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

§ 15. Andreas Osiander (otherwise a Learned Protestant) took up the opinion, that we are Justified by the very essential Righteousness of God himself. But he had few followers.

§ 16. The Papists fastening upon those Divines who held Imputation of Christs personal Righteousness in it self in the rigid sense, did hereupon greatly insult against the Protestants, as if it had ⟨p. 17⟩been their common doctrine, and it greatly stopped the Reformation: For many seeing that some made that a Fundamental in our difference, and articulus stantis & cadentis Ecclesiae, and seeing how easily it was disproved, how fully it was against the Doctrine of all the ancient Church, and what intolerable Consequences followed, did judge by that of the rest of our Doctrine, and were settledly hardened against all.

§ 16. The Papists fastening upon those Divines who held Imputation of Christs personal Righteousness in it self in the rigid sence, did hereupon greatly insult against the Protestants, as if it had ⟨p. 17⟩been their common doctrine, and it greatly stopt the Reformation: For many seeing that some made that a Fundamental in our difference, and articulus stantis & cadentis Ecclesiae, and seeing how easily it was disproved, how fully it was against the Doctrine of all the ancient Church, and what intolerable Consequences followed, did judge by that of the rest of our Doctrine, and were settledly hardened against all.

§ 17. The Learned Divines of Germany perceiving this, fell to a fresh review of the Controversy, and after a while abundance of very Learned Godly Doctors fell to distinguish between the Active and Passive Righteousness of Christ; and not accurately distinguishing of Imputation, because they perceived that Christ suffered in our stead, in a fuller sense than he could be said to be Holy in our stead, or fulfil the Law in our stead. Hereupon they principally managed the Controversy, as about the sort of Righteousness Imputed to us: And a great number of the most Learned famous Godly Divines of the Reformed Churches, maintained that Christ's Passive Righteousness was Imputed to us, even his whole Humiliation or Suffering, by which the pardon of all sins of Commission and Omission was procured for us; but that his Active Righteousness was not Imputed to us, though it profited us; but was Justitia Personae to make Christ a fit Sacrifice for our sins, having none of his own, but the Suffering was his Justitia Meriti. His Obedience they said was performed nostro bono, non nostro loco, for our good but not in our stead; but his Sufferings, both nostro bono & loco, both for our good and in our stead: but neither of them so strictly in nostrâ Personâ in our Person, as if we did it by and in Christ. The Writers that defended