu∣stifying, they erre grossely. For if it be any iustification at all, it is spirituall and morall. But for my part, I finde not that by the Spirit of GOD in Scripture, any habituall holinesse of men begun in this life, is called righteousnesse simply in it selfe. But as the Saints regenerate, and faithfull are cal∣led righteous in respect of their communion with Christ, and participation of his righteousnes: So their sanctity or habituall holi∣nesse, is called righteousnesse, not simply in it selfe, but by coniuncti∣on with the righteousnesse of Christ, the head of the body: which as it iustifies them by con∣stituting
and making them righte∣ous: so also it iustifies their re∣ctified holy actions, which they performe by the mo••ions of the spirit, and by Faith in Christ, (as learned Beza well observed, and truth affirmeth. Lib. contra Ano∣nymum,) and their sanctification cannot be called iustification, but by reason of coniunction with iu∣stification in the same person. For if it were possible for a sinfull man to be made perfectly holy, and conformable to GODS Law, in his owne person: yet having former∣ly transgressed the Law, and failed in many things; ••his n••w confor∣mity to the Law, by reason of those sinnes, and failings will prove a lame righteousnesse, not fit to satisfie the Law, and to be accepted for perfect righteousnesse to justification, because if a man keepe the whole Law, and faile in one point, he is guilty of all. Iam. 2, 10. No righteousnesse can justifie, which is not a perfect obedience, and conformity of the
whole man, to the whol, law in his whole life, frō the beginning to the end. Secondly, that signification of the word Iustification, which hee calls a judiciary sense, properly so called, is, (as he describes it) a foolish fiction of his owne braine: for never did any but a mad-man dreame of Iustifying sinners by a subordinate Judge, absolving them from punishment, according to the strict termes, and rules of the Law; for that were to give a false sentence, and to pronounce a man free from all transgression of the Law, and a perfect fulfiller of it in his owne person. All our lear∣ned, and Iudicious Divines, doe hold that the full satisfaction and obedience of CHRIST being com∣municated, and imputed to true believers, they are absolved, and have their sinnes pardoned, and are counted, and iudged righteous by GOD: as men who have satis∣fied the Iustice, and iust Law of GOD, by CHRIST their head, and surety, not in their own persons, which the Law in strict termes requires, & this is justification in
the Iudiciary sense, which is ap∣proved by the learned.
Thirdly, that Iudiciary sense, improperly so called, which he ap∣proves, & allows in this dispute, is an Hereticall, and Socinian con∣ceipt; for so long as GOD the su∣preme Iudge of all the world, is immutable, and infinite in Iustice, he neither can, nor will dispense with his eternall iust Law, in any iot, or tittle, but will have it per∣fectly fulfilled either by our selves or some sufficient surety in our be∣halfe, and will forgive no sinner, without a full suffering, and satis∣faction, made to the Law in the same kind which the law requires, though not in every mans person; and this full satisfaction must be communicated to every one, and made his owne by union, with CHRIST his head; before that GOD will iudge or account him righteous, and pardon al his sinnes. To imagin a somewhat, in conside∣ration whereof GOD forgives sin∣ners, and accepts them as if they
were righteous; besides, the full satisfaction of GODS Justice, and just law, is to conceive GOD to bee mutable, and not the same in his infinite justice at all times; and to affirme it, is Samosatenian, and Socinian Blasphemy.
Fourthly, in arguing against the second sense by him propounded, he wrestles with his owne sha∣dow, and fights against a fiction of his owne braine, and discovers his blindnesse, and ignorance of the dictinction, and difference be∣tweene Legal, and Evangelicall justification, and righteousnesse: Legal righteousnesse is the condi∣tion of the first covenāt of works, and consists in perfect conformity, and obedience to the law, perfor∣med by every man in his owne person, and no man can be legally justified but by his owne personall righteousnesse. Evangelicall righ∣teousnesse, is CHRISTS perfect righteousnesse, and fulfilling of the Law in the behalfe of all the elect and faithfull: It was not the
Law, nor our works of the Law, which moved GOD to give CHRIST to be our surety and re∣deemer; but he of his owne free love and bounty gave Christ, and Christ the Sonne of GOD out of his love, humbled himselfe to be∣come man, and to fulfill the law for us. Neither doe wee obtaine Communion of Christs satisfaction and righteousnesse, by the workes of the Law; but by the Gospell preached & believed as the Apostle teacheth, Gal. 3.2. And therefore though Christ his righteousnes be a perfect fulfilling of all obedience, which the law requires of man; & GOD did exact of him every far∣thing, of our debt, both in active, and passive obedience, and in re∣spect of the matter and substance, his satisfaction may be called after a sort legall, and is so called by Lu∣ther: yet as it was for us, not for himselfe, and performed by him our head, not by every one of us in our owne persons, and is recei∣ved and applied by Faith, not by
our workes of the Law, and is brought unto us by the Gospell, not by the Law, and is given to us freely by GODS grace, not merited or procured by any thing in our selves; so it is not legall but Evangelicall, and GODS justi∣fying of us, and counting us righ∣teous by it, is not a proceeding upon legall grounds, nor pronoun∣cing us legally just, as this calum∣niator doth, either foolishly ima∣gine, or falsely slander and misre∣port our Doctrine.
Fiftly in arguing for his owne false, and forged sense of the word Justification, he hath three reasons all which are for us, and prove our Doctrine not his opinion. For if this make a sense of the word Justification, good, because it doth intimate the former guilti∣nesse of him that is justified, as wel as it doth discharge him from all punishment, (which is his first reason) then is our Doctrine of ju∣stification by imputation of Christs satisfaction for all our sinnes, very
good and sound, for it intimates a guiltinesse in him who is to bee iustified, as well as a discharge from punishment. Secondly we doe not plead for our iustifica∣tion, any consideration according to the Law, that is, wee doe not plead our owne innocency, nor satisfaction and righteousnes per∣formed in our own persons; but we plead more then somewhat done for us, even all Christs obedience active and passive, by GODS free grace communicated to us, not obtained, or merited by our works of the law. Thirdly though the law iustifies no sinner, but threa∣tens the curse, death▪ and condem∣nation as the due reward of the transgressors of it: Yet it iustifies all who are free from all sinnes committed against it, and are made righteous by the perfect fulfilling of it to the utmost. And there∣fore when the Gospell hath brought us to the Communion of Christs full satisfaction, by which we are made free from all sinne,
and perfect fulfillers of the law in him our head; as GOD doth for∣give us our sinnes, and counts us righteous: so the law is no more against us, 1 Tim. 1.9. but is witnesse for us, that in Christ we are worthy of remission and iusti∣fication. By this are manifest the grosse errours, and absurdities which he uttereth in this first part of his preparative Chapter.
But that his ignorance in the Doctrine of justification, may more fully appeare, I will lay downe the severall significations of the words, justification, and ju∣stifying, wherein the Spirit of God doth use them in the holy Scrip∣tures.
First the word iustifie, and iu∣stification [ 1] signifie, making men righteous, or constituting or set∣ing them in the state of righteous∣nesse. This signification is justifi∣ed by several testimonies of Scrip∣ture, as Rom. 5.19. Where ma∣ny are said to be made, or constitu∣ted righteous by the obedience of
Christ, even as by Adams disobe∣dience many were made sinners, and 1 Cor. 1.30. and 2 Cor. 5.21. Where Christ is said to bee made unto us righteousnesse, and wee are said to be made the righteous∣nesse of God in him. And Rom. 3.24. and 4, 5. Where we are said to be iustified freely by his grace, through the redemption which is in Christ. And God is said to ju∣stifie the ungodly, which cannot be meant of counting judging, and pronouncing, but of making them righteous by the Communion of Christs righteousnesse. For to iu∣stifie the wicked by judging and pronouncing them righteous, without making them such, is a∣o••mination to the LORD, Prov. 17.15. And in this sense Prea∣chers of GODS Word are, as in∣struments under GOD, said to iu∣stifie many by bringing them un∣to righteousnesse, and are called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 iustifiers, Dan. 12.3. This iustifying wee may very fitly call radicall, or fundamentall iu∣stification.
This Luther and o∣ther learned Divines call actionem individuam, because it is GODS action of communicating Christs righteousnesse in a moment, and not by degrees successively, and in it men are mere patients, and do not worke with GOD, no more then Adam did in GODS first crea∣ting of him upright, in his Image: Even regenerate Infants may thus be iustified, and are iustified before they actually beleeve.
Secondly the word iustifie, sig∣nifieth GODS iustifying of men by [ 2] Faith, that is, his counting and re∣puting them righteous, upon their actuall beleeving, and his enable∣ing them to feele themselves par∣takers of the righteousnesse of Christ, and to enioy it by Faith, in this sense the word is used, Rom. 4. Where GOD is said to iustifie us by imputing righteousnesse, and counting Faith for righteous∣nesse, that is, counting a true be∣leever a righteous person. And thus the word is to bee taken,
where we are said to bee iustified by Faith, without the workes of the Law. The Apostle doth much urge, and presse this iustification, Rom▪ 4 and Gal. 3. because though in this taken actively, GOD onely acteth: yet taken passively as it is received of us, and we by Faith feele and discerne in what account we are with GOD, and by beleev∣ing enioy Christs satisfaction for remission of sinnes, and for righte∣ousnes, wee may be said to worke with GOD, by way of receiving, as a begging hand doth in receiv∣ing gifts freely given, and put into it. This iustifying doth necessa∣rily presuppose the former, and doth assure us of it. For the iust GOD, whose iudgement is accord∣ing to truth, cannot r••pute us righteous, till we have communi∣on of Christs righteousnesse, and be thereby truly righteous. And this Justification Divines call im∣putative. It springs from the for∣mer as from the root, and is buil∣ded on it as on the foundation.
Thirdly, this word iustifie, sig∣nifies a manifesting and declaring of men to be righteous and iustifi∣ed, and that three wayes. First in foro conscientiae, in the court, or iudgement of our own conscience, when a man being troubled in his conscience with the sight of his sinnes, and his want of righteous∣nesse, after humble prayer, and poenitent seeking, receives either the inward testimony of the Spi∣rit, and is enlightned by GOD, to see that he is in the state of righte∣ousnesse absolved and iustified; or by inward sense of his sanctifica∣tion, Faith, and other graces pro∣per to the righteous iustified; is declared and made manifest to his owne conscience, that he is justi∣fied and righteous, and hath all his sinnes pardoned, and is accept∣ed of GOD for a righteous man. This is that which wee are taught by Christ to pray for in that peti∣tion, forgive us our debts or tres∣passes, 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 consci∣ence, 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 enable∣ing us, and moving us to doe such workes, and bring forth such fruites as are by his word conti∣nually pronounced, and proclaim∣ed 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 inte∣grity of his life, he knoweth hee shall be justified: as afterward he did cap. 31. and was thereby de∣clared to be righteous, and so justi∣fied. 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 ju∣stified, and righteous in the uni∣versall 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Justificati∣on of life, and is opposed to the sentence of everlasting condemna∣tion.
These are all the significa∣tions of the word (iustifie) recor∣ded in the Scriptures; And this great promiser here sheweth him∣selfe 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.
* 1.3THat Iesus Christ the naturall sonne of GOD, and supernatu∣rall sonne of the Virgin Marie, ran a race of obedience with the Law, (as well Ceremoniall as Mo∣rall) and held out with every let∣ter, iot and title of it, as farre as it any wayes concerned him, dure∣ing 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 re∣maines 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 [ 2] as a Lamb, without spot in sacri∣fice 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 bap∣tized into the same spirit of errour with him.
I conceive it to bee a truth of greater authority amongst us, then [ 3] 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 righteous∣nesse or absolution from sinne, and condemnation which is given to every man in his iustification, is
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somewhat, yea a principall part of that great purchase, which Christ hath made for the world: even as GOD for Christs sake freely for∣gave 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.
[ 4] It's a truth which hath every mans iudgement concurrent with it, that Faith is the condition ap∣pointed 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.
IN this second part he doth pro∣mise 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 him∣selfe. 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 righ∣teousnesse of the Law; what use is there of Christs being GOD in our nature? For all Orthodox Di∣vines 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 im∣puted. This communion and im∣putation 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 e∣very 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 con∣tinued in the flesh: and he dorh hereafter roundly affirme, that Christ was bound to fulfill the Law for himselfe, which is in ef∣fect, a denying of his eternall God-head: for if he be GOD, infi∣nite 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. saying, To us a Child is borne, and to us a Son is given.
Thirdly, as he denies the satis∣faction of Christ to be imputed to us, so he denies the imputation of our sinnes to Christ; and that ve∣ry closely, and cunningly, under colour of that challenge which Christ made to the Iewes, which of you can convince me of sinne? For our Saviour speakes of sinne committed by himselfe, and such aspersion none can say upon him; But all our iniquities GOD laid upon him, and he bare all our sinnes, Esa. 53. And was made sinne for us, 2 Cor. 5, 21. and to cast this aspersion of all our sinnes on him, is a sure foundation of the peace, and safety of the Church.
In the second proposition, hee doth most notoriously aequivocate, and play the Hypocrite; First in that he seemes to acknowledg the
sacrifice of Christ to be an attone∣ment, and satisfaction for the world, and a propitiatory sacrifice for the sinne of it. Secondly, in that he denyeth his Lord, and Master Socinus, and calles the Spi∣rit which wrought in him a Spirit of error; whereas indeed he him∣selfe is lead by the same Spirit, and doth deny Christ to be the propiti∣atory sacrifice for our sinnes, as far as Socinus ever did: For in a pro∣pitiatory sacrifice, offered to purge sinne, and to make attonement, there were three necessary requi∣sits: First, the thing offered, must be of his owne proper goods, for whom it was offered, so the Law required, and therefore David durst not offer for his sinne, that which was not his owne, Purcha∣sed with his money, 2. Sam. 24, 24. Secondly, the owner, whose expiatory sacrifice it was, did lay his hand upon the head of the Beast which was to be offered, and thereby in a type imposed all his sinne, and guilt upon it, so that
it became 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his sin, & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his guilt, Levit 5, 6. and Exod. 30.10. and did beare upon it all his sins, Lev. 16.22. Thirdly, this sa∣crifice offered up by the Priest in that manner which GOD praescri∣bed in the Law, GOD accepted as a propitiation for him, it was set on his skore, and covered his sinne, as the Hebrew words signi∣fie, Levit. 1.4. He who denies any one of these, overthrowes the sacrifice of attonement. Now this dissembler doth with Socinus de∣ny all these things in Christs offe∣ring of himselfe a sacrifice of at∣tonement to purge sinne. First he denies the true reall Spirituall uni∣on betweene Christ, and the per∣sons pardoned, and justified; by which Christ, and they are made one body, and hee is their head, and they his members; For if he, and the faithfull be one, then all his goods are theirs, and their debts are his, and his satisfaction, and righteousnesse is theirs, and is set on their skore, which he denyeth,
and altogether opposeth, and so denyes their interest, and proprie∣ty in Christ, and their union with him, as his Master Wotton did, in expresse word: In his Essayes of Justification. Secondly, he also denieth that the sinnes of the faith∣full, were layd on Christ, and im∣puted to him; and in this he char∣geth GOD, with notorious in∣justice, who laid the punishments of all our sinnes on Christ, without the sinnes: For he saith, that Christ bare the punishmēts, though hee had no share in our sinnes by any imputation. Thirdly, he de∣nyeth that the sacrifice of Christs suffering, and obedience offered up by him, is imputed to us, set on our skore, and accepted for us. And thus in the doctrine of Christs sanitisfaction, and attonement, he declares himselfe a true disciple of Socinus, lead by the same spirit of error, and of the same opinion, though in words he denyes it. And what he here seemes to grant, is no more but what all Socinians yeeld unto.
In the third proposition, viz. that Christ is the sole, and entire miraculous cause, of every mans justification, &c. Hee doth aequi∣vocate, and delude the simple, and while hee deceives them, hee is deceived himselfe, as the Apostle saith of wicked seducers, 2 Tim. 3, 13. For if he doth understand his owne words, that Christ is the sole meritorious cause of every mans justification, that is justified by GOD, he must needs grant that Christs satisfaction, made to GODS justice, and his perfect righteousnesse, as it is meritorious, and of great value in it selfe; so it is appropriated, communicated, & imputed to him; that is, it is made actually meritorious for him, and makes him worthy to be counted righteous, and to be iustified; for his words signify so much, though hee is in his purpose and meaning, as contrary, as darknesse is to light: for he meanes no more, but that Christ meritted for himselfe, that GOD should gratifie, and ho∣nour
him with the justification of those that believe in him, so hee explaines himselfe in the last words. It is certaine that a thing may be merritorious in it selfe, for the worth of it, but it cannot be meritorious to any particular per∣son, till it be appropriated to him▪ and set on his skore. Wotton his Master, (this point being proved to his face with undeniable argu∣ments) was driven to disclaime the word (merit) denyed Christs meritting, for the faithfull, and rejected it as a thing not named in Scripture, in his Essayes of Justifi∣cation. Besides this deceiving of himself••, and misconceiving of his owne words, I find here much ab∣surdity: First, in that he is wa∣vering, and not setled in his Iudg∣ment, for in many places he holds faith to be the righteousnesse of a man justified; and here he calles absolvtion from sinne, and con∣demnation, the righteousnesse which is given to every man in his justification: I grant that in
a man iustified, there is no righte∣ousnesse inhaerent, but his cleane∣nesse from guilt of all sinnes, both of commission, and omission, and in this sense, Calvin, Luther, and others say that all the righteous∣nesse, in a man iustified, is the re∣mission of his sinnes, that is, his cleanenesse from the guilt of them, but this is not the righteousnesse which iustifieth him, and which is communicated to him, to make him cleane, and to worke this cleannesse from the guilt of his sin, that is, the righteousnesse inhae∣rent in Christ, which makes him cleane, and puts him in a stare of righteousnesse before GOD: but this profound Doctor, with that stamp, and superscription of ratio∣nall authority, which hee concei∣veth to be set on him, hath not yet searched into the deep things o•• GOD.
Secondly, he is most absurd in imagining that Christ hath pur∣chased favour, and honour, wit•• GOD, that he might iustifie the•…•…
that believe in him by Procuring, that faith in a proper sense should be accepted for righteousnesse: For Christ as he was GOD, & man, was infinitely of himselfe in fa∣vour and honour with GOD, and humbled himselfe onely for us▪ and in our behalfe fulfilled the Law; not to purchace honour, and fa∣vour, to himselfe, nor to make himselfe worthy to be gratified, and honored by GOD, as hee affir∣meth. Thus wee see his absurdi∣ties, and his deceiving of him∣selfe.
[ 4] The fourth proposition is, that faith in the judgement of e∣very man, is the condition requi∣red by GOD, on mans part, to bring him into that communion of justification, and redemption, which Christ hath purchased &c. In which I finde delusion, and fals∣hood: First hee doth not meane a gift, grace, or Spirituall qualifica∣tion, appointed by GOD, by which as by the hand of the soule stretch∣ed out, wee must lay hold on
Christs satisfaction, and righteous∣nesse▪ for justification, and redemp∣tion, (though his words pretend so much) but hee meanes that faith is the condition of the new cove∣nant, which man must on his part performe, in stead of all righteous∣nesse, which the Law requires; and so it is in the new covenant, the condition of life; as workes of the Law, and of righteousnesse, were the condition of the old co∣venant: This is the very haeresie, and damned error of Socinus. Se∣condly, he doth here make the co∣venant of grace, a covenant of life, not freely, but upon a condition▪ performed on mans part, and so a covenant of workes, contrary to Scripture, Rom. 11.6. Thirdly, hee erres grossly, in imagining faith not to be a free gift of grace, but a worke performed on mans part, as workes were required in the old covenant. Fourthly, hee falsely chargeth all honest, and godly men, to be of his judgment. I know that all Orthodox Divines,
abhorre and detest this opinion. Fiftly, hee affirmes a manifest un∣truth, in saying, that without be∣leeving, none can have part in justi∣fication, and redemption; for no regenerate Infants, which die in their Infancy, do actually believe▪ and yet being by the Spirit of re∣generation engraffed into Christ, they have communion of his ran∣some and righteousnesse, are justifi∣ed before GOD, and saved.
* 1.4IT's evident from the Scriptures, that GOD in the act of every mans justification doth impute, or account righteousnes to him, or ra∣ther somewhat for, or in stead of righteousnes, by meanes of which imputed, the person justified pas∣seth in account as a righteous man (though hee be not properly, or perfectly such) and is invested ac∣cordingly with those great privi∣ledges of a man perfectly righte∣ous,
deliverance from death and condemnation, and acceptation into favour with GOD. The rea∣son of which imputation, or why GOD is pleased to use an expressi∣on of righteousnesse imputed, in or about the justification of a sin∣ner, seemes to be this, the better to satisfie the naturall scruple of the weake, and feeble conscience of men, who can hardly conceive, or thinke of a justification or of being justified, especially by GOD, without a perfect legall righteous∣nesse. Now the purpose and coun∣sell of GOD in the Gospell, being to justifie men without any such righteousnesse: the better to salve the feares of the conscience touch∣ing such a defect, and to prevent and stay all troublesome thoughts, or quaeres which might arise in the mindes of men, who when they heare of being justified, are still ready to aske within them∣selves, but where is the righteous∣nesse▪ conceiving a legall righte∣ousnes to be as necessary to justifi∣cation,
as Isaac conceived of a Lamb for a burnt offering, Gen. 22. He (GOD I meane) is graci∣ously pleased so far to condescend to men in Scripture treatie, with them about the weighty businesse of justification, as in effect to grant and say to them, that though hee findes no proper or perfect righteousnes in them, no such righteousnesse as passeth under the name of righteousnes with them: yet if they truely beleeve in him as Abraham did; this beleeving shall be as good as a perfect com∣pleat righteousnes unto them, or that hee will impute rihteousnes to them upon their beleeving.
THe first thing in this passage, to wit, GOD imputing righ∣teousnesse to every man in his ju∣stification, is a thing evident by the Scriptures, and I willingly grant it. But I abhorre and de∣test as heresie, that which he adds out of his owne conceit, to wit, that GOD doth rather impute
somewhat in stead of righteous∣nes, which cannot make a man properly or perfectly righteous. This is a blasphemous imagination, that GOD can iudge falsly, and account a thing for righteousnes which is not, and esteeme a man righteous who is not properly righteous. Secondly that which immediately followes is no lesse blasphemous, to wit, that a man may be invested by GOD, with the great priviledges of a man per∣fectly righteous, namely deliv••∣rance from sinne and condemnati∣on, and acceptation, into favour with GOD, though he be no such man. For hereby GOD is charg∣ed either with injustice and ini∣quitie, or with errour in his judge∣ment. Thirdly his taking upon him to give a reason of GODS purpose, and counsell, is Lucife∣rian pride and presumption. For who knoweth the minde of GOD, or hath beene of his counsell, Rom. 11.34. Saint Paul who was taken up into the third hea∣ven,
could never finde out any such counsell of GOD, neither durst give a reason of GODS pur∣pose and counsell, but onely the good pleasure of his owne will. Fourthly in the declaration of his reason I find many errours, and untruths, as first, that a mans con∣science can hardly thinke of being justified by GOD, without a per∣fect legall righteousnesse. Every regenerate man and true beleever can upon his owne knowledge, and experience give him the lye, and tell him that the weakest con∣science of any, who hath true Faith, being taught by the Gospell, can very easily thinke and beleeve, that GOD justifies him by an E∣vangelicall righteousnesse, even Christs perfect fulfilling of the Law, which is farre more perfect then that legall righteousnesse, which the Law requires of every man in his owne person. This Abraham beleeved, and was fully perswaded of it, this David pro∣fesses, and Saint Paul preached, and
I know no true Christian, who doth not both thinke and beleeve it. If any man be found doubting of this, it is because the spirit of Antichrist and Socinus doth worke strongly in him. Secondly the thing which he imagineth, being so notoriously false there can be no reason given of it, but a reason as false as the thing it self. And indeed so it is here. For first hee assure, most falsely that GODS purpose in the Gospell, is to justifie men without any such righteousnesse, as the Law requires in every man, that is the perfect fulfilling of the Law. For though GOD doth not purpose to iustifie men by their owne fulfilling of the Law, every one in his owne person: yet by Christs righteousnesse and his ful∣filling of the Law in their stead, and by communicating and impu∣ting that righteousnesse to them, he purposeth in the Gospell, and professeth that men shall bee and are by him iustified, and this is in Christ such a righteousnes as the
Law requires, for proofe of this see Rom. 8.4. and 10.4. Second∣ly the fathers upon GOD his own false and wicked conceits, to wit First, that GOD goeth about to cure an infirmity in his people, which is not to be found in any of them, after they are called to be∣leeve in Christ, and to be his peo∣ple; for then 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 consci∣ences 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 righ∣teousnes 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, ac∣knowledge that upon a mans be∣leeving 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 righte∣ousnes, or that GOD should ac∣cept it in stead of perfect righte∣ousnesse, and rather then the righ∣teousnes 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 rea∣son tell mee, and GODS word teacheth▪ mee plainely: Then what is become of his consci∣ence, who contrary to all truth and reason, and the common con∣science of all men, will teach iusti∣fication, without any true righ∣teousnesse 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.
SO that now the state and drift of the question is, not either First whether Faith without an ob∣ject 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 soul••, or a wise man without his
witts, as a Faith without an ob∣ject; much lesse was such a Faith conceived by any man, to bee im∣puted for righteousnesse.
IN the fourth part, or passage, he first propounds five foolish quae∣res, which he denieth to concerne the state of the question. Second∣ly, he propounds a sixt quaere, and that in plaine, and precise termes hee affirmes. I will first particu∣larly answere the 5. quaeres: and after lay downe the ••i••t at large, and addresse my selfe to the confu∣tation of his discourse upon it.
And first, whereas he pronoun∣ceth him a mad man, who dreames of faith without Christ the object, or thinks that faith which be∣lieves not in Christ, should be im∣puted 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 labour∣eth,
to prove that the Faith of A∣braham 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 A∣brahams Faith imputed to him for righteousnesse was not a beleeving in Christ.
NEither is it any part of the intent of the question, to en∣quire, whether Faith bee the me∣ritorious cause of a mans justifica∣tion. 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 tha•• would seeme most to dis∣claime 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.)
HEre behold either grosse ig∣norance or wilfull lying a∣gainst knowledge, and conscience. For all the learned know that Faith and beleeving are held by the Church of Rome, to be a prin∣cipall part of mans righteousnesse, and workes which GOD imputes and accounts meritorious, of justi∣fication, 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 per∣fect and compleat righteousnesse is) the meritorious cause of ju∣stification. 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 be∣loved tenets, hee drawes very neare to it, yea hee embraceth it with his heart in his whole dis∣course, the maine drift whereof is to exalt Faith into the place of Christs most meritorious righte∣ousnesse, and to put the Crowne upon it. For what can be imagi∣ned more meritorious of justifica∣tion, then that which GOD in a proper sense judgeth and counteth for righteousnes, and for which he doth justifie men, and counts them righteous.
NEither is it the question, whether faith be the formall cause of justification, that is, whe∣ther GOD doth justifie a man with his faith, as a Painter makes a wall white with whitenes, or as a Master makes his Scholler lear∣ned
with knowledge, or learning conveyed into him; for both par∣ties make the forme of justificati∣on to be somewhat really different from Faith (which is the genuine tenet of Arminius▪)
THis quere is very ridiculous, for to imagine a quality or act in man, to be the formall cause of ju∣stification 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 in∣troduced into the wall, it is not the formall cause of his action of painting; and so learning pro∣duced in a scholler, is forma docti, the forme of a Scholler as hee is made learned, not the for∣mall cause, of his masters teaching, surely his expounding of his quae∣re, 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 autho∣rity. His phrase (of learning con∣veyed) is somewhat improper, for learning is not conveyed, in∣to 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 quae∣re. If by justification hee meanes imputative justification, in which GOD justifies a man, by imputing righteousnesse to him; and man is justified by believing that GOD counts him righteous in Christ; then wee deny not that faith in some respect, is the formall cause of justification: For in this justifi∣cation taken passively, as it is mans receiving by faith, that which GOD imputes to him; that is, as it is a mans believing, that
God reckons him among the righ∣teous, and counts him to be in the state of a justified person; so his actuall faith, and believing, is the forme of his justification: But take Justification, according to his owne opinion, for GODS impute∣ing faith in a proper sense, for righ∣teousnesse; Then is faith that somewhat, by which a man stands in the state of a person Justified before GOD, even his formall righ∣teousnesse, or that at least, which is in stead of formall righteousnes. Thus he is every way taken, and entangled in his owne words. Lastly, what that is, which hee saith is the genuine tenet of Armi∣nius; hee doth not expresse whe∣ther it be, that faith is really diffe∣rent, or not different, from the forme of Justification; for his words are included in a parenthe∣sis, which might very well be left out: onely this I know, that Ar∣minius professeth this to be his ge∣nuine tenet; That faith is impu∣ted to the beleever, for righteous∣nes.
sensu proprio, non m••tonymico, in a proper sense, without a trope, In Epist. ad Hippolitum de Collibus, If elsewhere hee alters his tenet, and writes otherwise; It is but the common disease, the vertigo, and giddinesse of the Socinian faction, to doe as here their fellow disciple doth in this his hovering, and wavering discourse; that is, to say, and gainesay, affirme, and deny, the same things, through the in∣constancy of their windy braines, and mindes unsetled.
NOr yet doth the question make any quaere at all, whe∣ther Christ be the sole meritorious cause of justification of a sinner, for both they that goe on the right hand of the question, and they that goe on the left hand, are knit together in the same mind, and iudgment concerning this.
WHosoever denyeth such a Spirituall union, & com∣munion between Christ, and the penitent, and believing sinner iusti∣fied, as doth make Christs righte∣ousnesse, and satisfaction to be∣come his ransome, and righteous∣nesse, and to be imputed by GOD to him, and to make him accepted by GOD, as one cleane from the guilt of sinne, and righteous in his sight, This man denyeth Christ to be the meritorious cause, of the Justification of a sinner: For till Christ with his satisfaction, be com∣municated, and appropriated to the faithfull, yea, till his righteousnes be so made theirs, and set on their skore, that they have a right, and interest in it: Christ is no more meritorious of Justification to them, then hee is to Infidels, and reprobates: for it is as impossible for Christ to be actually meritori∣ous of Justification to any man
who hath not an interest in him, as for one mans money to ransom another, who is a captive, upon whose skore it was never set, no•• so much interest therein given to him, that it is paid for him and ac∣counted for his ransome.
NEither doth the question as it is here propounded, int••nd any dispute at all, whether the act∣ive obedience of Christ, falling in with the passive, and considered in coniunction with it, be that whereby Christ merited the Just∣ification of sinners, or that which GOD hath a principall respect, and recourse unto, in the Justification of sinners, for this also is acknow∣ledged on both sides (at least by the greater partie of both)
BVt while he denyes GODS communicating, and impute∣ing
Christs whole obedience▪ hee denies the merit of them in our Justification; and when hee af∣firmes, that faith, and not Christs righteousnesse, is the thing impu∣ted for righteousnesse, to iustifica∣tion, he denies Christs obedience active, and passive, to be that which GOD hath a principall re∣spect, and recourse unto in the iustification of sinners, and there∣fore here he contradicts himselfe, and saith untruely▪ that all sides hold the merit of Christs whole obedience, when in his Doctrine he utterly overthrowes it.
BUt lastly the question in plaine tearmes is this, whether the faith of him that truly beleeves in Christ, or whether the righteous∣nesse of Christ himselfe, that is that obedience that Christ performed to the morall Law (consisting of all those severall and particular
acts of righteousnesse, wherein he obeyed in the letter and propriety of it) bee that which GOD im∣putes to a beleever, for righteous∣nesse in his justification, so that he that beleeves is not righteous onely by account, or by GODS gracious reputing and accepting of him for such: but is rigidly, li∣terally, and peremptorily righte∣ous, constituted and made as per∣fectly and compleatly, and legal∣ly righteous as Christ himselfe, no difference at all betweene them, quoad veritatem, but onely quo∣ad modum, the justified every whit as righteous as the iustifier, both righteous with the selfesame individuall righteousnes, onely this difference betweene one and the other; the iustified weares i•• as put upon him by another by im∣putation; the iustifier weares it as put upon him by himselfe, or by inherency. That the Scrip∣tures no where countenance any such imputation of the righteous∣nes of Christ, I trust (the spirit of
truth directing and assisting) to make manifest in the sequele of this discourse, and to give good measure of truth to the Reader, heaped up by testimonies from the Scripture, pressed downe by the weight of many arguments, & demonstrations running over, with the cleare approbation of many Authors learned and sound, and e∣very way greater then exception.
Multa fidem promissa levant.
TO this question laid downe in plaine, and precise termes, I an∣swer. First that to move this que∣stion, except with purpose to dis∣cover and oppose Socinus, and his followers who affirme it, and stand for imputation of faith in a pro∣per sense; for righteousnes is not to be tolerated among true Chri∣stians: but to dispute for that damned errour, which takes the Crowne from the all-sufficient
righteousnes of Christ, and sets on the head of mans weake faith, is most hereticall impudency (as in my whole answere I shall prove aboundantly. Secondly his absurd expounding of Justification by Christs righteousnes imputed; and how in this question the righte∣ousnes of Christ, and the iustifying of men by it, are to be understood; is a notable point either of calum∣ny in slandering our doctrine, and reporting it corruptly, or of sub∣tilty, that when his opinion is pro∣ved to be blasphemous, hee may have some starting holes, through which hee may shift away, and make an escape, pleading that hee mistooke our Doctrine of be∣ing righteous by Christs righteous∣nesse imputed, and ignorantly did oppose it.
First no man standing for the imputation of Christs righteous∣nes, doth affirme that every parti∣cular act of Christ which hee per∣formed, was necessary to make up a perfect and sufficient righteous∣nes:
but that his righteousnesse containes in it all his acts of obedi∣ence, none denyeth. For suppose our Saviour by reason of impri∣sonment, or some other restraint and impediment, had beene hin∣dered from doing divers of those workes of mercy, charity and pie∣ty, 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 ser∣ved. Secondly none of our Di∣vines doe thinke or write, that Christs righteousnes imputed, and communicated to beleevers, doth make them rigidly, literally, and peremptorily righteous, constitu∣ted and made us perfectly com∣pleatly and legally righteous, as Christ himselfe, for though they are iustifi••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 per∣formed
legally by himselfe in his owne person; neither have they power to give the Spirit, where∣by they may communicate it to o∣thers to justifie them, & to make them righteous. The Wife is en∣dowed with her Husbands ho∣nours and riches, and made honou∣rable and rich, but she is not en∣dowed with her Husbands Lord∣ship and dominion over them, so far that she may give them away at her pleasure: but onely posses∣eth 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 righte∣ousnes, that is, originally righte∣ous, as the head in a naturall body is sensitive, and hath sense and motion in it as the root and foun∣taine: They are righteous by Communion from him, and pos∣sesse 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. There∣fore all that hee here saith is but subtilty, calumny, and false∣hood, neither Scriptures nor any sound and learned Authors will mi∣nister arguments, or demonstrati∣ons to him to prove any thing con∣trary to our Doctrine, concerning the imputation of Christs righte∣ousnes for iustification. The more he strives to wrest and abuse testi∣monies of Scripture, and learned Authors, the more evident de∣monstrations will he give of his wickednesse, and wilfull conten∣ding against GODS sacred truth.
GIve me leave here to menti∣on that by the way, which prevents many mistakes (yea and offences too) in reading the wri∣tings of many later Divines (espe∣cially
of other Churches) touch∣ing 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 bene∣fits, that are procured and pur∣chased by it for men: So a belee∣ver may be said to be justified by the righteousnes of Christ impu∣ted. 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 righte∣ousnes 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 a∣gaine a man is not righteous in himselfe, but because the righte∣ousnes of Christ is communica∣ted, or imparted to him by impu∣tation, these and such like expres∣sions in this Author, are to be in∣terpreted 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 ju∣stified by the grace of GOD, that Christ is our righteousnesse; and that righteousnes was procured for us by the death, and resurre∣ction of Christ. By all which passages and many more of like importment, that might be pro∣duced
out of the same Author, its fully evident, that where he men∣tions any imputation of the righ∣teousnes of Christs in justification, the meaning is onely this, that the righteousnes of Christ is onely the meritorious cause of our justifica∣tion, and hee hath procured and purchased this for us at GODS hand; that upon our beleeving we should bee accounted righte∣ous 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 ac∣count their faith unto them, for righteousnes. Divers like passa∣ges might be drawne together out of other Authors, which must be seasoned with the same salt of in∣terpretation, to bee made savorie
and meet for spirituall nourish∣ment. In the Homilies of our Church, there are severall passa∣ges that mention the imputation of Christs righteousnes in justifi∣cation, 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 its to be observed, that we are not said to bee constituted, or made righteous before GOD in justifi∣cation, but onely that we are ac∣counted or reputed such. 2. Its not said that wee are accounted righteous with the righteousnes, nor yet with the merit of Christ, but onely wee are accounted righ∣teous
before GOD, onely for the merit of our LORD Christ by faith. The merit of Christ or of his righ∣teousnes, 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 main∣taine. viz. that GOD for Christs sake, or for Christs merits sake doth impute our faith for righte∣ousnes unto us. And thus Mus∣culus expresseth himselfe roundly. Faith is accounted for righteous∣nes 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 im∣perfect faith for perfect righte∣ousnes. And Chamier calls remis∣sion of sinnes, the righteousnes which is imputed to us. There∣fore wheresoever, whether in the Homilies of our Church▪ or in o∣ther
Authors we meet with any such expressions of the righteous∣nes of Christ imputed in justifica∣tion; wee must not understand this righteousnesse of Christ in the letter, propriety, and formality of it, but in the Spirit, or merit of it to be imputed. And this manner of speech to put the name of a thing in the propriety of it, instead of the value, worth, benefit, and returne of it, is both usuall, and fa∣miliar in ordinary passage, of dis∣course amongst us, and very fre∣quent in the Scriptures; when we say, a Merchant grew rich by such, or such a commodity, our mean∣ing is, that hee grew rich by the gaine, or returne of it, hee may be made rich by the commodity, and yet have never a whit of it with him; so when we say, such a man grew rich by his place or office, our meaning is, that he grew rich by such gaine, or profit, as his office afforded him; we do not meane that the place it selfe, or office, were his riches; so it may
be said, that wee are justified by the righteousnesse of Christ, and yet not have the righteousnesse it selfe upon us by imputation, or o∣therwise, but onely a righteous∣nesse procured, and purchased by it, really, and essentially, differing from it, viz. remission of sinnes, as will appeare in due time: Thus in the Scriptures themselves there is no figure, or forme of speech more frequent, then to name the thing it selfe in the propriety of it in the stead of the fruite of it, good or bad, benefit, or losse, vantage or disadvantage, merit, or deme∣rit of it. Thus Iob 33.26. GOD is said to render unto man his righteousnesse, the fruit and bene∣fit of his righteousnesse in the fa∣vour of GOD, and manifestation of it in his deliverance, and restau∣ration; the righteousnesse it selfe in the propriety of it, cannot bee rendered unto him: So Ephes. 6.8. Whatsoever good thing, any man doth, the same hee shall receive of the LORD: hee shall receive bene∣fit,
and consideration from GOD for it▪ so Reve. 14.12. and 13.10. here is the patience and faith of the Saints, that is, the benefit, and unspeakable reward of the faith, and patience of the Saints to bee seene; when the Beast, and all that worship him shall bee tormented in fire, and brimstone for ever∣more, and those that have con∣stantly suffered for not worship∣ing him, shall be delivered from drinking of that bitter cup: so Psal. 128.2. Thou shalt eate the la∣bour of thy hands, that is, the fruite of thy labour. So on the o∣ther hand Heb. 9.28. To those that looke for him, hee shall ap∣peare the second time without sin; without the guilt or punishment of sinne charged upon him. Gen. 19.15. Least thou be destroyed in the iniquitie of the citie: that is, in that judgement which fell upon them by meanes of their iniqui∣ty: In such a construction of speech, as the holy Ghost himselfe useth in these, and such passages in Scrip∣ture,
the righteousnesse of Christ may be said to be the righteousnes by which we are justified, or which is imputed unto us in justificati∣on.
THis fifth part, or passage, is no∣thing else, but first the pro∣pounding of a new, and strange imputation of Christs righteous∣nesse contrary to sense and reasō, & to the common signification of the phrase of imputing righteousnesse, or counting a thing for righteous∣nesse. Secondly, a wresting, and abusing, of some speeches of Scripture, and learned writers, that hee may father on them, an opini∣on, which they abhorred, and in expresse words, disclaimed, and confuted.
First, hee saith, that the phrase of imputing Christs righteousnesse, is by Luther, Calvin, and other Divines, taken unproperly, and out of the usuall, and formall sig∣nification,
for the giving, and be∣stowing of the returne, that is, the priviledges, blessings, and be∣nefits, which are purchased by Christs righteousnesse, for men; and the meaning can be no more but this; that GOD justifies a be∣liever, for Christs righteousnesse sake, and not for any righteousnes of his owne. To this I answere, First, that this signification of the phrase, is so unproper, unusual, & deformed, that it is never found in all the Scriptures, nor any appro∣ved Author (as hereafter I shall make manifest) onely Socinus, & they of his faction are coiners, and forgers, of such strange barba∣rismes. Secondly, it is so contrary to common sense, and reason, that if any man should say, the Sun, the ayre, or other Elements are impu∣ted to us by GOD, because GOD hath given us the benefit of them; every man would laugh at such a barbarisme, even the most simple would discerne it to be ridiculous. If Master Goodwin, or any of his
disciples, comeing into some coun∣try house for shelter from some cruel tempest, which overtooke him as hee travelled on his journy, should for the benefit which hee received under the mans roofe, presently chaleng, that the house is imputed to him, and is to be coun∣ted his, and set on his skore, it is a thousand to one, that the owner of the house, would take him for a mad man, and put a fooles feather in his cap, or cast him out of the doores, by the head and shoulders, for a sawcy companion: hee had not best therefore use such speech∣es, nor write such phrases with his pen, for if they once proceed out of his mouth, and come to other mens eares, hee will thereby purchase to himselfe much scorne and derision. But let us proceed to examine the instances, by which hee goeth a∣bout to proue this strange signifi∣cation, of the word imputing righ∣teousnesse, wherein righteousnesse is put for the fruit of it by a meto∣nymie of the cause for the effect;
imputing is put for bestowing by a new Socinian trope, and GODS bestowing, for mans receiving, by a monstrous metonymie, of one opposit for another: I wonder here by the way, how this man (who disclaimes in the next Chapter, the Apostles using of tropes and figures in the waighty Doctrine of justi∣fication, and calles it a monster of speech to use two tropes in one phrase) dares here make in this one phrase, so many tropes, and mon∣strous figures.
The first instance, which hee brings to prove that Calvin did use the phrase in this signification is this; GOD freely justifies us, by imputing Christs obedience to us: and againe, a man is not righteous in himselfe; but because the righ∣teousnesse of Christ is communica∣ted, and imparted to him by impu∣tation. I might here blame his false quotations, to wit, Instit. 1. c 3.1.11. and 1.2.17. and 1.3.14.17. In which places no such wordes are to be found; but I
willingly embrace these words as Calvins, for they are most cleare, and manifest to prove that GOD not onely give us the returne or be∣nefits of Christs righteousnesse, but also doth by imputation commu∣nicate, and impart to us the righ∣teousnesse it selfe: so that if this man had studied all his dayes, to contradict his owne opinion, and to confute his forged signification, hee could not have found more ful, plaine, and p••rspicuous words then these of Calvin; for if a man bee not righteous in himselfe, then is hee not righteous by faith in a proper sense, for his faith in a pro∣per sense, is in himselfe. But let us not bee too hastie to insult over his folly; it may bee his impuden∣cy will catch at some other words of Calvin, which do not so ex∣pressely contradict him, but are more obscure, and them hee will wrest, and abuse to expound Cal∣vins plaine words in a contradicto∣ry sense. It is even so indeed, for hee cites in the next place, some
more generall and obscure speech∣es of Calvin, to expound his plaine words, and to make them contra∣dictory to themselves. I have heard absurd fellowes derided for going about to shew obscurum per∣obscurius, that is, to make men see dark things through greater dark∣nesse, and for running (as the pro∣verb is) out of GODS blessing, in∣to the warme sun: But that any should goe about, to make others see the sun, when it shineth in full strength, by the dimme light of a candle, and to perswade them that the sun is the moone; this is mad∣nes, & deserves that the Lunatike, & Melancholike person so doing should be sent to the Iland of Hel∣lebore, there to inhabit till hee re∣cover his wits. And doth not he so who seekes to make Calvins plaine words, to contradict them∣selves by citing words, where∣in he speakes neither so plainely, nor so fully as in them. But let us see those other speeches of Calvin, which hee brings for this
purpose: one is, that Christ by his obedience hath merited, and procured for us favour with GOD his Father. These words doe not prove that the imputing of Christs obedience, and righteous∣nesse signifies the bestowing of the benefit of it on us, that is GODS favour: but shew clearely the contrary to that which he intends, namely that Christs obedience is made ours, and imputed to us, be∣cause it procures to us the favour of GOD, which we cannot enjoy, nor appeare gracious in his sight, unlesse wee bee cloathed, with Christs rich robe of righteousnes, and washed cleane from the guilt of sinne, by his satisfaction impu∣ted to us. Another is, Christ by his obedience hath purchased righteousnes for us; the true and plaine sense of which wordes, is no more but this, that Christ by his obedience hath fulfilled the Law of GOD for us, and we by that obedience are constituted & made righteous, as the Apostle expresse∣ly
affirmes, Rom. 5.19. Another is that, when we are said to be justi∣fied by the grace of GOD, and that righteousnes was procured by the death, and resurrection of Christ: these expressions import the same thing with those, that Christ is our righteousnes, that is by union with him and commu∣nion of his righteousnes, which he purchased by his death and re∣surrection, and which GOD gra∣ciously gives to us, wee are justi∣fied. Another is, men having not any righteousnes in themselves, they obtaine it by imputation, that is, neither a mans owne workes, nor faith taken in a proper sense, for a gift grace or worke in him, can be his righteousnes, but onely that which is obtained by impu∣tation, to wit, Christs righteous∣nes apprehended by faith, which when true beleevers have laid hold on, then GOD doth account them righteous, and in this im∣proper sense GOD is said to im∣pute faith for righteousnes. Thus
every speech of Calvin which he brings against Calvin himselfe, is like a stone cast against a brasen wall, and rebounds against the caster, and dasheth out the braines of his hereticall opinion. And therefore it was his safest course, onely to tell us of more such pas∣sages, but not to recite any more out of Calvin, or other Authors. For being seasoned with the salt of their owne interpretation, they will prove gravell in his mouth, choake him, (and if it be possible) put him to shame and silence.
From Calvin hee comes home to the Homilies allowed in our Church, and they by his owne confession teach, that we are justi∣fied by the imputation of Christs righteousnes. But to prove that by the righteousnes of Christ, they meane faith taken in a proper sense, that is, as it is the gift of faith in us, and the operation of it in us, even our beleeving: hee brings the words of the 11. Arti∣cle of Religion allowed in our
Church by Law. viz. we are ac, counted righteous before GOD onely for the merit of our LORD and Saviour Jesus Christ by faith, not for our owne workes or de∣serts; where note, that whereas the Articles send us to the Homilies, as being very profitable, & plaine expositions of them; hee on the contrary sets the cart before the horses to draw them after it. Hee brings the text to expound the commentary or plaine exposition of it. But hee gets no advantage by doing so, for the words of the Article are very exact indeed, and make much for us against his opi∣nion, they shew that the merit of Christ apprehended by faith, is that for which wee are accounted righteous before GOD, and that faith is not our righteousnes, for then wee should bee accounted righteous for a grace in our selves, and for a worke of our owne, per∣formed by us, even our owne be∣leeving. Oh but the Article doth not say that wee are constituted,
and made, but onely accounted righteous: True indeed, the Ar∣ticle doth not speak of fundamen∣tall justification mentioned, Rom. 5.19. but of imputative justification, of which the Apostle speakes, Rom. 4, 3. which necessarily presup∣poseth the other: For GOD whose judgement is according to truth, cannot judge, and count us righ∣teous, till hee hath communicated Christs righteousnesse to us, and by it, constituted, and made us righte∣ous; which when we by faith, re∣ceive, and apply by the assistance of his Spirit, which dwells in us, and makes us one Spirituall, and mysticall body, with Christ; then GOD accounts us righteous, and by our faith, and believing, we ob∣tene, as Abraham did, this testi∣mony from GOD, that we are righ∣teous, as Iustine Martyr saith in the words cited in the next Chapter.
From the Article, and Homi∣lies, hee proceedes to Musculus, Luther, and Chamier, who, though
in their Doctrine they are opposit to his opinion, as heaven is to earth, yet hee snatcheth here, and there, some improper speeches out of their writings, which hee wresteth to his purpose; though they doe most plainely expound their owne meaneing to bee con∣trary to his mind. The words of Musculus are these, Faith is ac∣counted, for righteousnesse for Christs sake: That is, faith is ac∣counted for righteousnesse, and the true believer is counted a righte∣ous man: not sensu proprio, nec per se, sed propter Christum. That is, by reason of Christ, and his righte∣ousnesse, whom the believer ap∣prehendeth, and by faith posses∣seth his righteousnesse; and againe, this faith ought to be esteemed of us, as that which GOD purposeth for Christs sake to impute for righ∣teousnesse, to those that believe in him, in which words Musculus folowing the phrase of the Apostle, intends no more but this, that wee are not to seeke righteousnes
by our owne workes, but by faith in Christ for if wee can obtaine grace to believe in him, and to lay hold on his righteousnesse; wee are for Christ and his righteous∣nesse sake, upon our believing counted righteous before GOD, be∣cause by our communion which wee have with Christ by the Spirit dwelling in us, and enabling us to believe, The righteousnesse of the Law is fulfilled in us imputatively, by the righteousnesse of another, e∣ven of Christ, which is also ours, for we are flesh of his flesh, that is▪ one with him; these are Mus∣culus his owne words, in which, hee roundly expresseth himselfe in Rom. 8.4. and 10.3.4▪ Lu∣thers words, at which hee catcheth in vaine, are to the same purpose, in Gal. 3.6. GOD for Christs sake, accounts this imperfect faith, for perfect righteousnesse. Here Luther doth not charge GOD with error, or iniquity in judgement, by judgeing, and accounting, that for perfect righteousnesse, which is
imperfect; for his speech is tro∣picall imitating the phrase of the Apostle; by imperfect faith hee meanes a true believer, by a weak faith, laying, hold on Christs righ∣teousnesse, and by perfect righte∣ousnesse a man set in a state of per∣fect righteousnesse by communi∣on with Christ; and this is the sense of the words, that if a true believer doth lay hold on Christ by faith, which in the best of us, is but weake, and imperfect; yet GOD accounts him perfectly righ∣teous, with the righteousnesse of Christ, which is most perfect, and compleat. Thus Luther expounds himselfe, 1 Tom. pag 32. Editionis Ienensis: Christ (saith hee) is in us by faith, yea, one with us, but Christ is righteousnesse, and a ful∣filler of all GODS commaunde∣ments, therefore wee also doe by him fulfill all GODS commande∣ments, when hee is by faith made ours: And 2 Tom. pag. 515. Faith puts us upon Christs workes of righteousnesse, without our
owne workes, and translates us out of the exile of our sinnes into the Kingdome of his righteousnes▪ And Tom. 1. pag 106. By faith, our sinnes are made no more our owne, but Christs, upon whom GOD hath laid the iniquities of us all? and againe, all Christs righteous∣nesse is made ours, for he layeth his hand on us: If a man had the tongue of men and Angels, hee could not speake more fully for the communion, and imputation of Christs righteousnes to believers, for justification, and of their sinnes to Christ for remission: then Luther doth in these, and divers other places, as I shall more fully shew in the second Chapter. As for Chamiers words, who calles remis∣sion of sinnes, the righteousnesse which is imputed to us; they shew that faith is not that imputed righ∣teousnesse, for faith, or believing, is our act; remission is GODS act▪ who can forgive sinnes but▪ GOD▪ But indeed▪ the meaning of Cha∣mier is the same with Calvin, to
wit▪ that our cleannesse from the guilt of sinne, which is Passive, re∣mission, or justification, is that which GOD lookes upon in us, when hee counts us righteous in Christ, as I have before shewed: wherefore I conclude with the contradictory of his conclusion (which hee inferres upon the speeches of our Homilies, and of other learned Authors) to weet thus; That wheresoever we find in the Scriptures, or any Authors of sound learning; this phrase of faith, or believing, imputed for righteousnesse, we must not un∣derstand faith in a proper sense, but the righteousnesse of Christ, e∣ven his fulfilling of the Law for us, which together with the power, and merit of it, so far as every be∣liever hath need, is communicated to him, and imputed to him for justification: For as a Merchant cannot be, said to be enriched by the gaine of a commodity, which never was his owne, and in which hee never had any interest, or
propriety, nor any man by an of∣fice which was never his owne, nor by him executed: So none can have the merit, and benefit of Christs righteousnesse, nor be said to bee thereby justified, neither can any such thing be imputed to them, except they have a proprie∣ty in it, and communion of it. Thus his instances, and similitudes, are turned against himselfe, to the confusion of his haereticall opini∣on. But that his sinne may ap∣peare out of measure sinfull, hee doth not content himselfe, with his abusing, wresting, and pervert∣ing of the godly sayings of other Authors, and using similitudes which are most contrary to his purpose; but hee also layeth pro∣fane hands, on the holy Scriptures. That excellent saying, Iob 33, 26. which Master Perkins learnedly ex∣pounds to be meant of Christs righteousnesse, which when men humbly seeke to GOD, by repen∣tance, and faithfull prayers, GOD renders unto them by renuing
their sense and assurance of their communion with Christ in his whole satisfaction. This Doctor novice most Popishly applyes to a mans owne righteousnesse, and saith, that GODS rendring to a man his righteousnesse is giving him the benefit of it, not the righ∣teousnesse it selfe: And yet if wee should grant what hee perversely seekes, it will availe him no∣thing; for as the fruite, and bene∣fit, which GOD renders to a man, is not the fruit of a righteousnesse, in which he hath no propriety, or interest, but is his righteousnesse, so the fruite, and benefit, which we receive of Christs righteous∣nesse, GOD renders to us when that righteousnesse is become ours in the propriety of it: That place Ephes. 6.8. whatsoever good a man doth the same hee shall receive of the LORD: it is for us, and against himselfe, for as the good which a man receives from GOD for well doing, is the good fruite of his owne well doing,
so is the fruite, and benefit which wee receive in our justification▪ the fruite of Christs righteousnes made ours, and imputed to us: Those speeches Revel. 13.10. and 15.10. here is the faith and pati∣ence of the Saints, &c. are not to be understood of the fruite, and reward of their patience (as the circumstances shew, which are kil∣ling, and slaying, and leading into captivitie) but of the patience, and faith themselves, that in such times they are seene, tride, and proved, and GOD at such times gives them patience, and faith, by threat∣ning, and foretelling the finall de∣struction of their enemies; as learned Brightman truely ex∣pounds the wordes. Besides if patience and faith were here used to signifie the fruit, and benefit of patience and faith: yet he cannot say it is the fruit of any patience, or faith, but of the Saints them∣selves who receive the benefit. Likewise if wee grant, that in the other places Psal. 128.2. La∣bour
signifies the fruit of labour, and Heb. 9.28. Sin signifies the punishment of sinne, and Gen. 19.15. iniquitie signifies the judge∣ment of GOD on Sodom for iniqui∣tie, by a trope or Metonymie of the cause for the effect. This proves that faith which is the hand, or instrument of the soule, receiving Christ with his righteousnes, may by the same trope be used to signifie that state of righteousnes, which we receive by it as by an hand or instrument. Thus while he runs against the in∣vincible rocke of the holy Scrip∣tures, 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 re∣ceived
except men have first an interest, and propriety in the cau∣ses 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.
WHerefore to draw to∣wards 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 propoun∣ded: First when we affirme the faith of him that beleeveth to be imputed for righteousnes; The meaning is not either, 1o. That it [ 1] should be imputed in respect of a∣ny thing it hath from a man him∣selfe, or as it is a mans owne act, [ 2] 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 3o is it imputed for righteousnes in respect of the ob∣ject, or as, or because it layeth hold upon Christ, or his righte∣ousnes (though it be also true that that faith that is imputed for righ∣teousnes 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 to∣wards Dotha••. Its 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 Scrip∣tures we affirme that faith is im∣puted for righteousnesse: our meaning is simply, and plainely this, that as GOD in the first co∣venant of workes required an ab∣solute, and through obedience to the whole Law, with continuance in all things, for every mans justi∣fication, 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, & effect∣uall 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 mo∣derne. 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 righteous∣nes, affirmeth that GOD hath de∣creed 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 impor∣tance, 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 recipi∣endam 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 re∣quires faith in the Gospell, for that same end for which he requi∣reth workes, or perfect righte∣ousnes 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 righteous∣nes, had it beene performed or fulfilled: otherwise he should re∣quire it for such an end, or upon such tearmes as hee would refuse to make good unto it, when the creature hath exhibited and ten∣dered 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 ap∣parant a breach of Covenant with GOD, as it would be in a rich cre∣ditour,
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.
IN this last part or passage which is a meere confusion, and distra∣ction 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 impu∣ted, and how it is imputed. Se∣condly hee strives to shew that Christs righteousnes is not impu∣ted. The first is in the wordes before recited. The second fol∣lowes hereafter. First I will sift his wordes already rehearsed, And after proceed to the second.
The summe of his speech last reci∣ted, may be reduced into a Syllo∣gisme of non sense, without forme mood or figure. The proposition and assumption whereof are con∣tradictory. 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 righ∣teousnes, 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 per∣formes 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 righte∣ousnes, nor in respect of the life and soule of it, which gives to it the specificall being, and subsi∣stence, to wit, the application of Christ, and laying hold on him.
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 co∣venant and under the Law: So all Divines hold both ancient and moderne.
THerefore upon mens beleev∣ing, GOD shall bee as countable to them, to give them the same favour, rewards and privileges, that should have beene given un∣to 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 righte∣ousnes, 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 specifi∣call 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. There∣fore 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 spi∣rit 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 iusti∣fying 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 sa∣tisfaction communicated to us, faith could not truely believe in Christ, nor truely apply his righ∣teousnesse, therefore the two last of his negatives are false, and hae∣reticall. Besides, it is not to be passed over in silence, that here a∣gaine he contradicts himselfe, and grants that Christ, with his righ∣teousnesse, is the object of faith, and laying hold on him, is the life, and soule of faith; which hee ut∣terly 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 righte∣ousnesse, upon the same termes, that perfect righteousnes of works should have beene in the first Co∣venant; 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, ab∣surdity, 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 an∣swerable 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 me∣ritorious, and as strong a bond to tye GOD, and make him countable for all favours, rewards, and pri∣viledges, under paine of being counted a covenant breaker; as the perfect fulfilling of the Law, by e∣very 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 ob∣liged 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 pur∣pose; they onely affirme, that as the Law was mans onely guide to salvation, and the rule of righte∣ousnesse in the old covenant; So faith in the Gospel, is the onely way to salvation in the new cove∣nant, and the meanes by which we receive the grace of GOD▪ and
the righteousnesse of Christ offered to us for justification, and sal∣vation.
SEcondly, when we deny the imputation of Christs righte∣ousnes in justification, we neither deny the righteousnesse of Christ in it selfe, we rather suppose and e∣stablish it, neither 2o doe wee de∣ny 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 re∣spect 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 con∣sideration
with it, why GOD should justifie those that believe in him. But 4o and lastly, that which we deny in denying the im∣putation of Christs righteousnesse, is this, that GOD should looke up∣on 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 righte∣ous: 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 count∣able to him for such obedience imputed in as great matters of re∣wards 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, con∣cerning 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 be∣lieveth: 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, in∣to 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 cloa∣thing, but onely that which procu∣reth his cloathing unto him, and so
Calvin calls that clothing of righ∣teousnes wherewith the beleever is cloathed in his justification, Justitiam morte & resurrectione Christi acquisitam, a righteousnes procured by the death, and resur∣rection of Christ. This righte∣ousnes of Christ may be said to be the righteousnes of a beleever, in such construction of speech, as the knowledge of GOD and of Christ, is said to be eternall life. Iohn 17.3. viz. in way of causality, not in that formality of it, and againe the righteousnes of a beleever in his justification, may be tearmed the righteousnes of Christ in such sense, as the favour of GOD in de∣liverance of a man out of trouble, is called a mans righteousnes. Iob. 33. verse 26. or as the nation and people of the Jewes are often in the Scriptures called Iacob, they were not Iacob in the propriety of his person, but in his descent and propagation; so may the righ∣teousnes of a beleever bee called the righteousnes of Christ, because
it is a righteousnes descended from it, and issuing as it were out of the loynes of it. What hath been affirmed, and what hath beene de∣nyed in the question, wee come now to prove and demonstrate the truth of both. 1o From the authority of Scriptures. 2o From the grounds of reason; as for the third way of proofe and confirma∣tion by consent of Authors, we shall not assigne a peculiar place for that by it selfe, but interlace our other proofes occasionally with such testimonies as we have recei∣ved from learned, and judicious men for confirmation of our point to be discussed.
THe second thing in this last part or passage is a profession of his meaning in denying Christs righteousnes to be imputed in ju∣stification.
First because he would have an adversarie for him to triumph o∣ver,
and least his admired sophi∣stry should be idle, for want of an opposite against which it might magnifie it selfe in the eyes of senselesse sectaries; hee suffers Christs righteousnes to have a be∣ing, and doth not deny it in it self, but doth approve and establish it, and so by good hap hee esca∣pes one base absurdity in his dis∣puting, to wit, denying of the subject of the question.
Secondly, because he would have his competitor, or corrivall to be of some great note, the more to glorifie his victory over him, hee doth not deny an absolute necessi∣ty of Christs righteousnes, both to the justification and salvation of sinners; we thanke him, that for saving of himselfe from the ha∣tred and skorne of the world, he would grant so much of truth o∣penly testified in Scripture. Third∣ly he doth not deny a meritorious efficiency, or causality of Christs righteousnesse in respect of the ju∣stification of a sinner. In this hee
comes somewhat neere to us, but I doubt it is not in sincerity and truth, but rather in show, to make the ignorant to conceive better, or at least, not to judge so hardly of his opinion, for marke his slub∣bering, and dawbing, with untem∣pered morter, I verily believe (saith hee) that GOD justifieth them that are justified, not simply, or barely, for Christs sake, or for his righte∣ousnesse sake, but for the righteous∣nesse of Christ, his death being ta∣ken into consideration with it: here you see a plaine contradiction, for Christs righteousnesse, his death, being taken into considera∣tion with it, is no more but his perfect righteousnesse, because his active obedience, without his pas∣sive obediēce to death, is no perfect fulfilling of the Law; so that here is a contradiction, even an affirmati∣on, and negation of one, and the same thing, in one continued sen∣tence. The parenthesis also, which hee inserts to trouble the reader, is false, and frivolous, to
wit, (for a man may doe a thing for his sake, whom hee much loves, and respects, though hee hath not otherwise deserved it at his hands.) First let mee aske him what is his drift in these words? It seemes to mee, either to be wholly superfluous, or to intimate that Christs righteousnes did not deserve our justification at GODS hands, but that GOD out of love and respect to Christs per∣son, without the merit of his righ∣teousnesse, doth accept us, and count us righteous. Secondly, let mee tell him, that when a man doth any thing for another out of love, without desert, hee doth it for his owne loves sake, and for the magnifying of his kindnes, and free bounty▪ and thus GOD did in giving his Sonne for us, unde∣serving sinners: But when justice doth stand up in strength and pleades for right, as in the justification of sinners, then a full satisfaction must come between, &
love can no otherwise be rightly, and lawfully shewed, but by mak∣ing a satisfaction, or by apposing one who is sufficient to make satis∣faction, that no evill but good may be done to the party loved, and respected: and thus the case stands in justification of sinners. Third∣ly, though a man out of his cor∣rupt, and carnall love, may doe a thing for his favorite, without de∣sert, or just consideration, yea con∣trary to justice, yet it is not so with GOD, who is no respecter of persons, in matter of justice, and justification: Hee doth never out of his free love decree to doe any thing, but withall, hee decrees, and ordeines a just consideration, why hee should doe it; so that this is a frivolous parenthesis, both false and from the matter.
In the fourth place hee sheweth what hee denies in denying the im∣putation of Christs righteousnesse, viz. That GOD lookes upon a believing sinner, and accounts him as one that hath done in his owne
person, all that Christ did in obe∣dience to the morall Law, and hereupon pronounceth him righ∣teous, so that he doth stand as righ∣teous before GOD, as Christ him∣selfe, because righteous with the same righteousnesse; and so GOD makes himselfe countable to him for such obedience imputed in as great matters of reward, as hee would have beene for the like obe∣dience, particularly performed by himselfe. In this expression of himselfe, here is much calumny, error, and untruth. First he doth calumniate, and slander the true Doctrine of Christ professed by us concerning the imputation of Christs righteousnesse; for no man in his right wits did ever hold that imputation of Christs righte∣ousnesse to believers, is GODS ac∣counting them to have performed in their owne persons, every act of obedience, which Christ perfor∣med to the Law▪ This is a mani∣fest contradiction, fitter for a gid∣dy fancy to imagine, then for any
true Christian to professe. The truth which wee professe is this, that true believers being by that one spirit which workes faith in them, united to Christ, and made partakers of his righteousnesse, and believing, and applying by faith to themselves, his satisfacti∣on particularly are accounted tru∣ly righteous before GOD by com∣munion, and imputation, not by legall performance in their owne persons: And though the righte∣ousnesse by which they are justifi∣ed, is the very same which is in Christ, and which hee performed, yet it doth not follow, that they thereby are as fully righteous as Christ himselfe, for he is originally righteous, by his owne personall righteousnes, as the justifier; they are righteous by communion, and imputation, as justified: And as the hands and feet, and other infe∣rior members, live by the same life, and are sensitive by the same sense which is originally in the heart, and head of the same body;
yet they are not so lively, and sen∣sitive, as the heart and head, but in a competent measure, and propor∣tion, fit for every one of them. So it is in the mysticall body of Christ, betweene him the head, and them his believing, and justified members, as I have before touch∣ed. So that here we have an in∣tollerable calumny, and slander, laid upon GODS sacred truth, and the true professors of the same. Secondly, he utters a notorious un∣truth when he saith, that to bee righteous by the same righteousnes which Christ performed, is no∣thing else, but to be performers of every act of his obedience in our persons. Thirdly, it is a wicked error to thinke (as hee doth) that obedience and righteousnes, ether performed by ourselves or com∣municated to us, should make GOD countable to us▪ that is, bound to give us the greatest re∣wards. For the righteousnes of justification and the holynes, and obedience of sanctification, are
onely free gifts which GOD gives to make us capable of eternall life, and fit to stand in his presence, and to see and enjoy his glory; not bands to tye himselfe, and to make him countable to us; for if we be righteous what give we to him, or what receiveth he at our hands? Iob 35.7. eternall life, though by Christ purchased for us; yet is the free gift of GOD in Christ. Rom. 6.23. Here therefore this sublimate Doc∣tor doth bewray his owne igno∣rance in the maine mysteries of salvation, and is as David saith, Psal. 14. become filthy, stinking, and abominable in his thoughts, and imaginations, concerning GOD himselfe, while hee doateth after Socinian subtilties, and sets himselfe to be singular, by preach∣ing his fond errors, and heresies. Lastly, after all this, in conclusion, hee takes upon him to elude, and evacuate those most plaine testi∣monies of holy Scripture, wherein Christ is sayd to cloath, and cover us with the garments of salvation,
and the robe of his righteousnesse Isa 61.10. that our sinnes and staines, being thereby covered, Psal. 32.1. sinne might no more be imputed to us; but we in the robes of his righteousnesse may stand cloathed as with long white linnen robes, Revel. 19.8. And like Iacob in the garments of the first borne, yeelding a sweet smel∣ling savour, may be accepted of GOD our heavenly father. First hee saith, that GOD in the justifi∣cation of sinners, cloathes none with the letter of Christs righte∣ousnesse, but every man that be∣lieves with the Spirit of it: that is, not with the righteousnesse it self, but with the fruite and benefit of it: that is, with faith counted for righteousnesse, where note, that (in his conceipt,) the righteous∣nesse of a justified man, is a thing inhaerent in himselfe, and a worke performed in his owne person, not communicated to him from ano∣ther, ab extra, as garments are, and so no cloathing: here is one grosse
absurdity, like as if one should say, a mans cloathes are not on him, but in him. That speech of Paul, these hands have ministred to my necessitie, Act 20.34. are nothing to the purpose, for he doth not say his hands were his necessary meat, and cloathes, but by working did get him necessaries; and so Christ by his obedience procured righte∣ousnesse for us, which he doth communicate to us, and cloathes us with, and by GOD it is imputed to us: and this Calvin calles righte∣ousnesse gotten by Christs death and resurrection: and all this is for us, and against himselfe.
The other instances which hee brings from Scripture to prove that Christs righteousnesse is by a me∣tonymie of the cause for the effect, used to signifie the fruite and effect of it in us, prove no such thing at all. The first of them Iohn 17.3. (this is eternall life, to know thee the onely true GOD, &c. It is mis∣taken, for to know GOD, and Christ (that is, to have experimentall
knowledge of GOD, and Christ, and to enjoy GOD in Christ, as the word (know) by an Hebraisme signifies) is not there mentioned, as the efficient cause of eternall life, but as the thing wherein it doth formally consist: So also that speech, Iob 33, 26. (as Master Perkins truely expounds it) doth not speake of the fruite of a mans righteousnesse, which GOD ren∣ders to him; but of the righteous∣nesse of Christ, which GOD ren∣ders to a man a fresh, and after temptation, doubting, and distresse, makes him feele and enioy it in himselfe, when by repentance, and humble and faithfull prayer hee seekes it.
And although the nation of the Israelites are often (as hee alledg∣eth) called by the name of Jacob in Scripture, because he was their Father, and they his naturall pro∣geny: yet this proves onely, that the Scripture useth tropes of speech many times, which we acknow∣ledge willingly, and in the next
Chapter will prove fully. Where hee forgetting, and contradicting himselfe, utterly disclaimes tropes and figures, and exclaimes against all the learned, who hold that Saint Paul useth a trope in saying that faith is imputed for righteous∣nesse: Well, for the present wee will grant him, that our cleannesse from the guilt of sinne, and the state of righteous, and justified persons, wherein we stand before GOD, being the issue and fruite of Christs satisfaction communicated to us, may very well be called by a trope the righteousnesse of Christ; but this doth not overthrow, but rather strongly prove the commu∣nion, and imputation of Christs righteousnes to us. Thus we see how hee labours in the fire, and in vaine beats his braines, and out of the confusion, and distemper of them, doth say, and gainsay, af∣firme and deny the same things of∣tentimes; being like a clowd without water, carried about with winds, sometimes one way,
and againe the contrary way, and never settling upon solid truth, nor building upon a sure foundation. Now what he promiseth in the conclusion of this Chapter▪ you shall see how hee performeth by my answer, to his second Chapter, wherein as he begins here, so he goeth on entangling and beating himselfe, forging and falsifying, and in every passage discovering his ignorance and folly, mingled with much impudency & hereticall perversenesse and pravity, which that it may better appeare, and that we may see his Socinian here∣sie to the bottome clearely, I will lay downe the chiefe heads of the Doctrine of Justification, as it is taught in the Scriptures, and main∣tained by all Orthodox Divines, both ancient and moderne.
Justification taken in a full sense is that act of GOD, by which he justifies his elect, and faithfull in his son Iesus Christ by the com∣munion of his spirit; that is, doth make them righteous by Christs
perfect righteousnes, and full sa∣tisfaction spiritually made theirs, and doth count them righteous by imputing the same unto them, and doth declare them to be righ∣teous inwardly to their owne consciences by the inward testi∣mony of his spirit, and the inward sense and experience of inward grace; and outwardly in this life before men, and publiquely in the last judgements by their good workes, which are evidences of their faith, and of their union and communion with Iesus Christ, and of their regeneration by his spirit, and adoption unto GOD in him.
First GOD the father is the pri∣mary efficient cause of our justifi∣cation. Rom. 3.26.30. and 4.5. and 8.33. Secondly the inward moving cause is GODS owne free grace favour and love Rom. 3.24. Tit. 3.7. The outward moving or impulsive cause is Christs medi∣ation Isa 53.11. Iohn 1••.21. 1 John 2.2.
The instrumentall cause is Christ
the mediatour communicating his whole obedience to us, when by the spirit which GOD sheds on us through him, wee are made one body with him, 1 Cor. 12.13. Tit. 3.6. The meanes by which wee come to bee justified are, either principall; viz. the lively opera∣tion of the spirit, spirituall union with Christ, the pure and holy humanity of Christ, or lesse princi∣pall▪ the word and ministery there∣of, the Sacraments, faith and the like, as appeares, Rom. 3.25.28. and 10.14. Gal. 3.8. Heb. 9.14. 1 Iohn 1.••. Dan. 12.3.
The materiall cause, that is, the righteousnesse it selfe by which they are justified, that is, made, counted, and declared to be righ∣teous, is Christs perfect righteous∣nes obedience and satisfaction, which he, GOD and man perform∣ed in our nature, in the state of hu∣miliation, Rom. 3.24.25. Rom. 5.19. and 8.4. The formall cause of justification is that com∣munion between Christ and us,
and that reciprocall imputation of our sinnes to Christ, and of his righteousnes, and full satisfaction to us, which communion ariseth, and floweth from the spirit which GOD sheds on us through Christ, which spirit dwelling in us (in some measure, so as he dwelleth in the man Christ, from whom hee is derived to us) doth make us one spirituall body with Christ, and works in us faith and all holy gra∣ces, & affections by which we ad∣here and cleave to Christ, and ap∣ply and inioy his righteousnes, so that it is our formall righteousnes not inherently, but imputatively, and by spirituall communion, for it is that which doth constitute, and make us righteous, Rom. 5.17, 18, 19. and 8.4. and ••0.4. and 2 Cor. 5.21.
The immediate fruit and bene∣fit of our iustification, is the state of righteousnes and of cleanenesse from the guilt of sinne, and accep∣tation with GOD, Rom. 3.25. and 4.2. also peace with GOD, Rom. 5.1.
The end and use of our iusti∣fication is the satisfaction and de∣claration [ 1] of GODS iustice, in that he iustifieth us by the full satisfa∣ction of Christ, and not otherwise, neither by it till he communicates it to us and makes it ours; Also the manifestation of his mercy, free grace and bounty, in that he would give his sonne to become man, and to make satisfaction to the full, when no other could bee found able to satisfie for us, neither could his iustice by any other meanes be satisfied, also in that hee would give us his spirit to unite us to his sonne, and to bring us to a true communion of his righteousnes, and to worke faith in us by which we receive and enioy Christ with all his benefits, Rom. 3.24.26. Tit. 3.4. Ephes. 1.6.12.
THough they grant that GOD is the chiefe efficient cause,
and his free grace, mercy, and love, the inward moving cause; yet they erre in the impulsive and in∣strumentall cause, and make Christ and his righteousnes no otherwise meritorious, but by procuring that GOD should count faith in a pro∣per sense, for righteousnes to them that beleeve, neither any other way an instrument of iustification, but by bringing faith to this honour, to be accepted for, or in stead of righte∣ousnes.
Secondly they deny all causality of Christs righteousnes in justifica∣tion, except onely by way of ef∣ficiency: whereas indeed and in truth it is the matter about which justification is exercised, for what is justification but the communi∣cating of that righteousnes to men, and the imputing of it, and declaring of them to be thereby righteous? the very name of justi∣fication signifies so much: and what is the forme of a justified man as he is righteous, but righte∣ousnes? to imagine a righteous,
and justified man without righte∣ousnes, is as if one should dreame of a living man without life or soule.
Thirdly they deny the princi∣pall ground of justification, to wit, spirituall union and communion with Christ, which cannot stand without imputation of Christs righteousnes; for communion and union doe necessarily bring with them imputation. If wee have communion of Christs satisfaction and righteousnesse, GOD must needs judge and count them to be ours, for his judgement is accor∣ding to truth. And faith which is an inferiour and subordinate meanes, they set up in the place of Christs righteousnes.
Fourthly as they deny the ma∣teriall cause of iustification, by re∣iecting Christs righteousnes from being the proper matter about which it is exercised; so also the forme or formall cause, even the mutuall communion, and recipro∣call imputation of our sinnes to
Christ, and Christs satisfaction and righteousnes to us, whereby it is made our formall righteous∣nes not inherently, but spiritual∣ly and imputatively, for they ac∣knowledge no formality, but inhe∣rency.
Fiftly they deny the immediate fruit and benefit of justification, to wit that state of righteousnes, cleannesse from the guilt of sinne, and acceptation with GOD, wherein the justified are firme∣ly established before GOD, and stand in his sight, which is the chiefe honour and prerogative of GODS Saints, and their greatest comfort in all their afflictions, and temptations.
Lastly, they take away the true end, and use of justification, to wit, the revelation of GODS infinite justice, mercy, bounty, and free grace; for they overthrow his infinite justice, while they teach that GOD by his soveraign power puts his justice to silence; and without Christs full satisfaction,
made to it, for us, and made ours by communion, and imputation, doth accept our weake faith in stead of it, and makes himselfe as countable for it in all rewardes, as hee would doe for the perfect ful∣filling of the Law by our selves, or by Christ in our stead. They ex∣tenuate and vilifie GODS mercy, bounty, and free grace; by set∣ting up faith in stead of Christs perfect righteousnes, and making it the condition of the new cove∣nant. For whatsoever is given or promised to us, upon a condition to be on our part performed, is not a gift of free grace and boun∣ty. And when justice may bee turned out of doores, without a compleat satisfaction; there is nothing left for mercy wherein to shew the power of it. The infi∣nite mercy of GOD doth appeare in this, that, when his infinite iu∣stice required that wee should all be damned without a full satisfa∣ction (which none could make but the sonne of GOD in our na∣ture)
and that performed for us, and made ours; Hee would give his onely sonne for us to satisfie in our stead, and his holy spirit to unite us to his Sonne, and to bring us to communion of his satisfa∣ction.
Thus wee see that they shut up the doore of Heaven, and stop that onely way to eternall life, by o∣verthrowing justification, which is the making and accounting of men righteous, by that onely righ∣teousnes of Christ, besides which there is not any other to be found sufficient, and able to beare us out before GODS tribunall of ju∣stice. Now let all true Christians well weigh and consider the diffe∣rence, betweene truth and errour, life and death, true Christianity and Antichristian infidelity; for such is the damned Socinianisme before discovered. And if any man in the midst of the light of the Gospell shining so clearely, and discovering so plainely cursed he∣resie, will be blind; let him bee
more blind still; and if any will be filthie, let them bee more fil∣thie still. And if any love not the LORD Jesus, but hate and blas∣pheme his truth, let him be Anathema Maranatha. Amen.
1 Cor. 2.12.
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