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

The Consent of Christians, and specially Protestants, about the Imputation of Christs Righteousness in Justification; How far and in what sense it is Imputed.

The Consent of Christians, and specially Protestants, about the Imputation of Christs Righteousness in Justification; How far and in what sence it is Imputed.

I. Seeing Baptism is our visible initiation into Christianity, we must there begin; and see what of this is there contained. Mat. 28.19. Baptizing them into the name of the Father, the Son, and the Holy Ghost, Mar. 16.16. He that believeth, and is baptized, shall be saved, Act. 2.38. Repent, and be Baptized every one of you in the name of Jesus Christ for the Remission of sins, and ye shall receive the gift of the Holy Ghost. See Acts 8.36, 37, 38. The Eunuch's Faith and Baptism. Act. 22.16. Arise, and be baptized, and wash away thy sins, having called on the name of the Lord. Rom. 6.3. So many as were baptized into Jesus Christ, were baptized into his death. Gal. 3.27. As many as have been baptized into Christ, have put on Christ. 1. Pet. 3.21. The like whereunto, Baptism doth also now save us, (not the putting away the filth of the flesh, but the answer of a good Conscience towards God) by the Resurrection of Jesus Christ. Rom. 4.24, 25. But for us also to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead: who was delivered for our offences, and was raised again for our Justification. [Quaer. How far Christ's Resurrection is imputed to us.]

I. SEeing Baptism is our visible initiation into Christianity, we must there begin; and see what of this is there contained. Mat. 28.19. Baptizing them into the name of the Father, the Son, and the Holy Ghost, Mar. 16.16. He that believeth, and is baptized, shall be saved, Act. 2.38. Repent, and be Baptized every one of you in the name of Jesus Christ for the Remission of sins, and ye shall receive the gift of the Holy Ghost. See Acts 8.36, 37, 38. The Eunuch's Faith and Baptism. Act. 22.16. Arise, and be baptized, and wash away thy sins, having called on the name of the Lord. Rom. 6.3. So many as were baptized into Jesus Christ, were baptized into his death. Gal. 3.27. As many as have been baptized into Christ, have put on Christ. 1. Pet. 3.21. The like whereunto, Baptism doth also now save us, (not the putting away the filth of the flesh, but the answer of a good Conscience towards God) by the Resurrection of Jesus Christ. Rom. 4.24, 25. But for us also to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead: who was delivered for our offences, and was raised again for our Justification. [Quaer. How far Christ's Resurrection is imputed to us.]

II. The Creed, called by the Apostles, hath but [I believe — the forgiveness of sins.]

IV. Athanasius's Creed [Who suffered for our Salvation, descended into Hell, rose again the third day. — At whose coming all men shall rise again with their bodies, and shall give account for their own works; and they that have done good, shall go into everlasting life, and they that have done evil into everlasting Fire.] (Remission is contained in Salvation.)

V. The Fathers sense I know not where the Reader can so easily and surely gather, without reading them all, as in Laurentius his Collection de Justif. after the Corpus Confessionum; and that to the best advantage of the Protestant Cause. They that will see their sense of so much as they accounted necessary to Salvation, may best find it in their Treatises of Baptism, and Catechizings of the Catechumens; Though they say less about our Controversy than I could wish they had. I will have no other Religion than they had. The Creed of Damasus in Hieron. op. Tom. 2. hath but (In his Death and Blood we believe that we are cleansed — and have hope that we shall obtain the reward of good merit, (meaning our own); which the Helvetians own in the end of their Confession.

V. The Fathers sence I know not where the Reader can so easily and surely gather, without reading them all, as in Laurentius his Collection de Justif. after the Corpus Confessionum; and that to the best advantage of the Protestant Cause. They that will see their sence of so much as they accounted necessary to Salvation, may best find it in their Treatises of Baptism, and Catechizings of the Catechumens; Though they say less about our Controversie than I could wish they had. I will have no other Religion than they had. The Creed of Damasus in Hieron. op. Tom. 2. hath but (In his Death and Blood we believe that we are cleansed — and have hope that we shall obtain the reward of good merit, (meaning our own); which the Helvetians own in the end of their Confession.

VI. The Augustan Confession, Art. 3, 4. Christ died — that he might reconcile the Father to us, and be a sacrifice, not only for original sin, but also for all the actual sins of men. — And that we may obtain these benefits of Christ, that is, Remission of sins, justification and life eternal, Christ gave us the Gospel in which these benefits are propounded. — To preach ⟨p. 38⟩Repentance in his Name, and Remission of sins among all Nations. For when men propagated in the natural manner have sin, and cannot truly satisfy Gods Law, the Gospel reproveth sin, and showeth us Christ the Mediator, and so teacheth us about Pardon of sins—That freely for Christ's sake are given us, Remission of sins, & Justification by Faith, by which we must confess that these are given us for Christ, who was made a Sacrifice for us, and appeased the Father. Though the Gospel require Penitence; yet that pardon of sin may be sure, it teacheth us that it is freely given us; that is, that it dependeth not on the Condition of our worthiness, nor is given for any precedent works, or worthiness of following works. — For Conscience in true fears findeth no work which it can oppose to the Wrath of God; and Christ is proposed and given us, to be a propitiator. This honour of Christ must not be transferred to our works. Therefore Paul saith, ye are saved freely, (or of Grace,) And it is of grace, that the promise might be sure; that is, Pardon will be sure; when we know that it dependeth not on the Condition of our worthiness, but is given for Christ. — In the Creed this Article, [I believe the Forgiveness of sins,] is added to the history: And the rest of the history of Christ must be referred to this Article: For this benefit is the end of the history, Christ therefore suffered and rose again, that for him might be given us Remission of sins, and life everlasting.

VI. The Augustane Confession, Art. 3, 4. Christ died — that he might reconcile the Father to us, and be a sacrifice, not only for original sin, but also for all the actual sins of men. — And that we may obtain these benefits of Christ, that is, Remission of sins, justification and life eternal, Christ gave us the Gospel in which these benefits are propounded. — To preach ⟨p. 38⟩Repentance in his Name, and Remission of sins among all Nations. For when men propagated in the natural manner have sin, and cannot truly satisfie Gods Law, the Gospel reproveth sin, and sheweth us Christ the Mediator, and so teacheth us about Pardon of sins—That freely for Christ's sake are given us, Remission of sins, & Justification by Faith, by which we must confess that these are given us for Christ, who was made a Sacrifice for us, and appeased the Father. Though the Gospel require Penitence; yet that pardon of sin may be sure, it teacheth us that it is freely given us; that is, that it dependeth not on the Condition of our worthyness, nor is given for any precedent works, or worthyness of following works. — For Conscience in true fears findeth no work which it can oppose to the Wrath of God; and Christ is proposed and given us, to be a propitiator. This honour of Christ must not be transferred to our works. Therefore Paul saith, ye are saved freely, (or of Grace,) And it is of grace, that the promise might be sure; that is, Pardon will be sure; when we know that it dependeth not on the Condition of our worthiness, but is given for Christ. — In the Creed this Article, [I believe the Forgiveness of sins,] is added to the history: And the rest of the history of Christ must be referred to this Article: For this benefit is the end of the history, Christ therefore suffered and rose again, that for him might be given us Remission of sins, and life everlasting.

Art. 6. When we are Reconciled by Faith, there must needs follow the Righteousness of good works. — But because the infirmity of mans nature is so great, that no man can satisfy the Law, it is necessary to teach men, not only that they must obey the Law, but also how this Obedience pleaseth, lest Consciences fall ⟨p. 39⟩into desperation, when they understand that they satisfy not the Law. This Obedience then pleaseth, not because it satisfieth the Law, but because the person is in Christ, reconciled by Faith, and believeth that the relicts of his Sin are pardoned. We must ever hold that we obtain remission of sins, and the person is pronounced Righteous, that is, is accepted freely for Christ, by Faith: And afterward that Obedience to the Law pleaseth, and is reputed a certain Righteousness, and meriteth rewards.] Thus the first Protestants.

Art. 6. When we are Reconciled by Faith, there must needs follow the Righteousness of good works. — But because the infirmity of mans nature is so great, that no man can satisfie the Law, it is necessary to teach men, not only that they must obey the Law, but also how this Obedience pleaseth, lest Consciences fall ⟨p. 39⟩into desperation, when they understand that they satisfie not the Law. This Obedience then pleaseth, not because it satisfieth the Law, but because the person is in Christ, reconciled by Faith, and believeth that the relicts of his Sin are pardoned. We must ever hold that we obtain remission of sins, and the person is pronounced Righteous, that is, is accepted freely for Christ, by Faith: And afterward that Obedience to the Law pleaseth, and is reputed a certain Righteousness, and meriteth rewards.] Thus the first Protestants.

VII. The 11th Article of the Church of England (to which we all offer to subscribe) is [Of the Justification of Man. We are accounted Righteous before God, only for the Merit of our Lord and Saviour Jesus Christ by Faith; and not for our own works or deservings. Wherefore that we are justified by Faith only, is a most wholesome doctrine, and very full of Comfort, as more largely is expressed in the Homily of Justification.]

VII. The 11th Article of the Church of England (to which we all offer to subscribe) is [Of the Justification of Man. We are accounted Righteous before God, only for the Merit of our Lord and Saviour Jesus Christ by Faith; and not for our own works or deservings. Wherefore that we are justified by Faith only, is a most wholsome doctrine, and very full of Comfort, as more largely is expressed in the Homily of Justification.]

The said Homilies (of Salvation and Faith) say over and over the same thing. As pag. 14. [Three things go together in our Justification: On Gods part his great Mercy and Grace, on Christs part, Justice▪ that is the Satisfaction of Gods Justice, or the Price of our Redemption, by the offering of his body, and shedding of his blood, with fulfilling of the Law perfectly and throughly; And on our part true and lively Faith in the Merits of Jesus Christ: which yet is not ours, but by Gods working in us.

And pag. [A lively Faith is not only the common belief of the Articles of our Faith, but also a true trust and confidence of the mercy of God through our Lord Jesus Christ, and a steadfast hope of all good things to be received at Gods hand; and that although we through ⟨p. 40⟩infirmity or temptation — do fall from him by sin, yet if we return again to him by true repentance, that he will forgive and forget our offences, for his Sons sake our Saviour Jesus Christ, and will make us inheritors with him of his everlasting Kingdom — Pag. 23. For the very sure and lively Christian Faith, is, to have an earnest trust and confidence in God, that he doth regard us, and is careful over us, as the Father is over the Child whom he doth love; and that he will be merciful unto us, for his only Sons sake; and that we have our Saviour Christ our perpetual Advocate and Prince, in whose only merits, oblation and suffering, we do trust that our offences be continually washed and purged, whensoever we repenting truly do return to him with our whole heart, steadfastly determining with our selves, through his grace to obey and serve him, in keeping his Commandments, &c.] So also the Apology. This is our doctrine of Imputation.

And pag. [A lively Faith is not only the common belief of the Articles of our Faith, but also a true trust and confidence of the mercy of God through our Lord Jesus Christ, and a steadfast hope of all good things to be received at Gods hand; and that although we through ⟨p. 40⟩infirmity or temptation — do fall from him by sin, yet if we return again to him by true repentance, that he will forgive and forget our offences, for his Sons sake our Saviour Jesus Christ, and will make us inheritors with him of his everlasting Kingdom — Pag. 23. For the very sure and lively Christian Faith, is, to have an earnest trust and confidence in God, that he doth regard us, and is careful over us, as the Father is over the Child whom he doth love; and that he will be merciful unto us, for his only Sons sake; and that we have our Saviour Christ our perpetual Advocate and Prince, in whose only merits, oblation and suffering, we do trust that our offences be continually washed and purged, whensoever we repenting truely do return to him with our whole heart, steadfastly determining with our selves, through his grace to obey and serve him, in keeping his Commandments, &c.] So also the Apology. This is our doctrine of Imputation.

VIII. The Saxon Confession oft insisteth on the free Pardon of sin, not merited by us, but by Christ. And expoundeth Justification to be [Of unjust, that is, Guilty and disobedient, and not having Christ: to be made Just, that is, To be Absolved from Guilt for the Son of God, and an apprehender by Faith of Christ himself, who is our Righteousness; (as Jeremiah and Paul say) because by his Merit we have forgiveness, and God imputeth righteousness to us, and for him, reputeth us just, and by giving us his Spirit quickeneth and regenerateth us. — By being Justified by Faith alone we mean, that freely for our Mediator alone, not for our Contrition, or other Merits; the pardon of sin and reconciliation is given us. — And before, It is certain, when the mind is raised by this Faith, that the pardon of sin, Reconciliation and Imputation of Righteousness, ⟨p. 41⟩are given for the Merit of Christ himself — And after [By Faith is meant Affiance, resting in the Son of God the Propitiator, for whom we are received and please (God) and not for our virtues and fulfilling of the Law.

IX. The Wittenberg Confession, (In Corp. Conf. pag. 104) A man is made Accepted of God, and Reputed just before him, for the Son of God our Lord Jesus Christ alone, by Faith. And at the Judgment of God we must not trust to the Merit of any of the Virtues which we have, but to the sole Merit of our Lord Jesus Christ, which is made ours by Faith. And because at the bar of God, where the case of true eternal Righteousness and Salvation will be pleaded, there is no place for mans Merits, but only for God's Mercy, and the Merits of our Lord Jesus Christ, whom we receive by Faith: therefore we think our Ancestors said rightly, that we are justified before God by Faith only.

IX. The Wittenberge Confession, (In Corp. Conf. pag. 104) A man is made Accepted of God, and Reputed just before him, for the Son of God our Lord Jesus Christ alone, by Faith. And at the Judgment of God we must not trust to the Merit of any of the Virtues which we have, but to the sole Merit of our Lord Jesus Christ, which is made ours by Faith. And because at the bar of God, where the case of true eternal Righteousness and Salvation will be pleaded, there is no place for mans Merits, but only for God's Mercy, and the Merits of our Lord Jesus Christ, whom we receive by Faith: therefore we think our Ancestors said rightly, that we are justified before God by Faith only.

X. The Bohemian Confession, making Justification the principal Article, goeth the same way. [Pag. 183, 184. By Christ men are Justified, obtain Salvation and Remission of sin, freely by Faith in Christ, through mercy, without any Work and Merit of man. And his death and blood alone is sufficient, to abolish & expiate all the sins of all men. All must come to Christ for pardon and Remission of Sin, Salvation and every thing. All our trust and hope is to be fastened on him alone. Through him only and his merits God is appeased and propitious; Loveth us, and giveth us Life eternal.

X. The Bohemian Confession, making Justification the principal Article, goeth the same way. [Pag. 183, 184. By Christ men are Justified, obtain Salvation and Remission of sin, freely by Faith in Christ, through mercy, without any Work and Merit of man. And his death and blood alone is sufficient, to abolish & expiate all the sins of all men. All must come to Christ for pardon and Remission of Sin, Salvation and every thing. All our trust and hope is to be fastened on him alone. Through him only and his merits God is appeas'd and propitious; Loveth us, and giveth us Life eternal.

XI. The Palatinate Confession ib. pag. 149. [I believe that God the Father for the most full Satisfaction of Christ, doth never remember any of my sins, and that pravity which I must strive against while I live, but contrarily will rather of grace give me the righteousness ⟨p. 42⟩of Christ, so that I have no need to fear the judgment of God. — And pag. 155. If he merited, and obtained Remission of all our sins, by the only and bitter passion, and death of the Cross, so be it we embracing it by true Faith, as the satisfaction for our sins, apply it to our selves. —] I find no more of this.

XII. The Polonian Churches of Lutherans and Bohemians agreed in the Augustan and Bohemian Confession before recited.

XII. The Polonian Churches of Lutherans and Bohemians agreed in the Augustane and Bohemian Confession before recited.