Of the imputation of Christ's righteousness to believers in what sense [sic] sound Protestants…

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

So much of the Historical part.

CHAP. II. Of the true stating of the Controversy, and the explication of the several points contained or merely implied in it.

CHAP. II. Of the true stating of the Controversie, and the explication of the several points contained or meerly implyed in it.

I take explication to be here more useful than argumentation: And therefore I shall yet fuller open to you the state of our differences▪ and my own judgment in the point, with the reasons of it, in such necessary Distinctions, and brief Propositions, as shall carry their own convincing light with them. If any think I distinguish too much, let him prove any to be needless or unjust, and then reject it and spare not. If any think I distinguish not accurately enough, let him add what is wanting, and but suppose that I have elsewhere done it, and am not now handling the whole doctrine of Justification, but only that of Imputation, and what it necessarily includeth.

I take explication to be here more useful than argumentation: And therefore I shall yet fullier open to you the state of our differences▪ and my own judgment in the point, with the reasons of it, in such necessary Distinctions, and brief Propositions, as shall carry their own convincing light with them. If any think I distinguish too much, let him prove any to be needless or unjust, and then reject it and spare not. If any think I distinguish not accurately enough, let him add what is wanting, and but suppose that I have elsewhere done it, and am not now handling the whole doctrine of Justification, but only that of Imputation, and what it necessarily includeth.