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.

pp. 36–4730 passages

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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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.

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I. Seeing Baptism is our visible initiation into Christianity, we must there begin; and see what of this is there contained.

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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.

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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.

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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.

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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.

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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.