Speculum theologiæ in Christo, or, A view of some divine truths which are either…

thus it cannot condemn Believers: a satisfied Law, so far as it is satisfied, hath nothing to say against them who partake of that satisfaction: That of Learned Mr. Gataker is remarkable, Justificatio nostri tum ab Evangelio, tum à Lege pendet; à Lege quatenùs eidem satisfit pro delictis adversùs eam admissis; ab Evangelio, quatenùs satisfactio, non à nobis, sed à Christo Vicariâ operâ pro nobis exhibetur; The Gospel reveals such a Sponsor as hath satisfied the Law for us; the Law being satisfied cannot condemn those who partake of that satisfaction.

It appears by this, That Christ's Righteousness is that which constitutes us righteous as to the Law; only here many worthy learned Divines are at a difference, how it doth so: doubtless it doth it in a way of Imputation, but the mode of that Imputation is not agreed on. Some say, that Christ's Righteousness is the meritorious cause of our Justification, and so imputed to us in the effects, in that pardon which discharges us from the Law: Others, That it is it self in some sort imputed to us, and so becomes the material cause of our Justification; I take it, our former Divines, who disputed with the Papists about Imputed Righteousness, are of the latter opinion. Hence Bishop Davenant saith,¹ that, Ipsissima Christi obedientia nobis imputatur, quasi esset nostra personalis; The very obedience of Christ is imputed to us, as if it were our personal Righteousness. And again he saith, that In se, it is causa meritoria Justificationis; but as it is applied to Believers, Subit vicem causae formalis, it is in the room of a formal cause. 'Tis ⟨p. 329⟩true, he saith, That it is imputed to us ad aliquem effectum; not that it is imputed only in the effect, but that it is imputed in a measure, and to some intents, though not in the full latitude, or as it is in Christ. The Learned Professors of Leiden determine thus: Mirum hîc videri non debet Christi Justitiam non meritoriae solùm, sed & materialis, imò & formalis causae rationem habere, cum id diversimodè fiat, nempe, quâ illud est, propter quod, in quo, sive ex quo, & per quod justificamur: To quote no more, If Christ's Righteousness be only a meritorious cause of Justification, then our former Divines have striven in the dark, the Controversies between them and the Papists in this point have been but a vain jangling; no Papist ever denied, that Christ merited Justification for us, no Protestant should ask any more. The Council of Trent, laying down the causes of Justification, saith, Chistus suâ sanctissimâ Passion in ligno Crucis nobis Justificationem meruit, & pro nobis Deo Patri satisfecit. Here our Divines should have acquiesced in silence, but surely they thought there was somewhat more in it: For my own part, I conceive Christ's Righteousness is so far imputed to us, as to be the matter of our Justification; before I come to offer my Reasons, I shall lay down several things tending to explain my meaning in this point.