The true Exposition defended.

FOr the right understanding of the Apostles wordes, three things are first to be considered and explained: First, what is here meant by faith and beleeving. Se­condly, what righteousnes is here meant. Thirdly what is meant by imputation.

By faith in this place wee must not understand that naturall habit, and power which is common to all rea­sonable men, who upon their knowledge of things spo­ken or promised, doe give willing assent unto them that they are true, either for the Authority of the speaker, whom they doe respect and judge to bee faithfull: or because they see good reason in the things spoken and promised, and if the things promised tend to their owne good, they rest upon them confidently, and perswade themselves that they are sure and certaine of them alrea­dy, or shall receive and enjoy them in due time with­out faile. But here, by faith we are to understand that supernaturall guift and grace of beleeving wrought in the elect, regenerate by the spirit shed on them abun­dantly through Iesus Christ, Tit. 3. 6. which is there­fore called most holy faith, Iude 20. this faith agree­eth with the other in these foure poynts.

First, as that is an habit and power of beleeving, so 1 is this, secondly, as that containes in it, notitiam in 2 intellectu, a knowledge and notice of the things spoken & beleeved; so doth this; And as that containes in it assen­sum in voluntate an assent of the wil, so doth this also; And 3 as that faith when it goeth no further is called historical; [Page 6] so this also: And as that faith when it reacheth to good 4. things promised to our selves particularly, to apply them and rest on them, hath also fiduciam in corde & affectionibus, a trust and confidence of the heart and af­fections in it; so hath this also, and is cald a firme perswa­sion, trust, confidence; but they differ in divers things. First that is a naturall power or habit. This is spirituall, wrought in men by the Spirit of God, dwelling in them and uniting them to Christ in one mysticall body. Se­condly that hath in it no knowledge but naturall ari­sing from light of naturall reason, nor any assent of the will or confidence in the heart and affections; but such as are drawne, stirred up, and wrought, by meanes of naturall light and common causes; this hath in it a spirituall knowledge arising from the spirit of God, en­lightning the understanding; the Spirit also enclines and moves the will to give assent, and confirmes the heart with confidence and firme perswasion. Thirdly that is common to all reasonable men; This is proper to the elect, regenerate, and sanctified by the holy Ghost shed on them through Christ; and is the first and the radicall grace and vertue of renovation. 4. That hath for the object or things beleeved, either naturall and worldly things onely, or things heavenly and supernaturall, seene and discern'd through the darke mist of naturall reason and assented to, & rested on with a carnall and un­sanctified will and heart. This hath for the object, things supernaturall, and heavenly and spirituall, discer­ned by supernaturall light, assented to with an holy and sanctified will: confirmed to the heart by a spirituall sence: and sweet taste of the things promised, wrought by the holy Spirit in the true beleever, apprehending and applying them.

But to come neere to the Text, the beleeving which the Apostle speakes of in the 3. verse, and also in the 9. and 22. verses, is the faith and beleeving of Abra­ham, who divers yeares before this beleeving which is [Page 7] said to be counted to him for righteousnes, was called out of his owne Country: and by faith obeyed Gods calling, and went and so [...]ourned in the Land promised to him and his seed, as appeares Heb. 11. 8. 9. he had overcome and slaughtered foure mighty Kings, and their victorious arm [...]es by faith and confidence in Gods promi­ses; an [...] Melchizedeck King of Salem the Priest of the most High God, had blessed him (as we read Gen. 14.) and after th [...]se things the Lord appeared and spake to Abraham and said, feare not, I am thy shield, and thy exceeding great reward, and withall hee renewed his promise of the blessed seed, by meanes of which seed all the families of the Earth should be blessed in Abra­ham, and should become his faithfull children; besides his naturall seed and posterity which should come of the Sonne and Heire of his owne bowells, as appeares Gen. 15. 1. 4. These were the promises which God made to Abraham, and which Abraham beleeved to be true, and resting upon the Lord by firme faith and be­liefe for the performance of them, the Lord counted it to him for righteousnes, Gen. 15. 6. or, as the Apostle expresseth the same sentence in the same sence, though in wordes somewhat different, it was counted to him, verse 5. even faith was reckoned to him for righteousnes, verse. 9.

Now this faith and beleeving was first an holy spiri­tuall beleefe: and the faith of a man long before called of God, and sa [...]ctified by his Spirit, and made obedient to God and his word. Secondly, It was a beleefe not on­ly of the promise of Christ the blessed seed in generall; but more specially that Christ according to the flesh, should come out of his owne bowels, and that by Christ the Sonne of God made man of his seed, the redemption both of him, and of all his faithfull seed, that is, all true beleevers should be wrought and performed, Gods wrath appeased, the Law fulfilled, Justice satisfied, perfect righteousnes brought in for their justification, and [Page 8] by his and their union with Christ by one spirit, and Communion of all his benefits, they should have God for their portion and reward, for their sheild and de­fence and should not need to seeke the blessing, and re­ward of eternall life from their owne workes, or their owne righteousnes; and fulfilling of the Law in their owne persons, but meerely from the free grace of God, and of his free gui [...]t in Christ, as a reward of Christs righteousnesse freely given to them, and of them appre­hended by faith and beleeving. Thirdly, this faith of Abraham was not a weake, but a strong faith, and be­liefe without staggering, even a full perswasion, that God who quickneth the dead, and calleth those things which be not, as if they were, and was able to make good, and to performe what hee had promised; yea it was a beleeving in hope against hope; that God could out of a dead body and womb raise up a lively seed, and make them spiritually righteous: who are by nature and according to the Law wicked sinners. All these things are manifest by the places before cited, Gen: 15. and by the expresse wordes of the Apostle in this chap: from the tenth verse to the end of the Chapter. And thus you see what is meant by faith which is here said to be counted for righteous.

Secondly, the righteousnes here meant is not the righ­teousnes which is according to the strictnesse and tenour of the Law; that is, righteousnes of a mans own works, performed by every man in his owne person to the Law of God; for the Apostle doth dispute altogether against that righteousnes and proves, that neither Abraham was justified or counted of God righteous for it, as ap­peares in the 2. 5. 6. 13. verses, nor any other at any time, as appeares in the Chapter before. And Chap. 8. 3. and 9. 32. 10. 3. But here is meant an E­uangelicall righteousnes, which doth not consist in any worke or workes performed by a man himselfe in his owne person, nor in any grace or vertue inherent in him­selfe, [Page 9] but is a righteousnesse which God of his owne free grace doth impute to the true Beleever; who by one Spirit is united to Christ, and hath communion with him, and is called the righteousnes of Faith, and doth exclude legal justification, by righteousnesse of a mans owne workes, as appeares in the whole discourse of the Apostle in this and the former Chapter, and in diverse other places of this Epistle, especially ver. 13. of this 4 Chap. and in Chap. 3. 27. 28.

Thirdly, the phrase of imputing, or counting a thing to one signifies both in the Old and New Testament, an Act of judgement and estimation, by which a thing is judged, esteemed, reckoned, and accounted to be as it is in­deed, and then it is just, and according to truth: but when a thing is counted, or judged, thought, and esteemed, to be as it is not, then it is unjust, and not according to truth. Now Gods thoughts are alwaies just, and his judgement is according to truth. Rom. 2. 2. And there­fore a lust imputing and counting, is here ment, for God doth account, and Iudge of all persons, and things, so as they are. Of uniust counting, and imputing fal [...]ely, we have some examples in Scripture, as 1 Kings 1 21. where Bathsheba saith to David I and my Sonne Solomon shallbe counted offenders that is, vsurping Adonijah and his wicked Company, will so esteeme and judge us: of reputing, and coun [...]ing truely as the thing is, we have examples also, as Nehemiah 13. 13. where it is said of the chosen Le­vites, that they were counted faithfull, viz upon former experience of their faithfulnes, and therefore the Office of distributing to the [...] Brethren, was counted to them. And Levit 17. 4. [...]here it is said, Blood shall be imputed to that man he hath shed blood, and shall be cut off from a­mong his people. And Psal 22. 30. a s [...]ed shall serve him, it shallbe counted to the Lord for a generation.

Moreover, this word impute or count, signifies some­times in the most proper sense a bare Act of the Iudg­ment and thought, as Pro. 17. 28. where a [...]oole is said [Page 10] to be counted wise when he holdeth his peace; that is, men for the present judge or thinke him wise, at least in that point of silence.

Sometimes it signifies in a more full sense, not onely thinking, Iudging, and counting persons to be good or bad, just, or unjust, innocent, or guilty; but also dealing with them, and using them accordingly, as in the places before named, 1 Kings 1. 21. Nehem. 13. 13. and Levit. 17. 4. and Psal 22. 30. also 1 Sam. 2 [...]. 15. where Abimelech purging himselfe before Saul, from the offence of con­spiracy with David against him (as Doeg had falsely ac­cused him) saith, Let not the King impute any thing unto his servant, that is, Let him not thinke or judge his ser­vant guilty, nor deale with him, or use him as a Conspi­ratour.

Sometimes it signifies by a Metonymie of the cause for the effect, condemning, and punishing an offence in a guilty person as he hath deserved, and to deale with him and use him as hee is justly thought and judged to have deserved, as 2 Sam. 19. 19. Shimei said, Let not my Lord impute iniquity unto me: he doth not desire that David would not thinke, nor judge, nor count his iniquitie to be no iniquitie, that had beene against all reason, but that for the satisfaction which he had made, in coming first of all to the house of Joseph to meet David, and to bring him againe to his Kingdome, David would gra­ciously pardon his offence, and not proceed against him, and punish him as justly, and worthy of punish­ment.

Sometimes it signifies by a Metaphor, to count one thing as it were another, or no better then another, or of the same value, as Prov. 27. 14. where a flattering salu­tation or blessing, given with a loud voyce, is said to be counted a Curse, that is, esteemed no better then if it were a Curse.

Somtimes to use one, as if he counted him of another Condition, as Gen. 31. 15. where it is said of Laban, that [Page 11] he counted his Daughters strangers; that is, used them as if he had counted them strangers: and Iob. 31. 10. where Iob saith, that God counteth him for his enemy; that is, afflicteth, and plagueth him, as if he counted him an e­nemy.

Somtimes the word signifies to skore up or to put upon a mans account or reckoning, either the offence or debt which he himselfe runs into; as Rom. 5. 13. where it is said, that sinne is not imputed when there is no Law: that is, it is not [...]o skored up, that men are punished for it, and it is not judged and punished in them, or the debt which he takes upon him for another: as Philemon verse 18. If he hath wronged thee, or is indebted to thee put that on mine account, that is, impute and count it to me, and set it on my skore.

Now the severall significations of the severall wordes being thus laid open, I proceed more particularly to the true sense and meaning of every word in these speeches, and to shew how far the speeches may be extended. And first, by Faith, and beleeving which is counted to every true beleever (and was counted to Abraham) for righteousnesse. I understand here (according to the judgment of the most Orthodox Divines) the true holy spirituall faith, and beleefe, which is before shewed to have bin in Abraham, and which is proper to the elect regenerate, and is said to be imputed to them for righteous­nesse: B [...] righteousnesse is here meant Evangelical righte­ousnesse, (which is opposed to the legal righteousnesse of workes, which is inherent in every man, and is every mans fulfilling of the Law in his owne person) even the perfect satisfaction and righteousnesse of Christ, (God and man) [...]u [...] mediator and surety which he the Son of God, in mans Nature performed to the Law, and which is ap­prehended by every true beleever, and applied to him­selfe by a lively saith and whereof he hath communion and is truely made partaker by his Spirituall union with Christ, of whose mysticall body he is a member, being [Page 12] B [...]ptized and engraf [...]ed thereinto by one Spirit. By the imputing and counting of that faith for righteousnesse to Abraham, and to every one of his faithfull seed, is here ment Gods setting of Christs righteousnesse on the skore, and puting it on the account of every tru [...] beleever, and and his j [...]dging, esteeming, and counting them no more guilty of sinne, but perfectly righteous by that Evangeli­cal righteousnesse, which is called the righteousnesse of God. 2 Cor. 5. last ver. because it is the righ­teousnesse of God, performed in our Nature, and the righteousnesse of faith, and not of workes, be­cause the faithfull obtaine, and enjoy, and apply it by beleeving, and not by working the workes of the Law, Rom. 4. 11. 13. For the confirmation of this expositi­on, and justifying of this truth, we need seek no further Arguments, but such as may be gathered from the Apo­stles owne words, as in other of his Epistles, so especially in this to the Romans.

The first argument is drawne from the wordes of the Apostle in the second chap: of this Epistle, verse 26. where this word [...] (as it signifies) to be im­puted or counted, is first used; If (saith hee) the uncir­cumcision keep the righteousnes of the Law, shall not his uncircumcision bee counted for Circumcision? by uncircum­sion (in the first clause) we cannot understand the fore­skinne of the flesh not cut off, it is most absurd, and a­gainst common sense and reason to thinke or to suppose that it can or could performe and keepe the righteousnes of the Law, but by vncircumcision is ment a Gentile not circumcised, as Beza, (the most learned, judicious, and ac­curate Critik and searcher out of the sense of everyword and sentence in the new Testament) doth expound the word, and so we have in this word a Metonymie of the a [...]janct for the Subject: The same word in the second clause (as B [...]za also well observes) doth not here signify the foreskin or uncircumcision in a proper sense (for that cannot but most falsely be reputed and counted for [Page 13] circumcision; because they are contradictories one to a­nother) but the state and condition of him who is uncir­cumcised, even the outward state of Gentilisme; and here is another Metonymie of the same kind, even the signe put for the thing signified, yea it signifies not the state of a Gentile or uncircumcised man barely conside­red in it selfe, but as comprehending in it the righte­ousnesse of the Law, which the man uncircumcised hath kept and performed in that state, as the words necessa­rily imply; for the Apostle doth not here suppose onely uncircumcision, but the observation of the righteousnesse of the Law in the state of uncircumcision; and so here is a Metalepsis or double trope, even a metonymie also of the thing conteyning for the thing contained, that is, of the Subject for the adjunct, and also of the cause for the effect; that is, the man in the state of uncircumcision keeping the righteousnes of the law, for the righteousnes of the law by him performed. By circumcision we cannot understand the out­ward cuting away of the foreskin of the flesh, neither [...]a­ken literaly and carnally, as the corrupt Jewes did take it, for a worke of righteousnes and obedience to the Law for justification, so it was an obligation, by which the circum­cised was bound under pain of cutting off for ever to per­forme the whole Law, as appeares Gal. 5. 3. And for a righteous Gentile to be brought under this bondage was no benefit, but a miserable condition; neither can circum­cision be here taken sacramentally, as it was an outward signe and seale of the righteousnes of faith, and of Mor­tification, and of all vertues of Holinesse by which men are sanctified to God and become his peculiar people, for Ismael, Esau and all the prophane persons of Israel circumcised, were partakers of the outward signe and Sacrament of circumcision, and yet were destitute of t [...]e inward Grace signified; And in neither respect can uncir­cumcision, or the person uncircumcised, nor Gentilism [...], together with the keeping the righteousnes of the Law be counted truely for circumcision, nor reckoned in the [Page 14] place of it; But here by circumcision is meant the cir­cumcision of the heare in the Spirit, and not in the Letter, for so the Apostle doth expound himselfe verse 29. the (word [...] shall be counted) signifies here in a full sense judging, counting approving, accepting and using accordingly.

Now all laid together the meaning of the Apostle in these wordes is this, that if a man uncircumcised doe keepe all the Commandements, and performe the righ­teousnes of the Law, his state of Gentilisme comprehen­ding in it the righteousnes of the Law, shall be counted and accepted for the state of an holy and righteous man circumcised in heart, and hee though uncircumcised in flesh, and a Gentile in outward estate, shall be counted of God a true Israelite without guile, truely circumcised with inward spirituall circumcision of the heart in the spirit, whose praise is not of men, but of God. This sence and meaning of the wordes, and of this phrase is so cleere and manifest, and so perfectly agreeable to all true reason, that none can deny it, unlesse hee will set him­selfe to rebell against the light; and this phrase being the same which this Apostle doth use againe, where hee mentions counting and imputing of faith and beleeving for righteousnes to Abraham, and to every true beleever, doth give light for the discovering of the true sense and meaning of the wordes, the phrase being the very same. Wherefore if we will follow the Apostle himselfe, and tread after him in the same steps, being the surest guide, and best expounder of his owne wordes and meaning, we must by Abrahams beleeving by a Metalepsis or double trope, with our learned Divines, understand Abraham standing in the state of a true beleever, united by one spirit unto God in Christ, and having communion of his satisfaction and righteousnes, which were of force from the beginning to save and iustifie, and to make God the reward of the be­leever. And by faith imputed or counted for righteous­nes, wee must not understand faith in a proper sense, [Page 15] but by a double trope, for the state and condition of a true faithfull man, and for that which faith comprehends and includes in it, even the perfect righteousnes and full satisfaction of Christ God and man: By righteousnes we must understand the state of a man justified, or Evan­gelicall righteousnes communicated to the justified man, and made his for iustification. And by counting and imputing we must understand the accepting, approving, esteeming & iudging of Abraham, and every true beleever, so soone as he appeares faithfull to be in the state of a man iustified, and Gods setting on his skore, and counting, & imputing to him being faithfull, the righteousnes of Christ apprehen­ded by faith, which is indeed and in truth made his by spirituall union and communion with Christ.

Heare then the true paraphrase upon the Apostles words, shewing the true sense and meaning of them, Abra­ham upon a true inward spirituall sense of his union and communion with Christ, did beleeve and was surely per­swaded that God was his reward, and this his beleefe and faith comprehending Christ for righteousnes, and containing in it after a sort the righteousnes of Christ, God counted it to him for righteousnes; that is, set it on his skore, and reckoned it to him for iustification, and judged, esteemed and accepted him for a man truly righ­teous, as indeed he was, and so whosoever doth not rest on his owne workes for iustification, nor seeketh there­by to be iustified, but by faith seeketh that righteousnes which makes him righteous by the communion of it, when in himselfe by nature he is ungodly, his faith com­prehending in it Christ and his righteousnes, is counted for righteousnes, because it settles him in the state of a righ­teous man; and Gods setting on his skore Christs satisfa­ction and righteousnes, doth accept him for a man iustified.

A second argument confirming the exposition is drawn from the Apostles owne wordes in the fourth verse: now to him that worketh, the reward is not reckoned of grace, but of d [...]bt, whereby it is manifest that the thing [Page 16] counted for righteousnes brings with it a reward, also to the beleever which is counted, not of debt, bu [...] grace, now there is nothing which can bring the reward of e­ternal life, and Glory to a beleever, when it is counted to him and set on his skore, but the perfect righteousnes and satisfaction of Jesus Christ; that, all grant to bee meritoribus of eternall life to all that are partakers of it, and because the communion and imputation of it is of Gods free grace, and the faith by which we receive, ap­ply and enjoy it, is Gods free gift, therefore the reward, to wit, eternall life is of free Grace, and not of debt, as the Apostle here saith. Whereupon the the Conclusion followes, that the thing counted for righteousnes is the righteousnes of Christ apprehended by faith.

Thirdly, in the 6. and 7. verses the Apostle teach­eth expressely; that the thing imputed by God is righ­teousnes; and such a righteousnes, as being imputed, brings forgivenesse of iniquity, and covers sinnes, and so makes the beleever blessed. Now there is no righteous­nes to be found among all mankinde, besides Christs perfect righteousnes and full satisfaction; and that is a perfect propitiation for all sinnes, and an expiation of all iniquity to them who by faith have put on Christ, there­fore it is the true righteousnes which is imputed to every beleever for justification.

Fourthly, that which is here said to be imputed to A­braham, and to every beleever, is for righteousnesse to iustification, for the discourse of the Apostle here, and in the 3. and 5. chap. is altogether of iustifying, as ap­peares chap. 3. verse 20. 24. 26. 28. 30 and also chap. 5. 1. 16. 18, 19. in all which places he mentions iustifi­cation and iustifying; And here in this 4. chap. he brings Abrahams example, and Davids testimony to shew how we are iustified: now there is nothing which doth serve to us for righteousnes to iustification, but that which is found in Christ our Mediatour, even his righteousnes and perfect fulfilling of the Law; so this Apostle doth [Page 17] plainely affirme and teach chap. 5. 19. and chap. 8. 3. 4. and Chap. 10. 3. 4. Therefore this righteousnes is up­on the true beleeving of Abraham, and the faithfull counted and imputed to them, and set on their skore for their iustification.

Fiftly, that exposition of a phrase or speech of Scrip­ture, which is warranted by other places of Scripture, wherefore that phrase is used, is to be judged the best exposition; this none can with any reason deny, for the Spirit of God speaking in Scripture, is the best expoun­der of his owne meaning. Now this exposition, that imputing or counting a thing for righteousnes, is no more but declaring a man thereby to be righteous, and gi­ving him the Testimony of righteousnes, is warranted by other Scriptures wheresoever it is used. Therefore this is to be judged the best exposition.

For confirmation of the assumption or minor we have that place of holy Scripture, Psal. 106. in which onely and no where else, a thing is said to be imputed or coun­ted to a man for righteousnes; viz. Phineas, his godly zealous act of executing judgement on Zimri, and C [...]s­bi, then Phineas stood up (saith the Psalmist) and ex­ecuted judgement, and that was counted to him for righteousnes, now no man can understand, that this act was accepted of God for righteousnes to justification, for then a man may be iustified before God by one god­ly and zealous act of his owne, which is that which the Apostle utterly condemneth for a grosse errour, and bends his whole discourse against it. The true sense and meaning of this phrase is no more but this, that Phi­neas performing such a godly zealous act, as is proper to a faithfull righteous man onely, who hath the Spirit of regeneration, and of sanctification dwelling in him: uniting him to Christ, and making him by faith a true partaker of [...] righteousnes, God upon this act gave him the Testimony of righteousnes: and declared him to be a righteous man truely iustified. Therefore the [Page 18] phrase of imputing or counting faith for righteousnes, sig­nifieth no more but this, that the true beleever is coun­ted a righteous man, and God giveth him the Testimo­ny of righteousnes, because he is indeed partaker of Christs righteousnes, which he hath apprehended and applied by faith. If I should insist upon humane te­stimonies, and the opinions of Orthodox expositours of these wordes both ancient and moderne for the further proofe of this exposition, a large volume would be lit­tle enough: for the particular rehearsing of them all, let these five arguments suffice.

His first Argument.

FIrst, he undertakes to prove, That faith in a proper sen [...]e Argu. is affirmed by the Apostle to be imputed for righteousnes, and not the righteousnesse of Christ apprehended by faith, Because the phrase of imputing faith for righteousnes is once, yea twice, yea a third, and fourth time used by the Apostle in this Chapter, and therefore hath all the Authority and countenance from the Scriptures that wordes can give, whereas the imputation of Christs righteousnesse hath not the least reliefe either from any sound of wordes, or sight of letter in the Scriptures.

Answere.

IN this Argument he shewes himselfe as bould in affir­ming Ans. manifest untruthes, as ignorant both of Rhetorick and Logick: In Rhetorick it is counted an excellent orna­ment of speech to continue a trope, and it is called an Allegory, (he is ignorant who knoweth not this.) In Logick he is counted a boldlying Sophister, who holds that a Syllogisme, a true and perfect Argument hath a proposi­tion which is manifestly false. And what more grosse ignorance in Logick. then to hold two propositions to be negative and affirmative, in respect of one another, which consist of divers subjects, and that an affirmative and the negative may both be true. All these absurdities appeare in this Argument.

First, in that he affirmes the Apostles speech to be proper, and the sense to be properly literall, because he [Page 29] useth the same phrase foure times: hereby he shewes his Ignorance of the continuance of a trope, which Rheto­ricians esteeme an elegant Allegory, and which is most frequent in the Scripture: For Jer. 26. the Lord is said to repent 3 severall times, viz. ver. 3. 13. 19. and yet the speech is not proper, but improper; for God cannot properly be said to repent, as appeares Num. 23. 19. 1 Sam. 15. 29. Here then he sheweth as much Ignorance of Rhetoricke, and of the frequent use of rhetorical Allego­ries in the Scripture, as he seemes to shew of Logick, when he makes his affirmative, viz. Faith is imputed for righteousnes; and affirmes it to be true, and withall saith, that the negative int [...]parably accompanying it, is a truth also, when Logick teacheth, that if the affirmative be true, the negative must needs be false. If by the negative he meanes this, viz. Christs righteousnesse is not imputed: He erres two waies from Logick, first by calling the nega­tive inseparably accompanying his affirmative. Secondly, by speaking ambiguously, a speech which may beare di­vers senses; which Logick abhorres in a disputation. Secondly, he shewes himselfe a bould lving Sophister, when he affirmes most falsely, and impudently [...] That no truth in Religion, nor article of our faith, can boast of the Letter, that is, of the proper literall sense of the Scripture more full, expresse, and pregnant, then that speech or proposition which is foure times used in one Chapter, For the contrary is most manifestly true, as di­vers places shew, where one and the same thing is often affirmed, and yet the speech is not proper, but tropicall: I will instance in one place which is most convincing, viz. Gal. 3. where the word (Faith) is ten times used in an improper sense, for the word of faith the Gospel, as it is opposed to the Law carnallie understood, viz. verse 3, 5, 7, 8, 9, 12, 14, 22, 23, 25. Now the maine proposition-of his Syllogisme being so manifestly false, his conclusi­on inferred from thence is certainely most false, viz. that this speech of Saint Paul (Faith is counted for righteousnes) [Page 30] is properly literall▪ and not improper and tropicall

The second Argument co [...]ched under the other runs thus, if it be reduced into a [...] Syllogisme. That which hath 2. Arg. not the least releife either from any sound of wordes, or sight of letter in the Scripture, is an untruth and a meere fiction, the imputation of Christs righteousnes hath not the least releife, either from sound of wordes, or sight of letter in Scripture. Therefore it is a meere fiction.

The Assumption or Minor of this Syllogisme is most false, and therefore the conclusion hath no truth in it: I Ans. prove it most false by the Apostles owne wordes; for in the fourth v. he saith, that to the blessed man God imputeth righteousnes without workes; and verse 11. where he saith, that as to Abraham faith was imputed before hee was circumcised, so God shewed, that righteousnes should be imputed to the beleeving Gentiles though uncircum­cised, In which two places he shewes, that by beleev­ing and faith imputed to Abraham and all true beleevers, the Spirit of God meanes righteousnes couched under the name of faith, and beleeving. Now this righteousnes cannot be faith it selfe in a proper sense; for every act of faith is a worke; but this is a righteousnes imputed to us without workes done by us in our owne persons, be­sides faith and all the beleeving of the most faithfull can­not make up one duty, or worke of true and perfect righ­teousnes, such as God can impute to justification, for faith in the best beleevers (even in Abraham himselfe) was stayned with many doubtings & fears. But here must needes b [...]e meant that righteousnes in which the most just God can see no imperfection, and therefore counts it for righteousnes to justifie all that are partakers of it; And this can bee no other but the righteousnes which Christ God and man performed in mans nature, therefore the contrary of the Assumption is most true.

The third, which hee calls his second mayne Argument or proofe, is drawne from the scope of the place, and the in­tent 3. Arg. of the Apostle in his discourse of justification, here in [Page 31] these Chapters of this Epistle, it runs thus being reduced in­to a Syllogisme. The scope of the place, and intent of the Apostle, is to hedge up as it were with thornes the false way of justification which lay through workes, and to put men by from attempting any going that way; and also to dis­cover the true way of justification to them; that is; to to make knowne unto them; what they must doe, and what God requires of them for justification, and what hee will accept at their hands, instead of the workes of the Law, and that is it which he heare saith, is imputed for righteous­nes. Now faith and beleeving in the proper and formall signification is that which they must doe and performe to their justification, which also God requires of them in­st ad of the workes of the Law, and will accept at their hands instead of them. Therefore it is faith in a proper sense which is here by the Apostle to be counted for righte­ousnes.

In the first proposition we have an heape of lyes mixt Ans. with contradiction, first, in that he saith, the scope of the Apostle is to put men from the false way of justifi­cation which lies through workes, and to discover the true way by making them know what they must doe, and performe for justification; here like a mad or drun­ken man he contradicts himselfe, for, who doth not see that the way of doing and performing is the way which lyes through workes, and that if a thing done and per­formed by us be counted for righteousnes to iustification, then the way of iustification lies through workes done by us: which if they be iust and lawfull, are workes of the Law: Secondly, if he by the way which lay through workes understands mens owne workes done in obedience to the Law of God; it is true which he saith; that this is the false way; and that which hee calls the true way; viz. by mens doing and performing, is either the same with it, or else worse; and so hee speakes a most grosse untruth, in calling it the true way, being the same with the false way; but if by the way which lies through [Page 32] workes he meanes seeking after Christs righteousnes which consists in workes of obedience to the Law, then his wordes are most false, wicked and blasphemous, in that he calls this the false way to iustification.

Thirdly, in that he saith, God requires something to be don, and performed by men for their iustification, and that is it, which the Apostle saith is imputed for righte­ousnes, this is most false, neither doth the Apostle in­tend any such thing in this place, for this is to set up iustification by doing, and workes of our owne, which he altogether opposeth, and his whole scope is bent against it, and to shew; that all which we are to looke to, is to receive that which is freely given of God, and imputed to us for righteousnes, that is, the righteousnes of him who is God; as he often calls it in this Epistle, as Rom. 3. 2. and 10. 3. here then behold how hee makes the new covenant a conditionall Covenant, and not of free grace; promising iustification and salvation upon con­dition of mens doing.

In briefe, besides the contradictions and other absur­dities and untruthes in this Argument before noted, I finde these grosse errours in the carriage of it, One is; in that he saith, God doth not require of us the righte­ousnes of Christ for iustification, this hee required of Christ himselfe.

To which I answer; that God requires nothing of us for our iustification, for wee are iustified freely by his grace through the redemption that is in Iesus Christ Rom. 3. 24, that is, by the free gift and communion of the satisfaction which Christ made for our redemption; but yet the thing which God requires in our behalfe, is that satisfaction and righteousnes of Christ, and the qualifica­tion of us for the receiving, applying and enjoying of that righteousnes for iustification, is faith, which is not of our selves, but is the gift of God, Ephes. 2. 8. for God worketh in us the will and power to beleeve, and actuall beleeving also, Phil. 2. 13. and all this by his spirit [Page 33] dwelling in us uniting us to Christ, and so bringing us to communion of all his benefits, even of his righte­ousnes to iustification: and this is the true intent and scope of the Apostle, to draw us from seeking iustifica­tion by any worke, which we can doe, or which God re­quires of us for that end, and to make us looke up to the redemption which is in Christ; and in his satisfacti­on apprehended by faith to rest for iustification: as for this phrase, of Gods requiring Christs righteousnes of us, it is harsh and unsavoury, yea absurd; as if one should say God requires, that the particular and indivi­duall act done by another, bee not done by him, but by us; which implies a contradiction; but this, that God requires the righteousnes of Christ, not for our justifica­tion, but of Christ himselfe; this implies; that Christ had need of iustification, and was bound to fulfill the righteousnes of the Law for himselfe; and savours of Socinian and Samosatenian Heresie which denies Christs God-head; for if Christs humane nature being from the first conception most pure, upright and holy, was per­sonally united to his God-head, and so the Sonne of God and Heire of all things; who can doubt but that in him­selfe he was worthy of all Glory, at Gods right hand from his birth, as his taking of our nature upon him was altogether for us, so his infirmities, sufferings, death, and continuance on Earth for the performance of all righteousnesse and obedience to the whole Law, was for us, and for all the Elect, who of old beleeved in him to come for them, and who now doe in beleeve him ex­alted to Glory according to his humanity, to thinke or say that he had need to justifie himselfe, and to merit by his righteousnes the state of Glory, is in effect to de­ny that he was God infinitely worthy of all Glory, as he was the onely begotten Sonne of God and Heire of all things. Another grosse error is, that he calls faith and be­leeving a thing don and performed by us, when as the Apostle affirmes, and all Christians confesse, that our [Page 34] beleeving and faith is not of our selves, but the gift of God, and the worke and motion of his Spirit in us.

A third untruth and grosse absurdity or rather blas­phemy is in the last wordes, where he affirmes, that if the Apostle had said unto them, that they must bee justified by Christ, or by Christs righteousnes, this had beene rather to cast a snare upon them, then to have opened a dore of life and saluation unto them. Farre bee it from mee and all true Christians not to detest, and curse with the curse of Anathema Maranatha, that mouth which proclaimes and obstinately maintaines, that teaching iustification by Christ, and by his righte­ousnes is casting of a snare on men, and not opening adore of life and salvation to them.

In the third place he layes down his arguments against the true Orthodox interpretation of Saint Pauls spee­ches, concerning imputation of faith for righteousnes, which interpretation he goeth about to overthrow, by severall circumstances or passages in the context.

The first Argument reduced into forme runs thus, that the Apostle who desired to speake to mens understanding, 1. Arg. should in the weighty point of iustification, time after time, and often without ever explaining himselfe, or changing his speech, use so strange harsh and uncouth an expression, and figure of speech as is not to be found in all his writings, is a thing most unlikely and not to be beleeved: But this inter­preta ion viz. Fathers upon him such an harsh expression, and figure of speech, without ever explaining of himselfe, as is not to be found in all his writings, saying, that faith or beleeving is imputed for righteousnes time after time, with­out over changing his speech, and meaning, that indeed Christs righteousnes is imputed, which was to speake ra­ther that he might conceale his mind then reveale it. There­fore this interpretation layeth on the Apostle a thing incre­dible, and is false and not to be beleeved.

[Page 35] To the Assumption I answer, that it is an heape of Ans. manifest and impudent lies. First, it is no harsh, strange, and uncouth expression to use a figure of speech, and by saith and beleeving to meane the state, or a man in the state of a true faithfull beleever, and by righteousnes, the state, or a man in the state of righteousnes, or of a righteous man, and to say that faith and beleeving is counted for righteousnes, meaning that the state of a beleever having by faith spirituall communion with Christ, is a state of righteousnes, and the man which is in that estate, is reputed of God in the state of righ­teousnes, for this same expression and figure of speech, the Apostle useth severall times in the foure last verses of the 2. Chapter of this Epistle; where by circumcision he understands sanctification of the heart in the Spirit, verse 29. and also 26. and also a circumcised Jew, v. 27. and by uncircumcision he meanes an uncircumcised Gentile, and also the state of Gentilisme, as Beza ob­serves, and common sense teacheth; and here is disco­vered a second impudent lye, in that he saith, this fi­gure of speech is not to bee found in all the Apostles writings. A third bold lye and manifest falshood is, that the Apostle time after time useth the phrase of faith, or beleeving imputed without ever explaining himselfe, or changing his speech, for that which hee calls faith and beleeving, and saith it is imputed in the third and 5. ver. he explaining himselfe, and changing his speech both in the 6. and 11. verses, calls it righteousnes, and saith, God imputeth righteousnes, and righteousnes is imputed.

Thus you see how hee hath bent his tongue and pen like a bow for lyes, and shootes them forth thick and threefold like poysoned arrowes, as if his quiver were the armory of the Father of lyers, the Prince of dark­nesse.

The second Argument is briefly this, that which is im­puted 2. Arg. for righteousnes, is called his faith, first before it is [Page 36] imputed, verse 5. to him that beleeveth his faith is coun­ted for righteousnes; But the righteousnes of Christ cannot truely and properly be called his: who is a true belee­ver before it is imputed. Therefore the righteousnes of Christ is not here to be understood under the name of faith.

The righteousnes of Christ by spirituall union and 1. Ans. common with Christ: is as truely the true beleevers as his faith is his, for Christ is made unto him righteousnes, 1 Cor. 1. 30. and he is made the righteousnes of God in Christ, 2 Cor. 5. 21. and that in order of nature, before it is counted his righteousnes. For God, whose judgement is according to truth, doth not count that to the beleever which he hath not before, or at the same time doth com­municate to him.

Secondly I answer, that if faith which is here called 2. Ans. (his faith) be faith in a proper sense, and bee imputed for righteousnes, then is man justified by his owne in­herent righteousnes, and by a worke done and perfor­med in his owne person, which is worse then Popery.

The object of that faith which is here said to be imputed, 3. Arg. is God himselfe, or the promise of God, and not the righte­ousnes of Christ: for to understand, that the righteousnes of Christ is meant by God, is to set up a trope, which is not a figure of speech, but a monster of speech. Therefore Christs righteousnes is not here said to be imputed.

The object of Abrahams faith was the promise of Christ, and that in Christ God was his sheild and his Ans. great reward, Gen. 15. 1. Now no man can in beleeving by true faith, separate Christs satisfaction and righte­ousnes from Christ himselfe: if he enjoy Christ by faith, he enjoyes Christs benefits also; and to beleeve God to be our reward, is to beleeve that God is become our righteousnes, and so our reward, for the blessed reward is the reward of righteousnes; and therefore this argu­ment [Page 37] rightly framed out of the 3. v. from Abrahams beleeving God, is strong against him; Here againe I note his ignorance in Rhetoricall tropes, in that hee saith, a double trope in one word, is a monster of speech; where­as Rhetorick calls it a Metalepsis, and counts it an or­nament of speech. I here also observe his vaine tergi­versation; for hee saith, that the Holy Ghost in the re­hearsall of the things which belong to the object of faith and which are beleeved, doth never make the least mention of Christs righteousnes; and immediately reckons many things which we are in Scripture requi­red to beleeve; amongst which is Christ himselfe, and the doctrine of Christ, and the promise of Christ, the te­stimony which God hath given of his Sonne; and the resurrection of Christ, every one of which includes Christs righteousnes; for if we beleeve in Christ aright, we cannot but beleeve in him as a fulfiller of all righteous­nes; the Doctrine concerning Christ is, that he is made unto us of God righteousnes; that hee is the end of the Law for righteousnes to every beleever; The promise of Christ of old was, that Christ is the Lord our righte­ousnes, Ier. 23. 6. and that he would cloath us with the Robe of righteousnes, Isay 61. 10. the Testimony which God hath given of him is, that in him wee have eternall life, 1 Iohn 5. 11. which is the reward of his righteousnesse, and therefore righ­teousnesse in him: His resurrection is the evi­dence of his righteousnesse and perfect satisfaction, as the Scriptures testifie. And thus hee saith one thing, and after brings many Scriptures to confute himselfe; and at last grants what before hee de­nyed; that Christs righteousnesse is to bee beleeved: Hee saith that some beleeve Christs righteousnesse who beleeve not Christ himselfe, which is in­deed a Monster of Speech, Sense, and Reason. In a word, when the Spirit of God teacheth to beleeve the righteousnesse of God for Iustification, [Page 38] Romans 10. 3. and in many other places, which can be no other but Christs perfect righteousnes, and satis­faction, as appeares Rom. 3. 24. and againe, calls this righteousnes, the righteousnes of faith, he plainely shewes, that it is beleeved, applyed, enioyed, and possessed by faith.

Christs righteousnes can in no tollerable sense be called that 4 Arg. faith whereby Abraham beleeved in God, that quickneth the dead, Therefore under the name of that faith, it is not sayd to be imputed for righteousnes.

God neither quickned Christ, nor raised him till he had fulfilled all righteousnes, neither doth he quicken any Ans. dead, but through his righteousnes, and by his Spirit, com­municating it to them: and therefore under the name of such a faith, Christs righteousnes is by a Metonymie said to be imputed.

Abrahams faith was that wherein he was not weake, 5 Arg. neither doubted of Gods promise, ver. 19. 20. but Christs righteousnesse is not that faith, Therefore it is not here sayd to be imputed.

The more strong that Abraham was in faith, and far Ans. from doubting and stag gering by unbeliefe, the more firm­ly was he united to Christ, and had more full communion of his righteousnes, and the more stedfastly did he stand in the state of a righteous man: and more justly might God count him for a righteous man. And therefore this Ar­gument makes against him.

Abrahams beleeving that God who had promised was a­ble 6 Arg. to performe, was the faith imputed. But this was not Christs righteousnesse. Therefore Christs righteousnes was not imputed.

The more that Abraham rested on Gods power and abi­lity Ans. to performe, the more communion he had of Christs [Page 39] righteousnes, and the more justly did God count him for a righteous man, and impute Christs righteousnes to him.

The faith which God imputes to us for righteousnes, is 7 Arg. our beleeving him which raised Christ from the dead. But this is not Christs righteousnes. Therefore it is not im­puted.

Our beleeving in God who raised Christ from the Ans. dead, is our assurance that Christ had made full satisfaction for us, and therefore the righteous God who raised him up is satisfied for us, and hath accepted his righteousnes to be our righteousnes, and doth count us so beleeving, and applying it to be in the state of righteousnes. Therefore this is for us and not against us.

The 8^th. Argument is a bare affirmation, that to take 8 Arg. faith in a proper sense, is more plaine and cleare, and better beleeving the Apostle in this discourse, where he largely handles the point of justification: Therefore he here meanes faith in a proper sense, for that is more comfortable then to teach imputation of Christs righteousnes.

The Apostle plainely expresseth, that faith imputed, is A righteousnes imputed. verse 6. 11. and it is more comfor­table for us to rest on Christs righteousnes, (besides which, there is no true and perfect righteousnes to be found per­formed in our nature) then to build on faith, which in the best is mingled and stayned with many doubtings often times. Therefore the Apostle undoubtedly intends Christs righteousnes, and so he doth expresse in plaine wordes, Chap. 5. 19. Chap. 8. 4. and Chap. 10. 4.

After these Arguments, he takes upon him to answere Arg. those places wherein the word faith and hope, are used to signifie their objects, that is, the things beleeved and ho­ped for, and here he doth use notable tergiversation, and [Page 40] trifling. First, he grants, that the Apostle useth such tropes of speech, for indeed, it is undenyable. Secondly, he opposeth and saith, that the habit of faith, may be u­sed to signifie the object, but not the act, whereas in the examples named, Gal. 1. 22. [...]and 3. 23. and Colo. 1. [...]5. the habit and act, espescially the act of beleefe and hope are to be understood, and indeed the Apostle doth name the habit as often as the act in this present discourse, where he saith, faith is imputed for righteousnes.

Thirdly, he grants that the act sometimes may be put for the object, but then he flees to his old shift that Christs righteousnes is not the obiect of beleeving, which I have before proved it to be:

Lastly, contrary to all reason he denies Christs righte­ousnes to be the obiect of faith, as it is iustifying, whereas it is indeed the onely proper obiect of it. Thus he shame­fully trifles to shew his impudency, and perversenes.

The fourth way of Confirmation.

IN the fourth and last place, he undertakes to confirme his opinion by testimony, of learned Divines, both an­cient Fathers and moderne writers, even from the primi­tive times, to the yeare 1500 after Christ: And here he confesseth, that he dares not upon his owne reading be consident, that they generally were of his opinion, but onely resteth upon another mans testimony, whom he na­meth not: Belike, it was some notorious, and infamous So­cinian Heretick, whom he is a shamed to name for his Author, and that his confession is not out of humility, and modesty, but out of Satanicall subtilty, to vent his poysonfull lyes, under the person of another, as the Devill did vent his by the Serpent, Gen. 3. I easily gather by his impu­dent boldnesse, in that, upon a lying report, he dares charge his adversaries with calumny, and false report, raised upon his opinion (unworthy the tongue or pen of sober and lear­ned men) to make either Arminius, or Socinus, the Au­thors [Page 41] of it; and that he is not ashamed nor blusheth to af­firme, that from the time of Luther, and Calvin, the fairest streame of interpreters runs, as to water and refresh his interpretation.

To the first I answere, That though the anciently con­demned Heretick Peter Anilard, (who was gelded for his incontinency, by a man whose Daughter he had abused) layd the first ground of this opinion; that Christs satis­faction is not imputed for justification, as Saint Bernard shewes, Epist. 190. yet the first Authors who expressely affirmed, that faith in a proper sense, without a trope, is by the Apostle sayd to be imputed for righteousnes, were So­cinus. Part 4. Chap. 4. de Christo servatore, and Chap. 11. And Arminius in Epist. ad Hippolitum de collibus. Thes. 5. And to his false pretence of the maine streame of wri­ters, since Calvin, and Luther, running to refresh his interpretation, I oppose this challenge, that he cannot name one Orthodox Writer since that time, which ever held, that faith in a proper sense, is imputed for righteous­nesse, and denyed the imputation of Christs righteousnesse. Socinus, Arminius, and that hereticall sect, are the onely maintainers of that opinion.

An Answere to all his Testimonies.

TO his Testimonies, and his impudent boasting, of the generall consent of interpreters, I answere, first jovnt­ly and in generall: That of all the Testimonies which he hath cited, there is not one which either affirmes, that faith taken in a proper sense, is imputed for righteousnesse, or denyes the righteousnesse of Christ, to be imputed to us, and accepted of God for our justification; yea, that all Divines, who are the most zealous opposers of his interpretation may say the same wordes which his Au­thors say, and yet hold iustification by Christs righteousnes, imputed: yea, and in proving that truth may with good reason, presse the same wordes and speeches rightly under­stood. [Page 42] So that a more odious example of impudency and folly, cannot be imagined, then he here makes himselfe, by making his folly and absurdity to strive for Master­ship with his impudency.

Secondly, for the particular testimonies which he cites out of Tertullian, Origen, Iustin Martyr, Chrysostom, Augustine, Primasius, Beda, Haymo, and Anselme, and out of later Writers, to wit, Luther, Bucer, Peter Mar­tyr, Calvin, Musculus, Bullinger, Gual [...]er, Aretius, Illy­ricus, Pelicanus, Humius, Beza, Iunius, Pareus, they are no more but what Saint Paul saith, and we all acknow­ledg and imbrace for truth, namely, that Abraham belee­ving God, was counted a righteous man, and faith was counted to him for righteousnesse, and so are we all iustified, not by our owne righteousnesse, and workes of the Law, performed in our owne persons, but by faith counted for righteousnesse; for faith insted of our owne workes, layes hold on the righteousnes of Christ, and apprehending, and comprehending it, is counted for righteousnes, not in a pro­per sense, but as it comprehends Christ and his righteousnes, which Calvin calles apprehending the goodnes of God, and trusting in it; And therefore it is truely affirmed by Iustine Martyr, that Abraham obtained the testimony of righteousnes, viz. that he was a righteous man, not be­cause of his circumcision, but because of his faith; which wordes imply, That faith is not the righteousnes of the beleever, but the evidence of his communion with Christ in his righteousnes and satisfaction.

The Testimony which he cites out of Musculus, is ex­pressely contrary to his interpretation; for the wordes are, Commendata esse debebat hac fides, nō propriae qualitatis, sed propositi Dei respectu, that is, This faith ought to be commended, not in respect of the proper quality of it, that is, Not in a proper sense, but in respect of the pur­pose of God, wherby he hath appointed, that to beleeve in Christ, he wil impute it for righteousnes; propter ipsum, that is because of Christ himselfe, in whom they beleeve: By [Page 43] which wordes it is plaine, that faith is not imputed in a proper sense to the beleever, but in respect of Christ, in whom he beleeveth, and whose righteousnes he applies by faith.

The wordes which he cites out of Aretius, are also strong for us, against himselfe, viz. That God imputed righteousnes to Abraham, that is, so accepted his faith, that hereupon he counted him for a righteous man, by imputative righteousnes, which righteousnes cannot be any thing inherent (as faith and our owne workes are) but the righteousnes of Christ, besides which, there is no righte­ousnes to be found in all the world perfect and fit to iu­stify man before God.

Illyricus his wordes are as plaine against him as our hearts can wish, viz. That begging faith apprehending the righteousnes of Christ, is imputed to him in sted of his owne righteousnes: where note, that the reason why God doth impute faith for righteousnes is, because it appre­hends Christs righteousnes, not because it of it selfe in a proper sense is fit to be counted righteousnes: being but a poore begging hand, and being inherent in the beleever, which imputative righteousnes can in no wise be.

Thus in all his testimonies we have not one word to prove that faith taken in a proper sense is onely imputed for righteousnes, and not the righteousnes of Christ; But many Testimonies by him cited prove directly the con­trary interpretation.

But because I will not have such a forger, and false sub­orner of witnesses goe away, without the brandes of forge­ry, and notorious impudency: I will bring in the best lear­ned of the Ancients, and also of late Orthodox Divines, even those whom he cals to witnesse for him, and make them speake in the [...]r owne wordes, and testify to all the world, That by faith imputed for righteousnes, they un­derstand not faith it selfe in a proper sense, but the satis­faction, and righteousnes of the Lord Iesus Christ, God and man, performed arcording to the Law in our nature, and in our behalfe.

[Page 44] First Iustin Martyr testifieth, that we being in our selves wicked, and ungodly, cannot possibly become righ­teous, or be iustified, but onely in the Sonne of God, [...]. Now if onely in the Sonne of God, and by union, and communion with him, (which all have, who are in him) then, onely by his righteousnesse; (For as the same Author in the same place saith) It is his righteous­nesse and nothing else which can cover our sin. Justin Martyr, Epist ad Diognetum. And in his exposition of faith, he saith, That Christ as well by his exact conversation of life; that is, his perfect righteousnes, as by his undeserved death, hath abolished, and covered our fall and fayling, which came in by Adam.

Irenaeus is so strict for our communion with Christ, in his obedience unto death, and for our reconciliation, and ju­stification thereby, that he imputes Christs obedience to us, and saith, In secundo Adamo reconciliati sumus, obedientes us (que) ad mortem facti. Lib. 4. adversus Haereses. cap. 14.

Athanasius in his 2 Tome, Pag. 270. of Comelius edition saith, That it is most necessary for us to beleeve Scriptures, that Christ who hath freed us from the curse, is the first fruites of the masse of mankind, who are by him redeemed, and that the perfect fulfilling of the Law by him the first fruites, is imputed to the whole masse, his wordes are in Greeke, [...]. And in his Booke of the Incarnation of the word of God he affirmeth, that we shall live and be saved, because we are partakers of the righ­teousnes without spot, which Christ, God in the flesh, brought into the World.

Gregorie Nyssen; Oration 2. in Cantic. Canticorum, saith, Christ having the filth or guilt of my sinnes, transfer­red upon himselfe, hath communicated his perfect purity to me, and made me partaker of that beautie which is in him­selfe.

Ambrose saith, as Adam is the paterne of death, because of sinne, So is Christ the paterne of life because of his [Page 45] ousnesse, Commentar. in cap. 7, Lucae Lib. 5.

Chrysostom saith, If a Iew aske thee, how can all the world be saved by the righteous doings of one Christ? Thou maist answere even so, as all the world is condemned by one Adams disobedience: cap. 5. ad Rom. Homil. 10. That is, by the communion and imputation of them.

Cyrill saith, Lib. 11. in Ioan. cap. 25. Christ being the author of the Law, and yet subiecting himselfe to the Law by his obedience and righteousnes, brings the blessing and life unto us. And Lib. de recta fide, he saith, It is absurd to thinke, that we should be made heires of the punishment of the first Adam, by his disobedience, and should not be made par­takers of the righteousnesse of the second who doth bring us backe to life, by his most perfect obedience.

Theodoret. Sermo. 10. de curat. Graec. affectionum saith. It is very convenient that he who so highly praised righ­teousnes, should in his comming in the flesh fulfill righte­ousnes for men.

Augustin. Enchirid, ad Laurentium cap. 41. saith, he was made sinne, that we might be made righteousnes; not our owne, but Gods righteousnes; not in our selves, but in him, even as he was sinne, not his owne sinne, but ours, not in himselfe, but in us: and in his 6. Sermon, de ver­bis Apostoli; God the Father (saith he) made him sinne, that we might be made the righteousnes of God in him. Be­hold here two things, the righteousnes of God, yet our owne; in him, not in our selves.

Leo the first: in his 70. Epistle saith, that by the in­nocency of one, we are all made innocent; and that by righteousnes, derived unto men from him, who hath ta­ken mans nature upon him.

Bernard in his 190. Epistle saith, as one hath borne the sinnes of all, so the satisfaction of one is imputed to all; It was not one which forfeited, and another which satis­fied, for the head of the body is one Christ. Also, in Sermon. ad Milites Templi he saith, Death is made to flee away in the Death of Christ, and Christs righte­ousnes [Page 46] is imputed to us. And a little after; he who hath willingly bin incarnate, willingly suffered, and beene willingly crucified, will he keepe back his righteousnes onely from us. And againe; One man sinned, and all are held guilty, and shall the innocency of one, viz. Christ, bee imputed only to one?

Anselme in Rom. 5. saith, that by the righteousnes of one comming upon all the elect, they come unto iustifi­cation, that they may bee iustified by participation of Christs righteousnes.

These with many other Testimonies which might be produced out of Ancient Writers, from the Primitive times untill Luther, doe abundantly shew, that they all by faith imputed, never dreamed of faith imputed in a proper sense, but only the righteousnes of Christ appre­hended by faith.

But to descend to Orthodox Writers of this last age since Luther; It is well knowne, that they generally held imputation of our sinnes to Christ, and Christs sa­tisfaction and righteousnes to us, to be the forme of iustifi­cation, by which beleevers are iustified.

Luther (if wee may beleeve his owne wordes) ac­knowledgeth that it was the Doctrine of Saint Bernard, concerning justification by the righteousnes of Christ im­puted, and not by our owne workes, which moved him first to loath the popish Doctrine, and to grow into sus­pition and dislike of that religion. And in his Commenta­ry on the Galathians, where he doth most highly extoll the righteousnes of faith, and debateth the righteousnes of workes, hee tels us, that faith being weake in many of Gods Children, cannot bee accepted for righteousnes of it selfe, that is, in a proper sense; and therefore there is necessarily required imputation of righteousnes for ju­stification, in Gal. 3. 6.

See further in the very wordes of Luther gathered out of his owne writings, and digested into common places by Fabricius, who cites the tome, and page for e­very [Page 47] word and sentence, which are these, first concer­ning justifying faith, he saith, faith obtaines what the Law commands; and what is that but obedience and righteousnes, 1 Tom. pag. 32.

And againe, by Faith Christ is in us, yea one body with us. But Christ is righteous and a fulfiller of Gods Commandements, wherefore wee all by him doe fulfill them, while Christ is made ours by faith, also Tom. 3. page 539. when Paul ascribes iustification to faith, wee must of necessity understand, that hee speakes of faith laying hold on Christ, which makes Christ of efficacy a­gainst Death, sinne, and the Law: Also 2. Tom. pag. 515. Faith settles us upon the workes of Christ with­out our owne workes and translates us out of the exile or captivity of our sinnes, into the Kingdome of his righteousnes. And Tom. 1. pag. 410. Sinne is not de­stroyed unlesse the Law be fulfilled.

But the Law is not fulfilled, but by the righteousnesse of faith: And page 437. To keepe the Law, is to have or possesse Christ the perfect fulfiller of the Law. And Tom. 4. Page 44. Faith iustifies, because it apprehend­eth, and possesseth that treasure; viz. Christ. And Page 45. we say that Christ doth forme faith, or is the forme of faith. And Tom. 2. upon Genesis, The laying hold on the promises is called sure and firme faith, and doth justifie, not as it is our worke, but the worke of God. These speeches shew plainely, that Luther con­ceived Christ with his righteousnesse to bee after a sort the formall righteousnesse of the beleever [...], though not formally inherent in him, yet formally pos­sessed and enjoyed by faith. Concerning this justifying righteousnes, Luther also teacheth; that it is not in our selves, but in Christ, even his fulfilling of the Law for us made ours and imputed to us Tom. 1. page 106. By faith (saith hee) are our sinnes made no more ours but Christs, upon whom God hath laid the iniquities of us all, and he hath borne our sinnes: and on the o­ther [Page 48] side, all his righteousnes is made ours, for he layes his hand upon us. And page 178. The righteousnesse of a Christian is anothers righteousnes, and comes to him from without; it is even Christ who is made unto us of God righteousnes, so that a man may with confidence glory in Christ, and say, Christ his living, doing, and suffering, is mine no otherwise then if I had lived, don, and suffered as he did; as the Married man possesseth all which is his Wives, and the Wife all the goods which are her Husbands, for they have all things common, be­cause they are become one flesh; and so Christ and the Church are one Spirit, by faith in Christ, Christs righ­teousnes is made our righteousnes, and all his are ours, yea, he himselfe is ours. And Tom. 2. page 86. The righteousnes by which we are iustified before God, is not in our owne persons, but without our selves in God, be­cause man shall have no cause to be puffed up with an o­pinion of his owne proper righteousnes before God. And Tom. 2. page 385. A Christian is not formally righ­teous, by reason of any substance or quality in him, but relatively, in relation to Christ in whom he hath true righteousnes.

Melancthon in Epist, ad Rom. 8. 4. saith, wherefore Pauls meaning is thus to be taken; That Christ is gi­ven for us, that we may bee counted to have satisfied the Law by him, and that for him wee may be reputed righteous; Although we our selves doe not satisfie the Law, anothers fulfilling of it freely given to us, and is imputed to us, and so the Law is imputatively fulfil­led in us, and so when the Apostle saith that Christ is the end of the Law for righteousnes to every beleever; that is, he that hath Christ is righteous, hee is reputed to have satisfied the Law, and hee imputatively hath that which the Law requires. And in chap. 10. 4. upon these wordes, Christ is the end of the Law for righteous­nes, &c. he saith, this is the simple meaning: Christ is the end: that is, the fulfilling of the Law to the beleever, [Page 49] and he who hath Christ, that is, beleeves in Christ, is righteous, and hath imputatively what the Law requires.

The Booke of concord, subscribed by so many hun­dred Euangelicall Ministers of the reformed Churches in Germany, in the Articles of Iustification saith, that when we speake of iustifying faith, it is to be knowne, that these three obiects concurre which are to bee belee­ved. 1. the promise of the benefit; that is, mercy for remission or iustification. 2. That the promise is most free; which excludes our merits, 3. The merits of C [...]r [...]st, which are the price and propitiation, and a little after, Faith doth not iustifie because it is a worke worthy by it selfe; that is in a proper sense, but onely because it re­ceaves the mercy promised. And again how shall Christ be our Mediatour, if in iustification wee doe not use him for our Mediatour, that is; if we doe not feele, that for him we are reputed righteous.

The Divines of the Augustin confession c [...]ndemne O­siander, who held, that the righteousnes of faith was the essentiall righteousnes of God; And also them who taught that Christ is our righteousnes onely according to his hu­mane nature. And in the Epitome of the Articles con­troverted by some, they with one consent affirmed; that the righteousnes of faith is remission of sinnes, reconciliati­on to God, and adoption to be Sonnes of God for the obe­dience of Christ only, which by faith alone of meere grace is imputed to all believers. Articulo 3. de fidei iusti­tia. And this obedience of Christ which is imputed for righteousnes, they affirme to be the obedience which hee performed both in his death and passion, and also in his fulfilling of the Law for our sakes. Ibid. Artic. 3. And concerning faith they teach, that in iustification before God, it trusteth neither in contrition, nor love, nor any other vertues, but in Christ alone; it is the onely meane and instrument which apprehends, and receives the free grace of God, the merit of Christ and remission of sinnes, and it resteth on Christs most perfect obedience [Page 50] by which he fulfilled the Law for us, which obedience is imputed to beleevers for righteousnes, Ibid. Artic. 3.

Calvin is so zealous, and so cleere and manifest in teaching and maintaining the Doctrine of Justification: by the communion and imputation of Christs perfect obe­dience, satisfaction, and righteousnes, that among Christi­ans, Calvins Institutions, me thinkes, the very Father of lyers (the Devill himselfe) should, if not blush and bee ashamed, yet in policy be afraid, to call Calvin for a witnesse against it, least all that heare him, should hate him and hisse him for his open lying.

The Doctrine of Calvin concerning iustification, con­sists of these speciall Articles laid downe plainely.

Institut. lib. 3. cap. 11. First, hee affirmes in plaine 1. wordes, that Iustification consists in remission of sinnes, and imputation of Christs righteousnes. Sect. 2.

Secondly, he shewes what he meanes by remission of sinnes, sometimes he takes remission of sinnes in a large 2. sense, for that act of God by which he doth communi­cate, and impute the full satisfaction of Christ unto his Elect and faithfull, that the whole guilt of all sinnes, both of omission and co [...]ission is taken away, and they are no more accounted nor appeare in his sight as sinners: In this sense he calls remission of sinnes totum iustificationis, in his Comment on Rom. 4. and tot [...]m iustificationem, whole iustification. Instit. lib. 3. ca, 8. 4. For indeed when the sinnes of commission are taken away by that part of Christs satisfaction imputed, which is called, his pas­sive obedience, or voluntary suffering of the penalties of the Law; and the sinnes of omission by his active obedi­ence in fulfilling the righteousnes which the Law requires, which is the other part of Christs imputed satisfaction, so that the Elect are now reputed as righteous men, who have the defect which came by Omission supplied, and have no more the sinnes of Omission imputed to them; this is perfect and whole iustification (as he truely calls it) But sometimes he useth the word, remission of sinnes, [Page 51] in a more strict sense, for that part of Gods act of commu­nicating and imputing of Christs satisfaction, which re­spects the passive obedience of Christ, which takes away the guilt of sinnes committed, but doth not supply the omission of righteousnes, and in this sense he makes remis­sion of sinnes but a part of iustification, and Gods impu­ting of the active part of Christs satisfaction and counting the faithfull righteous by it imputed, hee makes the other part of iustification in the wordes before cited out of his Institutions lib. 3. cap. 11. Sect. 2.

Thirdly, he constantly teacheth and affirmeth; that 3. there is no righteousnesse by which a man can stand be­fore Gods Tribunall, and be accepted for righteous in his sight, but onely the full satisfaction and perfect righte­ousnes of Christ, which he the Sonne of God performed in the nature of man, for that which is not intire and abso­lute, and without all staine and spot: (such as never hath beene, nor shall be found in any meere man) can never be accepted of God, but is with him sleighted and vilified beyond all measure; and whosoever prates of any righ­teousnes in mens owne workes or doings, they have no true thought, nor the least sense of the iustice of God, but make a mock of it, Institut. lib. 3. cap. 12. Sect. 1. and 3. and 11. 26.

Fourthly he affirmeth, that man is iustified by faith, 4. when he is excluded from the righteousnes of works: & by faith layeth hold on the righteousnes of Christ with which he being cloathed, doth appeare in the sight of God, not as a sinner, but as a righteous man. Instit. lib. 3. cap. 11. Sect. 1. And in the same chap. Sect. 11. He saith, Haec est mi­rabilis iustific [...]i ratio, ut Christi iustitia tecti, non ex­horreant iudicium quo dignisunt, & dum seipsos merito damnant, insti extra se censeantur.

Fiftly concerning the Office of faith in iustification, 5. he teacheth, that faith being in it selfe weake and im­perfect, and of no dignity or worth, price or value, is ne­ver able to iustifie us by it selfe, but by bringing Christ [Page 52] unto us, who is given to us for righteousnes, it is not our righteousnes: but makes us come with the mouth of the soule opened, that we may be capable of Christ; and it is as a vessell or Pot; for as the pot full of money enrich­eth a man, so faith filled with Christ and his righteousnes is said to iustifie us and to be counted for righteousnes: and therefore he saith; that it is a foolish thing to min­gle our faith, which is onely the iustrument of receiving righteousnes, with Christ who is the materiall cause, and both the Author and Minister of this great benefit. chap. 11. Sect. 7. And in the 17. Sect. hee saith, that faith is hereupon said to iustifie; because it doth receive and em­brace the righteousnes which is [...]ffered in the Gospell.

Sixtly he affirmes; that the righteousnes by which b [...]eevers are iustified and stand righteous before God, is, 6. not in themselves but in Christ, even his perfect obedience and righteousnes communicated to them by imputation Sect. 23.

Lastly he sheweth how this righteousnes comes to bee the righteousnes of beleevers; and to bee so communicated 7. to them, that God doth iustifie, impute it to them for iustification, and accept as if it were their owne; viz. by meanes of their spirituall union, and communion with Christ; by which they are made partakers of Christ, and with him and in him possesse all his riches. Sect. 10. and 20. and 23.

This is the sum of C [...]lvins Doctrine concerning iusti­fication, briefly comprized out of his owne words, in pla­ces before cited, where the Reader may be fully satified.

Beza in the doctrine of iustification, by faith doth per­fectly agree with Luther and Calvin in all the former Articles.

First he saith; that faith is not any such vertue as doth iustifie us in our selves before God, for that is to set up faith in the place of Christ: who alone is our whole and perfect righteousnes, but faith iustifies as it is the instru­ment which receiveth Christ: and with him his righte­ousnes; [Page 53] that is; most full perfection; and we say that we are iustified by faith onely, because it embraceth Christ who doth iustifie us: with whom it doth unite and cou­ple us, that we may be partakers of him and all his goods, which being imputed to us, are sufficient that wee may be absolved before God, and deemed righteous; Con­fess: cap. 4. Sect. 7. in notis Rom. 3. 2 [...]. 24.

Secondly, that faith sends to Christ for perfect righte­ousnes to iustification, and that it assures us of salvation, through his righteousnes alone, because whatsoever is in Christ, is imputed to us, as if it were our owne, if so bee we embrace him by faith; and what the righteousnes of Christ is which is imputed to us, he fully expresseth and describeth to be that greatest and most absolute perfecti­on of righteousnes: consisting in these two things. 1. That he hath no sinne in him. 2: That hee hath fulfilled all the righteousnes of the Law, cap. 4. Sect. 58. in notis Rom. 3. 22. 26. and Rom 4. 5. in Phil. 3. 9. Rom. 5. 12.

Thirdly he sheweth; that we come to have communion with Christs righteousnes: by spirituall union and mariage with Christ. ff (saith he) we be united and joyned to­gether into fellowship with Christ by faith, nothing is more proper ours, then Christ, and whatsoever is Christs. Confess. 4. Sect. 9.

Fourthly he pronounceth, that it is no lesse then wick­ed blasphemy, to deny the mutuall and reciprocall i [...]pu­tations of the sinnes of true beleevers to Christ, and of Christs righteousnes to true beleevers, in his booke of iu­stification against Anonymus.

Fiftly he affirmes; that righteousnes which iustifies men before God: must be both a full satisfaction for sinne; and also a perfect fulfilling of Gods Commandements in eve­ry part, in Rom. 3. 20.

Our learned Whitakers worke against Campion, in his answere to the 8. reason: page 38. and against Duraus, lib. 8. page 176. 177. 182, 183. doth stoutly and p [...]thi­ly dispute and maintaine the Doctrine of iustification, by [Page 54] the righteousnes of Christ imputed, which he proves to be the onely perfect righteousnes, able to iustifie us before God.

Master Perkins also; in his golden Chaine (called the order of the causes of salvation and d [...]tion, chap. 37.) makes the translation of the beleevers sinnes to Christ, and of Christs righteousnes to the beleever: by a [...]uall and reciprocall imputation, the forme of iustification.

Polan [...], in Sy [...]ate theologi [...]o Lib. 6. Cap. 36. doth maintaine the same Doctrine, with Luther, Calvin, Beza, and Whitaker: and proves every point fully, by plaine testimonies, and invincible Arguments, out of the holy Scriptures. In his Symphonia Catholica, he brings testimo­nies of Ancients, affirming every Article of our Doctrine. And in his Theses de justifie. he shewes the consent of Orthodox Divines of the reformed Churches.

And that M [...]sculus, Iunius, and other latter Divines, are grossely abused by him, who brings their testimonies to overthrow the imputation of Christs righteousnesse, will plainely appeare, if any be pleased to reade Muscu­lus upon Rom. 8. 34. and 16. 3. 4. where he expounds the Apostles wordes of the fulfilling of the righteousnes of of the Law in us, to be meant. First of all imputatively by the righteousnes of another, even of Christ which is also [...]rs, For we are flesh, of his flesh, &c. And by the righteousnes of God he understands Christs perfect righte­ousnes imputed [...]o us.

Also Iunius, Thes. 35. and 36. doth affirme, that the righteousnesse of faith imputed to beleevers, is the righte­ousnes which the Law requires, performed by Christ; differing onely in this, that Legall is every mans fulfilling of the Law in his owne person, but this Ev [...]ngelicall, is the fulfilling of the Law by Christ, God and [...]an our sure­ly and mediator.

Thus have I vindicated the Godly learned, both [...]cio [...], and modern Divines, from the soule slander, most falsely [Page 55] laid upon them, by this impudent forger of false wit­nesses: and by their owne manifest testimonies, I have made manifest their unanimous consent in the true Do­ctrine of justification, by the righteousnesse of Christ, impu­ted to beleevers, and of them apprehended, and applied by faith.

Now I leave it to all indifferent Readers, and zealous Christians, to consider, whether it be not their duty, both to take heed to themselves, and to admonish others, that they have no fellowship, with so openly profest Socinian Sectaries as this man, and his followers are: you see the Doctrine which they maintaine, is wicked, and blasphemous Heresie: And after many admonitions given by divers grave and learned Divines, and often publique confutations, and censures, passed in publique, they still persist in their pestilent heresy, & are more mad to maintain and dispute it then before; and when truth cannot helpe them, they flee for helpe to the Father of lyers, and make lyes their refuge, and in forging lies they sinne, being con­demned of themselves, even against their knowledge, and conscience; As the Apostle foretold concerning Hereticks, Titus 3. 11. How wilfully against the knowne truth, and his owne conscience, this desperate man, hath Pro­claimed Luther, Calvin, Beza, Musculus, Iunius, and o­thers, to be of his opinion, I have sufficiently proved; and if ever he did but looke into any of their writings, his owne eyes would have taught him how opposit they are to his Heresie.

As for his rude, impudent, and unmannerly followers, their owne lying and slanderous tongues, proclaime their pedigree from the Father of liers. Let this my answere by way of disputation, and confutation, be a witnesse to free from the false reports which they have dispersed even among divers, who were eye and eare witnesses, to the contrary, viz. That Mr. Goodwin did confute and confound me of late, when he came to performe the cha­lenge made by him, or at least, boldly undertaken upon [Page 56] the request of his Disciples, who made and sent it to me, and did so mightily convince me, by the power of his Arguments, that first he made me rage through anger and fury, and after made both my Brother and me, to yeeld, and to confesse our former ignorance, and errors, and to embrace him as one sent from God to turne us from dark­nesse to light.

That [...] promised, and vowed, to renounce my former Doctrine of justification, if ever God would give me liber­ty, and to Preach his Hereticall opinion: that we be­sought him and all his Followers to joyne with us in thanksgiving to God for our Illumination, by their Divine Doctor; and in prayer for the Grace of perseverance, in the light received. These reports of us are in our eyes no other, then if they had reported, that truth was tur­ned unto falshood, and the Divell become the Father of truth: From such Spirits, the God of truth, defend his Church, and People, and grant a free passage to his Gos­pel, and to his faithfull Ministers a Doore of utterance, that they may Preach among all men every where, the unsearchable riches of Christ. To that God of truth, I consecrate my tongue and pen, and do resolve with both, to maintaine his truth, by his assistance and grace, so long as life, breath, and strength shall last: and to him give all glory, now and ever.