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John
Goodwins
George
Walkers
Henry
Robrough
Leonards
East-cheape
London
Respondio : Luthero calumniam facit , non enim hoc sensu quo ipse fingit dixit fidem id est qualitatem fidei esse formalem nostram justitiam , sed Metonymico sensu dixit fidem , id est , Christum fide apprehensum , esse justitiam nostram .
Quem sensum ( metonymicum ) si oppugnat adversarius , certe non Lutherum impugnat , sed Spiritum sanctum blasphemat , qui Christum expresse vocat nostram justitiam , Jer. 23. 6. & 1 Cor. 1. 30. Pareus Castig . Bellarm. l. 2. c. 4. p. 418.
Justitia meriti seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non est tantum sanguis & mors Christi , sed complectitur totam obedientiam humiliationis ab articulo conceptionis usque ad mortem crucis , ad Parens de act. & Pass . just . P. 186.
Etiam Evangelica justitia est legis impletio , neque pugnat cum lege : per Evangeliumenim Lex non aboletur , sed stabilitur , Urs . Cat. p. 391.
R.
C.
John
Bellamy
Ralph
Smith
Royall
Exchange
the
whole
Creation
groaneth
under
it
,
and
travelleth
as
in
paine
for
it
at
this
day
,
Dust
thou
art
,
and
into
dust
shalt
thou
returne
againe
.
the
saving
of
the
soule
the
salvation
prepared
to
be
revealed
in
the
last
times
.
Justification
,
just
making
holy
,
unreprovable
,
unblamable
in
Gods
sight
,
white
as
Snow
,
and
whiter
,
perfected
for
ever
;
so
all
those
that
are
sanctified
peace
with
God
,
rejoycing
in
hope
of
glory
,
glorying
in
tribulations
,
It
is
God
that
justifieth
,
who
can
condemne
,
who
canlay
any
thing
to
their
charge
?
faith
imputed
in
a
proper
sense
,
faith
is
imputed
and
juctifieth
his
merit
,
that
faith
,
hope
,
and
charity
,
justifie
,
imputation
of
the
Active
and
Passive
obedience
of
Christ
Sc.
Pauls
J.
G.
Animadversions
imputation
of
faith
for
righteousnesse
a
proper
sense
the
imputation
of
Christs
righteousnesse
to
Juctification
.
object
is
Christ
it
is
its
office
to
bring
us
to
fellowship
with
Christ
,
and
of
that
justification
and
redemption
which
Christ
hath
purchased
,
it
is
essentiall
to
it
to
lay
hold
on
Christ
,
faith
not
to
be
taken
figuratively
by
a
Metoy
my
or
Metalepsis
with
respect
to
the
object
,
because
it
laieth
hold
on
Christ
or
Christs
righteousnesse
,
but
properly
and
formally
neither
is
the
righteousnesse
of
Christ
,
the
object
of
faith
as
justifying
,
the
righteousnesse
of
Christ
(
in
the
variety
of
the
objects
of
faith
used
in
Scripture
)
is
not
to
be
found
in
the
least
mention
,
The
Scriptures
make
not
the
least
mention
,
or
give
the
least
intimation
of
such
a
thing
,
there
is
no
found
or
intimation
of
the
righteousnesse
or
active
obedience
of
Christ
,
Not
but
that
the
righteousnesse
of
Christ
is
and
ought
to
be
beleeved
as
well
as
other
things
revealed
and
written
in
the
Scriptures
,
and
is
of
nearer
concernment
then
other
things
to
the
maine
,
And
that
the
Scriptures
propound
the
righteousnesse
of
Christ
or
his
obedience
to
the
Law
,
as
that
which
is
to
be
beleeved
,
and
that
,
so
it
may
be
termed
a
partiall
object
of
faith
,
that
as
somewhat
that
ought
to
be
beleeved
,
it
may
be
beleeved
by
such
a
faith
as
the
Turks
and
Jewes
have
,
and
so
the
creation
of
the
world
is
propounded
to
be
beleeved
,
and
that
the
righteousnesse
of
Christ
,
that
that
is
imputed
to
us
for
righteousnesse
,
But
it
is
that
for
which
righteousnesse
is
imputed
,
that
is
,
it
procureth
that
our
faith
should
be
imputed
for
righteousnesse
unto
us
,
plainely
.
The
merit
of
Christ
or
of
his
righteousnesse
hath
so
far
▪
prevailed
with
God
on
our
behalfe
,
that
by
or
upon
our
faith
we
shall
be
accounted
righteous
before
him
,
which
in
effect
is
the
same
truth
which
we
maintaine
,
That
God
for
Christs
sake
,
or
Christs
merits
sake
doth
impute
our
faith
for
righteousnesse
unto
us
,
in
this
sense
onely
,
and
not
any
other
,
may
the
active
and
passive
obedience
of
Christ
be
said
to
be
the
righteousnesse
by
which
we
are
justified
,
This
faith
is
required
and
accepted
for
righteousnesse
,
and
hath
the
same
favours
,
rewards
,
and
priviledges
upon
the
tender
of
it
that
should
have
beene
given
to
men
in
regard
of
that
legall
righteousnesse
had
it
beene
fulfilled
,
&c.
It
is
as
good
as
available
and
effectuall
to
justification
,
It
is
all
that
God
requires
of
men
to
their
justification
in
stead
of
the
righteousnesse
of
the
Law
,
if
God
shall
not
impute
or
account
it
unto
them
for
this
righteousnesse
,
it
should
stand
them
in
no
steed
at
all
to
their
justification
,
Phil.
3.
9.
a
righteousnesse
which
God
himselfe
hath
found
out
,
and
which
he
will
owne
and
countenance
&
account
for
righteousnesse
unto
men
,
and
no
other
but
this
,
the
righteousnes
there
mentioned
is
as
being
and
standing
in
faith
,
&c.
a
righteousnes
which
will
certainely
carry
it
,
notwithstanding
all
the
unlikelihood
and
seeming
imperfections
of
it
,
and
that
the
thing
is
fully
concluded
and
established
with
God
accordingly
,
The
condition
appointed
by
God
,
and
required
on
mans
part
,
object
of
this
faith
as
justifying
,
Blasphemy
against
the
holy
Ghost
faith
of
Christ
formally
justifieth
imputing
of
righteousnesse
.
To
shew
that
God
hath
no
other
righteousnesse
to
conferre
upon
a
sinner
,
but
that
which
stands
in
forgivenesse
of
sinnes
,
That
righteousnesse
which
God
is
said
to
impute
unto
men
through
faith
,
is
nothing
else
(
being
interpreted
)
but
the
forgivenesse
of
sinnes
,
hath
the
priviledges
,
though
not
the
nature
of
a
perfect
righteousnesse
,
amongst
the
variety
of
the
objects
of
faith
in
the
Scriptures
,
there
is
not
the
least
mention
as
before
.
That
if
Christ
had
fulfilled
the
Law
for
us
in
our
steede
,
there
had
beene
no
occasion
of
his
dying
for
us
,
and
that
there
is
no
light
clearer
then
this
,
an
efficient
remote
;
not
immediate
,
qualifying
him
to
,
but
having
no
immediate
influence
,
causa
sine
qua
non
Causa
si●e
qua
non
causa
stolida
&
ociosa
,
onely
present
in
the
action
,
and
doth
nothing
therein
,
a
remote
efficient
John
Goodwine
We
deny
not
the
righteousnesse
of
Christ
in
it selfe
,
rather
we
suppose
and
establish
it
,
neither
the
absolute
necessity
of
it
;
neither
the
meritorious
efficiencie
or
causality
,
in
respect
of
the
Justification
of
a
sinner
,
but
beleeves
,
&c.
we
are
justified
for
the
merits
sake
of
Christs
righteousnesse
,
there
being
a
full
consideration
in
it
,
why
God
should
justifie
those
that
beleeve
in
him
.
Passive
righteousnesse
chiefely
which
doth
not
exclude
the
Active
.
that
it
falling
into
the
Passive
,
and
considered
in
conjunction
with
it
hath
influence
into
,
and
contributeth
towards
the
justification
of
a
sinner
,
as
acknowledged
on
both
sides
,
together
they
may
be
called
a
righteousnesse
;
for
which
;
but
at
no
hand
with
which
we
are
justified
,
not
have
the
Active
and
Passive
righteousnesse
separated
in
respect
of
this
common
effect
justification
,
as
the
Active
separated
will
not
profit
neither
will
the
Passive
it selfe
be
found
it selfe
,
that
is
an
atonement
or
expiation
of
sinne
according
to
the
wili
and
purpose
of
God
,
except
we
bring
in
the
Active
to
it
,
Though
it
be
not
satisfactory
simply
and
directly
in
it self
,
nor
contributing
any
thing
by
way
of
merit
towards
the
justification
of
a
sinner
,
so
that
God
is
moved
thereby
to
justifie
any
man
,
Yet
it
cannot
be
denied
—
but
it
hath
a
moving
efficiencie
—
qualifying
in
part
the
Sacrifice
of
Christ
for
the
fulnesse
and
height
of
acceptation
with
God
,
It
was
of
absolute
necessity
to
qualifie
and
fit
the
Sacrifice
for
the
Altar
,
to
tender
him
a
person
meete
by
his
death
,
and
Sacrifice
to
make
an
atonement
.
—
The
absolute
holinesse
and
righteousnesse
of
the
humanity
it selfe
was
of
necessary
concurrence
thereunto
,
There
is
great
weight
and
moment
in
the
righteousnesse
of
Christs
person
,
to
assure
or
secure
the
consciences
of
men
concerning
their
justification
by
his
death
.
—
It
qualifieth
his
person
at
least
in
part
for
that
meritoriousnesse
of
his
death
,
which
may
stand
the
world
in
steed
for
their
justification
,
the
infinite
perfection
and
worth
of
it
,
the
habituall
holinesse
of
his
person
and
morall
righteousnesse
or
Active
obedience
of
his
life
essentially
and
directly
requisite
to
make
his
death
and
sufferings
,
Justification
and
life
and
salvation
to
them
as
hath
beene
further
opened
in
the
former
part
of
this
Treatise
,
These
are
to
be
considered
Christs
Active
obedience
,
that
of
nature
and
life
were
due
for
himselfe
.
doth
all
is
but
an
unprofitable
servant
,
he
hath
done
but
what
he
ought
.
that
it
is
ours
but
in
the
effect
,
not
the
sinne
it selfe
,
sinfull
s●●mbling
or
mis-carrying
.
Not
out
of
envie
,
malice
,
or
other
sinister
end
or
intention
,
which
are
the
maine
aggravations
of
a
sinne
,
and
raysing
the
offensivenesse
of
it
to
the
greatest
height
;
but
out
of
an
inconsideratnesse
or
incogitance
,
which
though
it
be
no
cloake
for
sinne
,
yet
is
it
a
roote
of
the
least
bitternesse
or
provocation
from
whence
it
is
lightly
possible
for
sinne
to
spring
,
Conclus
.
The
sentence
or
curse
of
the
Law
was
not
properly
executed
on
Christ
in
his
death
.
But
his
death
was
a
ground
or
consideration
to
God
whereby
to
dispence
with
his
Law
,
to
let
fall
or
suspend
execution
of
the
penalty
or
curse
therein
threatned
.
—
Neither
did
God
require
the
death
and
suffering
of
Christ
as
a
valuable
consideration
whereon
to
dispence
with
his
Law
,
towards
those
that
doe
beleeve
more
,
or
so
much
in
a
way
of
satisfaction
to
his
justice
,
then
his
wisdome
▪
for
God
might
with
as
much
justice
have
passed
the
transgression
of
his
Law
without
consideration
or
satisfaction
,
the
friends
of
Imputation
Tr.
p.
Thankes
be
given
to
God
for
our
Lord
Jesus
Christ
,
the
Lord
our
righteousnesse
.
it
is
principally
called
into
controversie
:
Reformed
Churches
against
Romanists
Dr.
Prid.
Lect.
5.
de
justif
p.
the
doctrine
of
Christ
and
the
Apostles
of
the
chiefe
Article
of
Salvation
:
Bellarminus
de
Justif
.
l.
ib.
p.
Justification
is
a
principle
and
hinge
(
as
ingenuously
confesseth
)
on
which
depend
,
or
in
which
all
contraversies
betweene
us
and
the
Pontificians
are
infoulded
.
Pareus
besides
others
most
necessary
For
this
question
(
of
the
formall
cause
of
justification
)
is
one
of
the
greatest
,
in
which
sacred
Theologie
is
separated
from
Philosophy
that
is
humane
,
the
Gospell
from
the
Law
,
the
Church
of
Christ
from
Jews
,
Turks
,
Pagans
;
Protestants
from
papists
.
Castigat
.
de
Justif
.
p.
ib.
p.
It
was
&
is
the
chiefe
cause
of
the
divorce
which
the
Protestant
Churches
were
inforced
to
make
from
the
Roman
Papacy
.
as
it
were
the
kernell
of
the
Gospell
,
and
head
of
consolation
.
Gerhard
.
l.
de
justif
p.
435
in
fol.
p.
Ger.
ubi
supra
,
ex
Clem.
&
Luthero
.
This
place
is
as
a
Castle
and
chiefe
Fort
of
the
whole
doctrine
and
religion
,
which
obscured
,
or
adulterated
,
or
overthrown
,
its
impossible
to
retaine
purenesse
of
doctrine
in
other
heads
;
this
being
safe
,
idolatries
,
superstitions
,
and
all
corruptions
else
,
fall
to
the
ground
by
themselves
.
This
head
is
the
chiefe
in
Christian
doctrine
,
as
Mr.
John
Goodwin
.
1
cap.
p.
55.
Edit.
Walk
.
white
as
wooll
,
white
as
snow
,
whiter
then
the
snow
.
Hom.
2.
in
Cant.
Greg.
Nissen
.
beloved
is
wholly
faire
,
and
there
is
no
spot
in
her
presented
holy
,
unreproveable
,
and
unblameable
in
Gods
sight
,
perfected
for
ever
,
compleate
in
Christ
,
in
the
state
they
were
before
;
the
state
of
innocencie
,
Jesus
Christ
saith
that
learned
Dr.
out
of
the
Chaire
Dr.
Prid.
See
Master
as
by
Mr.
&
Mr.
from
p.
55.
to
We
are
alike
just
,
because
with
the
same
righteousnesse
,
though
not
equally
,
and
in
the
same
manner
:
He
subjectively
,
we
imputatively
;
He
of
his
owne
,
we
of
his
bounty
.
judging
of
God
according
unto
truth
saith
Pareus
in
a
conflict
;
of
how
great
esteeme
to
papists
themselves
in
a
confiict
?
keeping
the
Crowne
on
the
head
of
the
Lord
Jesus
Christ
golden
Apple
John
Goodwin
We
crave
leave
and
will
give
it
in
like
manner
.
the
looser
and
fouler
passages
of
his
reply
,
jesting
is
not
comely
wise
men
should
have
borne
with
evill
should
have
been
overcome
with
good
Sibrandus
Lubbertus
Bertius
,
that
Prince
of
the
Arminian
Epist.
p.
Detestable
and
abominable
doctrine
The
damn'd
heresie
of
his
blasphemy
The
damned
phrensies
of
Bertium
,
p.
before
you
delivered
it
,
so
did
where
he
also
citeth
a
witnesse
that
jumpeth
with
him
Serveti
&
Osterodi
Taken
out
of
the
blasphemies
of
which
all
our
Churches
detest
Serveti
&
Socini
The
abominable
and
accursed
heresie
of
which
is
worse
then
Popish
errours
.
I
say
it
is
a
blasphemous
and
thrice
and
foure
times
execrable
heresie
.
Serveto
,
Socino
,
Osterode
This
thy
position
is
the
cause
why
I
conclude
,
if
you
will
be
like
your selves
,
you
must
at
length
with
destroy
wholly
the
merit
or
satisfaction
of
Christ
,
and
that
you
say
that
Christ
neither
attained
righteousnesse
to
us
,
nor
that
we
are
justified
by
the
righteousnesse
of
Christ
imputed
to
us
,
for
to
what
end
is
the
righteousnesse
of
Christ
if
it
hath
not
in
it
force
to
justifie
?
Serveti
,
Socini
,
&
Osterodi
You
write
those
things
from
whence
those
wicked
and
blasphemous
abominations
of
doe
necessarily
follow
We
heare
every
where
learned
men
say
that
the
Authors
of
this
opinion
have
not
enough
put
off
Popery
,
they
plainely
say
justification
by
faith
in
a
proper
sense
,
that
is
,
our
worke
,
to
be
the
reliques
of
Monkish
Pharisaisme
.
This
is
certaine
that
before
him
borrowed
this
of
the
Papists
.
I
deny
not
the
Authour
of
this
writing
to
thinke
with
us
and
Papists
,
Christ
to
have
satisfied
for
us
;
but
which
is
grievous
,
whilest
he
proveth
this
justification
by
faith
in
a
proper
sense
,
he
giveth
such
arguments
by
which
the
merit
and
satisfaction
of
Christ
are
overthrowne
.
Those
that
wright
these
see
the
passage
easie
from
this
new
Samosatenisme
to
Popery
.
If
I
should
follow
I
should
follow
not
the
truth
,
but
a
lie
,
not
God
,
but
So
Sibrandus
I
wish
the
earth
might
open
is
mouth
and
swallow
me
up
rather
then
I
admit
it
.
Forbs
de
justificatione
,
grosse
impiety
in
placing
it
either
in
whole
or
in
part
in
our
righteousnesse
as
it
is
our
owne
worke
,
seeing
by
no
worke
of
his
owne
can
man
possibly
be
justified
,
by
this
we
may
perceive
that
the
opinion
of
these
men
who
place
our
righteousnesse
in
faith
properly
taken
as
it
is
the
act
of
our
heart
,
without
relation
of
it
,
as
an
apprehending
instrument
to
Christ
,
is
much
more
pernitious
then
the
opinion
of
the
Papists
,
Now
it
is
certaine
that
if
God
should
justifie
us
either
by
the
workes
of
the
Law
,
or
by
faith
as
it
is
a
worke
or
habit
in
us
,
God
could
never
be
seene
to
be
just
in
justifying
of
us
,
Which
opinion
can
never
be
maintained
with
Gods
honour
,
dangerous
errour
a
manifest
errour
ler.
&
1
Cor.
1.
30.
Pareus
Castig
.
p
who
saith
,
Which
(
Metonymicke
)
sense
if
our
Adversary
opposeth
,
truly
he
doth
not
impugne
but
blaspheme
the
Holy
Ghost
,
who
calleth
Christ
expressely
our
righteousnesse
.
to
call
evill
good
woe
.
The
justification
of
wickednesse
,
abomination
to
the
Lord
.
the
true
sense
golden
Calfe
abate
of
the
true
sense
his
confidence
according
to
the
common
judgement
of
the
most
godly
,
learned
,
and
judicious
Divines
of
the
best
reformed
Churches
,
the
authority
of
judicious
and
godly
Divines
,
That
there
may
be
as
great
a
difference
betweene
the
true
sense
and
meaning
of
the
Scripture
,
and
the
judgement
of
most
godly
and
learned
Divines
,
as
is
betweene
Heaven
and
Earth
,
and
is
in
examples
.
secret
packe
Luther
,
Calvin
,
Musculus
,
Bullinger
,
Prince
of
the
Arminian
band
Luther
,
&c.
de
justificatione
Lutherus
,
Melancthon
,
Brentius
,
Bucerus
,
Cytreus
,
Hemingius
,
Calvinus
,
Zuinglius
,
Oecolompadius
,
Gryneus
,
Bullingerus
,
Gnulterus
,
Simlerus
,
Beza
,
Daneus
,
Zanchius
,
Martyr
,
Musculus
,
Vrsinus
,
Marloratus
,
luellus
,
Perkinsus
.
In
that
(
the
Relative
sense
)
agree
all
our
Doctors
,
Thou
and
deny
it
,
I
appeale
to
all
our
Doctors
whether
yee
would
not
bring
in
some
new
thing
into
our
Church
.
Now
I
intreat
thee
to
produce
one
,
one
,
I
say
one
Doctor
of
the
Reformed
Churches
that
teacheth
the
same
.
Pareus
,
Duneus
,
Vrsinus
,
&c.
Chemnitius
,
Musculus
,
Hemingius
,
Bucanus
,
Hesuchius
,
Martir
,
Piscator
Try
thy
strength
and
see
whether
thou
canst
bring
forth
but
one
,
one
,
I
say
one
place
which
teacheth
this
in
cleare
and
manifest
words
.
Lutherum
,
Malarcthonem
,
&c.
If
thou
wilt
weigh
these
sayings
which
I
have
written
out
of
the
Doctors
you
alleadge
,
thy
conscience
will
tell
thee
that
here
either
thou
haest
stumbled
out
of
ignorance
,
or
out
of
malice
by
a
calumny
given
this
opinion
to
them
that
thou
mightest
deceive
the
unskilfull
or
negligent
,
and
mightest
perswade
them
,
those
chiefe
men
,
to
have
approved
and
fomented
the
mad
conceits
of
which
you
slily
and
secretly
indeavour
to
bring
into
the
Church
;
you
should
more
truly
say
that
you
despising
our
Doct●●s
,
learned
these
things
of
Which
is
the
judgement
of
all
Protestant
Divines
.
Socinian
and
Arminian
Socinus
,
&c.
the
inhumane
practise
of
the
tyrant
Withs
are
greene
Your
Knife
truth
deliver
you
in
stretching
on
Tenter-bookes
what
if
were
of
the
same
judgement
with
you
in
the
interpretation
of
the
Scriptures
in
question
?
erra●ique
Arminius
heretique
Socinus
coupled
,
face
to
face
,
and
●ands
to
hands
,
Popish
Mountabankery
put
you
●n
their
company
in
the
way
of
walking
in
the
way
Contraries
may
be
in
●he
same
subject
,
W.
did
not
first
prove
it
erronious
before
those
Gerhard
.
de
justif
Will
Rainold
Whitak
.
p.
p.
266.
Osius
p.
270.
ib
The
common
opinion
of
all
ours
,
neither
for
the
substance
hath
any
one
written
or
thought
otherwise
.
Johannes
Crotius
,
We
say
the
imputation
of
Christs
righteousnesse
to
be
the
forme
of
our
justification
of
Gods
part
,
our
adversaries
taking
the
negative
part
on
them
,
&c.
l.
1.
c.
17.
p.
l.
2.
c.
Dan.
p.
370.
371.
Joh.
Croc.
Wotton
,
def
of
a
proper
sense
Festus
Hommius
Rom.
c.
Faith
,
speaking
properly
,
or
that
act
of
beleeving
to
justifie
us
,
or
to
be
the
righteousnesse
by
which
we
stand
before
God
,
and
are
justified
.
And
,
I
say
the
very
act
of
faith
to
be
imputed
unto
righteousnesse
,
and
that
in
a
proper
sense
,
not
metonymically
,
faith
is
accounted
for
righteousnesse
by
Gods
gracious
esteeme
.
A
question
is
moved
of
the
words
of
the
Apostle
Rom.
4.
faith
is
imputed
for
righteousnesse
,
whether
they
ought
to
be
understood
so
as
faith
it selfe
as
an
act
performed
according
to
the
commandement
of
the
Gospell
,
be
imputed
before
God
in
or
unto
righteousnesse
,
and
that
by
grace
,
seeing
it
is
not
the
very
righteousnesse
of
the
Law
;
or
whether
that
ought
so
to
be
understood
that
the
righteousnesse
of
Christ
apprehended
by
faith
be
imputed
to
us
for
righteousnesse
,
that
is
,
figuratively
and
improperly
:
I
indeed
followed
the
first
opinion
in
the
theses
of
justification
disputed
under
me
.
Vorstius
,
Bertius
Arminius
saith
,
faith
justifieth
as
an
act
,
which
is
that
worke
of
God
,
and
the
very
beleeving
in
Christ
,
to
be
imputed
unto
us
for
righteousnesse
.
Harmony
of
instance
in
this
point
the
beleeving
to
be
imputed
to
us
out
of
both
?
and
shew
in
the
next
Paragraph
the
agreement
of
both
in
this
,
Faith
graciously
to
be
accounted
for
righteousnesse
?
Hom.
p.
84.
Pelt
.
p.
148.
&c.
through
the
whole
three
Paragraphs
.
P.
That
the
righteousnesse
of
Christ
is
not
imputed
for
our
righteousnesse
before
God
?
Servetus
,
Socinus
,
Osterodus
,
Arminius
?
We
assert
it
,
the
together
with
deny
it
That
teach
faith
the
formall
cause
,
either
wholly
,
as
and
his
followers
have
delivered
,
or
in
part
,
which
pleaseth
the
Church
of
Gat.
pars
ult.
p.
8.
n.
36.
p.
We
with
you
equally
acknowledge
our selves
justified
with
imputed
righteousnesse
which
we
have
in
Christ
against
Sociniani
,
&c.
doe
the
same
with
the
Papists
,
and
&c.
so
that
we
are
not
justified
by
faith
,
metonymically
as
an
instrument
apprebending
that
righteousnesse
which
Christ
got
for
us
by
the
merit
of
his
obedience
,
which
office
of
faith
as
proper
to
it
,
hath
beene
hitherto
acknowledged
in
all
the
reformed
Churches
.
said
,
onely
faith
to
be
imputed
to
righteousnesse
,
and
Episcopi
..
us
they
adde
of
their
owne
that
,
that
they
may
transforme
a
figurative
speech
into
a
proper
one
,
and
obtrude
their
interpretation
,
or
rather
errour
,
for
words
,
lest
saith
should
be
taken
by
a
metonymy
or
relatively
,
with
its
object
,
that
is
the
righteousnesse
of
Christ
apprehended
by
faith
,
but
for
faith
it selfe
,
in
it selfe
,
which
is
accounted
for
righteousnesse
by
God
.
truly
denieth
Christs
righteousnesse
to
be
imputed
to
us
.
elsewhere
expressed
it
,
that
it
was
not
the
righteousnesse
of
Christ
properly
that
which
is
imputed
.
when
as
crieth
out
of
Arminianisme
,
is
not
he
himself
the
no
two
judgements
ever
jumped
better
together
,
the
judgement
of
the
Heretique
,
and
Mr.
the
Erratique
in
the
point
of
imputation
.
Arminius
in
resp
.
adart
.
impos
.
He
saith
the
righteousnesse
of
Christ
to
be
imputed
unto
us
and
to
be
made
ours
in
the
gracious
account
of
God
,
and
that
he
supposed
the
same
thing
contained
in
the
words
of
the
Apostle
.
God
made
Christ
sinne
for
us
that
we
might
he
the
righteousnesse
of
God
in
him
.
the
righteousnesse
of
Christ
to
be
imputed
to
us
for
righteousnesse
?
Divines
of
Leiden
But
he
would
not
that
Christs
righteousnesse
to
be
imputed
unto
us
,
and
faith
to
be
imputed
to
righteousnesse
,
should
be
the
same
.
Neither
would
be
prove
that
phrase
,
Christs
righteousnesse
to
be
imputed
to
righteousnesse
.
It
cannot
be
that
God
should
impute
unto
us
Christs
righteousnesse
.
ad
art
I
said
I
approve
not
the
righteousnesse
of
Christ
to
be
imputed
to
us
,
whatsoever
is
imputed
to
righteousnesse
,
&c.
that
is
not
righteousnesse
strictly
and
rigidly
taken
:
but
Christs
righteousnesse
which
he
performed
is
righteousnesse
it selfe
straitly
and
rigidly
taken
:
therefore
it
is
not
imputed
unto
righteousnesse
.
in
this
,
Fairy-like
,
leaves
a
chanleging
to
the
better
favoured
then
their
owne
,
giving
them
an
opinion
rather
,
then
relating
theirs
,
to
make
the
tenet
and
yours
to
meete
meane
by
faith
not
as
Mr.
saith
that
grace
onely
consisting
in
confidence
and
assent
,
but
an
universall
obedience
to
the
will
of
God
in
all
those
duties
which
be
requires
of
men
in
the
Gospel
.
well-favoured
changeling
for
that
whole
and
universall
will
of
God
,
In
that
they
number
works
amongst
the
causes
of
Justification
with
faith
by
an
equall
right
.
We
must
remember
this
faith
by
which
we
are
justified
to
be
obedience
of
God
.
Yet
they
seeme
to
meane
that
,
and
they
seeme
to
take
it
with
They
dare
not
plainely
professe
it
,
for
they
every
where
double
that
there
,
they
seeme
,
and
conclude
at
length
they
may
sceme
nearer
to
then
the
reformed
Church
Whether
the
Remonstrants
make
the
essentiall
forme
of
faith
to
be
obedience
,
that
of
the
workes
of
the
Law
,
and
especially
of
the
Gospel
This
is
a
manifest
calumnie
,
this
will
not
be
proved
done
in
their
Confession
,
the
contrary
appeireth
in
termes
,
for
they
alwayes
distinguish
obedience
properly
called
from
faith
,
as
the
effect
from
the
cause
from
which
it
fla●●eth
,
as
a
River
from
the
Fountaine
,
as
the
Child
from
the
Mother
,
where
is
thinketh
otherwise
.
Arminius
ad
artic
dead
,
faith
which
bath
joyned
with
it
good
workes
,
yea
,
which
neither
is
without
good
workes
,
nor
can
be
,
to
be
that
true
justifying
faith
as
they
call
it
,
which
by
that
property
is
distinguished
from
historicall
faith
,
temporary
,
and
that
of
miracles
,
as
they
speake
.
They
plainely
assert
obedience
of
workes
necessary
to
justification
,
not
indeed
with
necessity
of
efficiencie
,
but
of
presence
.
Wotton
:
for
it
is
more
agreeable
to
justice
and
reason
that
God
should
count
all
graces
of
renovation
for
righteousnesse
rather
then
faith
alone
in
the
proper
sense
,
which
is
but
one
grace
,
Faith
is
imputed
immediately
and
formally
,
and
the
merit
of
Christ
mediately
and
in
effect
.
in
its
effect
By
faith
be
sarther
sheweth
be
only
underst
andeth
observation
of
Christianisme
,
because
to
beleeve
is
to
keepe
Christs
precepts
,
neither
was
be
ashamed
at
length
to
conclude
that
justisying
faith
,
to
be
that
inherent
righteousnesse
which
the
Papists
urge
.
proper
sense
grosse
impiety
to
place
that
righteousnesse
,
whereby
we
are
justified
in
faith
,
in
whole
or
in
part
,
it
is
more
pernitious
then
that
of
the
Papists
,
Arminius
,
appertaineth
to
and
toucheth
you
both
.
Epist.
ad
Hippol.
Tell
us
in
truth
Arminius
out
of
thine
acute
judgement
how
faith
justifieth
?
The
act
of
faith
(
saith
is
imputed
for
righteousnesse
,
in
a
proper
sense
,
not
metonymically
as
it
apprehendeth
the
object
.
Prince
of
the
Arminian
band
this
opinion
to
exclude
the
merit
of
Christ
,
Prince
of
the
Arminian
band
ad
ho●
,
a
Prince
Sib.
Ep.
p.
That
faith
respecteth
the
merit
of
Christ
,
and
thus
it
is
true
which
is
said
,
faith
justifieth
not
by
it selfe
,
but
relatively
as
it
apprehendeth
Christ
and
his
righteousnesse
:
this
opinion
Sibrandus
said
to
Bertius
Serveto
,
Socino
,
Osterodo
This
your
thesis
is
the
cause
why
I
conclude
,
if
you
will
be
like
your selves
,
at
length
necessarily
to
come
to
it
,
that
with
you
altogether
take
away
the
merit
or
satisfaction
of
Christ
made
for
us
,
and
say
that
Christ
neither
brought
righteousnesse
for
us
;
(
when
you
with
preach
yee
are
not
justified
by
any
righteousnesse
at
all
)
Neither
that
we
be
justified
by
his
righteousnesse
.
Bertius
Socinus
,
&c.
Arminius
.
For
he
layeth
such
foundations
by
which
the
merit
of
Christ
is
necessarily
overthrowne
.
Osterodus
,
p.
10.
&
p.
nihil
dat
quod
non
habet
Michaelis
Serveti
,
p.
This
same
thing
taught
before
thee
,
for
he
writeth
,
his
faith
was
reputed
to
for
righteousnesse
teacheth
the
same
.
When
our
faith
is
imputed
to
us
for
righteousnesse
;
the
sense
is
,
our
faith
is
accounted
for
righteousnesse
,
when
he
teacheth
righteousnesse
to
be
imputed
to
us
by
example
.
But
therefore
,
because
it
seemed
good
to
God
to
account
our
faith
to
us
in
the
place
of
righteousnesse
.
There
is
not
a
syllable
in
the
Scripture
of
Christs
righteousnesse
to
be
imputed
to
us
.
Abraham
beleeved
God
,
and
for
that
cause
was
he
accounted
just
of
him
.
Serven●●
,
S●cinus
,
Ostero●us
So
farre
as
that
bloud
and
death
worke
in
us
those
things
for
which
God
doth
justifie
us
,
forsooth
faith
.
Bertius
.
Out
of
which
every
one
may
see
thee
and
to
teach
the
same
of
justifying
faith
,
which
before
you
,
wrote
and
p●ea●hed
de
justif
.
par.
3.
&
the
worke
of
God
,
the
commandement
and
condition
of
the
Gospel
the
righteousnesse
of
Christ
applied
by
faith
so
to
constitute
us
just
as
if
we
had
performed
it
in
our
owne
persons
.
if
Christs
righteousnesse
and
obedience
be
imputed
to
righteousnesse
,
what
need
there
is
of
any
satisfaction
or
atonement
by
bloud
.
J.
Goodw.
an
hainous
crime
to
divide
Christs
righteousnesse
:
and
that
his
active
obedience
infloweth
,
and
is
in
a
sort
satisfaction
.
Miles
gloriosus
sine
hoste
,
tua
te
jact
as
in
aula
.
professed
enemies
Church
of
England
Ireland
.
As
great
and
as
godly
as
the
lively
faith
is
yet
it
putteth
us
from
it selfe
,
and
remitteth
,
or
appointeth
us
unto
Christ
for
to
have
onely
by
him
remission
of
our
sinnes
or
justification
,
3.
part
.
hom.
salv
.
When
as
the
world
was
not
able
to
pay
,
&c.
It
pleased
God
to
prepare
for
us
the
most
pretious
Jewels
of
Christs
body
and
bloud
,
whereby
the
ransome
might
be
fully
paid
,
the
Law
fulfilled
,
and
his
justice
fully
satisfied
,
So
that
Christ
is
now
the
righteousnesse
of
all
them
that
truly
beleeve
in
him
,
he
for
them
paid
the
ransome
by
his
death
,
he
for
them
fulfilled
the
Law
in
his
life
,
so
that
now
in
him
and
by
him
every
true
Christian
man
may
he
called
a
fulfiller
of
the
Law
;
for
as
much
as
that
which
their
infirmity
lacked
,
Christs
justice
hath
supplied
,
&c.
blasphemous
heresies
W.
granteth
Abraham
re●ing
on
the
Lord
by
firme
faith
for
the
performance
of
the
●●omises
made
unto
him
,
the
Lord
counted
it
to
him
for
righ●eousnesse
even
faith
was
rockoned
to
him
for
●ighteousnesse
whereby
faith
(
he
saith
)
he
●●eaneth
the
holy
spirituall
faith
and
beliefe
,
which
is
before
●ewed
to
have
beene
in
and
which
is
proper
to
the
●ect
and
regenerate
.
It
agreeth
not
with
his
●●inion
,
it
is
not
his
tropicall
or
metonymicall
faith
,
it
is
●aith
in
the
proper
nature
and
direct
signification
;
and
so
●hat
have
we
to
doe
with
the
discourse
following
?
he
holds
the
●ame
interpretation
of
faith
with
you
.
In
thy
seed
●all
all
the
Nations
of
the
earth
be
blessed
,
in
him
all
promises
●re
Yea
and
Amen
.
if
yee
bee
Christs
,
yee
be
seed
and
heirs
,
&c.
Gal.
3.
ult.
faith
so
often
said
to
be
imputed
for
righteousnesse
,
cannot
understand
a
tropicall
or
metonymicall
faith
,
the
righteousnesse
is
evident
because
immediately
after
interpreting
the
word
righteousnesse
,
he
saith
,
by
it
is
meant
the
righteousnesse
of
Christ
,
&c.
so
that
if
by
faith
we
understand
the
righteousnesse
of
Christ
,
and
by
righteousnesse
,
the
righteousnesse
of
Christ
too
,
we
must
make
the
Apostles
meaning
to
runne
thus
.
The
righteousnesse
of
Christ
is
imputed
to
a
beleever
for
the
righteousnesse
of
Christ
,
an
hyper
absurdity
.
Apol.
p.
Christs
righteousnesse
to
be
imputed
to
us
,
We
must
necessarily
s●●
that
the
righteousnesse
of
Christ
is
imputed
to
us
for
the
righteousnesse
of
Christ
,
which
is
not
proper
but
absurd
.
tropicall
sense
is
that
which
faith
laieth
hold
of
,
to
righteousnesse
by
imputing
and
accounting
that
faith
for
righteousnesse
to
and
every
one
of
his
faithfull
seede
is
be●
mea●●
Gods
setting
of
Christs
righteousnesse
on
the
score
and
putting
it
on
the
account
of
the
beleever
,
his
judging
them
perfectly
rightnesse
.
for
righteousnesse
which
the
beleever
is
as
if
be
had
perfectly
performed
the
Law
in
his
person
,
in
such
a
state
,
and
had
never
sinned
,
by
which
the
beleever
is
just
in
the
sight
of
God
.
He
makes
a
suppos●tion
,
that
to
impute
and
account
are
universally
to
runne
alwayes
hand
in
hand
.
It
had
not
beene
good
I
and
my
sonne
shall
be
imputed
offenders
in
some
cases
and
fals
of
speech
,
they
may
be
of
indifferent
use
and
signification
,
in
the
case
in
hand
to
be
expressions
of
good
propriety
,
that
there
is
not
●uch
difference
betweene
them
,
except
a
man
hath
a
minde
to
●avill
and
wrang●e
about
words
.
this
is
his
great
fault
indeed
,
the
description
●e
layeth
downe
of
the
sense
of
the
phrase
,
imputing
a
thing
●o
one
,
which
description
is
this
.
The
phrase
of
imputing
or
counting
a
thing
to
one
signifieth
both
in
the
Old
and
New
Testament
,
an
act
of
judgement
and
estimation
by
which
a
●hing
is
judged
and
esteemed
,
reckoned
and
accounted
to
be
as
it
is
indeed
.
confesse
his
eloquence
to
passe
your
intelligence
then
it
is
just
and
according
to
truth
.
Gods
thoughts
are
alwayes
just
his
judgement
is
according
to
truth
,
therefore
a
just
imputing
and
counting
is
here
meant
,
saith
Mr.
for
God
doth
account
of
all
persons
and
things
,
as
they
are
.
The
man
is
no
where
liker
himselfe
then
in
the
description
?
I
should
have
thought
that
Gods
imputing
faith
for
righteousnesse
(
take
faith
in
what
sense
you
will
)
had
beene
an
act
of
grace
and
mercy
in
God
,
and
not
an
act
of
judgement
.
that
God
in
our
redemption
and
justification
,
with
endlesse
mercy
joyned
his
most
upright
and
perfect
justice
.
That
Gods
mercy
did
not
deliver
us
without
a
just
ransome
,
that
when
as
it
lay
not
in
us
to
doe
,
he
provided
a
ransome
for
us
,
that
was
the
most
precious
body
and
bloud
of
his
owne
most
deare
—
who
besides
his
ransome
sulled
the
Law
for
us
perfectly
,
that
in
this
the
justice
of
God
and
his
mercy
did
imbrace
together
,
so
that
in
our
justification
is
not
onely
Gods
mercy
and
grace
,
but
also
his
justice
,
which
the
Law
calleth
the
justice
of
God
,
and
it
consisteth
in
paying
our
ransome
,
and
fulfilling
the
Law
.
The
grace
of
God
shutteth
not
out
the
justice
of
God
in
our
justification
,
but
onely
shutteth
out
the
justice
of
,
man
,
that
is
to
say
,
the
justice
of
our
workes
,
as
to
be
meanes
of
deserving
our
justification
,
Justification
freely
by
grace
through
the
redemption
which
is
in
Jesus
Christ
,
whom
God
hath
set
forth
a
propiriation
through
faith
in
his
bloud
to
declare
his
righteousnesse
—
in
it
God
is
just
and
the
justifier
,
made
just
perfectly
establisheth
the
Law
punishment
and
pardon
are
adverse
Justice
shineth
through
mercy
,
Mr.
of
faith
in
a
proper
sense
is
against
the
justice
of
God
,
When
as
we
are
before
Gods
judgement-seate
to
be
judged
in
the
rigour
of
justice
;
then
we
must
bring
some
thing
that
may
countervaile
the
justice
of
God
,
not
onely
acceptation
in
mercy
,
but
also
approbation
in
justice
.
We
must
be
just
if
we
be
accepted
of
him
.
The
Apostle
sheweth
what
Christ
righteousnesse
is
when
be
calleth
it
obedience
.
Observe
what
we
must
bring
into
Gods
sight
if
we
will
be
justified
by
works
the
righteousnesse
of
the
Law
compleate
.
But
because
we
bring
th
perfect
obedience
of
the
Law
—
because
we
have
it
not
in
us
,
God
freely
giveth
it
.
Calv.
instit
.
1.
3.
c.
14.
p.
No
other
righteousnesse
is
admitted
in
Heaven
then
the
intire
observation
of
the
Law
.
The
righteousnesse
of
God
which
shall
be
approved
at
Gods
Tribunall
.
We
live
not
before
God
without
righteousnesse
.
Calv.
ib.
At
Gods
Tribunall
no
righteousnesse
is
so
judged
but
perfect
and
absolute
obedience
of
the
Law
.
We
have
need
of
righteousnesse
which
will
beare
the
examen
and
rigour
of
justice
intire
and
perfect
.
p.
24.
every
Act
of
judging
and
esteening
a
thing
to
be
as
it
is
,
not
an
imputing
or
accounting
it
to
another
,
which
yet
must
be
if
it
be
rightly
defined
by
the
rules
of
a
definition
.
when
God
imputes
either
my
faith
to
me
,
or
Christs
righteousnesse
(
the
one
being
the
Scripture
phrase
,
the
other
Mr.
for
my
righteousnesse
;
he
doth
not
judge
any
thing
to
be
as
indeed
it
is
:
for
neither
is
my
faith
,
nor
the
righteousnesse
of
Christ
indeed
my
righteousnesse
,
but
my
faith
in
that
grace
which
God
hath
consecrated
and
ordained
to
bring
me
into
communion
and
fellowship
of
that
righteousnesse
that
is
of
that
Justification
,
&c.
which
Christ
by
the
merit
of
his
life
and
death
hath
purchased
for
m●
and
for
all
those
that
beleeve
in
him
.
Therefore
the
phrase
of
imputing
doth
not
signifie
an
act
of
judgement
,
&c.
by
which
a
man
judgeth
a
thing
to
be
as
it
is
.
imputation
of
faith
righteousnesse
is
imputed
he
is
my
welbeloved
,
mine
,
he
is
the
Lord
my
righteousnesse
.
this
is
his
name
whereby
he
shall
be
called
,
The
Lord
our
righteousnesse
,
Jer.
W.
instances
from
Scripture
,
●●●ply
not
naturally
with
his
description
of
the
word
Imputing
.
some
instances
contradict
that
description
of
his
according
to
his
owne
interpretation
,
of
the
phrase
imputing
,
as
that
of
Let
not
my
Lord
impute
iniquity
to
me
,
hee
doth
not
(
saith
Mr.
truly
but
contradictingly
to
himselfe
)
that
should
not
judge
his
iniquity
to
be
none
,
and
therefore
it
is
against
all
reason
be
should
say
,
still
it
so
signifies
;
and
so
for
that
of
whence
you
deduce
it
,
doth
alwayes
so
signifie
.
it
is
taken
sometimes
in
other
senses
there
named
,
when
used
by
a
trope
,
a
metonymy
of
the
cause
for
the
effect
,
&c.
a
metaphor
,
&c.
Rom.
4.
8.
&
2
Cor.
5.
19.
Where
God
is
said
not
to
impute
sinne
,
the
meaning
is
not
that
God
doth
not
judge
a
beleever
to
have
sinne
in
him
,
and
to
judge
as
it
is
,
but
that
God
absolving
men
from
guilt
and
punishment
,
and
so
imputing
righteousnesse
,
that
it
is
of
a
full
different
nature
from
judging
it
as
indeed
it
is
.
Ws.
owne
tenet
sheweth
it
,
that
God
imputeth
Christs
righteousnesse
for
the
righteousnesse
we
should
have
performed
in
our
owne
persons
,
which
is
not
our
owne
personall
righteousnesse
.
when
God
imputeth
Christs
righteousnesse
to
a
beleever
,
he
counteth
him
perfectly
righteous
by
that
righteousnes
,
and
so
he
is
indeed
.
W.
for
that
passage
(
which
a
reason
why
imputing
signifieth
an
act
of
judgement
)
Gods
●oughts
are
just
,
and
his
judgements
according
to
truth
,
For
when
faith
is
not
Relatively
or
instrumentally
taken
,
●
respect
of
Christ
apprehended
by
it
,
it
can
never
containe
per●ct
righteousnesse
,
and
so
the
Lord
can
never
justifie
us
●y
it
;
for
the
judgement
of
God
is
just
and
according
to
●uth
,
They
wittingly
lay
a
ground
●
themselves
touching
justification
,
wherein
it
is
impossible
that
●ods
judgement
can
be
according
to
truth
,
seeing
they
make
him
●
justifie
them
,
by
that
which
in
their
owne
confession
is
ne●er
answerable
to
the
justice
of
God
,
If
God
should
justifie
us
—
or
by
faith
as
it
is
a
worke
or
abit
in
us
,
God
could
never
be
seene
to
be
just
in
justifying
of
●s
,
&c.
God
is
just
,
and
his
judgement
according
to
truth
,
faith
●●
not
the
whole
righteousnesse
of
the
Law
,
but
onely
a
little
part
●hereof
.
But
Gods
judgement
is
according
to
truth
,
We
know
,
&c.
Will
he
who
judgeth
according
unto
truth
,
and
who
in
judging
cannot
erre
,
who
cannot
deceive
nor
be
deceived
,
account
or
can
be
,
a
small
portion
of
saith
imperfect
and
much
defiled
,
for
the
persect
righteousnesse
of
the
Law
.
Bish.
Dav.
When
God
doth
account
us
just
by
faith
,
the
truth
which
answereth
this
divine
account
,
is
not
the
righteousnesse
of
Christ
formally
inhering
in
us
,
but
the
righteousnesse
of
Christ
really
communicated
and
given
us
by
divine
ordination
.
If
God
should
esteeme
us
inherently
just
from
that
,
that
he
imputeth
unto
us
Christs
righteousnesse
,
his
judgement
should
erre
,
and
there
should
be
in
the
minde
of
God
an
account
to
which
the
truth
of
the
thing
answereth
not
(
which
is
wickednesse
for
a
man
to
speake
)
Pareus
Castig
Cham.
n.
c
5.
Sect.
deceiveth
and
is
deceived
,
calling
th●●
imputation
of
Christs
righteousnesse
,
a
naked
esteeme
or
thought
without
the
thing
,
seeing
it
is
a
reall
acceptation
of
the
beleeving
sinner
for
a
just
man
in
Gods
judgement
.
agree
that
in
justification
Gods
account
is
true
and
right
.
urge
the
judgement
of
God
according
to
truth
,
to
which
I
confesse
that
the
judgement
of
God
is
according
to
truth
,
they
are
truly
made
just
who
are
justified
by
God
,
but
one
way
by
inherent
,
another
way
by
imputed
righteousnesse
.
c.
13.
Sect.
14.
p.
Grant
that
to
impute
is
not
simply
to
suppose
,
as
when
the
understanding
is
deceived
,
and
an
Hypocrite
seemeth
good
,
who
is
wicked
.
Let
it
rather
be
joyned
with
the
truth
of
the
thing
,
but
it
s
owne
truth
,
that
Christs
righteousnesse
be
truly
and
really
imputed
to
every
Christian
;
this
imputation
God
forbid
we
should
oppose
.
Wee
embrace
this
rule
,
and
the
reason
of
it
,
acknowledging
that
wheresoever
there
is
justification
,
there
is
justice
,
one
way
or
other
in
the
party
justified
.
The
question
still
stands
in
the
manner
,
&c.
We
affirme
that
it
is
by
imputing
unto
him
the
perfect
righ●eousnesse
of
Christ
,
accepting
Christs
obedience
for
●is
.
We
here
take
up
the
forenamed
rule
,
laid
downe
by
our
adversaries
.
Whomsoever
God
pronounceth
to
be
perfectly
just
,
be
must
needs
be
made
perfectly
just
,
for
Gods
judgement
is
according
to
truth
,
God
accounts
that
onely
for
perfect
righteousnesse
of
the
Law
which
is
so
indeed
and
truth
,
but
faith
is
not
the
perfect
fulfilling
of
the
Law
:
therefore
God
doth
not
account
it
for
such
.
The
major
must
be
proved
that
God
accounts
not
that
for
perfect
justice
,
which
is
not
perfect
indeed
;
this
appeares
,
the
judgement
of
God
is
according
to
truth
.
When
therefore
any
thing
is
not
truly
good
and
perfect
,
there
God
esteemes
it
not
truly
good
and
perfect
,
an
orthodox
Interpreter
findeth
grace
and
favour
not
strictnesse
of
judgement
in
the
phrase
of
im●utation
.
It
teacheth
us
that
God
might
indeed
have
dealt
in
●rictnesse
of
judgement
with
us
,
and
that
we
are
indebted
to
●is
free
gra●●
that
he
dealeth
not
with
us
as
we
have
de●●rved
.
L.
Christ
The
Law
must
be
satisfied
,
or
else
we
cannot
be
just
,
for
the
Lord
doth
allow
no
other
righteousnesse
but
the
very
same
which
●s
described
in
the
Law
,
which
whosoever
cannot
attaine
are
pro●ounced
guilty
of
eternall
death
;
therefore
if
we
will
be
righ●eous
and
saved
,
such
a
righteousnesse
must
be
sought
out
,
then
which
the
Law
cannot
require
a
more
absolute
—
and
where
●hall
we
finde
it
?
Our
faith
is
but
begun
and
we
must
alwayes
pray
it
may
be
increased
in
us
—
but
righteousnesse
must
be
of
that
kind
as
that
nothing
at
all
may
be
added
thereunto
.
Englished
by
M.
p.
224.
&
p.
The
justice
that
freeth
us
from
the
Law
,
neither
increaseth
nor
groweth
,
but
is
ever
most
perfect
and
absolute
,
that
is
,
Christ
his
obedience
imputed
to
us
by
faith
;
—
what
that
righteousnesse
is
see
there
.
At
Gods
tribunall
nothing
is
accounted
righteousnesse
but
perfect
obedience
of
the
Law
.
Rom.
p.
Nothing
imperfect
or
lame
can
be
called
the
justifying
righteousnesse
of
God
.
Pro.
17.
15.
Bek
God
is
truly
and
most
just
in
the
surety
.
God
,
as
I
have
elsewhere
said
,
doth
approve
none
for
just
,
but
those
whom
first
he
maketh
just
truly
,
and
in
the
highest
degree
,
not
in
themselves
,
but
Christs
righteousnes
imputed
.
l.
4.
c.
10.
Sect.
Thes.
Theol.
35.
p.
We
so
professe
a
sinner
to
be
justified
by
the
only
mercy
of
God
the
Father
that
we
acknowledge
Christ
with
his
office
of
a
Mediatour
the
next
cause
,
who
being
borne
for
us
,
not
himselfe
,
who
by
the
ransome
of
most
absolute
perfection
so
reconciled
the
eternall
justice
of
his
offended
Father
to
miserable
men
that
God
lost
not
the
praise
of
justice
in
midst
of
mercy
.
Though
as
a
most
free
agent
he
could
justifie
whomsoever
,
and
in
what
manner
soever
he
would
,
yet
both
his
Nature
as
he
is
infinitely
just
,
and
also
his
Will
revealed
in
the
Law
,
which
in
God
is
the
eternall
and
immovable
rule
of
justice
:
which
moreover
,
in
immutably
requireth
satisfaction
for
sinne
,
and
fulfilling
the
Law
by
obedience
,
seeing
to
justifie
a
wicked
man
without
righteousnesse
he
hath
●alled
it
abomination
,
there
is
therefore
made
a
translation
of
the
Law
which
could
not
give
life
on
Christ
,
who
being
made
for
us
under
the
Law
might
every
way
satisfie
the
Law
for
us
.
This
righteousnesse
was
altogether
to
be
fulfilled
in
us
,
therefore
Christ
putting
on
our
flesh
in
our
behalfe
perfectly
performed
it
.
I
came
not
,
&c.
&
16.
here
it
is
easier
for
the
Heavens
to
passe
,
this
member
appertaineth
to
the
application
of
Christs
benefit
to
us
.
Rom.
8
Tossa●
.
p.
26.
Beza
Rom.
8.
v.
Then
should
it
be
vaine
if
not
satisfied
by
us
,
or
in
our
name
by
another
,
and
that
is
satisfied
by
Christ
who
came
not
to
dissolve
,
&c.
and
he
did
fulfill
it
in
our
flesh
.
That
very
righteousnesse
which
the
Law
required
that
by
its
prescript
we
may
be
thought
just
and
intire
before
God
,
for
when
as
to
forgivenesse
of
sinnes
and
fulfilling
the
Law
this
third
shall
come
,
the
perfect
integrity
of
our
nature
,
(
all
which
we
freely
attaine
in
Christ
apprehended
by
faith
)
let
Satan
doe
what
ever
he
can
we
are
just
before
God
,
and
that
from
that
most
absolute
forme
of
the
Law
,
therefore
the
Apostle
said
he
came
not
to
destroy
the
Law
,
but
to
establish
it
,
l.
6.
c.
36.
p.
The
righteousnesse
of
Jesus
Christ
by
which
we
are
justified
before
God
is
the
most
perfect
obedience
of
the
whole
Law
of
God
—
the
righteousnesse
manifested
in
the
Gospel
,
is
the
fulfilling
of
the
Law
made
by
Christ
for
us
.
Rom.
10.
v.
Rom.
3.
ult
He
excellently
taketh
away
this
scruple
,
when
as
out
of
the
doctrine
of
the
Law
he
establisheth
the
righteousnesse
of
the
Law
.
(f)
The
Apostle
well
said
we
establish
;
for
what
doth
Christs
satisfaction
but
shew
the
threats
of
the
Law
not
voyd
when
as
Christ
must
indure
them
?
and
what
is
Christs
righteousnesse
else
but
a
full
performance
of
the
Law
.
The
doctrine
therefore
of
faith
seeing
it
doth
not
save
us
before
it
justifieth
us
,
(
that
is
,
it
applieth
Christ
to
us
by
imputation
,
adorned
with
all
these
vertues
)
surely
it
doth
not
onely
not
overthrow
the
Law
,
but
rather
stablisheth
it
in
us
.
Abbot
.
p.
Abot
.
p.
Bertius
,
p.
140.
&
Pemb.
p.
when
as
W.
by
righteousnesse
saith
is
meant
Evangelicall
righteousnesse
—
even
the
perfect
satisfaction
and
righteousnes
of
Christ
our
Mediator
and
surety
,
which
he
the
Son
of
God
,
in
mans
nature
performed
to
the
Law
.
Riddle
me
,
riddle
me
,
&c.
and
that
faith
in
any
sense
cannot
be
imputed
for
the
righteousnesse
of
Christ
.
Evangelicall
,
Dan.
for
the
righteousnesse
of
Christ
whether
any
thing
may
properly
be
said
to
be
truly
and
indeed
the
same
with
it selfe
,
Walkers
owne
determination
when
his
Logick
returnes
againe
unto
him
.
surely
there
is
nothing
truly
,
really
,
and
indeed
the
same
with
the
satisfaction
of
Christ
,
but
this
satisfaction
it selfe
.
that
which
God
accounteth
for
righteousnesse
is
so
indeed
and
maketh
the
person
righteous
indeed
.
comprehend
not
why
W.
should
call
the
righteousnesse
of
Christ
evangelicall
righteousnesse
,
opposed
to
legall
,
yet
define
a
legall
righteousnesse
to
be
every
mans
fulfilling
the
Law
in
his
owne
person
.
Isai
.
45.
&
53.
&
Dan.
9.
Tossan
ad
Rom.
p.
legall
righteousenes
of
workes
cannot
be
inherent
,
because
they
are
matters
transient
.
why
he
should
say
,
that
to
be
inherent
in
every
man
which
was
never
in
any
but
Christ
.
Christ
.
God
made
man
just
,
the
Law
of
God
is
in
his
heart
,
You
know
not
why
he
should
affirme
Evangelicall
righteousnesse
to
be
a
satisfaction
performed
to
the
Law
.
You
grant
it
of
the
active
obedience
of
Christ
,
but
how
the
passive
obedience
of
Christ
which
Mr.
intendeth
should
be
a
satisfaction
to
the
Law
you
apprehend
not
.
the
Law
was
satisfied
in
that
perfect
and
intire
obedience
which
Christ
exhibited
to
it
,
and
did
not
require
of
him
(
no
more
then
it
doth
of
any
other
man
that
shall
fulfill
it
as
he
did
)
that
he
should
be
made
a
curse
and
die
the
death
.
Doe
this
and
live
,
and
,
Accursed
is
every
man
that
abideth
not
in
all
the
Commandements
of
the
Lord
to
doe
them
:
he
must
fulfill
all
righteousnesse
he
was
accursed
for
us
,
he
died
for
us
.
But
he
setteth
himselfe
against
the
wrath
of
the
Law
,
and
Luther
ad
Gal.
p.
taketh
it
away
,
and
satisfieth
the
Law
in
his
owne
body
by
himselfe
,
I
satisfie
the
Law
for
thee
.
the
Law
doth
not
require
that
an
innocent
person
should
die
,
but
the
transgressour
&
qua
numbred
with
transgressours
.
He
was
made
sinne
for
us
,
the
iniquities
of
us
all
were
laid
on
him
.
he
bore
our
sinnes
Satisfactory
it
was
but
not
to
the
Law
,
it
knowes
no
satisfaction
,
but
to
God
,
because
hee
required
it
.
God
required
Cor.
5.
ult
Luther
.
ad
Gal.
c
▪
3.
15.
13.
p.
136.
137.
C.
Divines
.
Although
sinne
be
taken
for
Sacrifice
in
the
Hebrewes
speech
—
yet
the
reason
of
the
opposition
requireth
rather
that
Christ
should
be
said
to
be
made
sinne
for
●●s
,
that
is
a
sinner
,
not
in
himselfe
,
but
by
the
guilt
of
all
our
sins
imputed
to
him
He
was
sinne
,
and
we
righteousnesse
,
not
our
owne
,
but
of
God
,
not
in
our selves
,
but
in
him
,
as
he
is
made
sinne
,
not
his
owne
,
but
ours
,
nor
in
himselfe
,
but
in
us
;
—
We
therefore
are
so
the
righteousnesse
of
God
in
him
,
as
he
was
sinne
in
us
,
for●ooth
by
imputation
.
Christ
is
innocent
concerning
his
owne
person
,
and
therefore
he
●ought
not
to
have
beene
hanged
upon
a
tree
.
But
because
according
●o
the
Law
of
every
Thiefe
and
Malefactor
ought
to
be
●anged
,
therefore
Christ
also
according
to
the
Law
ought
to
be
●anged
,
for
be
sustained
the
person
of
a
sinner
,
and
of
a
thiefe
,
not
of
one
,
but
of
all
sinners
and
theeves
.
—
Therefore
it
behoved
that
he
should
become
a
transgressour
,
the
Prophet
saith
,
to
be
reckoned
and
accounted
amongst
transgressours
and
●respassers
.
And
this
no
doubt
all
the
Prophets
did
foresee
in
spirit
,
that
Christ
should
become
the
greatest
transgressour
,
mur●herer
,
adulterer
,
blasphemer
,
that
ever
was
,
or
could
be
in
all
the
world
.
For
he
being
made
a
Sacrifice
for
the
sinnes
of
the
whole
world
,
is
not
now
an
innocent
person
and
without
sinnes
,
is
not
now
the
Sonne
of
God
borne
of
the
Virgin
but
a
sinner
which
hath
and
carrieth
the
sinne
of
who
was
a
blasphemer
,
an
oppressour
,
and
a
persecutor
:
of
which
denied
Christ
:
of
which
was
an
adulterer
,
a
murtherer
,
and
caused
the
Gentiles
to
blaspheme
the
name
of
the
Lord
.
And
briefely
which
hath
and
beareth
all
the
sinnes
of
all
men
in
his
,
body
that
he
might
make
satisfaction
for
them
with
his
owne
bloud
.
—
He
verily
is
innocent
,
because
he
is
the
unspotted
and
undefiled
Lambe
of
God
:
but
because
he
beareth
the
sinnes
of
the
world
,
his
innocency
is
burthened
with
the
sinnes
and
guilt
of
the
whole
world
.
Whatsoever
sinnes
I
and
thou
and
we
all
have
done
or
shall
d●●
hereafter
,
they
are
Christs
owne
sinnes
as
verily
as
if
he
himselfe
had
done
them
.
—
But
what
is
it
to
beare
?
The
Sophisters
answer
to
be
punished
.
Very
well
,
but
wherefore
is
Christ
punished
?
Is
it
not
because
he
hath
sinne
and
beareth
sinne
?
you
call
him
a
Dedalian
Divine
,
he
makes
no
clever
worke
when
he
jumbles
together
the
active
and
passive
obedience
of
Christ
and
subjecteth
them
to
the
same
consideration
in
respect
to
their
performance
to
the
Law
.
no
reputation
,
his
taking
on
him
the
forme
of
a
servant
,
his
being
made
under
the
Law
,
even
untill
death
If
any
man
or
woman
longs
for
contradictions
,
or
other
absurdities
of
the
bloud
,
I
can
yet
releeve
them
out
of
this
tract
of
Mr.
P.
6.
He
affirmeth
,
and
that
truly
(
as
you
conceive
)
faith
to
be
the
first
and
radicall
grace
and
vertue
of
renovation
.
in
his
definition
of
faith
he
supposeth
the
subject
or
person
in
whom
it
is
wrought
to
be
regenerate
,
which
doubtlesse
is
as
much
as
to
be
renued
.
he
affirmeth
that
God
doth
account
and
judge
of
all
persons
and
things
so
as
they
are
,
and
yet
that
God
accounted
his
enemy
,
which
he
was
not
.
universally
,
alwayes
,
still
he
defines
faith
,
which
is
here
said
to
be
imputed
for
righteousnesse
to
be
the
supernaturall
gift
and
grace
of
beleeving
,
and
yet
that
God
imputes
a
righteousnesse
which
neither
consists
in
any
worke
or
workes
,
nor
in
any
grace
or
vertue
inherent
,
and
he
saith
,
by
imputing
▪
faith
for
righteousnesse
is
meant
Gods
setting
of
Christ's
righteousnesse
on
the
score
,
and
putting
it
on
the
account
of
every
beleever
.
If
any
man
or
woman
Defining
faith
which
the
Apostle
saith
is
imputed
,
he
defines
it
a
strong
faith
,
or
faith
in
the
highest
degree
,
so
that
a
weake
faith
is
not
capable
of
imputation
for
righteousnesse
without
staggering
that
the
spirit
of
God
in
working
faith
confirmes
the
heart
with
confidence
and
firme
persuasion
.
the
spirit
of
God
working
faith
confirmes
the
heart
with
confidence
?
inward
and
●idden
man
which
is
incorruptible
,
everlasting
Kingdome
of
Christ
whether
his
meaning
be
●●at
God
accounteth
every
beleever
to
have
done
and
suffered
;
the
●ings
which
Christ
did
and
suffered
;
or
other
tolerable
constru●●ion
.
He
for
them
paid
the
ransome
by
his
●●ath
,
he
for
them
fulfilled
the
Law
in
his
life
:
so
that
now
in
●im
and
by
him
every
true
Christian
man
may
be
called
a
fulller
of
the
Law
.
Thus
the
Church
of
in
her
Homily
If
God
puts
the
righteousnesse
of
Christ
it selfe
upon
a
be●evers
score
,
he
puts
the
merit
of
Christs
righteousnesse
up●●
his
score
also
,
for
these
are
inseparable
:
If
he
puts
the
me●t
of
Christs
righteousnesse
upon
his
score
,
he
must
put
all
the
●uits
and
effects
of
his
merit
also
,
for
these
likewise
are
in●●●arable
as
the
other
,
and
so
God
shall
have
accounted
every
●leever
to
have
redeemed
,
justified
,
and
saved
the
world
.
learned
Protestants
c.
20.
P.
Petro.
Johanm
,
jacobo
Petri
,
Iohann●
,
Iacobi
Id.
c.
21
P.
3
.
In
an
answer
to
an
objection
of
Bellarmine
)
should
be
truly
imputed
unto
us
,
truly
we
ought
to
be
accounted
and
thought
no
lesse
righteous
then
Christ
himself
,
and
therefore
Redeemers
and
Saviours
of
the
world
,
which
is
absurd
.
Cham.
We
(
Protestants
)
say
it
to
be
an
absurd
thing
,
us
equally
just
,
for
as
much
as
he
hath
it
inherently
,
from
himself
,
and
is
just
of
himself
,
when
as
we
inherently
are
unjust
,
and
have
our
righteousnesse
onely
by
favour
,
that
is
elsewhere
and
in
another
:
Againe
,
it
cannot
be
that
he
that
is
just
by
imputation
should
be
a
Redeemer
of
the
world
,
and
Saviour
,
but
onely
redeemed
and
saved
.
to
poure
all
effects
of
the
same
cause
into
one
individuall
thing
.
Who
would
deny
the
heate
of
the
Sunne
applied
to
trees
to
be
the
cause
of
all
fruits
brought
forth
?
Yet
none
is
so
madde
as
to
give
unto
the
Peare-tree
the
bringing
forth
of
all
fruits
,
because
he
seeth
the
heate
of
the
Sunne
applied
to
the
Peare-tree
.
The
reason
is
,
heate
and
application
of
heat
have
a
far
difference
.
Heate
is
considered
in
the
Sunne
it selfe
,
from
whence
it
passeth
to
all
the
trees
;
but
the
application
thereof
is
given
to
all
the
trees
:
so
that
it
is
not
the
same
common
act
to
all
,
indeed
it
is
one
act
when
as
the
heate
of
the
Sunne
is
applied
to
a
Peare-tree
,
another
when
to
an
Apple-tree
,
and
when
to
a
Nut-tree
,
and
so
for
the
rest
.
There
is
the
same
reason
of
the
righteousnesse
of
Christ
which
is
common
to
all
that
shall
be
saved
to
eternall
life
,
for
as
much
as
there
is
no
other
name
under
Heaven
in
whom
we
ought
to
attaine
salvation
.
But
had
his
imputation
of
righteousnesse
his
,
and
so
It
is
therefore
a
most
absurd
consequence
,
that
the
redemption
of
and
the
rest
,
should
be
imputed
unt
Christs
righteousnesse
to
be
so
farre
imputed
unto
us
,
that
we
by
the
vertue
thereof
should
be
accounted
so
just
God
,
as
if
we
our selves
had
that
by
which
we
are
accounted
righteous
before
the
Lord
.
The
righteousnesse
of
Christ
to
be
accounted
to
particular
beleevers
according
to
their
Particular
Ame.
Bell.
enerv
.
10.
4.
p.
necessity
,
not
according
to
all
the
worth
of
it
,
as
a
precious
stone
of
great
price
,
which
is
given
for
●he
redeeming
of
divers
Captices
,
is
applied
to
particulars
,
not
according
to
the
universall
worth
,
Dr.
Dav.
but
according
to
the
necessity
of
every
Captive
:
mention
therefore
of
the
world
is
absurdly
made
in
particular
application
.
The
righteousnesse
of
Christ
is
not
imputed
unto
us
as
causes
,
but
onely
as
Subjects
thereof
.
therefore
most
unsitly
inferreth
us
to
be
capable
of
the
name
of
Redeemers
or
Saviours
,
because
we
be
redeemed
and
saved
.
Bishop
of
Salisbury
It
is
a
ridiculous
inference
,
for
he
is
a
Redeemer
and
a
Saviour
,
not
who
receiveth
redemption
and
salvation
,
anothers
worke
imputed
unto
him
;
but
who
performeth
redemption
and
salvation
by
his
owne
effectuall
worke
.
Therefore
we
are
rightly
affirmed
redeemed
,
and
saved
,
from
the
imputation
of
this
righteousnesse
,
but
we
are
called
Redeemers
by
none
that
are
in
their
right
wits
.
Last
of
all
,
that
also
is
to
be
considered
,
Christs
righteousnesse
,
cannot
be
imputed
to
this
or
that
beleever
according
to
the
whole
latitude
of
its
efficacie
,
but
as
every
one
hath
need
of
it
.
It
is
not
therefore
imputed
to
the
generall
price
of
redemption
for
all
,
but
as
the
price
by
which
a
soule
in
particular
is
redeemed
,
and
by
whose
merit
he
in
particular
is
exalted
to
eternall
life
.
But
from
such
an
imputation
of
this
righteousnesse
,
it
can
neither
be
gathered
that
we
are
equal'y
as
just
as
Christ
,
nor
at
all
to
be
called
Redeemers
.
If
we
looke
on
the
truth
of
the
righteousnesse
which
is
imputed
Luc.
Trel
.
p.
to
us
,
we
are
accounted
no
lesse
just
before
God
then
Christ
,
and
yet
we
are
not
Redeemers
.
If
the
Vncircumcision
keepe
the
righteousnesse
of
the
Law
,
shall
not
his
Vncircumcision
be
accounted
for
Cirumcision
?
Passing
what
you
say
this
Scripture
would
doe
if
managed
to
throw
downe
his
interpretation
,
and
the
slight
summe
of
all
granted
,
being
but
a
cipher
in
your
account
,
apparantly
such
What
if
he
could
prove
that
here
were
trope
upon
trope
,
and
mountaines
of
metonymies
?
Doth
this
prove
a
necessity
either
of
the
same
kinde
of
tropes
or
figures
in
other
Scriptures
,
which
yet
is
the
strength
of
the
argument
?
strange
,
harsh
,
and
uncouth
an
expression
,
and
figure
of
speech
,
and
not
to
be
found
in
all
his
writings
besides
,
p.
352.
Tropicall
fourth
verse
That
thing
which
is
counted
for
righteousnesse
bringeth
with
it
a
reward
to
the
beleever
,
not
of
debt
,
but
grace
,
But
it
is
the
satisfaction
and
righteousnesse
of
Christ
,
not
faith
in
a
propo
sense
,
that
bringeth
this
reward
,
eternall
life
with
it
;
therefore
it
is
the
righteousnesse
and
satisfaction
,
and
not
faith
that
is
imputed
for
righteousnesse
.
A
thing
may
be
said
to
bring
with
it
a
reward
either
of
voluntary
and
free
covenant
or
compact
,
or
by
way
of
merit
and
just
retribution
.
In
the
former
sense
the
proposition
is
granted
for
truth
because
faith
brings
with
it
a
reward
in
this
sense
,
as
well
a●
the
satisfaction
of
Christ
doth
in
the
other
.
If
he
meaneth
by
way
of
merit
,
the
proposition
is
false
,
so
tha●
which
is
imputed
doth
not
necessarily
bring
with
it
a
reward
〈◊〉
such
termes
,
or
in
such
a
way
.
God
in
a
gracious
and
free
covenant
hath
promised
the
same
(
if
not
greater
)
reward
to
those
that
shall
beleeve
in
Jesus
Christ
,
which
he
hath
promised
to
those
that
shall
keepe
the
whole
Law
.
Jesus
Christ
Lord
my
righteousnesse
we
are
justified
freely
by
grace
through
the
redemption
which
is
in
Jesus
Christ
,
whom
God
hath
set
forth
a
propitiation
through
faith
his
bloud
,
the
spirit
is
life
because
of
righteousnesse
this
same
im●uted
righteousnesse
which
we
assert
againsi
Papists
.
not
Christs
righteousnesse
im●uted
as
it
●ringeth
us
into
communion
of
Christs
perfect
righteousnesse
,
the
Lord
hath
promised
the
same
reward
,
●r
a
greater
to
those
that
shall
beleeve
in
Jesus
Christ
,
then
which
he
hath
promised
to
those
that
keep
his
whole
Law
,
Servetion
,
Socinian
Bertius
,
faith
is
accounted
for
the
p.
9.
ad
whole
righteousnesse
of
the
Law
which
we
are
bound
to
performe
,
gratuide
acceptation
built
cleane
besides
the
foundation
it
claimeth
,
That
the
conclusion
Christs
righteousnesse
must
needs
be
that
which
is
imputed
for
righteousnesse
in
a
proper
sense
,
is
diametrally
opposite
unto
himselfe
in
severall
examined
passages
,
particularly
to
that
which
saith
faith
comprehending
in
it
the
righteousnesse
of
Christ
is
imputed
for
him
,
which
differ
greatly
.
his
understanding
the
Apostles
phrase
of
imputing
righteousnes
,
v.
6.
supposing
a
proper
pre-existent
righteousnesse
for
the
matter
of
such
imputation
which
is
one
of
his
mistakes
.
holy
,
unreprovable
,
unblamable
in
Gods
sight
,
perfectly
just
,
can
that
be
without
righteousnesse
?
the
proper
matter
of
Justification
is
justice
or
innocency
not
caused
or
produced
by
the
act
of
Justification
,
but
existing
some
way
or
other
before
,
for
a
person
is
not
therefore
just
because
he
is
justified
,
but
he
is
therefore
justified
because
he
is
just
.
The
justice
of
the
party
justified
,
being
the
cause
of
his
justification
,
and
not
his
justification
the
cause
of
his
justice
.
It
is
certaine
,
saith
Mr.
that
the
forme
of
Justification
consisteth
in
righteousnesse
,
because
we
are
justified
or
constituted
just
by
righteousnesse
given
to
us
from
God
,
by
the
obedience
of
Christ
we
shall
be
constituted
righteous
.
Because
it
is
not
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
but
without
the
article
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
intimateth
he
speaketh
not
here
of
any
particular
or
speciall
righteous
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fixed
in
any
subject
as
the
righteousnesse
of
Christ
is
.
Then
the
righteousnesse
of
Christ
must
be
imputed
for
the
righteousnesse
of
Christ
.
a
borrowed
jengle
The
righteousnesse
here
imputed
is
without
workes
,
which
Christs
is
not
;
workes
are
the
essence
thereof
.
such
a
distinction
as
this
is
,
is
without
any
foundation
in
this
or
in
any
other
Scripture
.
righteousnesse
and
obedience
of
Christ
Doe
we
make
the
Law
of
God
voide
through
faith
?
God
forbid
yea
we
establish
the
Law
.
Church
of
England
Where
as
it
lay
not
in
us
to
doe
,
(
that
was
impossible
before
)
he
provided
a
ransome
for
us
,
that
was
the
most
precious
body
and
bloud
of
his
owne
most
deare
and
best
beloved
Sonne
Jesus
Christ
,
who
besides
this
ransome
fulfilled
the
Law
for
us
perfectly
there
must
be
on
Christs
part
to
justification
,
justice
,
that
is
the
satisfaction
of
Gods
justice
,
or
the
price
of
our
redemption
by
the
offering
of
his
body
,
and
shedding
of
his
bloud
with
fulfilling
of
the
Law
perfectly
.
So
the
grace
of
God
doth
not
shut
out
the
justice
of
God
in
our
Justification
,
but
onely
shulteth
out
the
justice
of
man
,
that
is
to
say
the
justice
of
our
workes
,
as
to
be
merits
deserving
our
justification
.
Whereas
all
the
world
was
not
able
of
their selves
to
pay
any
part
towards
their
ransome
,
it
pleased
our
heavenly
Father
of
his
infinite
mercy
,
without
any
our
desert
or
deserving
to
prepare
for
us
the
most
precious
jewels
of
Christs
body
and
bloud
,
whereby
our
ransome
might
be
fully
paid
,
the
Law
fulfilled
and
his
justice
fully
satisfied
.
So
that
Christ
is
now
the
righteousnesse
of
all
them
that
truly
doe
beleeve
in
him
,
he
for
them
paid
the
ransome
by
his
death
,
he
for
them
fulfilled
the
Law
in
his
life
,
so
that
now
in
him
and
by
him
every
true
Christian
man
may
be
called
a
fulfiller
of
the
Law
,
for
as
much
as
that
which
our
infirmity
lacked
,
Christs
justice
hath
supplied
.
that
if
the
righteousnesse
God
is
here
said
to
impute
,
be
the
righteousnesse
of
Christ
,
then
the
description
thereof
,
v.
7.
&
8.
is
impertinent
and
improper
,
being
laid
downe
,
in
imputing
sinnes
,
covering
sinnes
,
not
imputing
sinnes
;
the
imputing
of
Christs
righteousnesse
in
the
sense
pretended
is
much
more
then
forgivenesse
of
iniquity
or
not
imputing
sinne
.
See
Mr.
par.
1.
Sect.
8.
nu.
I
2
p.
45.
He
Castig
.
Bell.
de
justif
.
p.
p.
34
M.
Bradsh
.
p.
34.
Remission
of
sinnes
is
caused
by
perfect
righteousnesse
imputed
.
and
Justification
is
indeed
the
proper
and
the
true
effect
of
righteousnesse
what
way
soever
,
that
righteousnesse
is
imputed
or
communicated
unto
us
.
remission
of
sinnes
is
an
effect
of
Justification
.
Pardon
is
neither
the
whole
nor
any
essentiall
part
of
Justification
,
but
onely
a
contingent
effect
of
it
.
Gods
imputing
righteousnesse
(
in
this
place
)
is
meant
onely
his
justifying
of
men
,
or
(
as
Mr.
W.
p.
10.
)
a
dealing
with
men
according
as
if
they
were
righteous
.
Imputation
goeth
before
remission
as
a
cause
,
and
is
necessarly
pre-required
.
being
justified
,
cannot
be
without
righteousnesse
,
Pauls
Thereme
Toss
.
ad
c.
4.
p.
laieth
downe
that
Theoreme
.
Our
righteousnesse
not
to
be
morall
vertue
or
habituall
justice
,
as
with
the
Pharisees
the
Pontificians
would
have
it
;
but
the
imputation
of
the
righteousnesse
of
Christ
.
that
if
the
best
interpreters
be
consulted
,
not
one
will
be
found
to
contradict
this
interpretation
of
the
phrase
imputing
to
righteousnesse
in
this
place
,
or
by
righteousnesse
to
understand
the
righteousnesse
of
Christ
.
Ad
Rom.
to
righteousnesse
.
For
this
is
the
end
and
scope
of
faith
,
that
we
should
be
justified
by
the
imputation
of
the
righteousnesse
of
Christ
apprehended
by
it
.
But
there
is
in
v.
6.
&
the
words
an
Hypallage
,
(
a
figure
so
called
)
for
God
is
properly
said
to
impute
righteousnesse
by
faith
as
the
Apostle
by
and
by
speaketh
,
But
what
is
understood
by
the
word
righteousnesse
,
we
have
expounded
before
,
against
the
Sophisters
;
above
,
our
Adversaries
(
Protestants
)
could
never
hitherto
finde
a
place
in
the
Scriptures
or
Fathers
,
where
it
is
read
that
Christs
righteousnesse
is
imputed
to
us
for
righteousnesse
,
or
that
we
be
just
by
the
imputed
obedience
of
Christ
,
therefore
this
is
false
.
Pareus
The
Antecedent
is
false
,
for
it
is
expressely
Castig
.
p.
read
,
To
him
that
beleeveth
,
his
faith
is
imputed
;
●nd
by
and
by
,
Blessed
is
he
to
whom
God
imputeth
righteousnesse
without
workes
.
That
these
are
equipollent
to
the
Apostle
,
is
so
evident
that
it
cannot
be
denied
:
therefore
they
are
equivalent
,
faith
to
be
imputed
to
righteousnesse
,
and
righteousnesse
to
be
imputed
without
workes
.
It
is
therefore
evidently
found
,
righteousnesse
,
by
which
we
beleevers
are
justified
,
to
be
imputed
unto
us
from
God
,
or
to
be
imputed
righteousnesse
.
Whose
this
righteousnesse
is
,
the
same
Apostle
expoundeth
in
the
following
chap.
5.
19.
Now
our
Adversarie
hath
where
we
have
read
it
,
from
thence
thus
,
(
we
reason
)
Righteousnesse
by
which
beleevers
are
justified
,
is
imputed
unto
us
from
God
,
the
righteousnesse
by
which
we
beleevers
are
justified
,
is
the
righteousnesse
or
obedience
of
Christ
,
therefore
the
righteousnesse
or
obedience
of
Christ
is
imputed
to
us
of
God
.
Neither
is
Rom.
5.
18
,
19.
Pareus
Castig
.
●●
.
p.
it
any
thing
that
the
Apostle
said
not
,
he
is
happy
to
whom
God
imputeth
the
righteousnesse
of
Christ
;
but
absolutely
,
to
whom
God
imputeth
righteousnesse
:
for
imputed
righteousnesse
is
rightly
called
the
righteousnesse
of
Christ
,
because
Christ
acquired
it
by
his
obedience
—
I
,
it
is
expressely
called
the
righteousnesse
of
Christ
,
Rom.
4.
3
,
5.
p.
imputed
righteousnesse
is
called
Christs
righteousnesse
.
Ames
.
We
reade
every
where
Bellar.
Enerv.
to
.
4.
p.
that
we
are
made
just
and
justified
by
Christ
,
by
Christs
death
,
bloud
,
redemption
,
obedience
,
and
righteousnesse
,
and
that
righteousnesse
to
be
imputed
to
us
of
God
without
ex
c.
Rom.
v.
6.
&
7.
Ge●a●d
.
Sybran
.
declar
.
Vorst
.
p.
Englished
.
p.
Thus
you
speake
like
a
Jesuite
,
but
what
doth
the
Scripture
more
celebrate
?
a
cleare
text
for
it
the
righteousnesse
of
God
which
is
freely
imputed
,
is
not
to
impute
sinne
Whatsoever
is
here
said
to
be
imputed
,
that
which
serves
for
righteousnesse
to
justification
.
Christs
righteousnesse
is
that
which
serves
for
righteousnesse
to
justification
,
it
is
that
which
under
the
name
of
faith
is
said
to
be
imputed
.
This
was
for
substance
before
propounded
and
answered
.
Though
nothing
but
the
righteousnesse
or
satisfaction
of
Christ
will
serve
meritoriously
unto
justification
.
Severall
things
doe
ministerially
,
the
Word
,
the
Minister
,
and
so
faith
in
Christ
,
&c.
nothing
meritoriously
Truely
in
Justification
such
a
formall
De
instit
.
habit
.
el.
22.
p.
cause
is
to
be
put
,
which
withall
may
be
the
meritorious
cause
:
for
unlesse
it
containe
that
worth
in
it selfe
,
for
which
a
man
may
be
rightly
accounted
justified
,
it
will
never
be
the
formall
cause
by
which
a
man
stands
justified
in
the
sight
of
God
.
holy
and
unreprovable
,
and
unblamable
in
Gods
sight
,
perfected
for
ever
,
That
this
exposition
is
warranted
by
other
places
of
Scripture
,
which
he
proveth
out
of
Psh
.
100.
as
the
onely
place
:
it
hath
such
a
visor
on
the
face
of
it
,
that
a
man
cannot
tell
of
what
shape
it
is
,
onely
it
is
evident
from
his
owne
words
,
that
here
he
starts
,
or
rather
conjures
up
a
new
conclusion
as
farre
differing
from
what
be
laboured
to
conclude
,
as
the
East
is
from
the
West
.
by
reason
of
the
visor
on
the
face
of
it
)
a
man
cannot
tell
of
what
shape
it
is
,
he
writes
that
the
imputing
or
accounting
of
a
thing
for
righteousnesse
is
no
more
but
declaring
a
man
thereby
to
be
righteous
,
and
giving
him
the
testimony
of
righteousnesse
.
therefore
this
is
to
be
judged
the
best
exposition
.
God
upon
this
act
gave
him
testimony
and
declared
and
judged
him
to
be
a
righteous
man
truly
justified
.
by
this
reasoning
be
seemeth
to
imply
that
a
man
is
not
constituted
or
made
righteous
,
or
truly
and
really
justified
by
the
imputation
of
Christs
righteousnesse
or
satisfaction
it selfe
unto
him
,
but
onely
that
be
is
declared
to
be
such
,
&c.
God
cannot
ly
,
his
judgement
is
according
to
truth
,
Neither
doth
that
Scripture
prove
that
heterogeneall
conclusion
,
it
doth
not
import
any
testimony
from
God
of
his
personall
righteousnesse
or
justified
estate
before
God
,
but
onely
the
righteousnesse
of
the
particular
act
.
Wr.
to
be
an
Heretique
maker
,
John
Goodwine
John
Goodwine
Wotton
be
dead
Cedar
in
Lebanen
strong
savour
of
Socinianisme
in
the
beginning
of
his
fifth
argument
,
Visor
on
the
face
of
it
,
that
a
man
cannot
tell
what
the
face
of
it
is
,
or
its
complexion
.
none
of
the
3.
&c.
conceived
or
delivered
that
exposition
that
is
faith
is
imputed
in
a
proper
sense
.
from
what
Fountain
Mr.
drankee
that
draught
of
Divinity
,
that
faith
taken
in
a
proper
sense
,
should
be
a
part
of
our
obedience
to
the
morall
Law
?
intire
obedience
to
the
whole
Law
was
required
of
but
not
to
beleeve
in
Christ
,
the
Law
not
being
of
faith
,
Where
the
L.
requireth
me
to
have
no
other
God
,
and
willeth
me
to
have
him
to
be
mine
by
faith
;
be
willeth
me
to
beleeve
in
Christ
,
without
whom
God
never
offereth
himselfe
to
be
,
nor
can
be
mine
,
by
whom
it
is
I
beleeve
in
him
.
where
the
argument
runneth
,
I
am
the
Lord
thy
God
,
there
faith
in
Christ
is
required
,
to
whom
be
is
first
a
God
,
and
in
whom
mine
.
They
take
faith
in
Christ
to
be
a
speciall
part
of
internall
worship
,
such
as
when
I
performe
it
to
Christ
,
I
performe
it
not
to
him
alone
,
but
to
God
,
not
onely
himselfe
,
but
the
other
persons
.
He
that
beleeveth
in
me
,
beleeveth
not
in
me
,
but
in
him
that
sent
me
.
take
it
that
the
morall
Law
is
the
perfect
rule
of
our
worship
of
God
.
I
suppose
faith
in
Christ
undeniably
since
the
fall
prescribed
and
called
for
and
answered
by
by
what
?
but
the
morall
Law
.
The
Gospel
giveth
indeed
,
but
it
is
the
Law
that
requireth
it
.
That
faith
is
required
in
the
Law
,
none
ever
doubted
:
faith
to
all
that
is
written
,
then
to
the
Gospel
,
to
God
as
revealed
in
Christ
,
the
lively
faith
which
worketh
by
love
,
which
is
none
but
faith
in
Christ
;
or
else
the
dead
faith
,
that
which
is
in
the
Devils
.
that
that
Grace
is
but
one
,
and
so
that
it
is
but
the
Some
faith
by
which
we
beleeve
in
Christ
and
God
.
Yea
that
grace
,
without
which
other
graces
required
are
not
.
That
radicall
grace
,
without
which
other
graces
and
their
workes
cannot
be
such
as
God
requireth
,
such
hope
,
such
love
,
such
feare
,
such
joy
,
such
prayer
,
such
praise
,
as
God
requireth
sutable
to
him
as
a
God
in
covenant
and
a
Father
,
without
which
they
cannot
please
God
,
neither
aime
at
or
attaine
Gods
ends
,
should
not
be
excluded
;
the
Law
that
requireth
those
graces
else
and
their
workes
,
requireth
that
faith
;
and
that
,
if
faith
in
Christ
he
not
required
in
the
Law
,
infidelity
will
not
be
sinne
,
neither
can
it
condemne
him
that
is
under
the
same
.
the
rule
of
faith
,
&c.
is
Gods
will
contained
in
his
word
,
and
that
the
manner
of
worship
and
faith
is
ordinarily
given
to
the
second
Commandement
.
Adam
in
onely
Mediatour
betweene
God
and
man
eternall
life
beire
and
Lord
of
life
eternall
life
was
for
ever
in
him
.
obedientiall
power
to
beleeve
Arminian
streames
the
Law
is
not
of
faith
,
Bert.
p.
Arminian
Prince
Faith
as
a
worke
appertaineth
to
the
first
Commandement
,
neither
canst
thou
evade
it
.
Thou
must
say
us
to
be
justified
by
a
worke
of
the
Law
,
if
thou
shalt
affirme
us
justified
by
faith
as
a
worke
of
ours
.
proveth
our
opinion
l.
4.
c
By
the
word
Law
hee
understandeth
all
which
the
Law
requireth
,
but
that
requireth
not
onely
externall
workes
,
but
chiefely
internall
renovation
,
circumcision
of
the
heart
,
the
Love
of
God
,
faith
.
When
as
therefore
the
Scripture
saith
we
are
justified
by
the
grace
of
God
,
and
not
by
the
Law
,
he
excludeth
all
renovation
,
and
all
internall
,
and
externall
good
action
of
ours
from
the
office
of
justifying
,
and
ascribeth
it
onely
to
free
grace
.
It
is
true
,
the
Law
of
workes
requires
saith
.
C
ham
l
22.
c.
2.
Sect.
teach
we
are
justified
(
meritoriously
,
or
else
the
charge
vanisheth
)
by
a
worke
,
by
a
work
of
obedience
to
the
Law
?
how
Mr.
proves
that
the
righteousnesse
imputed
to
was
perfect
conformity
to
the
Law
.
conformity
to
the
Law
holy
,
unblamable
,
unreprovable
in
the
sight
of
God
;
white
as
Snow
,
and
whiter
then
the
Snow
;
perfect
him
for
ever
Rom.
4.
v.
Quest.
4.
How
doth
it
follow
that
God
must
needs
erre
,
lie
,
or
judge
unrighteously
,
if
he
imputeth
righteousnesse
without
workes
?
Quest.
5.
How
Mr.
proves
that
the
imputation
of
faith
for
righteousnesse
maketh
the
satisfaction
of
Christ
and
his
perfect
fulfilling
of
the
Law
a
vaine
and
needlesse
thing
,
which
Mr.
conceiveth
it
establisheth
both
the
one
and
the
other
.
and
not
the
other
This
Thesis
of
thine
Serveto
Socino
,
&c.
is
a
reason
why
I
may
conclude
(
if
yet
you
will
be
like
our selves
)
you
must
at
length
come
to
this
,
that
with
&c.
yee
altogether
take
away
the
merit
or
satisfaction
made
for
us
,
and
say
Christ
neither
to
have
brought
forth
righteousnesse
to
us
,
nor
us
to
be
justified
by
his
righteousnesse
imputed
unto
us
—
For
to
what
end
is
the
righteousnesse
of
Christ
,
if
it
hath
not
in
it
force
of
Justifying
,
and
if
it
justifie
us
not
?
Quest.
6.
How
Mr.
can
bring
it
about
that
the
making
of
Christs
satisfaction
ou●s
,
as
truly
as
if
we
had
performed
the
same
in
our
owne
persons
,
should
be
a
meanes
whereby
God
is
revealed
infinitly
just
,
wise
,
and
mercifull
?
Mr.
conceiveth
that
insufficient
,
because
a
man
having
sinned
could
not
be
justified
by
personall
performance
of
the
Law
.
wholly
faire
Quest.
7.
Whether
God
did
not
dispense
with
his
justice
in
passing
by
the
sinner
,
inflicting
punishment
upon
the
innocent
,
and
whether
he
will
call
the
one
or
the
other
an
act
of
Justice
?
Mr.
conceives
that
Gods
justice
led
him
directly
to
the
sinner
to
exetute
vengeance
on
him
,
and
that
it
was
his
mercy
that
led
him
aside
from
him
that
deserved
death
,
to
another
that
had
not
deserved
it
.
freely
by
grace
to
declare
his
righteousnesse
.
L.
Christ
fulfill
all
righteousnesse
it
was
his
meat
and
drinke
to
doe
,
and
he
offered
up
himselfe
.
God
spared
not
his
Sonne
,
sword
ar●se
and
smote
Christ
,
the
man
that
is
Gods
fellow
,
he
declared
himselfe
righteous
.
What
moved
Mr.
W.
to
thinke
or
say
that
those
that
hold
imputation
of
faith
for
righteousnesse
should
deny
communion
with
Christ
in
his
satisfaction
,
when
as
Mr.
still
affirmeth
that
that
faith
is
ordained
by
God
to
bring
men
into
communion
and
fellowship
with
Christ
in
his
satisfaction
,
and
by
vertue
of
such
ordination
justifieth
instrumentally
,
or
which
is
the
same
,
is
imputed
for
righteousnesse
.
De
reconcil
.
p.
16.
&
p.
though
he
acknowledgeth
uinon
,
and
that
by
the
Spirit
;
yet
he
saith
we
make
one
body
with
Christ
,
not
indeed
,
and
properly
,
but
improperly
,
and
by
a
certaine
similitude
.
faith
justifieth
instrumentally
,
&c.
Arminius
,
&c.
No
man
is
ignorant
but
that
by
a
figure
called
Metonymia
,
ld.
p.
that
is
given
to
the
instrument
which
doth
belong
to
that
which
the
instrument
subserveth
:
as
if
you
affirme
the
Pencell
to
white
the
wall
,
all
understand
this
to
be
spoken
by
a
Metonymie
,
that
is
given
to
the
Pencell
which
belongeth
to
the
matter
,
whiting
.
Vrsinus
.
It
is
commonly
said
we
are
justified
Sybr.
ib.
p.
80.
by
faith
correlatively
,
that
is
,
we
are
justified
by
that
which
is
correlative
to
faith
,
forsooth
by
the
merit
of
Christ
to
which
it
is
referred
,
or
which
faith
doth
apprehend
:
for
faith
and
the
satisfaction
of
Christ
are
correlatives
,
as
the
receiver
and
that
which
is
received
.
But
then
we
speake
rightly
,
because
then
faith
is
understood
of
the
formall
cause
of
Justification
:
and
the
sense
is
,
the
merit
of
Christ
doth
justifie
,
not
faith
.
That
which
is
apprehended
justifieth
,
not
the
instrument
apprehending
.
But
justification
is
also
without
relation
rightly
given
to
faith
,
as
to
an
instrumentall
cause
.
We
are
justified
by
faith
,
that
is
by
faith
as
by
a
meanes
:
for
usually
the
effect
of
the
efficient
cause
,
is
given
to
the
instrument
.
But
when
it
is
said
.
Faith
is
imputed
to
him
for
righteousnesse
,
and
other
such
propositions
,
they
are
necessarily
to
be
understood
onely
correlatively
,
so
faith
is
the
instrument
of
righteousnesse
apprehended
,
and
as
it
were
the
hand
by
which
the
righteousnesse
of
Christ
is
received
.
How
your
opinion
denies
the
infinite
justice
of
God
,
to
stand
in
strength
or
to
require
such
a
satisfaction
as
Christ
,
God
and
man
,
made
?
when
as
they
conceive
no
possibility
of
such
imputation
,
but
by
vertue
of
such
satisfaction
,
nor
can
they
imagine
such
a
faith
to
be
imputed
without
supposing
a
Mediator
,
Christ
God
and
man
,
on
which
it
should
rest
,
who
gives
it
the
name
and
being
that
it
hath
.
It
is
true
,
they
deny
that
the
justice
of
God
simply
and
absolutely
required
such
a
satisfaction
as
Christ
God
and
man
made
,
but
on
supposition
that
God
would
bring
many
sonnes
to
glory
,
and
save
what
was
lost
,
they
deny
it
not
.
Christ
God
and
man
Socinianisme
,
Osterodus
I
doe
not
detract
it
(
Justification
)
See
Sybran
.
ad
Bert.
p.
from
the
bloud
and
death
of
Christ
,
but
I
give
it
to
the
bloud
of
Christ
,
so
farre
forth
as
his
bloud
and
death
work
in
us
those
things
for
which
God
doth
justifie
us
,
forsooth
faith
.
bringing
many
sonnes
to
glory
to
declare
his
righteousnesse
wicked
,
abomination
to
the
Lord
holding
of
a
guilty
person
innocent
,
all
the
world
be
cannot
doe
,
doing
right
.
no
flesh
living
can
be
justified
in
Gods
sight
Quest.
12.
Where
Christs
righteousnesse
is
denyed
to
be
the
the
righteousnesse
of
a
true
beleever
?
he
is
holy
,
unreprovable
,
unblamable
in
the
sight
of
God
,
G.
sense
Apocryphall
,
Popish
Christs
righteousnesse
is
denied
to
fit
all
men
and
women
of
all
callings
and
conditions
,
an
unreasonable
thing
,
as
that
one
garment
should
fit
all
statures
and
proportions
of
bodies
,
or
the
same
shooe
all
feete
of
all
sizes
.
fulfilling
all
righteousnesse
neither
male
nor
female
alone
in
Christ
the
bride
is
arraied
with
it
,
grant
an
absolute
necessity
of
it
,
and
sufficiencie
for
a
world
of
sinners
,
overthroweth
the
satisfaction
of
Christ
Surety
Christ
for
pardon
and
satisfaction
are
contraries
,
every
true
Christian
man
may
be
called
a
fulfiller
of
the
Law
;
what
our
infirmity
lacked
,
Christs
justice
hath
supplied
.
So
your
Mother
taught
you
Rom
p.
Gal.
p.
Bradshaw
c.
1.
Sect.
p.
ult.
justifying
Wetten
de
ree
.
p.
Part.
1.
l.
2.
c.
2
Sect.
Ib.
Sect.
4.
Id
ib.
Sect.
Justification
is
a
making
man
just
.
righteousnesse
is
the
forme
of
Justification
it
is
certaine
that
the
forme
of
Justification
consists
in
righteousnesse
,
and
Justification
is
indeed
the
proper
and
true
effect
of
righteousnesse
,
in
what
manner
soever
that
righteousnesse
is
understood
to
be
communicated
or
imputed
to
us
neither
is
this
the
judgement
alone
of
but
of
our
owne
Divines
Polanus
.
For
a
man
to
be
accounted
just
without
justice
or
righteousnesse
,
is
all
one
as
for
a
man
to
be
accounted
learned
without
learning
,
wise
without
wisdome
.
Justification
is
remission
of
sinnes
;
and
this
Justification
or
justice
is
received
,
accepted
,
and
approved
of
God
for
our
full
and
perfect
Justification
.
In
which
words
the
whole
nature
of
Justification
is
comprehended
,
onely
in
remission
of
sinnes
,
and
that
it
is
affirmed
the
full
and
perfect
Justification
of
God
himselfe
accepting
it
in
judgement
:
L
2.
c.
3.
Sect.
and
then
addeth
,
neither
is
there
in
the
two
other
parts
of
that
Sermon
,
a
sillable
or
letter
which
signifieth
any
thing
to
be
wanting
,
or
to
be
repugnant
to
this
opinion
.
obedience
to
the
Law
necessary
concurrence
on
Christs
part
of
justice
,
that
is
the
satisfaction
of
his
justice
,
which
the
Apostle
calleth
the
justice
of
God
,
and
it
consisteth
in
paying
our
ransome
and
fulfilling
of
the
Law
.
So
the
grace
of
God
doth
not
shut
out
the
justice
of
God
in
our
Justification
,
but
the
justice
of
man
in
our
works
prepare
for
us
the
most
pretious
Jewels
of
Christs
body
and
bloud
,
whereby
our
ransome
might
be
fully
paid
,
the
Law
fulfilled
,
and
his
justice
fully
satisfied
,
so
that
Christ
is
now
the
righteousnesse
of
all
them
that
truly
beleeve
in
him
,
he
for
them
paid
the
ransome
by
his
death
,
he
for
them
fulfilled
the
Law
by
his
life
.
So
that
now
in
and
by
him
every
true
Christian
man
may
be
called
a
fulfiller
of
the
Law
,
for
as
much
as
that
which
their
infirmity
lacked
,
Christs
justice
hath
supplied
.
Justification
consists
alone
in
remission
of
sinnes
,
and
that
we
are
not
otherwise
made
just
.
for
if
they
should
be
esteemed
by
workes
,
That
vaine
conceipt
vanisheth
,
that
a
man
is
therefore
justified
by
faith
,
because
by
that
he
partaketh
the
Spirit
of
God
whereby
he
is
made
just
;
which
is
more
contrary
to
the
former
doctrine
,
then
that
it
can
be
reconciled
.
It
cannot
be
doubtfull
but
he
wanteth
righteousnesse
of
his
owne
that
is
taught
to
seek
it
out
of
himselfe
:
where
urging
the
text
See
,
our
righteousnesse
is
not
in
us
,
but
in
Christ
,
onely
belonging
to
us
by
that
right
,
because
we
are
partakers
of
Christ
,
seeing
with
him
we
possesse
all
his
riches
.
And
it
maketh
nothing
to
the
contrary
,
that
in
another
place
,
he
teacheth
that
sinne
was
condemned
of
sinne
in
the
flesh
of
Christ
,
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
us
.
Where
he
meaneth
no
other
fulfilling
,
then
that
which
we
obtaine
by
imputation
.
For
the
L.
Christ
doth
in
such
sort
communicate
his
righteousnes
with
us
,
that
after
a
certaine
marvellous
manner
,
be
poureth
the
force
thereof
into
us
,
so
much
as
appertaineth
to
the
judgement
of
God
.
It
appeareth
he
did
no
otherwise
meane
by
the
other
sentence
which
he
had
spoken
a
little
before
.
As
by
the
disobedience
of
one
man
we
were
made
sinners
,
so
by
the
obedience
of
one
man
we
are
justified
.
What
is
it
else
to
set
our
righteousnesse
in
the
obedience
of
Christ
,
but
to
affirmthathereby
only
we
are
accounted
righteous
,
because
the
obedience
of
Christ
is
imputed
unto
us
,
as
if
it
were
our
own
.
Therfore
me
thinkes
that
hath
excellently
well
shewed
how
Johannes
Calvinus
there
is
an
example
of
this
rightousnesse
in
the
blessing
of
not
having
of
himselfe
deserved
the
preeminence
of
the
first
begotten
sonne
,
hid
himselfe
in
the
apparell
of
his
brother
,
and
being
cloathed
with
his
brothers
coate
that
savoured
of
a
most
sweete
smell
,
he
crept
into
the
favour
of
his
father
,
and
received
the
blessing
to
his
owne
commodity
under
the
person
of
another
:
so
we
doe
lie
hid
under
the
pretious
purenesse
of
Christ
our
elder
brother
,
that
we
may
get
a
testimony
of
righteousnesse
in
the
sight
of
God
.
—
And
truly
so
it
is
,
for
that
we
may
appeare
before
the
face
of
God
unto
salvation
,
it
is
necessary
for
us
to
smell
sweetly
with
his
Odor
,
and
to
have
our
faults
covered
and
buried
with
his
perfection
.
There
are
yet
that
thinke
that
the
righteousnesse
which
is
required
to
justification
,
by
to
be
also
placed
in
imputation
of
the
righteousnesse
of
Christ
.
Of
this
number
is
himselfe
,
who
wrote
thus
of
truly
admitteth
with
the
that
there
is
not
us
any
inherent
righteousnesse
,
and
Christs
righteousnesse
to
be
imputed
,
and
for
it
sinnes
to
be
forgiven
.
l.
3.
c.
11.
Sect.
l.
2.
c.
1.
Sect.
Johann
c.
2.
Sect.
Who
also
addeth
Pareus
.
Part
1.
l.
2.
c.
4.
Sect.
when
in
his
Institutions
and
Antidote
he
contendeth
justification
to
be
placed
in
remission
of
sinnes
,
doth
not
exclude
the
imputation
of
the
righteousnesse
of
Christ
,
but
internall
renovation
and
sanctification
.
And
he
reprehendeth
the
same
because
he
maketh
a
double
formall
cause
of
justification
.
But
that
vaine
wrangler
argueth
himselfe
of
Calumny
,
for
above
he
did
confesse
that
did
not
exclude
the
imputation
of
the
righteousnesse
of
Christ
.
And
here
again
once
more
he
confesseth
with
the
to
acknowledge
the
imputation
of
the
righteousnesse
of
Christ
,
and
not
imputation
of
sinnes
.
If
therefore
did
place
justification
in
remission
of
sinnes
,
and
did
not
exclude
the
imputation
of
the
righteousnesse
of
Christ
;
what
doth
he
dissent
from
the
But
in
saying
this
,
he
doth
dissent
Luthero
,
Melancthone
Castig
.
de
justif
.
l.
2.
c.
6.
p.
neither
from
himselfe
,
nor
from
or
any
other
Protestant
:
for
that
particle
Alone
,
doth
not
exclude
the
imputation
of
the
righteousnesse
of
Christ
,
which
thing
confessed
,
but
it
excludeth
renovation
,
which
those
of
require
in
their
definition
with
remission
of
sinnes
to
justification
.
In
this
respect
also
doth
plan
justification
onely
in
remission
and
not
imputation
of
sinnet
—
also
—
so
For
though
many
of
our
c.
5.
p.
Divines
as
hath
beene
said
have
taught
,
that
unto
justification
remission
of
sinnes
is
onely
required
:
yet
their
assertion
it
to
be
understood
as
himselfe
understandeth
as
spoken
in
opposition
to
Papists
,
who
say
that
to
justification
concurre
,
not
onely
remission
of
sinnes
,
but
also
inward
renovation
,
or
sanctification
.
To
contradict
them
our
Divines
have
said
that
we
are
justified
by
remission
onely
,
or
not
imputing
of
sinne
.
Wherewith
alwayes
concurreth
imputation
of
righteousnesse
,
and
not
by
renovation
or
sanctification
.
Their
meaning
therefore
by
the
exclusive
particle
Onely
,
was
not
to
exclude
imputation
of
righteousnesse
,
which
inseparably
accompanieth
not
imputation
of
sinne
or
Saint
himselfe
confesseth
,
but
infusion
of
righteousnesse
or
renovation
.
De
Iusti
.
habit
.
c.
22.
p.
The
fourth
be
repeateth
is
who
(
as
he
saith
)
teacheth
the
formall
cause
of
justification
to
be
placed
onely
in
remission
of
sins
.
But
no
man
is
ignorant
that
requireth
imputation
of
the
obedience
of
Christ
,
without
which
no
remission
of
sinnes
is
obtained
.
If
therefore
one
had
sought
of
what
that
is
,
for
which
,
and
by
which
,
a
wicked
man
is
justified
:
he
had
answered
,
for
and
by
the
merit
of
the
Sonne
of
God
,
this
is
the
cause
of
remission
,
and
the
cause
of
acceptation
,
this
is
the
cause
of
translation
from
the
state
of
death
to
the
state
of
life
.
God
respecting
this
obedience
and
righteousnesse
of
his
Sonne
,
a●
apprehended
of
us
by
saith
,
from
the
beginning
receiveth
us
into
the
state
of
justified
ones
.
God
alwayes
beholding
this
same
righteousnesse
given
unto
us
and
applied
,
in
the
remaining
course
of
our
life
,
accounteth
us
for
justified
ones
.
Calvine
,
Instit.
l.
3.
c.
l.
21.
c.
15.
Sect
20.
&
Sect.
What
can
be
more
manifest
Could
any
thing
more
be
said
against
that
figment
of
We
are
sure
that
cannot
first
be
(
that
we
be
not
accounted
sinners
)
without
imputation
of
the
righteousnesse
of
Christ
;
thence
the
words
of
he
doth
absolve
us
by
the
imputation
of
the
righteousnesse
of
Christ
.
We
(
Protestants
)
doe
altogether
conceive
the
imputation
of
the
righteousnesse
of
Christ
the
foundation
of
the
same
justification
,
which
being
neglected
,
that
is
altogether
none
at
all
,
neither
in
whole
nor
in
part
,
howsoever
it
may
be
conceived
as
much
as
in
thought
.
Calvine
,
Polanus
.
Now
if
any
man
will
say
that
the
found
Teachers
,
and
others
,
doe
affirme
that
justice
or
righteousnesse
is
the
forgivenes
of
sinnes
.
And
againe
,
that
justice
consisteth
in
remission
of
sinnes
,
we
must
know
that
it
is
very
certaine
they
speake
metonymically
,
meaning
so
as
that
either
justice
in
their
writings
,
is
the
same
that
justification
,
because
we
cannot
be
justified
but
by
justice
,
or
else
that
justice
is
said
to
be
the
remission
of
sinnes
,
because
justice
is
the
cause
of
remission
or
forgivenesse
of
sinnes
;
and
that
doth
speake
by
Metonymia
,
is
plaine
out
of
other
places
of
his
workes
,
as
And
so
in
another
place
he
plainely
proveth
that
by
,
through
,
and
for
Christs
righteousnesse
we
obtaine
forgivenesse
of
sinnes
:
having
obtained
forgivenesse
of
sinnes
by
meanes
of
Christs
righteousnesse
comming
betweene
—
and
more
plainely
,
man
being
covered
with
the
righteousnesse
of
Christ
pleaseth
God
and
obtaineth
forgivenesse
of
sinnes
.
where
the
words
are
,
&c.
and
that
you
cannot
finde
in
so
much
as
one
expresse
word
either
of
the
communication
,
much
lesse
of
the
imputation
of
Christs
righteousnesse
and
satisfaction
to
us
,
least
of
all
of
their
being
made
formally
righteous
by
such
imputation
.
we
are
justified
formally
too
,
by
the
communication
of
Christs
righteousnesse
to
us
in
a
sense
,
viz.
in
as
much
as
we
obtaine
by
such
communication
remission
of
sinnes
which
is
our
formall
justification
(
with
you
;
)
so
that
the
thing
is
in
a
sense
,
though
not
in
expresse
words
,
and
you
see
it
too
.
an
effect
of
righteousnesse
communicated
by
these
texts
communication
of
righteousnesse
Rom.
5.
19.
that
by
the
obedience
of
one
many
shall
be
constituted
righteous
.
sophisticall
term
We
grant
that
the
forme
of
Justification
by
which
a
justified
person
is
non
onely
reputed
and
denominated
before
God
,
but
made
or
constituted
so
.
But
because
he
is
said
to
be
justified
by
a
passive
denomination
(
as
it
is
knowne
out
of
Grammer
it selfe
)
It
is
not
absolutely
necessary
that
this
denomination
be
taken
either
from
an
inberent
forme
,
or
that
it
should
suppose
an
inherent
forme
:
for
such
passive
denominations
sometimes
respect
in
an
inherent
forme
,
as
when
we
say
the
wall
to
be
whited
:
and
sometimes
not
,
as
when
we
say
a
man
to
be
beloved
honoured
,
condemned
,
absolved
.
For
all
these
are
truly
spoken
of
him
in
whom
there
is
not
found
an
inherent
forme
which
may
be
ground
for
such
denominations
.
noted
this
Passive
denominations
or
predications
are
made
in
things
in
which
they
are
not
,
in
them
,
or
to
them
,
or
of
them
.
as
weake
and
unprofitable
I
will
not
fight
against
this
kinde
Dr.
Dav.
de
hab
.
just.
c.
27
Sect.
of
denomination
with
a
certaine
kinde
of
common
argument
which
some
use
,
forsooth
that
this
denomination
of
a
just
man
seemeth
to
be
of
these
,
which
require
an
internall
forme
.
And
by
and
by
,
A
thing
may
be
said
to
be
just
by
that
which
is
externall
and
anothers
righteousnesse
.
Chamier
.
Every
one
that
is
just
is
so
said
indeed
from
Chrysost.
c.
5.
Sect.
28.
Sect
righteousnesse
,
not
necessarily
from
what
is
inherent
;
there
is
imputed
righteousnesse
,
there
is
righteousnesse
of
such
as
are
compared
an
evill
day
,
as
of
because
of
those
which
are
done
in
them
,
as
out
of
where
he
findeth
it
to
be
any
branch
of
the
heresie
to
deny
posterity
to
be
made
formally
sinners
with
sinne
imputed
to
them
in
the
letter
and
formality
of
it
?
Pelagian
heresie
That
I
might
meet
with
them
both
,
Vinc.
Lirinens
▪
Voss
.
hist.
●elay
.
Epist.
ad
Lectorem
.
I
have
shewed
how
truly
in
times
past
wrote
,
that
there
was
none
before
that
prodigious
Disciple
of
that
did
deny
whole
mankinde
to
be
bound
by
the
guilt
of
the
sinne
of
did
deny
sinne
to
be
imputed
to
posterity
.
Pelagiani
,
Adami
V●ss
.
l
2.
Thes
1.
p.
Ant●●●hes
.
1.
p.
ret●act
.
l.
1.
c.
10.
The
Catholiques
opinion
on
the
contrary
was
;
The
sinne
of
first
Parents
to
be
imputed
to
all
,
and
the
whole
posterity
to
be
held
with
the
guilt
,
and
that
therefore
because
sinning
,
we
were
all
in
his
loynes
.
In
the
first
men
humane
nature
sinned
,
and
by
this
,
no
sins
hurt
humane
nature
but
its
owne
.
Quest.
18.
He
must
answer
who
are
they
that
deny
Infants
dying
before
they
commit
actuall
sinne
,
are
punished
by
death
,
because
they
are
guilty
of
sinne
,
or
affirmeth
that
God
out
of
his
justice
destroyeth
innocent
babes
.
sinne
to
be
imputed
,
and
to
be
held
with
the
guilt
,
another
Popish
Bishop
That
by
disobedience
we
are
made
sinners
.
For
h●w
should
we
be
made
sinners
by
the
disobedience
,
but
for
that
his
disobedience
is
imputed
to
us
?
bare
the
person
of
all
mankind
,
either
standing
to
stand
for
all
,
or
falling
to
fall
for
all
,
being
to
beget
children
according
to
his
image
—
therefore
when
he
sinned
,
we
all
being
in
his
loynes
(
as
saith
)
sinned
in
him
and
by
him
,
and
his
sinne
by
imputation
lieth
upon
us
all
.
Whitaker
)
his
de
or
orig.
.
pec
.
p.
43.
De
pec
.
mer.
&
remis
.
l.
1.
c.
will
was
ours
,
and
therefore
his
transgression
is
ours
:
because
he
is
not
considered
as
one
man
,
but
as
the
roote
of
mankind
,
in
which
we
all
were
virtually
included
,
and
as
saith
,
we
all
were
that
one
man
.
For
neither
should
we
●e
held
either
Id.
ib
p.
with
any
guilt
or
iniquity
contracted
therehence
,
unlesse
that
act
by
which
violated
Gods
precept
,
should
be
,
by
imputation
,
ascribed
to
us
.
Quest.
19.
How
such
as
deny
the
imputation
of
Christs
righteousnes
in
the
letter
and
formality
of
it
)
to
beleevers
,
doe
hereby
ascribe
as
much
justification
by
it
to
infidels
and
reprobates
as
beleevers
themselves
:
when
faith
is
maintained
to
be
the
meanes
of
bringing
men
into
communion
with
Christ
,
and
to
give
him
part
in
that
great
benefit
of
Redemption
purchased
for
the
world
?
how
can
Mr.
hold
it
a
mistake
to
say
,
that
justification
and
life
are
promised
upon
condition
of
beleeving
?
either
they
are
promised
absolutely
,
or
on
condition
of
somewhat
else
,
or
of
beleeving
,
or
not
promised
at
all
.
Walker
hang
out
a
flag
of
defiance
to
the
orthodox
p.
16.
&
8.
Sect
whose
condition
is
found
out
of
us
in
Christ
,
that
by
that
apprehended
by
faith
we
are
just
,
&c.
Faith
is
wont
to
be
considered
two
Trelca●
.
p.
wayes
,
in
the
Scriptures
and
amongst
the
Fathers
,
properly
according
to
the
nature
of
faith
simply
,
another
figuratively
,
that
is
,
by
a
metalepsis
,
and
correlatively
,
as
faith
apprehendeth
the
object
,
&c.
in
the
last
sense
it
is
said
alone
to
justifie
.
Our
justification
is
not
with
the
Id.
p.
condition
of
faith
,
as
faith
is
an
habit
in
us
,
but
as
out
of
us
it
appprehendeth
Christ
.
When
as
faith
is
an
instrument
,
Id.
p.
it
is
no
wonder
if
,
which
is
the
nature
of
instruments
,
the
name
and
office
of
the
thing
whose
instrument
it
is
,
be
given
unto
it
.
Christ
as
to
be
applied
,
is
the
condition
of
the
covenant
.
Ib.
p.
100.
Ad
Gal.
Christ
is
the
object
of
faith
,
Luther
,
yea
rather
in
faith
Christ
himselfe
is
present
.
Bucanus
.
And
how
is
Bu●
.
ad
q.
faith
imputed
to
righteousnesse
?
not
absolutely
,
but
relatively
,
because
faith
not
alone
,
but
with
his
crucified
object
is
understood
,
as
an
hand
which
receiveth
a
treasure
given
,
doth
not
make
rich
,
but
the
treasure
.
Gal.
p.
Faith
justifieth
Luther
)
because
it
apprehendeth
and
possesseth
this
treasure
,
even
Christ
present
.
Therefore
Christ
apprehended
by
faith
,
and
dwelling
in
the
heart
of
the
true
Christian
,
is
the
true
Christian
righteousnesse
,
for
the
which
God
counteth
us
righteous
,
and
giveth
us
eternall
Because
thou
beleevest
in
me
,
saith
the
Lord
,
and
thy
faith
layeth
hold
upon
Christ
,
&c.
therefore
be
thou
justified
and
righteous
.
Hence
we
have
first
in
what
sense
Cham
l.
22.
c.
2.
Sect.
we
give
justification
to
faith
,
forsooth
so
farre
as
it
imbraceth
Christ
and
applieth
him
▪
Whence
calleth
it
,
that
onely
instrument
by
which
we
apprehend
Christ
offered
,
the
onely
vessell
provided
to
receive
him
.
And
after
,
when
as
out
of
we
affirm
us
to
be
justified
,
only
by
faith
,
or
by
faith
,
or
without
workes
,
(
for
these
are
of
the
same
signification
)
this
saying
is
not
so
to
be
understood
,
as
if
we
said
faith
to
be
a
certaine
vertue
which
justifieth
us
in
our selves
before
God
;
for
that
were
to
substitute
faith
in
the
place
of
Jesus
Christ
who
alone
is
our
perfect
and
whole
righteousnesse
.
But
we
so
speake
with
the
Apostle
,
and
we
say
we
are
justified
by
faith
alone
,
because
it
doth
imbrace
him
,
who
doth
justifie
us
,
that
is
,
Jesus
Christ
,
with
whom
it
doth
unite
and
couple
us
that
we
may
be
partakers
both
of
him
and
all
his
goods
,
which
indeed
beingimputed
to
us
altogether
suffice
to
this
that
we
may
be
absolved
before
God
,
and
be
accounted
for
just
men
.
Which
grace
faith
by
beleeving
receiveth
:
as
when
a
poore
man
receiveth
an
almes
of
a
rich
man
with
his
hand
,
that
hand
receiving
the
almes
,
is
not
the
almes
it selfe
,
nor
the
efficient
cause
of
the
almes
,
nor
for
it
—
but
it
onely
concurreth
relatively
to
obtaine
the
almes
,
because
to
give
and
receive
are
relates
.
Bellarmine
Chamier
He
doth
it
not
evilly
,
but
that
,
that
phrase
,
to
concurre
relatively
,
is
unheard
of
amongst
us
.
It
ought
rather
to
be
named
relatively
,
that
is
,
so
farre
forth
as
faith
is
considered
with
its
object
,
as
when
the
Church
is
said
to
be
founded
upon
the
faith
of
amongst
the
Fathers
.
We
have
elsewhere
evicted
the
place
,
to
be
interpreted
of
Christ
whom
faith
confessed
But
correlatively
as
they
De
justis
Sect.
speake
,
as
it
apprehendeth
the
merit
of
Christ
as
the
hand
of
a
begger
doth
the
almes
.
To
conclude
,
that
we
may
expound
Comment
,
ad
Heb.
c.
this
metonymy
by
as
evident
a
similitude
as
we
may
;
faith
is
as
it
were
the
hand
,
or
as
the
purse
apprehending
the
treasure
of
grace
,
which
God
giveth
to
us
in
Jesus
Christ
.
And
also
faith
it selfe
L.
de
justif
.
Sect.
if
it
be
considered
as
it
is
our
worke
,
we
cannot
be
justified
by
it
,
seeing
it
is
a
worke
both
lame
and
imperfect
,
farre
worse
then
he
requireth
.
But
we
say
we
are
justified
by
it
as
we
apprehend
and
apply
the
promises
of
God
and
Christs
righteousnes
&
merits
.
saith
the
same
Martir
Ib.
Sect.
62.
&
We
answer
,
that
which
we
have
often
elsewhere
said
,
faith
as
it
is
a
worke
doth
not
justifie
;
for
it
hath
that
not
from
any
strengh
of
its
owne
,
but
from
its
object
.
For
,
from
the
death
of
Christ
,
the
promises
of
God
,
righteousnesse
is
derived
to
us
.
So
the
begger
receiveth
an
almes
with
a
leprous
hand
,
or
that
which
is
bloudy
,
yet
not
as
he
hath
an
hand
so
infirme
and
leprous
.
—
Faith
was
made
and
instituted
of
God
to
this
use
.
they
allow
it
an
instrument
in
a
proper
sense
as
you
.
not
as
if
faith
performed
were
made
an
instrument
properly
,
or
as
an
instrumentall
action
,
by
which
as
with
an
hand
we
apprehend
and
draw
to
us
remission
:
those
are
toyes
.
Jewes
,
Pagans
de
justif
.
l.
2
c.
1.
p
This
is
one
of
the
greatest
in
which
—
the
Churches
of
Christ
are
separated
from
Iewes
,
Turkes
,
and
Pagans
.
Truly
the
Protestant
Church
dareth
He
speaketh
of
faith
not
applying
Christ
for
in
a
relative
sense
no
more
to
oppose
such
a
formall
cause
of
justification
to
the
judgement
of
God
,
then
stubble
to
the
fire
:
but
it
beleeveth
she
is
justified
freely
by
imputed
righteousnesse
,
for
the
merits
of
Christ
.
collaterall
impertinencies
are
but
the
crude
and
indigested
ebullitions
of
unnaturall
heate
and
passion
;
indeed
vaine-glorious
babling
,
deserving
rather
pity
,
then
examination
,
Imputation
of
faith
is
in
a
proper
sense
,
because
the
phrase
is
so
often
used
in
this
chapter
without
alteration
or
exchange
:
whereas
the
imputation
of
Christs
righteousnesse
hath
not
the
least
reliefe
either
from
sound
of
words
or
sight
of
letter
in
the
Scriptures
.
Tropicall
speeches
may
be
often
repeated
,
and
are
in
Scripture
,
as
v.
3.
13.
19.
&
Where
faith
is
used
ten
times
in
an
improper
sense
.
Forsooth
,
the
conclusion
indefinitly
taken
and
in
the
generall
is
unquestionably
true
.
rule
approved
by
Divines
.
That
a
literall
and
proper
sense
in
Scripture
is
still
to
be
preferred
where
there
is
no
necessity
of
rejecting
it
;
or
substituting
an
improper
sense
instead
of
it
.
in
the
places
instanced
in
,
there
is
need
of
a
trope
,
but
not
so
here
,
neither
reason
nor
religion
contradicting
it
.
vers.
6.
&
constituted
righteous
made
unto
us
of
God
righteousnes
,
and
we
the
righteousnesse
of
God
in
him
.
Papists
,
Arminians
declared
just
Advocate
with
the
Father
,
Jesus
Christ
the
just
,
not
submit
to
the
righteousnesse
of
Christ
,
a
worke
l.
2.
c.
to
whom
Doctor
p.
371.
Pareus
Pareus
Castig
.
in
Luc.
the
phrase
against
the
figurative
sense
.
the
end
of
the
Law
for
righteousnesse
to
such
as
beleeve
.
That
for
which
,
or
the
scope
of
the
Law
,
the
fulfilling
of
the
end
perfecting
,
as
out
of
ad
.
10.
c.
Rom.
it
.
The
Law
therefore
hath
this
end
,
that
those
that
doe
the
Law
and
live
rightly
should
be
justified
.
That
end
Christ
alone
attained
,
aud
we
attaine
it
when
as
we
apprehend
him
by
faith
.
So
in
Christ
there
is
given
and
performed
true
righteousnesse
which
the
Id.
ib.
Law
required
,
so
we
beleeve
in
him
,
as
the
Apostle
saith
,
To
every
one
that
beleeveth
:
for
truly
righteousnesse
is
offered
to
all
,
but
given
and
imputed
onely
to
beleevers
.
Where
also
he
saith
,
nothing
imperfect
or
lame
can
be
called
the
righteousnesse
of
God
justifying
.
But
these
things
diligently
considered
Paulus
Col
manifestly
shew
what
is
understood
by
the
word
the
justice
of
God
.
Forsooth
that
perfect
and
most
high
integrity
of
the
humane
nature
,
with
which
every
one
is
indowed
(
but
it
is
given
to
them
that
beleeve
in
him
,
who
is
absolutely
indowed
with
this
integrity
according
to
the
flesh
for
our
sakes
,
as
it
shall
be
afterwards
declared
.
)
He
is
presented
before
God
as
the
Apostle
speaketh
,
holy
,
unblamable
,
and
unreprovable
.
That
therefore
is
said
to
be
the
justice
of
God
,
not
onely
because
it
is
the
free
gift
of
God
,
or
because
God
in
giving
his
sheweth
himselfe
truly
just
(
that
is
faithfull
and
true
)
but
also
that
it
may
be
opposed
to
the
righteousnesse
of
men
,
or
of
workes
,
by
which
testifieth
no
man
can
be
justified
.
the
scope
of
the
Apostle
is
to
put
men
by
the
false
way
of
justification
which
lies
through
workes
,
and
to
discover
the
true
way
,
that
is
to
make
knowne
what
they
must
doe
,
what
he
requires
of
them
to
justification
,
and
will
accept
of
them
instead
of
the
workes
of
the
Law
;
and
that
is
it
which
he
here
saith
is
imputed
for
righteousnesse
.
Now
faith
in
the
proper
and
formall
signification
is
that
which
they
must
doe
,
&c.
and
therefore
is
faith
in
a
proper
sense
to
be
accounted
for
righteousnesse
.
you
contradict
your
selfe
,
for
the
doing
you
urge
is
but
the
way
of
workes
,
so
that
it
is
not
,
and
yet
is
the
way
,
it
is
the
true
and
false
way
,
both
.
that
Christ
calleth
faith
a
worke
,
this
is
the
worke
of
God
,
that
yee
beleeve
in
him
whom
he
hath
sent
.
Christ
,
Gods
judgement
is
according
to
truth
,
not
of
workes
of
righteousnesse
which
we
have
done
,
Tit.
Bertius
your
that
speech
of
the
Apostle
(
not
of
workes
of
righteousnesse
which
we
have
done
)
is
most
firme
:
At
the
last
when
they
are
weary
L.
3.
Inst.
c.
18.
Sect.
10.
of
wresting
the
Scripture
they
fall
to
subtilties
and
sophisticall
arguments
.
They
cavill
upon
this
,
that
faith
is
in
some
places
called
a
worke
,
that
we
doe
wrongfully
set
faith
as
contrary
to
workes
.
As
though
forsooth
faith
in
that
it
is
an
obeying
of
the
will
of
God
,
doth
with
her
owne
deserving
procure
unto
us
righteousnesse
,
and
not
rather
because
by
imbracing
the
mercy
of
God
,
it
sealeth
to
our
hearts
the
righteousnesse
of
Christ
offered
to
us
by
him
in
the
preaching
of
the
Gospel
.
end
of
the
Law
for
righteousnesse
,
So
that
as
The
Baptist
although
he
were
never
so
vertuous
and
godly
a
man
,
yet
in
this
matter
of
forgivenesse
of
sinne
,
he
did
put
the
people
from
him
,
and
appointed
them
unto
Christ
,
saying
thus
unto
them
,
Behold
yonder
is
the
Lambe
of
God
which
taketh
away
the
sins
of
the
world
:
even
so
us
great
and
as
godly
a
vertue
as
the
lively
faith
is
,
yet
it
putteth
us
from
it selfe
and
remitteth
or
appointeth
us
unto
Christ
,
for
to
have
onely
by
him
remission
of
our
sins
or
justification
.
So
that
our
faith
in
Christ
saith
unto
us
as
it
were
thus
.
It
is
not
I
that
take
away
your
sins
,
but
it
is
Christ
onely
,
and
to
him
onely
I
send
you
for
that
purpose
.
by
workes
excluded
is
meant
the
merit
of
workes
,
or
what
is
done
with
an
opinion
of
deserving
justification
.
vers.
ult
as
a
worke
accepted
of
God
for
,
and
instead
of
the
works
of
the
Law
,
to
serve
,
worship
,
and
beleeve
in
Jesus
Christ
as
Mediatour
,
are
just
and
lawfull
,
yet
no
workes
of
the
morall
Law
,
nor
was
in
his
innocency
bound
unto
them
?
the
second
Person
in
Trinity
,
Jesus
Christ
,
Gods
son
,
were
not
from
eternity
,
set
and
chosen
Mediatour
,
God
giving
us
to
him
for
life
eternall
,
be
accepting
of
the
same
?
since
the
fall
that
eternall
purpose
be
not
revealed
,
and
Christ
to
be
him
in
whom
alone
is
,
and
ever
was
eternall
life
for
his
Church
,
men
and
Angels
?
Mediatour
he
be
not
to
be
worshipped
?
and
whether
Lords
day
Christian
Sabbath
Bradsh
.
p.
43.
the
summe
of
what
is
to
be
done
?
I
am
the
Lord
thy
God
,
to
whom
with
thee
Spirit
be
glory
?
all
should
honour
the
Sonne
even
as
they
honour
the
Father
,
that
he
that
honoureth
not
the
Sonne
,
honoureth
not
the
Father
that
sent
him
,
Yet
beleeve
in
God
,
beleeve
in
me
also
,
Jesus
cried
and
said
,
He
that
beleeveth
on
me
,
beleeveth
not
on
me
,
but
on
him
that
sent
me
,
Christ
is
served
,
Rom.
our
Lord
Jesus
Christ
Jesus
Christ
God
the
Father
Holy
Ghost
For
we
who
have
knowne
but
one
Eph.
4.
v.
faith
out
of
the
Apostle
doe
also
acknowledge
God
onely
the
one
terme
of
our
faith
:
and
we
beleeve
in
Christ
because
he
is
God
,
for
the
same
cause
altogether
as
in
the
Father
;
so
that
Christ
as
we
beleeve
in
him
,
is
with
the
Father
the
proper
and
primary
object
of
faith
that
saveth
.
For
though
in
the
Creed
we
professe
distinctly
we
beleeve
in
the
Father
,
Son
,
and
Holy
Ghost
,
yet
we
have
not
those
three
distinct
persons
for
three
different
or
divers
objects
of
saving
faith
.
Notwithstanding
we
confesse
faith
to
be
due
to
Christ
,
as
to
our
onely
Prophet
,
Priest
,
and
King
,
not
one
because
of
his
office
,
and
another
by
reason
of
his
person
,
but
one
and
the
same
,
by
which
he
that
receiveth
Christ
,
receiveth
him
that
sent
him
,
teacheth
us
by
Christ
to
beleeve
in
God
,
who
raised
him
from
the
dead
,
and
gave
him
glory
,
that
our
faith
and
hope
might
be
in
God
,
In
which
place
he
sheweth
the
last
object
or
terme
of
our
faith
to
be
God
,
from
whom
Christ
is
distinguished
,
not
in
nature
,
but
by
reason
of
his
office
,
as
God
in
the
last
times
spake
to
us
by
his
Sonne
,
Where
there
is
no
difference
of
faith
,
but
one
faith
,
which
first
directed
to
Christ
God-man
promiseth
to
it selfe
all
best
things
of
the
Father
for
Christs
sake
,
in
whom
otherwise
out
of
Christ
we
should
not
beleeve
to
salvation
;
therefore
is
he
called
the
Authour
and
finisher
of
our
faith
by
the
Apostle
,
Therefore
there
is
one
faith
by
which
we
imbrace
the
Father
and
Christ
,
Censura
.
In
cap.
1●
.
p.
154.
155.
P.
which
the
same
Apostle
calleth
faith
in
God
.
deny
faith
in
God
and
Christ
to
be
the
same
.
by
workes
,
(
the
false
way
)
is
not
meant
whatsoever
may
in
any
respect
be
said
to
be
done
by
a
man
himselfe
,
if
any
thing
should
be
upon
any
consideration
required
of
him
in
reference
to
his
justification
.
God
doth
not
require
of
us
the
righteousnesse
of
Christ
to
Justification
,
this
be
required
of
Christ
himselfe
.
that
before
Mr.
sheweth
the
grossenesse
of
this
errour
,
himselfe
drops
two
grosse
errours
indeed
.
That
(
say
you
)
God
requireth
nothing
of
us
to
Justification
,
when
as
it
is
notoriously
knowne
that
he
threatens
damnation
except
we
beleeve
;
and
to
credit
his
saying
,
he
cites
,
whereas
the
verse
following
quite
overthrowes
it
,
wherein
the
condition
of
faith
is
expressely
mentioned
.
grace
in
Christ
God
threatneth
damnation
,
except
we
beleeve
,
drops
a
second
errour
more
grosse
then
the
former
,
saying
,
that
faith
is
a
qualification
to
us
for
the
receiving
,
applying
,
and
injoying
Christs
righteousnesse
,
that
is
,
faith
is
a
qualification
to
us
for
beleeving
;
for
what
is
the
receiving
,
applying
,
and
injoying
the
righteousnesse
of
Christ
,
but
beleeving
as
before
observed
?
God
required
not
of
us
the
righteousnesse
of
Christ
for
justification
cals
a
grosse
errour
,
and
instead
of
proofe
,
complaineth
of
it
as
an
harsh
,
unsavory
,
and
absurd
phrase
:
and
that
to
justifie
his
complaint
,
he
saith
God
requires
not
the
righteousnesse
of
Christ
,
but
of
Christ
himselfe
,
implying
he
had
need
.
jests
p.
70.
faile
,
are
but
irrelativenesse
and
impertinencies
.
he
requires
faith
faith
in
Christ
,
a
beleeving
,
which
is
receiving
,
applying
,
and
injoying
.
by
the
obedience
of
one
I
am
constituted
righteous
,
God
required
not
of
us
the
righteousnesse
of
Christ
for
justification
.
This
he
required
of
Christ
himselfe
:
so
you
.
Wr.
implieth
Christ
had
need
of
justification
,
and
was
bound
to
fulfill
the
Law
for
himselfe
,
and
savoureth
of
heresie
,
which
denies
Christs
Godhead
;
for
if
Christs
humane
nature
being
from
the
first
conception
most
pure
,
upright
,
and
holy
,
was
personally
united
to
his
Godhead
,
and
so
the
Sonne
of
God
,
and
heire
of
all
things
;
Who
can
doubt
but
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
,
who
doe
now
beleeve
in
him
exalted
to
glory
according
to
his
humanity
.
To
think
or
say
that
he
had
need
to
justifie
himselfe
,
and
to
merit
by
his
righteousnesse
the
state
of
glory
,
is
in
effect
to
deny
he
was
God
,
infinitely
worthy
of
all
glory
as
he
was
the
onely
begotten
Sonne
of
God
and
Heire
of
all
things
.
laughing
irrelativenesse
and
impertinencies
I
could
I
conceive
put
some
Queries
to
him
,
that
would
a
little
trouble
him
to
make
good
the
truth
thereof
in
a
positive
way
.
How
he
can
prove
that
Christ
had
no
need
of
justification
?
Surely
Christ
was
a
justified
or
righteous
person
in
the
sight
of
God
,
this
justification
was
not
superfiuous
,
or
no
wise
usefull
to
him
;
and
what
is
not
superfluous
,
we
men
of
the
lower
forme
of
learning
judge
to
be
some
wayes
needfull
.
if
justification
be
forgivenesse
and
pardon
of
sinne
onely
,
when
as
he
is
said
to
have
need
of
justification
,
he
is
infoulded
a
sinner
,
to
have
need
of
remission
of
sinnes
.
pugnantia
secum
frontibus
adversis
superfluous
,
therefore
some
waies
needfull
.
Gods
Sonne
,
God
blessed
for
ever
,
holy
Ghost
Rom.
4.
v.
6.
wholly
faire
,
holy
,
unreprovable
,
and
unblamable
in
his
sight
,
compleate
.
election
to
salvation
by
and
in
him
in
him
Gods
beloved
That
he
was
verily
ordained
before
the
foundation
of
the
world
,
such
,
but
manifested
in
the
last
times
for
us
who
by
him
due
belteve
in
God
.
set
for
our
rising
,
sent
to
and
for
us
.
Raised
up
an
horne
of
salvation
for
us
,
borne
to
us
,
given
to
us
.
When
the
fulnesse
of
time
was
come
,
God
sent
his
Sonne
made
of
a
Woman
,
made
under
the
Law
to
redeeme
us
that
are
under
the
Law
,
that
we
might
receive
the
adoption
of
sonnes
.
making
himselfe
of
no
reputation
,
taking
upon
him
the
forme
of
a
servant
,
humbling
of
himselfe
,
becomming
obedient
to
death
,
even
the
death
of
,
untill
the
death
of
the
Cross
,
was
for
us
.
fulfilling
all
righteousnesse
,
and
comming
to
fulfill
the
Law
,
his
comming
to
doe
Gods
will
,
his
alwaies
doing
things
pleasing
to
God
He
was
a
righteous
branch
,
the
Lord
our
righteousnesse
.
You
know
the
grace
of
our
Lord
Jesus
Christ
that
though
he
was
rich
,
he
become
poore
,
that
we
through
his
poverty
might
be
made
rich
,
For
their
sakes
sanctifie
I
my selfe
,
that
they
also
may
be
sanctified
.
It
pleased
the
Father
that
in
him
should
all
fulnesse
dwell
,
he
is
the
head
of
the
body
the
Church
;
yee
are
compleate
in
him
.
What
the
Law
could
not
doe
,
God
sent
his
Sonne
,
&c.
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
us
the
end
of
the
Law
for
righteousnesse
to
every
one
that
beleeveth
,
Quest.
2.
How
he
would
prove
Christ
was
not
bound
to
fulfill
the
righteousnesse
of
the
Law
for
himselfe
.
God
spared
not
his
Sonne
Christ
is
incarnate
for
us
,
he
obeyed
his
Father
for
us
,
was
baptized
,
suffered
,
dead
,
raised
,
glorified
for
us
Primas
.
in
Rom.
which
he
there
proveth
by
the
Fathers
.
De
justif
.
1.
1.
c.
2
.
Sect.
Gal.
c.
4.
p.
184.
2.
I
could
have
overcome
the
Law
by
my
absolute
power
without
mine
owne
smart
,
for
I
am
Lord
of
the
Law
,
and
therefore
it
hath
no
right
over
me
.
But
I
have
made
my selfe
subject
to
the
Law
for
your
cause
which
were
under
the
Law
,
taking
your
flesh
upon
me
—
I
suffered
the
Law
to
have
dominion
over
me
which
was
his
Lord
—
which
it
ought
not
to
have
done
.
Because
,
neither
hath
Christ
righteousnesse
Trelcatius
.
p.
to
any
other
end
,
then
that
he
may
impute
it
,
neither
doth
he
impute
any
other
thing
then
righteousnesse
,
neither
is
he
otherwise
our
righteousnesse
,
then
by
imputation
.
Christ
was
the
Lord
of
the
Law
.
fuit
.
—
Tossan
ad
4.
Gal.
p.
He
willingly
subjected
himselfe
,
although
the
Law
was
not
given
to
him
lb.
p.
being
just
and
sanctified
from
the
wombe
.
The
end
also
is
shewed
by
the
Apostle
,
forsooth
,
that
he
was
not
made
such
for
himselfe
,
but
for
us
.
Therefore
these
axioms
are
to
be
ld.
ib.
held
.
Christ
was
not
made
subject
to
the
Law
for
himself
,
but
for
us
.
And
that
the
whole
obedience
of
Christ
is
ours
,
and
so
imputed
to
us
.
That
he
may
admonish
us
that
Christ
was
not
just
for
himselfe
privately
,
but
that
the
righteousnesse
which
he
injoyed
was
more
large
,
that
he
might
make
rich
the
faithfull
by
the
gift
conferred
upon
him
.
Therefore
Christ
the
Sonne
of
God
,
Calv.
ad
Ga
And
for
the
undue
obedience
of
the
Phil.
p
Sonne
he
remitteth
what
is
due
.
But
also
when
as
he
was
not
Jun.
thes.
de
justif
Sect.
properly
a
debtor
of
the
Law
in
himselfe
,
nor
in
respect
of
his
humane
nature
,
(
for
otherwise
the
Word
himselfe
by
reason
of
the
samenesse
of
the
person
,
should
for
himselfe
be
bound
to
the
obedience
of
the
Law
,
which
would
be
contumelious
to
the
Author
of
the
Law
)
nor
in
respect
of
his
person
;
but
yet
in
respect
of
his
voluntary
disposition
he
did
wholly
satisfie
the
Law
,
that
the
overflowing
fulnesse
of
his
indeed
infinite
merit
prepared
for
Id.
Sect.
4.
lb.
us
in
Christ
,
&c.
He
was
not
borne
for
himselfe
,
but
us
.
Our
righteousnesse
is
onely
the
satisfaction
Vrsinus
p
of
Christ
performed
to
the
Law
for
us
and
the
whole
,
&c.
of
Christ
humbling
himselfe
,
&c.
whatsoever
,
to
conclude
,
he
did
and
suffered
,
to
which
he
,
as
a
just
man
,
and
the
Sonne
of
God
was
not
bound
,
is
his
satisfaction
which
he
performed
for
us
,
and
righteousnesse
which
is
freely
imputed
to
us
beleeving
by
God
.
For
that
satisfaction
is
equall
De
justif
.
p.
463.
Sect.
35.
&
&c.
Sic
Chemn●t
exam.
de
justif
.
p.
either
to
the
fulfilling
of
the
Law
by
obedience
,
or
eternall
punishment
for
sinne
,
to
both
which
we
are
bound
by
the
Law
.
Calvinum
.
l.
2.
c
17.
instit
.
Sect.
6.
Ma●l●ratum
p
1●0
.
&
p.
Christ
was
bound
to
fulfill
the
Law
for
himselfe
,
by
Mr.
in
his
second
Christ
by
his
spirit
still
filled
his
manhood
more
and
more
with
grace
,
till
the
fulnesse
of
all
righteousnesse
was
within
him
,
that
so
his
manhood
might
inherit
salvation
according
to
the
promise
,
Doe
this
and
live
.
T●ere
might
be
more
and
more
powerfull
exercise
,
and
e●tern●●
manifestations
,
not
increase
in
grace
simply
.
He
was
Jer.
l.
Hier.
tom
.
5.
ful
of
grace
&
truth
Aug.
l.
Leo.
Ep
97.
c.
Salmer
.
tract
.
47.
p.
441.
To
3.
&c.
c.
more
and
more
till
,
&c.
Christ
was
a
servant
and
bound
to
the
Law
,
not
freed
by
hypostatique
uni●n
:
that
state
such
as
he
needed
not
to
have
undergone
,
that
the
reason
was
his
taking
on
him
to
satisfie
,
&c.
as
Christ
was
borne
of
a
Woman
,
not
for
his
owne
sake
,
but
for
theirs
,
whose
Saviour
and
Redeemer
he
is
:
So
being
borne
of
a
Woman
,
he
was
made
under
the
Law
also
,
not
for
his
owne
sake
,
but
for
ours
;
yea
,
therefore
he
was
borne
of
a
Woman
,
that
so
for
our
sakes
he
might
be
under
the
Law
.
Also
as
he
became
a
servant
for
our
sake
,
so
in
that
very
regard
he
came
under
the
Law
of
a
servant
,
it
being
all
one
to
become
a
servant
,
and
to
be
made
under
the
Law
of
a
servant
,
the
being
under
the
Law
of
a
servant
,
&c.
And
he
that
holds
Christ
as
man
,
was
not
bound
to
fulfill
the
righteousnes
of
the
Law
for
himself
during
his
continuuance
on
earth
in
the
flesh
,
must
,
if
he
be
true
to
his
principles
,
hold
withall
that
Christ
as
man
had
a
liberty
,
or
dispensation
from
the
Godhead
,
to
transgresse
in
respect
of
himselfe
,
and
that
his
dispensation
could
not
take
place
or
be
put
in
execution
onely
because
of
the
worke
of
redemption
he
had
undertaken
.
the
Lord
of
the
Law
blessed
GOD
I
would
put
him
on
this
,
to
prove
such
an
absolute
inconsistency
or
diametricall
opposition
as
he
seemes
to
imagine
betweene
Christs
fulfilling
the
Law
for
himselfe
and
for
us
,
as
if
at
no
hand
they
could
stand
together
.
if
Mr.
had
in
this
worke
his
scope
to
discharge
his
conscience
,
and
the
benefit
of
others
,
that
Christs
scope
in
obedience
was
his
glory
as
well
as
mans
good
that
the
worke
of
our
redemption
was
,
opus
aeque
nostrum
ac
suum
ut
angelorum
it
would
cost
him
many
of
his
thoughts
and
much
of
his
learning
to
give
a
sufficient
and
cleare
account
,
how
it
should
any
way
intrench
or
so
much
as
looke
towards
the
deniall
of
Christs
Godhead
to
conceive
that
Christ
might
he
bound
to
fulfill
the
righteousnesse
of
the
Law
for
himselfe
.
You
conceive
it
is
farre
more
dangerously
to
shake
the
truth
of
his
humanity
to
deny
that
he
was
no
waies
bound
to
keepe
the
Law
for
himselfe
.
whether
you
now
deny
Christ
to
be
true
man
,
when
as
sitting
at
Gods
right
hand
he
is
not
bound
to
obey
the
Law
,
and
dy
,
as
he
did
on
earth
?
It
is
marvellous
to
me
that
he
being
the
seed
of
the
Woman
,
by
the
Law
of
his
Creation
should
not
be
bound
to
keepe
that
Law
which
both
the
man
and
the
woman
stood
bound
to
keep
in
their
innocency
.
just
,
Jesus
Christ
the
just
,
The
Law
is
not
given
to
the
just
,
it
is
true
of
him
.
Lord
of
the
Law
as
the
personall
union
with
the
Godhead
could
not
priviledge
his
humane
nature
or
body
against
those
properties
which
are
naturall
and
essentiall
to
it
,
as
locality
,
quantity
,
finitnesse
,
commensurablenesse
to
its
place
,
nor
communicate
,
nor
conveigh
over
those
properties
of
imm●nsity
,
ubiquity
,
omnipresence
,
&c.
which
are
essentiall
to
the
Divine
nature
.
So
neither
could
it
priviledge
his
manhood
against
those
morall
habitudes
,
relations
or
conditions
which
are
his
essentiall
in
another
way
,
as
subjection
to
God
,
obligation
of
serving
him
,
and
fulfilling
his
will
,
&c.
that
Christ
did
not
obey
for
his
owne
life
John
17.
glory
there
being
that
which
he
had
with
his
Father
by
covenant
on
doing
that
worke
before
the
foundation
of
the
world
,
debt
and
merit
cannot
consist
done
all
that
he
is
bound
to
doe
by
Gods
Law
,
he
must
say
,
and
truly
,
he
is
an
unprofitable
servant
,
what
he
ought
Christs
scope
in
obedience
,
was
his
glory
as
well
as
mans
good
,
sense
it
had
an
influence
That
doing
or
suffering
is
of
no
force
to
satisfie
which
is
Brad.
c
done
by
bond
,
though
the
party
offending
bad
committed
no
fault
at
all
,
it
being
ridiculous
to
account
the
payment
of
one
debt
for
the
discharge
of
another
.
Nothing
satisfieth
but
that
which
meriteth
,
nothing
meriteth
Ib.
Sect.
12
&
but
righteousnesse
,
which
must
be
by
anothers
.
you
will
not
strive
with
him
for
the
present
,
and
beleeve
you
may
both
wade
deeper
and
know
more
then
you
doe
,
Rev.
5.
12.
Heb.
12.
2.
Phil.
2.
7
,
8
,
9.
&c.
Luke
24.
26.
&c.
knowledge
is
but
in
part
a
little
that
we
know
of
him
,
Lord
Christ
glory
of
his
mediation
faith
a
thing
done
and
performed
by
us
,
it
being
the
gift
of
God
and
motion
of
his
Spirit
in
us
bottome
of
this
heape
that
if
the
Apostle
had
said
they
must
be
justified
by
Christ
,
or
by
the
righteousnesse
of
Christ
,
this
had
beene
rather
to
cast
a
snare
upon
them
,
then
to
have
opened
a
doore
of
life
and
salvation
,
for
which
be
(
Mr.
curseth
with
Anathema
maranatha
,
the
man
that
proclaimes
it
and
obstinately
maintaines
it
.
he
keepeth
back
part
of
your
words
,
and
supply
them
thus
.
To
have
said
they
must
be
justified
by
Christ
or
Christs
righteousnesse
,
and
with
all
not
to
have
plainely
signified
what
God
requireth
of
them
,
and
will
accept
at
their
hand
,
to
give
them
part
and
followship
in
that
righteousnesse
or
justification
,
had
beene
rather
to
have
cast
a
snare
upon
them
,
then
to
have
opened
a
doore
of
life
and
salvation
.
Rom.
5.
19.
2
Cor.
Arg.
1.
Sect.
That
the
Relative
sense
fathers
upon
the
Apostle
an
harsh
and
uncouth
expression
often
used
without
explaining
himselfe
,
when
he
saith
faith
is
imputed
to
righteousnesse
,
and
meaneth
Christs
righteousnesse
is
imputed
,
which
is
rather
to
conceale
then
reveale
it
.
It
is
true
,
there
are
many
figures
of
speech
which
are
no
harsh
expressions
.
But
,
There
are
plain
&
direct
expressions
which
will
be
made
strange
and
harsh
,
if
men
will
Metamorphose
them
into
Metalepticall
and
figurative
,
as
sweete
wine
becomes
sharpest
vineger
.
If
men
coyne
such
new
formes
of
speaking
,
and
will
call
them
figures
,
they
may
well
be
strange
and
harsh
expressions
.
holy
Ghost
V●sinus
;
It
is
a
figurative
kind
of
predication
,
and
nameth
it
Metalepsis
.
Lueas
Trelcatius
Faith
in
the
Scriptures
and
amongst
the
Fathers
is
wont
to
be
considered
two
wayes
,
properly
according
to
the
nature
of
faith
simply
;
another
,
figuratively
,
that
is
,
Metaleptically
,
and
correlatively
,
because
faith
apprehends
its
object
.
We
doe
not
properly
give
justification
De
justif
.
p.
to
faith
,
but
by
a
figure
called
Metalepsis
,
so
farre
forth
as
the
act
of
the
object
,
because
of
the
neere
connexion
betweene
it
and
the
habit
by
a
usuall
phrase
of
Scriptue
is
given
to
the
habit
.
by
an
usuall
phrase
of
Scripture
.
Metamorphosers
and
coyners
of
figures
,
users
of
Metaleptique
oyle
sure
pinhorse
,
p.
is
false
utmost
corner
of
one
onely
chapter
,
non-sensicall
figuring
and
missefiguring
W.
p.
the
Apostle
useth
the
phrase
of
faith
,
&c.
without
either
explaining
himselfe
or
changing
his
speech
,
v.
6.
and
vers.
3.
and
admit
that
by
righteousnesse
in
these
places
the
Apostle
meaneth
faith
:
You
will
us
to
see
what
a
faire
market
hath
brought
his
Hogges
to
the
sense
must
be
,
when
God
imputeth
righteousnes
to
a
man
that
beleeveth
,
that
God
imputeth
faith
to
him
that
beleeveth
,
which
is
to
obscure
what
was
said
before
.
Pigge
of
your
owne
Sow
That
faith
which
is
imputed
is
his
before
imputation
,
which
cannot
be
said
of
the
righteousnesse
of
Christ
,
that
it
is
a
mans
before
it
be
imputed
,
at
least
in
order
of
nature
,
though
not
in
time
;
therefore
by
faith
to
be
imputed
cannot
be
meant
the
righteousnesse
of
Christ
.
you
are
friends
in
earnest
the
righteousnesse
of
Christ
the
beleevers
,
that
is
not
the
question
Whether
it
be
his
in
such
manner
as
it
was
Christs
himselfe
?
whether
we
be
made
righteous
with
it
as
Christ
was
,
whether
not
onely
for
it
and
not
with
it
?
for
it
,
but
with
it
.
white
as
Snow
,
whiter
:
Wholly
faire
in
his
beauty
,
as
apparell
to
rich
,
by
his
poverty
,
all
that
he
did
or
suffered
we
are
made
rich
We
are
alike
just
,
because
with
the
De
justif
.
Doctor
same
righteousnesse
,
though
not
equally
,
and
in
the
same
manner
;
be
as
the
subject
of
it
,
we
by
imputation
,
be
of
his
owne
,
we
of
his
liberality
.
If
you
regard
the
truth
of
imputed
righteousnesse
,
we
are
accounted
no
lesse
just
before
God
then
Christ
to
prove
the
righteousnesse
of
Christ
to
be
the
beleevers
as
well
as
faith
is
his
,
miscites
two
Scriptures
,
Christ
is
said
in
the
first
to
be
made
unto
us
righteousnesse
,
but
this
proves
not
that
the
righteousnesse
of
Christ
is
made
ours
,
as
faith
is
,
&c.
here
we
be
friends
in
earnest
.
Neither
ought
it
to
seeme
absurd
that
we
are
justified
with
that
righteousnes
which
is
in
him
as
the
subject
,
as
anothers
.
When
as
it
is
so
anothers
,
that
it
is
also
ours
by
imputation
.
It
was
performed
for
us
properly
,
and
accepted
of
God
as
ours
,
as
the
Creditor
so
receiveth
the
payment
of
the
Surety
for
the
Creditor
,
as
if
the
Debtor
himselfe
had
made
it
.
And
that
which
is
the
property
of
our
head
Christ
,
by
right
of
communion
is
given
to
the
rest
of
the
body
,
that
is
,
the
Church
.
Olev
.
ad
Phil.
p.
The
righteousnesse
of
Christ
is
truly
ours
,
though
it
not
in
us
:
nec
minus
nostram
esse
quam
si
corporibus
&
animabus
nostris
adhaeresceret
,
it
is
no
lesse
ours
then
if
it
did
adhere
to
our
bodies
and
soules
,
he
was
made
unto
us
righteousnes
,
In
which
he
understandeth
us
accepted
of
God
in
his
name
,
because
be
expiated
our
sinnes
by
his
death
,
and
that
his
obedience
might
be
imputed
to
us
for
righteousnesse
.
He
is
made
unto
us
of
God
righteousnesse
,
Aretius
in
locum
because
in
him
alone
we
are
accounted
righteous
,
we
are
reputed
just
by
his
merit
.
And
truly
righteousnesse
not
in
part
,
Jer.
23.
p.
but
our
whole
righteousnesse
,
by
remission
of
sinnes
and
imputation
of
his
whole
righteousnesse
.
Righteousnesse
,
that
is
our
Justifier
,
before
God
by
faith
is
justified
not
with
inherent
,
but
imputed
righteousnesse
by
faith
.
Now
he
more
plainely
teacheth
what
we
touched
before
,
that
then
God
is
propitious
to
us
when
he
acknowledgeth
us
just
,
for
those
two
are
of
the
same
force
,
that
we
are
accepted
of
God
,
and
reputed
just
by
him
.
Righteousnesse
is
here
taken
for
imputation
,
because
righteousnesse
is
accounted
to
us
.
How
are
we
just
before
God
?
we
are
now
so
just
in
him
,
not
because
by
our
owne
workes
we
may
satisfie
the
judgement
of
God
,
but
because
we
h●
accounted
the
righteousnesse
of
Christ
,
which
we
put
on
by
faith
,
that
it
may
be
ours
.
Aretius
that
we
might
be
made
the
righteousnesse
of
God
.
That
we
may
be
pronounced
just
,
Arct.
in
loc.
that
we
might
be
adorned
with
imputed
righteousnesse
,
as
it
were
with
a
garment
:
but
it
is
called
the
justice
of
God
,
because
it
is
not
ours
,
but
his
free
gift
.
In
him
,
he
signifieth
,
that
out
of
Christ
there
is
nor
righteousnesse
with
which
we
may
adorne
our
In
locum
Olev
.
in
Phil.
3.
9.
p.
46.
Sic
Gerhard
:
de
justif
.
Le●●
.
61.
That
we
may
be
made
,
that
is
,
that
we
may
be
justified
not
with
inherent
righteousnesse
,
but
in
him
,
because
of
the
communion
we
have
with
him
,
and
the
imputation
of
his
righteousnesse
.
We
be
just
with
God
,
not
indeed
saith
Beza
Bez.
in
locum
with
righteousnesse
inhering
in
us
,
but
which
,
when
it
is
in
Christ
is
imputed
to
us
from
God
by
faith
:
therefore
it
is
added
,
in
him
.
Therefore
we
are
so
the
righteousnesse
of
God
in
him
,
as
he
is
sinne
in
us
,
for
sooth
by
imputation
.
that
this
righteousnesse
of
Christ
is
the
Beleevers
,
in
order
of
nature
,
before
it
be
counted
or
imputed
for
righteousnesse
unto
him
.
For
God
,
whose
judgement
is
according
to
truth
,
doth
not
account
that
to
the
beleover
which
he
hath
not
before
communicated
,
or
at
the
same
time
doth
communicate
to
him
.
He
begges
the
question
that
God
doth
impute
the
righteousnesse
of
Christ
to
a
beleever
in
his
sense
Arminian
,
Socinian
or
at
the
sametime
at
the
same
time
granting
a
Trope
,
yet
is
followeth
Arg.
Sect.
not
that
the
righteousnesse
of
Christ
should
be
imputed
here
,
but
God
or
the
promise
made
to
righteousnesse
,
vers
God
Abrahams
God
?
1
Pel.
1.
21.
We
by
him
doe
beleeve
in
God
.
Abrahams
God
in
Christ
in
whom
Yea
and
Amen
Abraham
and
his
seede
If
we
be
Christs
,
we
be
Abrahams
seede
,
and
Heires
according
to
promise
,
Heires
of
the
righteousnesse
which
is
by
faith
.
the
seede
,
the
seede
is
Christ
,
Abraham
by
faith
saw
his
day
and
rejoyeed
:
Abel
,
his
Sacrifice
witnessed
he
was
righteous
,
Enoch
please
God
,
which
is
impossible
without
faith
in
Christ
,
in
whom
God
is
well
pleased
.
just
before
God
,
an
Heire
of
the
righteousnesse
which
is
by
faith
.
Abraham
beleeve
in
Christ
,
and
it
was
counted
to
him
for
righteousnesse
.
David
,
&c.
a
righteous
branch
,
and
the
Lord
our
righteousnesse
.
blessed
with
all
in
Christ
seeing
God
is
●ust
,
he
imputeth
not
sinne
,
because
he
imputeth
the
righteousnesse
of
his
Sonne
.
did
therefore
build
on
the
Sacrifice
and
intercession
of
the
highest
and
eternall
Priest
,
of
whom
he
seake
by
the
holy
Ghost
;
Thou
are
a
Priest
for
〈◊〉
,
&c.
And
so
beleeved
,
not
in
righteousnesse
inhering
us
himselfe
,
but
in
that
which
was
imputed
from
the
High
ad
Phil.
Priest
,
Christ
.
So
sought
not
righteousnes
in
himself
,
but
by
faith
out
of
himselfe
,
he
saw
the
day
of
Christ
,
and
rejoyeed
.
The
day
signifieth
,
not
onely
the
time
of
the
dispensation
of
the
grace
of
Christ
,
but
the
whole
benefit
then
as
length
exhibited
,
when
the
fulnesse
of
time
came
.
Therefore
that
inscription
of
the
lb.
p.
50.
Covenant
in
the
flesh
of
(
Circumcision
)
is
called
the
Seale
of
the
righteousnesse
of
faith
,
because
,
as
a
corrupt
and
unjust
man
,
had
possessed
by
faith
in
the
promised
seed
,
and
it
was
imputed
to
him
beleeving
in
Vncircumcision
:
But
now
the
possession
was
confirmed
by
an
imprinted
Seale
in
his
flesh
of
a
thing
placed
out
of
himselfe
and
seene
afarre
off
.
Pet.
Martyr
Gen.
15.
6.
Gal.
3.
16.
L.
Com.
de
just
.
Sect.
But
what
did
he
beleeve
?
Forsooth
this
seed
to
be
given
unto
him
,
that
one
seed
,
as
interpreteth
it
,
in
whom
all
the
Nations
of
the
earth
were
to
be
blessed
,
which
is
Jesus
Christ
.
Ad
Rom.
4.
ad
vers.
5.
p.
263.
But
also
of
that
which
was
spirituall
,
by
Christ
the
Head
of
the
seed
,
from
whom
the
blessing
and
heavenly
glory
should
flow
unto
the
whole
seed
.
For
the
Apostle
expressely
saith
the
promised
seed
to
be
Christ
.
can
is
be
doubted
but
the
promise
of
the
seed
which
is
said
to
beleeve
,
to
agree
with
the
promises
going
before
,
and
following
of
the
seede
and
blessing
of
all
Nations
by
it
:
therefore
the
saith
of
was
indeed
generall
or
Catholique
(
as
the
Sophisters
call
it
)
assenting
to
every
word
of
God
,
but
also
speciall
to
the
promise
given
of
the
soed
,
which
is
Christ
.
So
on
his
commentary
beleeved
God
,
What
did
he
beleeve
?
that
he
should
have
seed
,
that
is
,
a
Sonne
in
whom
all
Nations
should
be
blessed
.
Therefore
saith
is
founded
in
Christ
Jesus
Christ
bringeth
into
communion
and
participation
of
him
and
his
benefits
of
his
friend
Metalepsis
whether
because
a
man
cannot
,
beleeving
,
separate
the
righteousnesse
of
Christ
from
Christ
,
by
God
there
must
be
necessarily
understood
the
righteousnesse
of
Christ
.
Christ
,
Christ
Jesus
Christ
:
visiting
,
redeeming
,
raising
up
Christ
an
horne
of
salvation
,
salvation
righteousnesse
and
eternall
life
holy
covenant
and
his
oath
,
in
You
marvell
why
Mr.
still
mentions
the
satisfaction
of
Christ
with
the
righteousnesse
of
Christ
.
Whereas
you
intend
no
difference
or
dispute
about
the
satisfaction
of
Christ
but
his
active
obedience
to
the
Law
.
Whether
this
be
imputed
that
thereby
we
may
claime
Heaven
,
by
Doe
this
and
live
.
And
that
his
thrusting
in
of
the
passive
obedience
or
satisfaction
is
to
presents
you
odious
as
an
enemy
to
Christs
satisfaction
.
Piscator
,
Yet
I
no where
finde
in
holy
Scriptures
that
there
is
need
of
Manuscrip
.
accepto
Jan.
13.
1613
of
Mr.
imputation
of
the
Passive
obedience
of
Christ
to
obtaine
it
,
(
Justification
or
pardon
)
though
it
be
true
and
cleare
;
those
sufferings
to
have
beene
necessary
(
by
the
decree
of
God
)
to
obtaine
pardon
to
us
.
Neither
(
that
I
may
truly
say
what
the
thing
is
)
can
I
understand
what
place
is
left
to
pardon
,
if
we
should
be
judged
by
suffering
punishment
in
Christ
,
to
have
satisfied
Divine
wrath
,
and
borne
punishment
due
to
sinne
:
for
pardon
and
punishment
are
adversaries
.
Magister
sit
hic
●●●endus
the
Lord
our
righteousnesse
Testament
confirmed
in
his
bloud
by
his
obedience
constituted
righteous
the
righteousnesse
of
one
that
the
free
gift
〈◊〉
upon
all
to
justification
of
life
?
that
the
promise
to
that
he
should
be
the
Heire
of
the
world
,
was
not
through
the
Law
,
but
through
the
righteousnesse
of
faith
,
Christs
sake
Doth
it
follow
(
though
a
man
cannot
separate
the
righteousnesse
of
Christ
from
Christ
himselfe
in
beleeving
)
that
the
righteousnesse
of
Christ
must
needs
be
the
object
of
faith
as
justifying
?
much
lesse
doth
it
follow
that
this
righteousnesse
of
Christ
must
needs
be
signified
by
this
word
God
,
or
by
the
promise
of
God
concerning
Christ
,
which
himselfe
granteth
to
have
beene
the
object
of
faith
,
as
justifying
.
that
they
are
of
that
manifest
inconsequence
and
indigestednesse
,
that
I
will
rather
trust
the
Reader
with
his
owne
apprehensions
concerning
them
,
then
to
trouble
him
or
my selfe
with
a
farther
answer
.
The
righteousnesse
of
Christ
can
in
no
tolerable
construction
be
called
that
faith
by
which
beleeved
in
God
that
quickneth
the
dead
,
therfore
the
righteousnesse
of
Christ
is
not
that
faith
which
is
here
said
to
be
imputed
for
righteousnesse
.
that
faith
which
is
said
to
be
imputed
to
for
righteousnesse
,
is
that
faith
by
which
he
beleeved
in
God
that
quickned
the
dead
.
This
your
next
argument
whereby
you
p●on●
by
the
Word
,
that
faith
in
these
passages
is
not
meant
the
Active
obedience
of
Christ
.
him
that
quickneth
the
dead
him
that
quickneth
the
dead
in
God
,
be
is
my
God
as
the
resurrection
Abraham
,
saw
Christs
resurrection
resurrection
of
Christ
,
Acts
2.
30.
as
Gods
oath
to
him
,
swore
to
rejoyced
at
it
,
16.
Psal.
fine
,
the
spirit
is
life
because
of
righteousnesse
,
Rom.
the
quickning
of
the
dead
I
take
imputed
righteousnesse
meant
Cham.
de
just.
c.
2
Sect.
59.
c.
15.
Sect.
36.
Sect.
37.
the
very
same
we
call
imputed
Cajetan
calleth
it
the
righteousnesse
of
Christ
.
but
one
faith
remission
of
sinnes
,
the
resurrection
of
the
body
,
and
everlasting
life
Reads
not
Christs
lying
three
dayes
and
three
nights
in
the
grave
,
any
where
called
faith
,
or
signified
by
that
expression
,
Gospel
to
be
called
faith
even
untill
death
time
in
the
state
of
the
dead
,
for
us
,
faith
imputed
to
him
,
was
such
a
faith
wherein
he
was
not
weake
,
nor
doubted
of
Gods
promise
,
This
can
be
no
description
of
Christs
righteousnesse
.
the
question
is
not
whether
had
communion
with
Christ
in
his
righteousnesse
or
no
,
either
more
full
or
lesse
full
;
but
whether
what
is
here
affirmed
of
faith
,
can
be
applied
to
the
righteousnesse
of
Christ
,
and
be
conceived
as
spoken
of
that
.
Was
that
faith
whereby
doubted
not
of
Gods
promise
,
the
righteousnesse
of
Christ
?
your
Antagonist
starteth
a
new
question
,
you
remember
not
you
ever
met
withall
from
the
Pen
or
mouth
of
any
Divine
,
Degrees
in
Justification
,
as
if
he
held
because
faith
was
stronger
,
it
had
fuller
communion
with
Christ
in
his
righteousnesse
then
other
beleevers
have
,
and
so
must
needs
be
more
justified
,
and
consequently
others
justification
unperfect
.
perfected
for
ever
,
wholly
faire
,
compleate
.
Mr.
Walkers
because
so
much
as
our
faith
goeth
forward
,
and
so
much
as
in
this
knowledge
it
profiteth
,
the
righteousnesse
of
God
together
increaseth
in
us
,
and
after
a
manner
its
possession
is
established
.
Prince
of
the
Arminian
band
,
Bertius
,
p.
Faith
imputed
to
was
that
by
which
he
was
assured
that
he
who
had
promisnd
was
able
also
doe
it
,
But
Christs
righteousnesse
is
not
capable
of
any
such
description
as
this
is
,
therefore
it
is
not
imputed
.
ill-sounding
phrase
or
two
,
at
best
,
deserving
rods
,
Scorpions
:
the
more
rested
on
Gods
power
,
the
more
justly
did
God
count
him
a
righteous
man
and
impute
Christs
righteousnesse
to
him
;
which
implies
God
doth
with
lesse
justice
impute
the
righteousnesse
of
Christ
to
a
strong
faith
.
we
cannot
speake
too
too
considerately
and
advisedly
.
happy
man
that
offends
not
in
what
he
blameth
another
.
that
the
object
of
faith
,
was
Gods
power
and
ability
,
therefore
not
the
righteousnesse
of
Christ
,
did
not
beleeve
sins
to
be
for
given
to
him
by
speciall
mercy
,
but
that
he
should
be
the
Father
of
many
Nations
,
&c.
That
is
,
he
beleeved
God
who
had
promised
to
be
omnipotent
&
most
faithfull
,
and
this
faith
was
reputed
to
him
for
righteousnesse
.
beleeved
God
not
onely
promising
a
sonne
of
but
also
promising
blessednesse
to
all
Nations
in
his
seed
to
be
borne
of
the
sonne
of
In
thy
seed
shall
all
Nations
be
blessed
.
The
Apostle
to
the
teacheth
this
seed
truly
to
be
Christ
,
and
interpreteth
the
blessing
Redemption
from
the
curse
,
and
justification
by
faith
,
be
more
clearely
saith
,
that
unto
was
imputed
righteousnesse
by
faith
Jesus
Christ
God
Almighty
to
Abraham
That
faith
that
is
imputed
,
is
beleeving
in
him
who
raised
Arg.
7.
Sect.
up
Christ
from
the
dead
,
vers.
24.
Christs
righteousnesse
is
not
our
beleeving
in
him
that
raised
up
Christ
from
the
dead
:
it
therefore
is
not
imputed
.
God
which
raised
up
the
Lord
Christ
from
the
dead
,
in
God
that
raised
up
Christ
,
were
not
faith
is
vaine
we
are
yet
in
our
sinnes
.
untill
death
God
Almighty
Jesus
Christ
,
dead
Who
can
lay
thing
to
the
charge
of
Gods
chosen
?
Who
can
cordenone
?
It
is
Christ
that
is
dead
,
yea
,
rather
that
is
risen
,
&c.
Vlt.
Arg.
Sect.
The
point
of
imputation
in
justification
being
onely
handled
in
this
Scripture
,
and
no
where
else
explained
,
it
is
no
waies
probable
but
that
the
Apostle
should
speake
somewhat
distinctly
and
plainely
of
the
nature
of
it
,
otherwise
he
might
seeme
rather
to
lay
a
stumbling
blocke
in
the
way
,
then
to
write
any
thing
for
the
learning
and
comfort
of
Christians
.
&
Rom.
Yea
,
1
Cor.
C.
7.
Sect.
To
be
made
just
by
the
justice
of
another
,
is
to
be
just
by
imputation
,
it
being
not
possible
for
any
man
to
be
just
by
anothers
justice
,
but
by
imputation
,
saith
Mr.
Wotton
,
Arminius
,
&c.
The
kernell
of
the
Gospel
and
head
of
consolation
,
as
he
accounted
all
as
dung
,
and
would
be
found
not
having
his
owne
righteousnesse
,
but
that
which
is
by
faith
.
The
greatest
and
best
God
grant
that
De
justif
p.
we
may
account
all
for
losse
,
and
may
be
found
in
him
not
having
our
owne
righteousnesse
,
which
is
of
workes
.
but
that
which
is
by
faith
,
robes
of
righteousnesse
and
garments
of
salvation
.
to
this
Mr.
answereth
mum
Onely
he
gravely
instructeth
us
,
that
it
is
more
comfortable
to
us
for
to
rest
on
Christs
righteousnesse
,
&c.
then
to
build
on
faith
,
which
in
the
best
is
mingled
and
stained
with
many
doubts
often
times
.
as
your
soule
shall
be
ready
to
take
its
flight
from
your
body
,
in
,
agone
quanti
Papistis
viz.
Therefore
the
Apostle
doubtlesse
intends
Christs
righteousnesse
,
and
so
be
doth
expresse
in
plaine
words
(
to
another
purpose
)
vers.
6.
&
11.
Walker
maketh
an
opposition
betweene
things
of
the
most
direct
and
essentiall
subordination
that
can
be
,
and
which
doe
inseparably
involve
one
the
other
,
resting
on
Christs
righteousnesse
,
and
building
on
faith
.
faith
in
a
proper
sense
is
imputed
,
and
not
the
righteousnesse
of
Christ
:
it
is
impossible
that
a
man
should
not
build
on
faith
,
that
doth
not
rest
on
Christs
righteousnesse
,
that
is
,
the
satisfaction
which
he
hath
made
,
because
faith
is
a
resting
on
this
satisfaction
,
and
so
a
resting
on
Christs
righteousnesse
,
includes
a
building
on
faith
;
for
who
can
rest
on
this
righteousnesse
,
except
he
beleeves
that
such
a
resting
as
this
will
stand
him
instead
?
that
he
that
beleeveth
in
Christ
shall
be
saved
.
Rocke
Christ
no
other
foundation
he
would
be
found
not
having
his
owne
righteousnet
,
Sure
I
am
that
built
upon
faith
for
justification
as
well
as
on
the
righteousnesse
of
Christ
Walkers
beloved
phrase
is
)
though
in
a
different
manner
(
which
hath
beene
formerly
explained
,
when
be
said
we
know
that
a
man
is
not
justified
by
the
workes
of
the
Law
,
but
by
the
faith
of
Jesus
Christ
,
and
as
Christ
speaketh
concerning
himselfe
,
He
that
beleeveth
in
me
,
beleeveth
not
in
me
,
but
in
him
that
sent
me
,
that
is
,
not
so
much
in
me
,
as
in
him
that
sent
me
.
buildeth
on
faith
,
buildeth
not
on
faith
,
but
on
the
truth
and
faithfulnes
of
him
who
hath
promised
forgivenes
of
sinnes
and
salvation
to
him
that
beleeveth
.
as
well
found
in
him
,
not
having
his
owne
righteousnesse
?
but
that
which
is
by
faith
Christ
,
that
he
might
be
justified
If
all
workes
together
justifie
not
,
as
Pareus
In
Iocum
how
should
that
worke
of
faith
justifie
,
that
is
,
make
just
before
God
?
The
true
sense
is
,
which
the
Apostle
Id.
ib.
in
the
3.
c.
will
explaine
,
that
we
receive
the
blessing
of
by
faith
.
Now
the
blessing
of
is
remission
of
sinnes
,
and
imputation
of
righteousnesse
received
by
faith
,
because
of
Christs
merit
.
This
he
said
to
be
imputed
to
us
for
righteousnesse
:
which
phrase
is
correlatively
to
be
understood
,
for
that
,
the
obedience
of
Christ
applied
by
faith
to
be
imputed
to
us
for
righteousnesse
,
or
righteousnesse
to
be
imputed
for
the
obedience
of
Christ
applied
by
faith
,
as
is
largely
demonstrated
in
my
Commentary
on
the
It
may
be
said
be
that
buildeth
on
faith
,
buildeth
not
on
faith
,
but
on
the
faithfulnesse
as
Cham.
of
God
,
promising
forgivenesse
to
a
beleever
.
As
it
is
confidered
with
his
object
,
as
when
the
Church
is
said
to
be
founded
upon
the
faith
of
by
the
Antiens
,
and
we
have
shewed
.
in
him
,
and
him
that
sent
him
Rom.
4.
a
quickner
of
the
dead
,
able
,
raising
up
Christ
.
for
the
mixture
or
staining
of
faith
with
many
doubtings
,
this
is
no
consideration
at
all
,
to
detaine
or
keepe
a
man
from
building
upon
it
,
if
it
be
faith
unfeigned
and
true
,
because
there
is
the
same
justification
and
salvation
promised
to
the
weakest
faith
and
to
the
strongest
.
he
being
the
end
of
the
Law
for
righteousnesse
to
a
beleever
faith
and
hope
are
used
to
signifie
their
object
.
you
grant
the
Apostles
used
such
tropes
.
the
habit
of
faith
may
be
used
to
signifie
the
object
,
but
not
the
act
,
he
answereth
,
the
habit
and
act
both
,
yea
the
act
that
you
grant
the
act
so
used
,
but
denying
Christs
righteousnesse
the
object
of
beleeving
,
which
he
hath
proved
.
that
you
deny
Christs
righteousnesse
the
object
of
faith
as
it
justifieth
,
whereas
it
is
the
proper
object
.
That
you
will
not
be
troublesome
to
the
Reader
here
to
relate
the
passage
be
strikes
at
,
and
tell
us
of
copies
in
some
mens
hands
.
in
two
or
three
untruths
When
he
saith
the
act
of
faith
is
to
be
understood
,
its
contrary
is
true
he
hath
not
in
all
his
discourse
made
the
least
haire
of
that
head
blacke
or
white
.
Christ
dead
is
the
object
of
faith
in
the
Creed
for
remission
of
sinnes
as
that
we
are
justified
freely
by
grace
through
,
&c.
So
whom
God
hath
set
forth
a
propitiation
through
faith
in
his
bloud
.
righteousnesse
of
God
John
vers
which
is
by
faith
of
Jesus
Christ
to
all
that
beleeve
?
whether
it
be
not
Christs
?
whether
it
be
so
called
,
Because
God
of
his
bounty
bestoweth
it
on
us
,
or
therefore
because
it
alone
holdeth
water
before
the
Lord
?
quam
per
fidem
obtinemus
Calvine
.
Where
none
is
accounted
righteousnesse
unlesse
perfect
and
absolute
obedience
to
the
Law
,
If
so
be
that
no
man
be
found
that
hath
attained
such
exact
holinesse
;
it
followeth
that
all
are
without
righteousnesse
in
themselves
.
Then
Christ
must
helpe
,
who
as
he
is
alone
just
,
so
by
transferring
his
righteousnesse
on
us
,
maketh
us
just
.
Now
thou
seest
how
the
righteousnesse
of
faith
is
the
righteousnesse
of
Christ
;
that
therefore
we
may
be
justified
—
Christ
is
the
matter
,
the
word
with
faith
the
instrument
.
Therefore
faith
is
said
to
justifie
,
because
it
is
the
instrument
of
receiving
Christ
,
in
whom
righteousnes
is
communicated
to
us
.
After
that
we
are
partakers
act
vers
lb.
C.
10.
3.
&
v.
lb.
id
.
ad
Gal.
of
Christ
,
not
onely
our selves
are
just
,
but
our
workes
are
reputed
just
before
the
Lord
.
Rom.
4.
b.
that
the
Jewes
submitted
not
to
,
but
stumbled
at
?
Rom.
Calvine
,
they
did
stumble
at
Christ
,
by
whom
alone
the
way
to
obtaine
righteousnes
is
open
.
Christ
is
given
to
us
for
righteousnes
.
Christs
honour
is
placed
in
this
,
that
he
be
light
,
salvation
,
life
,
resurrection
,
righteousnes
,
healing
to
us
all
We
have
elsewhere
said
,
how
men
put
on
righteousnes
by
faith
,
because
for
sooth
Christs
righteousnes
is
imputed
to
them
.
Let
us
remember
therefore
,
that
those
that
are
righteous
by
faith
,
are
just
out
of
themselves
,
for
sooth
in
Christ
.
we
are
accounted
just
before
God
,
for
as
much
is
we
bring
the
perfect
obedience
of
the
Law
,
for
righteousnes
as
opposed
to
the
transgression
of
the
Law
,
even
in
the
least
point
;
because
we
have
not
that
in
our selves
,
God
doth
freely
give
it
us
.
Phil.
3.
where
Saint
will
be
found
in
him
having
that
righteousnes
which
is
by
the
faith
of
Christ
,
the
saith
Aretius
Ad
Phil
Bez.
in
locum
righteousnes
which
is
of
God
by
faith
,
Calvine
.
Faith
offereth
man
naked
to
God
,
that
he
may
be
clothed
with
Christs
righteousnes
.
righteousnes
of
faith
to
be
of
God
—
but
because
God
justifieth
us
by
his
goodnes
,
or
because
we
may
receive
by
faith
righteousnes
given
from
him
.
I
take
that
to
be
the
righteousnes
of
God
which
is
approved
at
Gods
tribunall
.
In
him
,
forsooth
,
Christ
my
Lord
,
who
is
righteounes
—
But
it
is
said
to
be
of
faith
,
because
by
faith
we
apprehend
it
,
seeing
it
is
imputed
and
is
applied
to
us
by
Christs
merit
.
To
be
found
in
Christ
hath
a
secret
relation
to
Gods
judgement
,
for
be
in
loving
doth
behold
his
one
Christ
in
whom
he
is
well
pleased
:
therefore
those
whom
be
doth
finde
to
be
in
Christ
,
that
is
,
inset
to
him
by
faith
,
in
those
he
findeth
no
condemnation
,
because
he
findeth
them
adorned
with
righteousnes
such
as
he
requireth
of
us
,
that
is
,
perfect
and
heaped
up
,
forsooth
,
Christs
righteousnes
imputed
to
us
by
faith
.
Christ
himselfe
must
be
put
upon
us
that
we
may
be
found
English
.
p.
in
him
with
his
clothing
our selves
must
be
clothed
,
that
they
may
be
beautified
and
gloriously
adorned
,
when
he
excludeth
all
kinde
of
workes
,
he
must
needs
understand
the
righteousnes
of
Christ
.
where
he
affirmes
this
righteousnes
of
Christ
to
be
the
onely
object
of
faith
,
as
justifying
,
whereas
it
hath
beene
evidently
demonstrated
,
that
is
neither
the
proper
nor
lesse
proper
object
thereof
as
such
,
and
that
the
Scriptures
no where
speakes
so
of
it
.
and
last
act
of
our
Tragedy
,
as
you
speake
He
blameth
me
farther
for
not
being
ashamed
or
blushing
to
affirme
that
from
the
times
of
the
fairest
streame
of
Interpreters
runne
to
water
and
refresh
mine
interpretation
.
No
,
and
you
know
no
reason
you
have
of
being
ashamed
or
blushing
for
standing
up
for
the
truth
.
And
that
if
you
should
doe
otherwise
,
concerning
the
judgement
of
the
best
Interpreters
,
since
time
touching
the
Scripture
in
question
,
then
I
doe
,
then
I
should
be
like
unto
you
and
speake
what
is
contrary
to
the
truth
.
You
say
you
have
named
Orthodox
Authors
for
faith
in
a
proper
sense
,
and
are
ready
to
examine
and
scan
their
testimonies
with
any
sober
and
dispassionate
man
whatsoever
.
their
dealing
with
him
for
incontinency
.
it
is
well
for
Walker
that
there
is
not
a
Law
of
like
penalty
amongst
us
for
incontinency
of
tongue
,
and
feare
Mr.
manhood
would
be
one
of
the
first
that
should
suffer
.
This
controversie
a
certaine
man
Bernar
dum
Morney
du
pless
.
de
missa
,
p
stirred
up
against
many
ages
after
,
Who
though
he
were
of
the
last
,
yet
here
was
not
behinde
any
.
Bernard
;
The
obedience
of
Christ
is
no
lesse
ours
,
then
the
sinne
of
except
much
learning
or
somewhat
else
had
set
him
and
his
wits
at
ods
,
he
could
never
have
affirmed
that
no
one
Orthodox
Divine
either
ancient
or
later
ever
understood
by
faith
imputed
for
righteousnes
,
faith
in
a
proper
sense
,
but
the
satisfaction
of
Christ
himselfe
,
and
that
himselfe
hath
done
it
often
in
this
discourse
.
but
one
,
one
,
I
say
one
places
which
teacheth
this
in
plaine
words
.
Wotton
,
&c.
you
promise
briefenesse
I
verily
beleeve
the
Author
himselfe
would
have
spared
it
,
had
he
but
rightly
have
understood
the
opinion
against
which
he
hath
armed
himselfe
with
so
much
fury
,
and
what
is
meant
by
faith
in
a
proper
sense
.
For
Testimonies
because
they
prove
that
which
no
man
questions
,
Justification
by
the
righteousnesse
and
satisfaction
of
Jesus
Christ
in
a
meritorious
way
,
and
doe
not
so
much
as
touch
or
come
neare
the
point
in
controversie
,
except
it
be
in
way
of
contrediction
i●
himselfe
that
produceth
them
,
I
take
my
leave
of
them
at
once
,
and
wish
them
rest
and
peace
.
For
Christ
should
be
in
vaine
given
for
righteousnesse
,
unlesse
Calv.
Instit.
l.
3.
c.
14.
Sect.
saith
Doctor
De
justif
.
p.
there
shall
be
an
injoyment
by
faith
.
But
when
we
come
first
to
Christ
,
first
there
is
found
in
him
exact
righteousnesse
of
the
Law
,
which
by
imputation
is
made
ours
.
Yea
truly
,
howsoever
we
be
redeemed
by
Christ
,
yet
untill
by
the
calling
of
the
Father
we
are
inset
into
his
communion
,
we
are
both
darknesse
and
heires
of
death
,
and
the
adversaries
of
God
.
The
merit
of
Christ
is
the
matter
,
out
of
us
subjectively
,
imputatively
truly
ours
.
The
question
is
of
the
formall
cause
,
but
that
word
for
,
doth
not
denote
the
formall
but
meritorious
cause
.
Let
therefore
Christs
obedience
be
the
saith
the
Doctor
meritorious
cause
of
our
justification
,
for
which
God
doth
justifie
us
.
And
truly
in
justification
such
a
formal
Dei
De
Just.
hab
.
c.
22.
p.
312.
cause
is
to
be
put
which
also
together
may
be
meritorious
;
for
unlesse
it
containe
in
it selfe
that
worth
for
which
a
man
is
rightly
reputed
justified
,
it
will
never
be
a
formall
cause
by
which
a
man
shall
be
justified
in
the
sight
of
God
.
Therefore
one
and
the
same
righteousnesse
Arg.
10.
c.
28.
p.
373.
of
Christ
,
considered
in
it selfe
and
its
worth
,
is
the
meritorious
cause
of
mans
justification
.
But
considered
as
it
is
imputed
,
given
,
applied
as
their
owne
to
all
beleevers
,
and
inset
into
Christ
,
it
is
insteed
of
a
formall
cause
—
God
therefore
who
justifieth
not
but
with
respect
to
absolute
righteousnesse
,
beholdeth
Christs
righteousnes
,
which
is
only
such
,
and
is
pleased
to
impute
the
same
to
Christs
members
;
which
being
done
,
he
dealeth
with
them
,
and
determineth
of
them
,
as
if
it
were
their
owne
,
and
this
it
is
to
make
Christs
righteousnesse
the
formall
cause
of
our
justification
.
The
most
perfect
obedience
of
Christ
Id.
p.
the
Mediator
dwelling
in
us
and
by
his
spirit
uniting
himselfe
to
us
,
is
the
formall
cause
of
our
justification
,
as
that
which
by
the
gift
of
God
and
application
of
faith
be
made
ours
.
The
obedience
or
righteousnesse
of
Id.
ib.
the
Mediatour
,
is
not
given
or
applied
to
beleevers
in
the
place
or
by
way
of
a
formall
cause
,
by
whose
vertue
they
stand
justified
or
accepted
of
God
to
eternall
life
.
The
matter
truly
is
the
obedience
of
Thes.
11.
p.
62.
ad
Rom.
Christ
,
or
his
merit
—
the
forme
is
the
imputation
thereof
,
and
remission
of
sinnes
;
which
is
done
by
and
for
the
bloud
of
Christ
,
which
being
imputed
causeth
that
the
righteousuesse
of
Christ
which
was
anothers
is
made
ours
,
truly
and
really
no
lesse
by
imputation
then
it
is
Christs
by
action
,
because
we
are
inset
to
him
,
and
it
is
truly
given
to
us
,
and
indeed
accepted
of
God
.
France
,
Chamier
Therefore
they
beleeve
not
Christs
L.
21.
c.
1.
Sect.
28.
righteousnesse
to
be
aninward
cause
,
that
is
the
matter
as
we
speake
of
justification
,
but
outward
onely
,
or
the
merit
.
a
great
stickler
in
the
Councell
of
That
our
justification
in
Christ
,
or
Christ
to
be
our
righteousnesse
,
to
signifie
no
other
thing
,
then
Christ
to
have
merited
true
and
expresse
righteousnes
for
us
.
But
Protestants
conclude
—
But
justification
by
which
we
be
just
with
God
to
be
imputation
of
righteousnesse
inbering
in
Christ
,
which
shall
not
be
able
any
other
way
to
merit
life
unto
us
unlesse
it
be
so
imputed
.
Truly
we
grant
by
the
disobedience
of
Adami
.
C.
2.
Sect.
9
all
to
be
constituted
truly
unjust
and
with
injustice
indeed
inbering
.
But
the
other
part
,
that
we
are
not
unjust
by
the
injustice
of
imputed
,
we
say
this
is
false
.
Yea
on
the
contrary
we
deny
that
we
can
be
made
unjust
,
by
injustice
inherent
,
by
one
man
,
unlesse
the
injustice
of
this
one
man
be
imputed
unto
us
—
therefore
it
is
false
that
the
disobedience
of
is
not
imputed
to
his
posterity
.
Neither
doth
the
Jesuite
Ib.
Seth.
move
me
commenting
on
these
very
words
of
said
not
(
saith
he
as
if
he
brought
into
Divinity
some
great
thing
,
and
not
observed
by
others
)
us
to
be
constituted
sinners
by
the
disobedience
of
lest
one
should
thinke
it
by
imputed
disobedience
,
but
he
said
by
disobedience
,
that
is
,
by
sinne
remaining
within
them
,
comming
from
disobedience
.
After
the
same
manner
therefore
,
not
that
Christs
righteousnesse
should
constitute
just
,
as
if
men
were
made
just
,
not
by
inherent
righteousnesse
,
but
by
imputed
:
but
to
be
made
just
by
obedience
,
because
this
was
the
meritorious
cause
.
But
whom
did
he
hope
to
perswade
,
that
first
phrase
to
be
made
just
by
righteousnesse
,
injust
by
unrighteousnesse
〈◊〉
otherwise
their
forformally
(
as
they
love
to
speake
)
but
the
other
,
by
righteousnesse
and
obedience
,
not
to
signifie
otherwise
then
by
way
of
merit
?
—
Therefore
that
phrase
truly
nothing
bindereth
,
but
that
,
by
the
righteousnesse
of
one
many
shall
be
constituted
righteous
,
we
may
so
understand
to
be
spoken
,
that
,
that
righteousnesse
may
be
not
only
the
meritorious
cause
as
the
Papists
would
,
but
also
the
formall
by
which
we
are
now
just
with
God
.
The
first
place
out
of
Rom.
5.
Bellarminus
&
Becanus
both
Jesuites
)
doe
so
expound
,
that
they
deny
the
obedience
of
Christ
to
be
called
the
formal
cause
of
our
justification
,
but
the
efficient
;
they
proveit
the
obedience
of
Christ
is
opposed
to
the
disobedience
of
and
as
we
may
be
said
by
this
to
be
constituted
injust
,
by
that
just
.
But
by
the
disobedience
of
we
are
constituted
just
not
formally
,
but
efficiently
and
meritorioush
.
But
to
this
sophisme
we
have
already
disputed
in
the
second
chapter
.
Here
therefore
againe
I
grant
,
both
the
disobedience
of
and
the
obedience
of
Christ
,
to
constitute
us
both
efficiently
and
meritoriously
just
or
unjust
,
for
of
that
none
heard
us
denying
;
and
of
the
other
we
have
expressely
disputed
in
the
ninth
booke
of
this
Tome
;
but
wee
constantly
deny
that
both
are
not
imputed
unto
us
.
Yea
,
we
deny
they
can
meritoriously
make
us
either
injustor
just
,
unlesse
they
be
first
imputed
,
for
they
are
no
wayes
made
ours
unlesse
they
be
imputed
.
For
they
are
singular
and
individuall
acts
,
and
therefore
proper
to
them
from
whom
they
are
,
and
therefore
personall
.
But
for
proper
and
personall
acts
to
le
common
it
is
absurd
and
contradictory
.
Therefore
they
must
be
imputed
,
for
this
communication
is
not
opposed
to
propriety
,
because
there
is
a
far
other
reason
of
them
,
therefore
it
was
necessary
that
the
very
sinne
of
I
say
that
very
same
disobedience
should
be
imputed
to
his
posterity
,
and
therefore
also
Christs
obedience
.
That
truly
because
was
he
,
in
whom
humane
nature
in
generall
was
judged
to
be
by
nature
,
but
the
other
because
there
is
the
universall
multitude
of
beleevers
in
Christ
by
Cham.
de
justif
.
c.
17.
Sect.
10.
11
,
12
,
13.
&c.
p.
grace
;
whence
it
commeth
to
passe
that
not
onely
all
are
made
sinners
by
but
are
said
to
have
sinned
,
which
is
farre
another
thing
.
I
say
therefore
it
is
certaine
that
all
are
from
constituted
really
unrighteous
,
and
all
the
faithfull
from
Christ
really
righteous
.
But
I
deny
that
to
be
considered
of
the
Apostle
,
who
rather
inquireth
into
the
first
causes
as
of
that
condemnation
,
so
of
that
justification
,
for
both
according
to
judgement
,
he
considereth
it
in
then
,
yet
not
peculiar
to
but
appertaining
to
whole
mankind
that
the
sense
may
be
,
even
then
when
sinned
,
whole
mankind
to
be
damned
or
made
guilty
of
disobedience
against
God
,
whence
also
in
originall
sinne
is
called
the
punishment
of
the
first
sin
.
But
how
should
it
be
the
punishment
unlesse
that
same
first
sinne
should
be
imputed
?
In
like
manner
in
Christ
the
whole
multitude
of
faithfull
,
is
said
to
be
made
or
justified
,
or
which
is
the
same
,
Christ
himselfe
made
to
all
righteousnesse
.
—
But
because
that
same
righteousnesse
of
Christ
,
so
communicated
to
us
by
grace
,
so
surely
,
that
it
may
be
surely
ours
,
nor
lesse
surely
then
our selves
had
performed
it
,
which
we
could
not
doe
.
Briefely
,
both
are
true
,
that
Christs
righteousnesse
is
the
efficient
or
meritorious
cause
of
our
righteousnesse
.
—
And
also
either
the
formall
cause
,
as
or
the
materiall
,
as
we
would
rather
,
of
our
justification
.
Sect.
22.
&
therefore
thus
determine
Christ
to
be
called
our
righteousnesse
,
Against
Camp
.
Englished
.
p.
224.
Armin.
wrote
Christs
obedience
to
be
the
meritorious
cause
,
&c.
not
the
object
of
imputation
.
I
say
faith
is
imputed
unto
us
for
Armin.
Epist:
ad
Hypol.
Christs
sake
and
his
righteousnesse
;
in
which
proposition
,
faith
is
the
object
of
imputation
,
but
Christ
and
his
obedience
the
obtaining
Cause
or
meritorious
of
justification
,
which
Christ
with
his
obedience
is
the
object
of
our
faith
,
and
not
the
object
of
justification
or
divine
imputation
,
as
if
God
did
impute
unto
us
Christ
and
his
righteousnesse
,
which
cannot
be
.
Onely
I
cannot
but
take
notice
of
a
very
strange
peece
of
Divinity
wheresoever
he
had
it
—
Concerning
here
he
teacheth
that
sinnes
of
commission
are
taken
away
by
that
part
of
Christs
satisfaction
imputed
,
which
is
called
his
Passive
obedience
or
voluntary
suffering
the
penalty
of
the
Law
:
and
sinnes
of
commission
by
his
Active
obedience
in
fulfilling
the
righteousnesse
which
the
Law
requires
,
which
is
the
other
part
of
Christs
imputed
satisfaction
.
a
Lernean
Lake
,
of
hideous
and
portentuous
Divinity
,
things
you
should
have
censured
Mr.
would
not
have
received
,
though
an
Angel
from
Heaven
should
have
brought
them
to
him
.
doe
this
that
we
may
live
.
he
affirmes
the
taking
away
of
sinnes
of
omission
by
the
Active
obedience
of
Christ
onely
,
whereas
the
Scripture
teacheth
that
without
bloudshedding
there
is
no
remission
.
pretious
bloud
of
Christ
as
a
Lambe
without
spot
.
even
to
death
his
obedience
holy
,
unreprovable
,
unblameable
,
wholly
faire
,
not
by
spots
alone
he
maketh
the
Active
obedience
of
Christ
penall
and
satisfactory
,
as
if
to
live
righteously
and
holy
here
had
beene
a
punishment
,
when
as
himselfe
saith
it
was
his
meate
.
under
the
Law
.
it
cannot
be
denied
in
all
this
,
but
that
the
Active
obedience
of
Christ
may
in
some
sense
and
respect
be
called
satisfactory
too
,
as
concurring
and
falling
in
with
its
influence
into
the
bloud
or
death
of
Christ
,
&c.
it
was
his
meate
,
&c.
will
in
his
hand
was
penall
the
worst
is
,
he
divideth
the
satisfaction
of
Christ
into
parts
,
and
utterly
destroyeth
and
abolisheth
the
infinitenesse
thereof
:
for
what
may
be
divided
must
needs
be
finite
,
and
that
which
is
the
part
of
another
cannot
be
infinite
.
Your
objections
urged
are
trifling
impertinencies
If
righteousnesse
be
by
the
Law
,
Christ
died
in
vaine
,
that
it
is
true
of
the
Law
performed
by
Christ
as
well
as
by
men
themselves
,
and
then
if
the
righteousnesse
of
the
world
be
by
the
Active
obedience
of
Christ
his
death
must
needs
be
in
vaine
.
it
is
satisfaction
in
a
sense
,
and
to
fall
in
with
death
,
Christ
a
fulfiller
of
the
Law
,
establisher
of
it
faith
in
Christ
doth
not
make
the
Law
of
God
of
none
effect
,
who
besides
this
ransome
fulfilled
the
Law
for
us
perfectly
.
It
requireth
on
Christs
part
justice
,
that
is
satisfaction
to
Gods
justice
,
or
the
price
of
our
redemption
,
by
the
offering
of
his
body
and
shedding
of
his
bloud
,
with
fulfilling
of
the
Law
perfectly
and
throughly
—
So
that
in
him
our
justification
is
not
onely
Gods
mercy
and
grace
,
but
also
his
justice
,
which
the
Apostle
calleth
the
justice
of
God
,
and
it
consisteth
in
paying
our
ransome
and
fulfilling
of
the
Law
,
and
so
the
grace
of
God
doth
not
shut
out
the
justice
of
God
in
our
justification
,
but
onely
shutteth
out
the
justice
of
man
,
that
is
to
say
,
the
justice
of
our
workes
,
as
to
be
merits
or
deserving
our
justification
:
thus
our
Church
in
the
Homily
.
last
labour
wilfull
men
and
importune
spirits
bare
laying
downe
the
words
is
enough
,
and
that
Mr.
hath
ratified
it
concerning
those
testimonies
in
generall
,
I
desire
to
propound
but
this
one
consideration
,
whether
it
be
probable
,
&c.
That
so
many
learned
interpreters
through
so
many
generations
,
expounding
a
Scripture
which
they
conceive
Tropicall
,
should
none
of
them
give
warning
,
or
so
much
as
take
notice
of
a
Tropicall
expression
,
but
deliver
their
minds
in
the
same
words
,
wherein
the
Trope
shall
lie
.
Jesuite
Vasques
But
this
is
the
common
sentence
of
all
ours
neither
if
we
respect
the
thing
it selfe
,
is
there
any
one
that
wrote
or
thought
otherwise
.
Iudeus
Apella
,
non
ego
Whom
I
perswade
my selfe
to
have
Part.
2.
l.
1.
c.
14.
p.
beene
the
Author
of
this
opinion
of
imputation
.
Ratisbon
,
Anno
That
is
,
because
by
this
faith
we
apprehend
the
perfect
righteousnesse
of
Christ
,
therefore
the
Apostle
said
,
to
him
that
beleeveth
in
him
that
justifieth
the
ungodly
,
his
faith
to
be
reputed
to
righteousnesse
:
faith
,
fors●oth
,
apprehending
the
righteousnesse
of
Christ
,
that
is
,
the
righteousnesse
of
Christ
it selfe
.
Dec.
3.
ser.
●
.
p.
177.
1.
He
inferreth
it
from
the
text
,
It
is
certaine
therefore
from
these
,
Christ
to
have
fulfilled
the
Law
,
and
him
to
be
the
perfection
of
all
men
in
the
world
.
In
him
there
is
the
most
perfect
love
Cor.
5.
ult.
&
Rom.
Abraham
,
&c.
of
God
,
and
righteousnesse
every
way
most
absolute
,
and
he
doth
freely
communicate
this
to
us
that
are
most
imperfect
,
if
we
beleeve
;
for
he
pardoneth
to
us
our
sinnes
,
being
made
for
us
a●
expi●tion
,
and
communicateth
to
us
his
righteousnesse
which
is
called
impu●●●ive
,
(
which
he
proveth
beleeved
,
&c.
For
by
faith
we
comprehend
Christ
,
whom
we
beleeve
most
absolutely
to
have
satisfied
for
us
,
and
God
to
be
at
peace
with
us
for
Christ
,
and
the
righteousnesse
of
Christ
to
be
freely
imputed
unto
us
,
as
our
owne
(
and
truly
our
owne
by
his
gift
)
because
we
be
now
the
children
of
God
.
When
as
no
mortall
man
exactly
satisfied
the
Law
for
himselfe
,
how
therefore
to
justice
is
promised
life
and
salvation
to
such
as
observe
the
Law
?
No
wonder
,
for
that
promise
respecteth
that
perfect
righteousnesse
of
Christ
which
is
imputed
unto
us
.
Whence
it
is
now
cleare
those
sayings
of
the
Lord
Christ
to
be
equivalent
,
He
that
beleeveth
in
me
hath
eternall
life
,
and
,
If
thou
▪
wilt
enter
into
life
,
keepe
the
Commandements
.
Therefore
the
whole
abrogation
of
the
decalogue
,
consisteth
in
those
things
of
which
we
have
spoken
now
before
,
that
Christ
in
faith
is
our
perfect
righteousnesse
.
demonstration
,
which
as
farre
as
it
will
reach
,
say
you
,
makes
the
matter
greater
then
contradiction
,
that
the
Authors
could
not
in
their
expositions
and
commentaries
possibly
take
the
word
Faith
●●
Beleeving
in
a
figurative
sense
,
but
in
a
proper
.
the
word
faith
taken
in
a
figurative
sense
for
the
righteousnesse
of
Christ
,
is
partly
manifest
and
open
blasphemy
,
partly
most
ridiculously
absurd
;
for
example
,
for
perfect
righteousnesse
,
if
by
faith
there
we
understand
the
righteousnesse
of
Christ
,
and
not
faith
properly
,
he
makes
execrable
blasphemer
,
for
he
calleth
the
righteousnesse
of
Christ
imperfect
righteousnesse
.
a
beggerly
faith
,
&c.
and
therefore
.
He
may
still
have
Peliade
stomachum
cedere
nescii
.
I
have
another
righteousnesse
and
life
,
which
is
Christ
the
son
of
God
.
Wherefore
Christ
apprehended
by
faith
,
and
dwelling
in
the
heart
,
is
the
true
Christian
righteousnesse
,
for
the
which
God
counteth
us
righteous
,
and
giveth
us
eternall
life
.
Whosoever
shall
be
found
having
this
confidence
in
Christ
,
apprehended
in
the
heart
,
him
God
will
account
for
righteous
;
this
is
the
meane
,
and
this
is
the
merit
,
whereby
we
attaine
remission
of
sins
and
righteousnesse
.
Because
thou
hast
laid
bold
on
Christ
by
faith
,
through
whom
thou
art
made
righteous
.
We
are
indeed
justified
and
made
righteous
in
Christ
.
And
teacheth
what
true
Christian
righteousnesse
is
,
namely
that
righteousnesse
whereby
Christ
liveth
in
us
,
and
not
that
which
is
in
our
person
Now
,
because
Christ
liveth
in
me
,
the
refore
looke
what
grace
righteousnesse
,
&c.
is
in
me
,
it
is
his
,
and
yet
notwithstanding
the
same
is
mine
also
by
that
unspeakable
union
and
communion
which
is
through
saith
,
by
the
which
Christ
and
I
are
made
one
body
in
spirit
.
For
as
much
as
Christ
liveth
in
me
,
it
followeth
,
that
as
I
must
needs
be
partaker
of
grace
,
righteousnesse
,
&c.
I
am
now
one
with
Christ
,
that
is
to
say
,
Christs
righteousnesse
,
&c.
are
mine
.
Christ
died
for
sinnes
that
he
might
make
us
righteous
,
therefore
when
I
feele
my selfe
a
sinner
,
through
why
should
I
not
say
that
I
am
made
righteous
through
the
righteousnesse
of
Christ
.
I
will
account
and
pronounce
thee
as
righteous
.
But
because
I
am
covered
under
the
shadow
of
Christs
wing
,
as
the
Chicken
under
the
wing
of
the
Hen.
Through
whom
we
are
made
perfect
,
sinne
is
pardoned
for
Christs
sake
in
whom
thou
beleevest
,
who
is
perfectly
just
,
whose
righteousnesse
is
thy
righteousnesse
,
and
thy
sinne
is
his
sinne
.
For
all
the
promises
past
are
contained
in
Christ
to
come
,
therefore
as
well
as
the
other
Fathers
,
are
made
righteous
by
faith
in
Christ
,
they
by
faith
in
him
to
come
,
we
by
faith
in
him
now
present
.
Therefore
all
the
world
is
blessed
,
that
is
,
receiveth
imputation
of
righteousnesse
,
if
it
beleeve
as
Therefore
to
say
that
the
Nations
are
blessed
,
is
nothing
else
but
that
righteousnesse
is
freely
given
to
them
,
or
that
they
are
counted
righteous
before
God
.
Moreover
,
if
the
Nations
be
blessed
,
that
is
to
say
,
accounted
righteous
before
God
,
it
followeth
that
they
are
free
from
sinne
and
death
,
and
are
made
partakers
of
righteousnesse
,
&c.
by
faith
in
Christ
.
speaketh
of
such
a
blessing
as
belongeth
to
imputation
of
righteousnesse
;
which
is
available
before
God
,
and
redeemeth
from
the
curse
of
sinne
,
now
this
blessing
is
received
onely
by
faith
,
for
the
text
saith
,
beleeved
,
&c.
To
make
us
righteous
before
God
there
is
a
farre
more
excellent
price
required
,
which
is
neither
the
righteousnesse
of
man
,
or
the
Law
.
Here
we
must
have
Christ
to
blesse
us
,
&c.
as
himselfe
by
faith
did
apprehend
,
and
through
him
was
blessed
.
So
making
an
happy
change
with
us
,
he
tooke
upon
him
our
sinfull
person
,
and
gave
unto
us
his
innocent
and
victorious
person
,
wherewith
we
being
now
clothed
,
are
freed
from
the
curse
of
the
Law
.
He
that
doth
so
(
beleeve
)
hath
this
innocency
and
victory
of
Christ
,
by
saith
onely
therefore
we
are
made
righteous
,
for
faith
laieth
hold
on
this
innocency
and
victory
of
Christ
.
The
Law
threatneth
unto
thee
death
,
&c.
but
be
not
afraid
,
fly
not
away
,
but
stand
fast
,
I
supply
and
performe
all
things
for
thee
,
I
satisfie
the
Law
for
thee
.
Therefore
there
must
come
a
farre
other
Mediator
then
which
may
satisfie
the
Law
.
The
putting
on
of
Christ
,
consisteth
in
putting
on
Christs
innocency
,
his
righteousnesse
,
his
wisdome
,
&c.
But
Christ
himselfe
is
our
garment
,
&c.
to
be
apparelled
with
Christ
is
not
,
&c.
but
with
an
incomparable
gift
,
that
is
to
say
,
with
remission
of
sinnes
,
righteousnesse
,
peace
,
—
and
Christ
himselfe
.
But
you
are
clothed
with
a
new
garment
,
to
wit
,
with
the
righteousnsse
of
Christ
,
now
when
we
are
apparelled
with
Christ
as
with
the
rohe
of
our
righteousnesse
,
and
salvation
,
&c.
For
as
much
as
Christ
pleaseth
God
,
and
we
are
in
him
,
we
also
please
God
and
are
holy
.
In
him
doe
I
beleeve
,
if
I
be
a
sinner
and
erre
,
be
is
righteous
and
cannot
●rre
.
He
with
all
that
is
in
him
is
made
unto
me
of
God
righteousnesse
Faith
Gods
gift
and
worke
in
our
hearts
,
which
therefore
justifieth
us
,
because
it
apprehendeth
Christ
our
Redeemers
We
say
faith
apprehendeth
Christ
,
which
is
the
forme
,
which
adorneth
and
furnisheth
faith
,
●s
the
colour
the
wall
.
Very
forme
and
perfection
of
faith
.
Faith
therefore
justifieth
,
because
it
apprehendeth
and
possesseth
this
measure
,
even
Christ
present
.
To
him
that
beleeveth
,
sinne
is
pordoned
,
and
righteousnesse
God
to
be
without
Christ
alwayes
angry
with
us
,
that
we
are
reconciled
by
him
whilest
we
are
accepted
in
his
righteousnesse
,
&c.
By
faith
we
come
to
the
possession
of
that
benefit
.
But
by
naming
bloud
alone
he
would
not
exclude
other
parts
of
redemption
.
But
rather
under
one
part
to
comprehend
the
whole
summe
.
—
So
by
a
Synecdoche
the
whole
expiation
is
For
Christ
should
be
in
vaine
given
to
us
for
righteousnesse
,
unlesse
there
shall
be
fruition
by
faith
.
When
we
come
to
Christ
,
first
in
him
there
is
found
the
exact
righteousnesse
of
the
Law
,
which
by
imputation
is
made
ours
.
Neither
doe
we
otherwise
attaine
righteousnesse
,
but
because
,
as
it
is
brought
unto
us
in
the
promise
of
the
Gospel
,
so
we
see
the
possession
of
it
as
it
were
by
faith
.
From
whence
we
gather
that
it
is
not
disputed
what
manner
of
men
,
men
are
in
themselves
,
but
in
what
place
God
accounteth
them
,
not
that
—
but
because
when
the
cause
is
sought
why
God
loveth
us
,
and
acknowledgeth
us
as
just
,
there
is
a
necessity
that
Christ
should
come
forth
who
may
clothe
us
with
his
righteousnesse
.
For
(
that
a
man
may
be
justified
)
there
is
required
perfect
and
every
way
consummated
obedience
as
the
promise
of
the
Law
soundeth
,
Those
that
are
already
apparelled
with
the
righteousnesse
of
Christ
,
they
not
onely
have
God
favourable
to
them
,
but
to
their
workes
,
whose
spots
and
wrinkles
are
covered
by
the
holinesse
of
Christ
,
that
they
come
not
to
account
,
if
so
the
righteousnesse
of
faith
be
the
onely
cause
why
workes
are
accounted
just
.
But
by
Christs
righteousnesse
we
are
another
way
restored
to
salvation
,
neither
is
it
therefore
accounted
to
us
,
because
it
is
within
us
:
but
because
we
possesse
Christ
himselfe
with
all
his
goods
,
given
to
us
by
his
Fathers
bounty
,
the
free
gift
of
righteousnes
signifieth
imputation
.
But
indeed
that
we
may
come
to
the
participation
of
the
grace
of
Christ
,
it
behoveth
that
we
be
inset
into
him
by
faith
.
That
thou
mayest
injoy
Christs
righteousnesse
,
it
is
necessary
that
thou
be
a
beleever
,
because
by
faith
we
attaine
fellowship
with
him
.
But
it
behoveth
us
to
be
just
if
we
be
accepted
to
him
.
When
he
pronounceth
us
to
be
constituted
just
by
the
obedience
of
Christ
,
hence
we
gather
,
Christ
in
that
he
satisfied
his
Father
,
to
have
attained
righteousnesse
for
us
;
whence
it
followeth
,
that
the
quality
of
righteousnesse
is
in
Christ
,
but
that
which
is
proper
to
him
to
be
accounted
to
us
.
He
'
interpreteth
also
what
is
the
righteousnesse
of
Christ
,
when
he
calleth
it
obedience
.
Where
I
beseech
you
let
us
observe
what
we
must
bring
into
the
sight
of
God
if
we
would
be
justified
by
workes
:
forsooth
the
righteousnesse
of
the
Law
—
every
way
absolute
.
You
see
therefore
us
to
be
altogether
excluded
from
the
righteousnesse
of
workes
,
and
therefore
that
we
fly
to
the
righteousnesse
of
Christ
,
because
there
can
be
none
in
us
.
Which
is
especially
necessary
to
be
knowne
,
because
we
be
never
clothed
with
the
righteousnesse
of
Christ
unlesse
we
first
surely
know
.
Now
he
sheweth
the
manner
whereby
the
heavenly
Father
restoreth
to
us
righteousnesse
by
his
sonne
.
There
is
no
doubt
his
righteousnesse
to
be
called
;
which
is
his
But
we
have
elsewhere
said
,
how
men
put
on
his
righteousnes
by
faith
;
forsooth
because
Christs
righteousnesse
is
imputed
to
them
.
But
after
he
cast
all
under
guilt
,
he
substituted
a
new
righteousnesse
in
Christ
.
—
Which
being
given
freely
,
is
accepted
by
faith
.
He
excellently
taketh
away
this
scruple
,
when
as
from
the
very
Doctrine
of
the
Law
he
establisheth
the
righteousnesse
of
faith
.
The
place
is
out
of
where
the
Lord
promiseth
eternall
life
to
those
who
shall
keep
his
Law
.
And
so
by
their
owne
defect
constrained
they
might
learne
to
fly
to
Christ
be
was
made
—
whereby
he
understandeth
us
in
his
name
to
be
accepted
of
God
,
because
by
his
death
he
hath
expiated
our
sinnes
,
and
his
righteousnesse
should
be
imputed
to
us
.
For
when
as
the
righteousnesse
of
faith
consisteth
in
remission
of
sins
and
free
acceptation
,
we
obtaine
both
by
him
.
Now
he
more
plainely
teacheth
what
we
before
touched
,
that
then
God
is
favourable
to
us
when
as
he
acknowledgeth
us
for
just
,
for
those
two
are
all
one
,
that
we
are
accepted
of
God
,
and
that
we
are
reputed
just
.
Righteousnesse
here
is
taken
for
acceptation
,
because
Christs
righteousnesse
is
accounted
to
us
.
How
are
we
just
before
God
?
forsooth
,
as
Christ
was
a
sinner
,
for
after
a
manner
he
tooke
upon
him
our
person
,
that
he
might
be
made
guilty
in
our
name
,
and
might
be
judged
as
a
sinner
,
not
with
his
owne
,
but
others
faults
,
when
as
himselfe
should
be
pure
,
and
free
from
all
fault
,
and
should
under-goe
the
punishment
not
due
to
himselfe
but
us
.
So
forsooth
are
we
just
in
him
,
not
because
by
our
owne
workes
we
may
satisfie
the
judgement
of
God
,
but
because
we
are
decounted
the
righteousnesse
of
God
,
which
we
put
on
by
faith
that
it
may
be
ours
.
When
as
he
saith
,
that
be
beleeved
was
imputed
to
him
for
righteousnesse
,
he
therein
signifieth
him
to
be
just
who
is
accounted
such
with
God
,
but
when
as
men
have
net
righteousnesse
laid
up
in
themselves
,
they
attaine
it
by
imputation
,
because
God
accounteth
it
to
them
for
righteousnesse
;
therefore
we
are
said
to
be
justified
by
faith
,
not
because
he
transfuseth
the
habit
or
quality
of
faith
into
us
,
but
because
we
are
accepted
of
God
.
But
why
is
so
great
honour
given
unto
it
that
it
should
be
called
the
cause
of
our
righteousnesse
?
We
must
know
it
to
be
onely
the
instrumentall
cause
,
for
speaking
properly
it
is
nothing
else
but
Gods
gracious
acceptation
,
in
which
our
salvation
is
laid
.
But
because
the
Lord
in
giving
unto
us
a
testimony
of
his
love
and
favour
by
the
Gospel
,
communicateth
unto
us
that
righteousnesse
which
I
called
it
,
therefore
we
receive
the
same
by
faith
.
Therefore
,
when
as
we
give
to
faith
mans
justification
,
we
dispute
not
of
the
principall
cause
,
onely
we
observe
the
manner
whereby
men
come
unto
true
righteousnesse
,
this
righteousnesse
is
a
meere
gift
of
God
.
—
but
it
is
possessed
onely
by
faith
.
Therefore
all
those
phrases
of
speech
are
as
one
,
that
we
are
justified
by
grace
,
Christ
to
be
our
righteousnesse
,
Gods
mercy
to
be
the
cause
of
our
righteousnesse
,
righteousnesse
to
be
attained
for
us
by
the
death
and
resurrection
of
Christe-Righteousnesse
to
be
bestowed
on
us
by
the
Gospel
,
that
w●●
by
faith
obraine
righteousnesse
.
We
have
put
you
in
minde
,
that
those
that
are
just
by
faith
,
that
they
are
just
out
of
themselves
in
Christ
,
not
because
we
have
praise
of
honesty
among
men
,
are
we
accounted
just
before
God
—
but
when
we
bring
to
him
the
perfect
obedience
of
the
Law
—
because
we
have
it
not
in
our selves
,
God
giveth
it
us
freely
.
Because
I
am
covered
under
the
shadow
of
Christs
wings
.
Flying
to
Christ
our
Mediator
and
Reconciler
,
through
whom
we
are
made
perfect
;
Through
him
we
have
all
things
who
onely
▪
doth
supply
whatsoever
is
wanting
in
us
.
For
Jesus
Christs
sake
in
whom
we
doe
beleeve
.
It
is
forgiven
thee
for
Christs
sake
who
is
perfectly
just
,
whose
righteousnesse
is
thy
righteousnesse
,
and
thy
sinne
is
his
sinne
.
Christ
which
was
given
for
us
,
whom
we
apprehend
,
that
causeth
that
God
doth
account
that
faith
though
it
be
imperfect
for
perfect
righteousnesse
.
This
object
I
bring
sent
from
the
Father
pleased
you
,
and
because
you
have
apprehended
and
imbraced
this
object
,
therefore
ye
please
him
.
Nothing
commeth
betweene
(
me
a
sinner
and
Christs
love
)
but
Christ
the
Mediator
.
—
Imputation
of
righteousnesse
is
also
necessary
,
sinnes
doe
remaine
in
us
which
God
doth
utterly
hate
,
therefore
it
is
necessary
that
we
should
have
imputation
of
righteousnesse
,
which
we
obtaine
through
Christ
,
and
for
his
sake
who
is
given
unto
us
,
and
received
of
us
by
faith
.
The
reconciler
(
whence
sinne
is
no
sinne
,
damnable
and
not
)
is
the
Mediator
betweene
God
and
man
,
even
the
man
Jesus
Christ
,
Peter
Martyr
But
also
faith
it selfe
,
if
it
be
considered
Loc.
Com.
de
justif
.
Sect.
as
our
worke
,
we
cannot
be
justified
with
it
,
seeing
it
is
a
worke
both
lame
and
imperfect
,
much
worse
then
(
God
)
requireth
;
but
we
are
said
to
be
justified
with
it
,
as
by
it
we
apprehend
the
promises
▪
of
God
,
and
the
righteousnesse
of
Christ
and
his
merits
,
and
applie
them
to
our selves
.
Suppose
to
thy selfe
the
most
filthy
and
leprous
hand
of
some
begger
,
with
which
he
may
receive
an
almes
from
him
that
offereth
it
;
surely
that
begger
is
not
helped
from
the
filthinesse
or
leprosie
of
his
hand
,
but
by
whatsoever
hand
it
doth
receive
.
Ib.
He
that
hath
Christ
in
himselfe
,
he
Cor.
1.
c.
hath
righteousnes
altogether
,
for
of
him
who
was
made
to
us
wisdome
,
righteousnes
,
&c.
Here
he
calleth
that
righteousnesse
which
is
of
workes
and
the
Law
,
his
;
but
that
which
is
of
faith
,
and
which
he
most
wisheth
,
he
calleth
it
the
righteousnesse
of
Jesus
Christ
.
beleeved
,
&c.
But
what
did
he
beleeve
?
forsooth
Gen.
15.
6.
Gal.
3.
16.
Sect.
this
onely
seede
to
be
given
unto
him
,
that
is
,
as
interpreteth
,
in
which
all
Nations
were
to
be
blessed
,
which
is
Christ
,
What
did
beleeve
?
to
wit
,
Gods
consolatory
Sermon
of
Gods
singular
grace
—
of
seed
to
be
borne
of
for
the
Apostle
calleth
the
promised
seed
,
expressely
Christ
.
Neither
can
it
be
doubted
the
promised
seede
which
beleeved
to
agree
with
foregoing
and
following
promises
of
seede
and
blessing
of
all
Nations
by
it
:
and
then
faith
was
a
generall
faith
or
Catholique
(
as
Sophisters
call
it
)
assenting
to
every
word
of
God
,
But
also
speciall
resting
on
the
promise
given
of
seed
,
which
is
Christ
.
So
beleeved
God
:
What
did
he
beleeve
?
that
he
was
to
have
seed
,
that
is
,
a
Sonne
,
in
whom
all
Nations
should
be
justified
.
Therefore
was
founded
in
Christ
.
The
Apostle
will
more
clearely
declare
this
faith
about
the
end
of
the
chapter
expressely
teaching
;
Justifying
faith
ought
to
be
fastned
in
the
death
and
resurrection
of
Christ
.
Now
on
the
contrary
,
he
proveth
to
be
justified
by
faith
,
that
is
,
with
righteousnesse
freely
imputed
to
the
beleever
.
Abraham
is
proposed
not
as
working
—
but
as
by
faith
freely
receiving
righteousnesse
,
When
faith
is
said
to
be
imputed
for
righteousnesse
it
is
not
to
be
understood
but
Relatively
,
because
righteousnesse
shall
be
freely
imputed
to
the
beleever
,
or
because
the
beleever
of
grace
shal●
be
reputed
just
Luther
but
in
a
metonymicke
sense
he
said
faith
,
that
is
,
Christ
apprehended
by
faith
,
to
be
our
righteousnesse
.
Which
figurative
sense
called
Metonymia
Jer.
23
6.
&
1
Cor.
1.
30.
Casting
.
1.
2.
c.
4
p.
418
419.
if
the
Adversary
opposeth
,
surely
he
opposeth
not
but
blasphemeth
the
holy
Ghost
,
who
calleth
Christ
expressely
our
righteousnesse
,
as
by
beleeving
doth
no
other
thing
then
imbrace
the
grace
tendered
to
him
,
by
which
he
meaneth
the
promises
;
Christ
that
seed
especially
and
his
righteousnesse
,
and
that
is
infolded
in
the
goodnesse
of
God
which
it
is
said
to
apprehend
.
But
by
faith
they
borrow
from
elsewhere
And
on
Gat.
what
is
wanting
to
them
,
and
therefore
it
is
openly
called
imputed
righteousnesse
by
faith
.
Thither
is
to
be
referred
the
promise
of
future
seed
.
Where
the
cause
is
sought
.
Why
—
he
acknowledgeth
us
for
righteous
,
it
is
necessary
that
Christ
come
forth
,
who
clotheth
us
with
his
righteousnesse
.
Faith
adorneth
us
with
anothers
righteousnesse
,
which
it
beggeth
of
God
.
Faith
here
hath
relation
and
respect
to
such
a
word
of
God
,
which
men
beleeving
can
rest
in
it
.
What
the
promises
are
be
sheweth
towards
the
end
of
his
Commandement
on
that
place
,
as
Which
righteousnesse
seeing
men
have
not
placed
in
themselves
,
they
obtaine
it
by
imputation
.
we
must
know
it
is
onely
the
instrumentall
cause
,
for
to
speake
properly
,
our
righteousnesse
is
no
other
then
Gods
free
acceptation
,
in
which
our
safety
is
founded
.
But
because
the
Lord
in
giving
us
a
testimony
of
his
love
and
favour
by
the
Gospel
,
doth
communicate
to
us
that
righteousnesse
I
called
,
therefore
we
receive
it
by
faith
.
Therefore
when
we
give
mans
justification
to
faith
,
we
dispute
not
of
the
principall
cause
,
onely
we
observe
the
manner
by
which
men
come
to
true
righteousnesse
:
For
this
righteousnesse
is
Gods
meere
gift
,
not
a
quality
which
may
inhere
in
men
,
but
is
possessed
onely
by
faith
.
We
have
therefore
called
to
mind
those
that
are
just
by
faith
,
are
just
out
of
themselves
,
forseoth
in
Christ
.
when
we
bring
the
perfect
righteousnes
of
the
Law
,
for
righteousnesse
is
opposed
to
the
transgression
of
the
Law
,
even
in
the
least
point
,
because
we
have
it
not
our selves
,
God
giveth
it
to
us
freely
.
therefore
is
not
justified
but
because
be
imbraced
the
grace
of
God
trusting
in
the
promised
Mediatour
in
whom
all
Gods
promises
are
Yea
and
Amen
Illyricus
,
&c.
The
instrumentall
cause
is
faith
of
Jesus
Christ
,
that
is
,
that
imputed
righteousnesse
of
God
is
applied
to
us
by
faith
in
Christ
.
It
is
called
the
instruments
of
jusiification
,
because
the
righteousnesse
of
God
is
applied
to
us
by
faith
.
Because
seeing
it
is
of
God
,
and
in
In
Rom.
God
properly
,
yet
it
is
imputed
and
applied
to
us
,
so
as
when
we
be
guilty
of
death
,
God
absolveth
us
from
punishment
,
and
may
pronounce
us
just
,
his
right
cousnesse
imputed
unto
us
,
hence
may
it
be
called
imputed
and
free
.
With
which
he
maketh
us
just
,
this
e
cap.
3.
Rom.
v.
21.
is
imputative
,
for
anothers
righteousnesse
is
imputed
to
men
unjust
by
themselves
,
of
this
he
speaketh
in
the
present
place
.
Consider
(
in
justification
)
the
sinne
In.
c.
which
is
in
a
man
not
to
be
imputed
,
so
contrary
in
justification
,
that
righteousnesse
to
be
imputed
which
is
not
in
man
.
Faith
therefore
so
holy
and
so
firme
is
imputed
to
him
for
righteousnesse
,
because
this
apprehendeth
the
mercy
and
proposed
promise
,
hence
righteousnesse
is
imputed
to
him
.
Christ
is
made
to
us
of
God
righteousnesse
,
Ad
1
Cor.
because
in
him
alone
we
are
accounted
just
,
we
are
reputed
just
with
his
merit
.
That
we
might
be
made
the
righteousnesse
Ad
2
Cor.
5.
uls
of
God
,
that
is
,
might
be
pronounced
just
,
and
be
adorned
with
imputed
righteousnesse
as
with
a
garment
.
It
is
called
the
righteousnesse
of
God
because
it
is
not
ours
but
freely
.
In
him
he
signifieth
that
out
of
Christ
there
is
no
righteousnesse
with
which
we
can
array
our selves
,
and
which
availeth
in
the
sight
of
God
.
That
he
might
perfectly
fulfill
the
In
Gal.
Law
which
was
impossible
to
us
,
&c.
And
not
rather
an
instrument
In
c.
4
ad
Rom.
onely
and
freely
given
us
,
with
which
,
is
an
hand
,
we
apprehend
Christ
our
righteousnesse
.
To
righteousnesse
,
in
those
words
there
is
a
figure
called
Hypallage
.
For
properly
God
is
said
to
impute
righteousnesse
by
faith
,
as
by
and
by
in
the
6.
&
11.
v.
what
that
righteousnesse
is
,
is
opened
before
on
c.
1.
vers.
17.
and
c.
3.
vers.
20.
Faith
in
the
predicament
of
relation
Jun.
Tles
.
de
justif
.
Sect.
11.
justifieth
not
as
an
habit
—
but
by
reason
of
its
relative
difference
,
which
considently
imbraceth
the
gratious
promise
of
righteousnesse
and
eternall
life
.
But
relatively
onely
as
it
apprehendeth
deth
the
merit
of
Christ
,
as
the
band
of
the
begger
doth
the
almes
.
The
occasion
therefore
was
this
,
that
In
Gen.
with
a
most
simple
faith
did
sit
downe
in
those
most
simple
promises
of
God
,
and
laid
hold
of
the
same
righteousnesse
of
God
by
the
same
faith
,
as
it
is
imputed
not
to
workers
to
a
reward
,
but
beleevers
to
righteousnesse
and
life
,
as
the
Apostle
doth
best
of
all
interpret
.
To
conclude
,
that
we
may
expound
In
Hch.
c.
11.
1.
this
Metonymy
by
as
evident
a
simily
as
we
can
.
Faith
is
as
an
hand
,
or
as
a
purse
apprehending
the
treasure
of
grace
which
God
in
Jesus
Christ
exhibiteth
to
us
.
righteousnesse
imputed
without
workes
what
that
is
by
your
relation
,
the
reputing
of
faith
for
righteousnesse
,
for
that
thereby
we
obtaine
remission
and
forgivenesse
of
sinnes
.
he
that
will
undertake
to
divide
this
Author
and
the
opinion
we
contend
for
,
must
be
more
severe
then
to
give
a
man
leave
to
be
of
his
owne
minde
.
That
our
justification
and
righteousnesse
before
God
standeth
not
in
any
inward
vertues
,
&c.
but
in
the
imputation
of
Christs
obedience
and
righteousnesse
made
ours
by
faith
,
shall
be
proved
to
him
,
God
willing
,
by
better
arguments
then
be
shall
be
able
to
disprove
.
Cor.
1.
30.
But
the
Gospel
teacheth
us
to
acknowledge
Christ
immediatly
and
wholly
our
righteousnesse
and
salvation
,
in
whom
,
and
not
in
our
se'ves
,
we
are
made
the
righteousnesse
of
God
,
that
is
,
just
in
the
sight
of
God
,
in
that
his
obedience
and
righteousnesse
performed
and
wrought
in
our
name
,
and
for
our
behoofe
,
is
imputed
unto
us
by
faith
in
his
bloud
.
That
which
must
be
our
righteousnesse
before
God
,
must
satisfie
the
justice
of
the
Law
,
which
saith
,
Doe
these
things
and
thou
shalt
live
.
But
there
is
nothing
that
can
satisfie
that
justice
of
the
Law
but
the
righteousnesse
and
obedience
of
Christ
.
Now
Mr.
to
take
away
the
opinion
of
our
owne
righteousnesse
,
and
to
shew
that
we
have
no
other
but
the
righteousnesse
of
Christ
to
rest
safely
upon
,
alleadgeth
as
the
rigour
and
severity
of
Gods
judgement
which
admitteth
of
nothing
but
what
is
exact
and
perfect
,
according
to
the
rule
of
justice
prescribed
to
us
Cor.
5.
ult.
As
Christ
was
made
sinne
for
us
,
so
we
are
made
the
righteousnesse
of
God
in
him
.
But
Christ
was
made
sinne
by
the
imputation
of
our
sinnes
being
most
boly
.
Therefore
a
sinner
is
made
righteous
,
in
that
Christs
righteousnesse
is
imputed
unto
him
.
Anselme
,
Augustine
And
,
that
answered
that
he
was
made
sinne
not
by
imputation
,
but
a
Sacrifice
.
Where
he
demandeth
why
the
Sacrifice
of
sinne
should
be
called
by
the
name
of
sinne
.
See
him
who
is
large
in
speaking
thereunto
,
Christ
needed
not
for
himselfe
to
be
made
under
the
Law
,
for
to
performe
the
righteousnesse
thereof
for
his
owne
justification
before
God
,
being
otherwise
simply
and
absolutely
just
.
But
what
he
did
he
did
it
for
our
sakes
,
that
we
thereby
through
faith
in
him
should
be
justified
in
Gods
sight
.
It
followeth
that
the
righteousnesse
of
God
must
be
understood
of
another
righteousnesse
,
which
is
that
whereof
the
Apostle
instructeth
us
,
whereby
the
Lord
imputeth
righteousnesse
without
workes
,
according
to
the
words
of
Hitherto
the
Argument
standeth
good
.
As
Christ
was
made
sinne
,
so
we
are
made
righteousnesse
;
Christ
was
made
sinne
by
the
imputation
of
our
sinne
,
we
are
therefore
made
righteous
by
the
imputation
of
his
righteousnesse
.
Rom.
5.
19.
As
by
the
disobedience
of
men
were
made
sinners
,
so
by
the
obedience
of
Christ
are
they
made
righteous
.
But
men
are
made
sinners
by
the
imputation
of
sinne
unto
them
,
and
not
onely
by
propagation
of
naturall
corruption
:
Therefore
by
imputation
of
Christs
justice
we
are
made
righteous
.
The
case
is
very
cleare
,
that
if
we
be
sinners
by
the
imputation
of
sinne
,
then
are
we
also
righteous
by
the
imputation
of
the
righteousnesse
of
Christ
out
of
John
Goodwines
maketh
himselfe
a
stranger
to
the
Tropicall
interpretation
of
this
Scripture
,
and
improveth
that
which
is
literall
and
proper
,
In
this
sense
faith
is
said
to
be
imputed
for
righteousnesse
.
beleeved
God
God
indeed
made
the
same
proposition
that
he
doth
here
for
substance
,
he
tels
him
what
he
would
doe
for
him
.
And
(
saith
the
text
beleeved
God
,
&c.
Now
it
was
accounted
to
him
for
righteousnesse
,
chiefely
in
this
sense
,
as
it
is
interpreted
,
that
this
very
taking
of
the
promise
,
and
his
accepting
of
the
Covenant
,
in
that
he
did
receive
that
which
God
gave
,
that
put
him
within
the
Covenant
,
and
therefore
the
Lord
reckoned
him
a
righteous
man
,
even
for
that
very
acceptation
and
beleeving
.
But
that
is
not
all
,
but
likewise
he
accounteth
faith
to
him
for
righteousnesse
,
because
faith
doth
sanctifie
and
make
a
man
righteous
,
&c.
He
tels
him
what
he
would
doe
for
him
.
This
very
taking
of
the
promise
,
and
his
accepting
of
the
Covenant
,
and
that
he
did
receive
that
which
God
gave
,
was
that
wherefore
the
Lord
reckoned
him
a
righteous
man
.
promise
,
the
covenant
God
gave
righteousnesse
of
God
The
Covenant
is
the
ministration
of
life
and
justification
the
Covenant
of
grace
shewes
him
a
righteousnesse
to
satisfie
this
Law
,
that
himselfe
never
wrought
;
shewes
him
a
way
of
obtaining
pardon
by
the
satisfaction
of
another
.
saith
the
Lord
,
I
will
give
thee
a
seed
,
and
in
that
seed
both
thou
thy selfe
,
and
all
the
Nations
of
the
earth
shall
be
blessed
.
There
was
no
other
way
to
make
mankind
partaker
of
the
Covenant
of
grace
but
onely
by
faith
,
by
beleeving
God
,
and
taking
the
promise
and
the
gift
of
righteousnesse
by
Jesus
Christ
.
Because
we
beleeve
the
promises
and
the
Covenant
of
grace
,
therefore
the
Lord
accepts
us
and
counts
us
righteous
.
I
would
die
that
I
might
have
Christ
and
his
righteousnesse
.
signe
and
seale
of
the
righteousnesse
of
faith
:
That
opinion
of
the
Metonymicke
sense
of
faith
,
agreeth
with
the
truth
of
the
matter
in
it selfe
.
If
they
that
take
it
so
,
erre
not
in
the
signification
of
it
,
or
the
true
sense
of
the
imputation
of
it
.
righteousnesse
the
onely
matter
of
justification
.
And
the
Lords
imputing
thereof
the
forme
.
That
opinion
(
of
Gods
accepting
our
imperfect
righteousnesse
)
can
never
be
maintained
with
Gods
honour
That
God
justifieth
us
by
accounting
unto
us
Christs
obedience
,
which
is
in
it selfe
perfect
righteousnesse
,
in
such
a
sort
as
by
this
his
imputation
,
it
is
ours
as
truly
,
and
doth
as
truly
cleare
us
before
God
as
if
it
were
our
owne
indeed
,
and
we
our selves
had
indeed
performed
it
.
We
must
first
have
righteousnesse
,
for
God
justifieth
no
man
that
hath
not
righteousnesse
.
It
is
abomination
,
That
opinion
of
those
who
place
our
righteousnesse
in
faith
,
properly
taken
,
as
it
is
the
act
of
the
heart
without
relation
of
it
as
an
apprehending
instrument
unto
Christ
,
is
much
more
pernitious
then
the
opinion
of
the
Papists
.
Nothing
in
Heaven
or
Earth
in
man
or
without
man
,
is
the
matter
of
mans
righteousnesse
before
God
,
except
onely
Christ
and
his
obedience
.
Therefore
it
is
said
by
the
Apostle
that
he
is
made
to
us
of
God
,
&c.
and
in
the
Prophet
where
also
he
urgeth
that
text
,
and
cleareth
it
Gods
justice
in
justifying
,
and
that
if
God
should
justifie
us
—
by
faith
,
as
it
is
a
worke
or
habit
in
us
,
God
should
never
be
seene
to
be
just
,
&c.
the
Saints
in
Scripture
have
acknowledged
their
faith
imperfect
,
whence
he
concludeth
nothing
can
be
righteousnesse
except
Christ
alone
.
The
cleare
approbation
of
many
Authors
.
The
judgement
of
able
,
learned
,
and
unpartiall
men
is
found
in
perfect
concurrence
with
it
:
And
that
From
about
time
,
the
fairest
streame
of
Interpreters
runnes
to
water
and
refresh
this
interpretation
.
In
Rom.
3.
24.
&c.
Cor.
1.
ad
Rom.
c.
8.
vers.
3.
&c.
ROM
such
passages
of
Scripture
where
the
workes
of
the
Law
are
absolutely
excluded
from
Justification
,
If
man
be
justified
by
the
righteousnesse
of
Christ
imputed
,
he
shall
be
justified
by
the
workes
of
the
Law
.
an
absolute
necessity
of
their
concurrence
and
influence
contributing
to
the
sacrifice
of
Christ
and
his
Priestboo●
,
raising
them
both
to
that
heighth
of
acceptation
for
others
:
absolutely
necessary
to
the
sacrifice
and
Priesthood
I
shall
willingly
grant
the
merit
of
obedience
in
this
respect
considered
,
to
be
imputed
to
us
as
that
which
in
part
doth
constitute
the
nature
of
Justification
;
all
these
insomuch
as
they
are
humiliation
,
so
farre
they
also
put
on
the
nature
of
satisfaction
,
and
in
that
consideration
are
imputed
unto
us
.
And
elsewhere
,
The
satisfaction
of
Christ
comprehended
in
those
acts
and
sufferings
is
the
matter
of
the
righteousnesse
,
for
which
we
are
justified
.
part
of
Christs
humiliation
some
part
Every
part
thereof
being
of
that
nature
that
without
the
same
no
other
satisfaction
could
have
beene
availeable
or
effectuall
,
and
all
proceeding
from
such
an
estate
and
condition
,
as
he
needed
not
to
have
undergone
,
nor
bad
not
if
he
had
not
taken
upon
him
to
satisfy
for
sinners
.
Some
part
of
the
satisfaction
which
be
made
,
must
needes
consist
therein
,
and
therefore
it
must
in
some
degree
or
other
be
imputed
unto
them
,
to
their
justification
,
It
must
needes
be
also
in
some
measure
or
other
a
part
of
the
righteousnesse
in
and
by
the
imputation
whereof
a
sinner
is
justified
,
Therefore
the
very
assuming
of
our
nature
,
and
all
the
obedience
he
yeelded
thereupon
,
and
by
reason
thereof
,
&c.
seeme
to
be
some
part
of
the
actuall
execution
of
his
Priestly
Office
,
by
meanes
whereof
,
in
part
he
pacified
God
,
and
consequently
in
part
satisfied
for
sin
,
He
was
borne
of
a
woman
,
not
for
his
owne
sake
but
for
others
,
whose
Saviour
and
Redeemer
he
is
,
so
being
borne
he
was
made
under
the
Law
also
,
not
for
his
owne
cause
,
but
for
ours
.
Yea
therefore
he
was
borne
of
a
woman
,
that
for
our
sakes
he
might
be
under
the
Law
.
Also
as
be
became
a
servant
for
our
sake
;
so
in
that
very
regard
he
became
under
the
Law
of
a
servant
,
So
much
of
his
conformity
to
the
Law
,
as
concerneth
his
humiliation
,
must
either
be
unnecessary
,
or
part
of
his
Satisfaction
,
Bern.
Serm.
4.
hebd
.
panosae
,
Col
Gerrard
de
Iustif
.
sect
Christ
in
his
life
had
a
passive
action
,
in
his
death
an
active
passion
,
whilest
be
wrought
salvation
in
the
middest
of
the
earth
.
In
his
passion
there
was
the
highest
love
of
God
,
and
most
ardent
to
mankind
,
patience
,
obedience
,
humility
,
trust
,
invocation
,
hope
.
And
the
damned
by
suffering
satisfie
the
Law
,
if
Christ
did
so
by
suffering
.
Christ
performed
those
things
for
us
,
by
which
satisfaction
is
made
to
the
Law
for
our
sinnes
.
And
't
is
most
certaine
that
the
Law
of
workes
is
established
in
justification
by
satisfaction
intervening
.
If
there
be
an
equivalent
price
of
obedience
and
righteousnesse
Gat
advers.
par.
1.
Sect.
10.
n.
8
,
9.
p.
Pareus
de
act.
&
pass
p.
paid
by
Christ
,
and
accepted
in
that
name
by
God
,
which
we
did
owe
to
that
Law
,
or
rather
to
God
by
reason
of
that
Law
,
then
nothing
certainely
is
derogated
from
the
Divine
Law
.
—
It
is
established
whilst
it
is
fulfilled
.
Punishment
is
the
fulfilling
of
the
Law
.
We
are
bound
either
to
punishment
or
obedience
:
There
is
justice
and
righteousnesse
in
repairing
injuries
and
wrongs
.
Thus
much
Concl.
tr
It
may
be
superadded
,
and
in
the
Law
as
now
it
standes
with
additions
and
improvements
:
medium
betweene
a
perfect
freedome
from
sin
,
and
perfect
and
compleat
righteousnesse
.
in
freedome
from
sin
,
the
man
is
made
perfectly
righteous
Remission
of
sin
includes
the
imputation
or
acknowledgement
of
the
observation
of
the
whole
Law
,
as
the
imputation
of
the
Law
fulfilled
includes
not
imputation
of
sin
,
that
such
an
one
is
looked
upon
is
one
that
hath
fullfilled
the
Law
.
If
in
the
act
of
remission
of
sins
,
there
be
included
the
imputation
of
a
perfect
righteousnesse
,
which
is
all
one
with
a
perfect
fulfilling
of
the
Law
,
Not
to
be
justified
by
the
workes
of
the
Law
,
is
as
much
as
not
to
be
justified
by
any
workes
of
the
Law
whatsoever
.
blame
in
the
Apostle
,
or
unfaithfullnesse
:
a
snare
upon
men
Paul
need
your
teaching
him
to
preach
,
Obedient
to
death
for
us
were
ignorant
of
that
owne
Righteousnesse
,
and
submitted
not
themselves
to
the
righteousnesse
of
God
,
which
is
Christ
,
the
end
of
the
Law
for
righteousnesse
to
beleevers
.
That
the
active
obedience
of
Christ
should
be
wholly
excluded
,
and
be
made
a
stand-by
,
so
as
to
have
nothing
at
all
to
doe
in
the
great
businesse
of
Justification
,
this
discourse
no
way
affirmeth
.
It
hath
beene
expressely
acknowledged
from
the
beginning
to
have
a
gracious
and
blessed
influence
thereinto
,
as
it
issueth
and
falleth
into
his
passive
obedience
.
Which
together
may
be
called
a
Righteousnesse
for
which
,
but
at
no
hand
a
Righteousnesse
with
which
we
are
justifyed
,
&c.
of
workes
which
we
have
done
This
must
be
supposed
and
established
,
as
you
,
p.
and
absolutely
necessary
,
as
your selfe
teach
.
essentiall
requisite
put
out
of
question
,
because
the
Apostie
nameth
Gods
mercy
mercy
is
explained
in
the
new
birth
,
and
washing
with
the
Holy
Ghost
.
Because
it
is
evident
that
the
Apostle
here
rejects
the
workes
of
Righteousnesse
,
which
he
names
from
being
any
causes
antecedamously
moving
God
to
save
us
,
and
not
from
being
the
forme
of
Justification
.
If
it
be
granted
the
workes
of
Christ
must
of
necessity
be
here
implyed
:
All
that
will
follow
is
,
that
not
our
works
but
Christs
moved
God
to
save
us
,
by
the
washing
of
the
new
birth
.
to
chuse
us
in
Christ
,
to
appoint
us
to
salvation
by
the
meanes
of
our
Lord
Jesus
Christ
,
Christs
being
made
under
the
Law
,
doth
not
signifie
Christs
subjection
to
the
Morall
Law
,
but
rather
the
Ceremoniall
Law
;
that
was
it
we
were
under
,
from
that
he
redeemed
us
,
and
it
is
not
reasonable
he
made
under
any
other
Law
.
Taking
it
for
the
Morall
Law
,
it
was
not
to
the
preceptive
part
,
but
the
curse
.
Which
standing
,
the
case
is
plaine
,
here
is
no
place
for
the
workes
of
Christ
.
No
Authour
,
affirming
either
the
death
of
Christ
,
or
the
imputation
of
his
death
,
should
be
the
formall
or
materiall
cause
of
Justification
.
influence
of
the
active
obedience
of
Christ
.
the
active
obedience
separated
from
the
passive
,
nor
againe
the
passive
from
the
active
,
in
respect
of
this
common
and
joynt
effect
of
forgivenesse
of
sinnes
,
or
justification
arising
from
a
concurrence
of
them
both
,
By
the
obedience
of
one
,
many
shall
be
made
righteous
,
constituted
.
Rom
3.
21.
But
now
the
righteousnesse
of
God
is
made
manifest
without
the
righteousnesse
of
the
Law
,
having
witnesse
of
the
Law
and
the
Prophets
;
even
the
righteousnesse
of
God
which
is
by
the
faith
of
Jesus
Christ
,
unto
all
,
and
upon
all
that
doe
beleeve
.
If
the
righteousnesse
of
faith
consists
in
the
imputation
of
Christs
righteousnesse
,
then
is
it
not
,
nor
can
it
be
made
manifest
without
the
Law
,
the
workes
of
the
Law
;
but
the
righteousnesse
of
faith
is
sufficiently
manifested
without
the
Law
,
therefore
it
doth
not
consist
in
the
imputation
of
Christs
righteousnesse
,
Not
in
the
Law
,
therfore
it
is
not
Legall
.
The
Law
,
professedly
delivereth
not
that
,
but
urgeth
righteousnesse
of
workes
;
The
man
that
doth
●hom
shall
live
in
them
.
He
had
said
before
it
is
revealed
by
the
Gospel
which
is
here
to
be
repeated
.
So
be
intimateth
another
kind
of
Doctrine
besides
that
of
the
Law
,
distinct
from
the
Law
,
in
the
Church
,
both
in
argument
and
use
.
The
Law
is
in
precepts
,
it
argueth
sinne
,
and
bringeth
damnation
;
the
Gospel
doth
consist
in
the
promise
of
grace
,
offering
to
beleevers
in
Christ
righteousnesse
and
free
salvation
—
he
doth
intimate
also
that
there
is
a
double
righteousnesse
,
one
of
the
Law
,
or
legall
,
or
of
workes
,
ineffectuall
and
impossible
by
mans
fault
:
another
of
the
Gospel
,
or
Evangelieall
,
or
of
faith
,
effectuall
and
salutary
.
Par
inv
This
faith
bringeth
righteousnesse
,
not
by
working
it
,
as
making
us
habitually
just
—
nor
materially
as
if
faith
were
that
by
which
we
are
counted
just
:
but
objectively
,
as
it
is
directed
to
Christ
who
is
our
righteousnesse
,
and
instrumentally
,
as
it
apprehendeth
the
righteousnesse
of
Christ
,
a
gift
by
Christ
,
me●●ts
freely
imputed
to
beleevers
.
(
amongst
others
See
p.
191.
190.
&
187.
And
that
it
is
Let
the
equivalence
of
the
phrases
be
at
once
observed
.
righteousnesse
not
outs
,
anothers
,
not
our
owne
,
or
our
owne
,
that
it
is
righteousnesse
ty
the
obedience
of
Christ
,
and
righteousnesse
imoputed
by
God
.
●e
that
doth
them
shall
live
in
them
the
body
and
substance
of
the
righteousnes
it selfe
,
is
nothing
else
but
a
pure
Law
or
the
works
of
it
.
Qui
▪
fecerit
ea
,
vivet
a
necessary
concurrence
and
influence
to
make
his
passion
a
fit
atonement
.
Absolutely
necessary
as
is
shewed
to
constitute
our
Priest
and
his
Sacrifice
,
and
the
efficiencie
of
both
then
and
new
:
In
a
few
words
he
sheweth
what
manner
of
justification
this
is
,
forsooth
that
it
resideth
in
Christ
,
but
is
apprehended
by
faith
.
First
,
the
cause
of
our
justification
not
to
be
referred
to
mens
judgement
,
but
to
Gods
tribunall
.
Where
no
righteousnesse
is
judged
such
but
the
perfect
and
absolute
obedience
of
the
Law
.
If
so
be
that
no
man
be
found
who
hath
attained
that
exact
holinesse
,
it
followeth
that
all
are
without
righteousnesse
in
themselves
.
Then
Christ
must
come
to
helpe
;
who
as
he
alone
is
just
,
so
be
maketh
us
just
,
transferring
his
righteousnesse
on
us
.
Now
you
see
that
the
righteousnesse
of
faith
is
the
righteousnesse
of
Christ
.
Wherefore
faith
is
said
to
justifie
,
because
it
is
the
instrument
of
receiving
Christ
,
in
whom
righteousnesse
is
communicated
unto
us
.
After
we
be
made
pertakers
of
Christ
,
not
onely
we
are
just
,
but
also
our
workes
are
reputed
just
before
God
.
THe
gift
of
righteousnesse
,
as
which
is
by
Christ
in
the
Gospel
,
is
said
,
to
be
a
free
gift
of
many
offences
to
justification
.
Whence
thus
,
that
righteousnesse
which
is
the
gift
of
many
offences
,
that
is
,
the
forgivenesse
of
many
offences
or
sinnes
to
justification
;
cannot
be
a
perfect
legall
righteousnesse
imputed
to
us
,
or
made
ours
by
imputation
.
But
the
righteousnesse
which
is
by
Christ
in
the
Gospel
by
which
we
are
justified
,
is
the
gift
of
many
offences
unto
justification
;
therefore
it
cannot
be
a
perfect
legall
righteousnesse
,
made
ours
by
imputation
.
righteous
making
Those
that
receive
abundance
of
grace
and
of
the
gift
of
righteousnesse
,
receive
forgivenesse
of
sinnes
Life
raigneth
out
of
abundance
of
Pareus
p.
grace
,
that
is
,
by
grace
abounding
,
and
by
the
gift
of
righteousnesse
,
which
is
abundantly
give●
us
of
God
by
imputation
,
but
is
received
of
us
by
faith
.
If
we
desire
to
be
freed
from
Par.
p.
that
Kingdome
,
and
translated
unto
this
,
it
is
necessary
we
receive
the
gift
of
righteousnesse
in
Christ
by
faith
.
Life
ever
accompanieth
righteousnesse
as
death
doth
sin
:
as
where
sin
is
,
there
is
death
out
of
Gods
justice
,
and
the
truth
of
divine
threatning
:
so
where
righteousnesse
—
or
freely
imputed
as
in
the
elect
beleeving
,
there
life
ra●●neth
partly
out
of
the
same
order
of
Divine
justice
,
and
specially
by
the
promise
of
grace
;
He
that
beleeveth
in
the
Son
bath
eternall
life
.
rightly
calleth
a
just
satisfaction
(
saith
because
it
was
the
fulfilling
of
the
Law
by
punishment
.
if
a
ma●s
,
sinnes
be
once
forgiven
him
he
hath
no
need
if
imputetion
of
any
farther
righteousnesse
for
his
justification
holy
,
and
unreprovable
,
and
unblamable
,
wholly
faire
,
white
as
Snow
,
whiter
then
the
Snow
,
perfected
for
ever
,
that
the
righteousnesse
we
have
by
Christ
,
wherewith
we
are
said
to
be
justified
before
God
by
beleeving
,
is
onely
a
negative
righteousnesse
,
not
a
positive
,
it
is
nothing
but
not-imputation
of
sinne
,
which
you
call
a
righteousnesse
by
interpretation
,
as
having
the
priviledges
,
but
not
the
nature
of
a
perfect
legall
righteousnesse
.
Rom.
4.
6.
compared
with
the
7.
and
where
it
is
called
a
righteousnesse
without
workes
,
which
must
needs
be
negative
;
the
imputation
of
righteousnesse
is
interpreted
nothing
else
but
a
not-imputing
of
sin●●
,
and
so
it
consists
in
pardon
of
sinne
.
v.
6.
v.
Cor.
5.
19.
&
21.
that
which
he
cals
v.
19.
in
God
the
not
imputation
of
sins
unto
us
,
he
cals
vers.
21.
a
being
made
the
righteousnesse
of
God
in
him
.
vers
.
For
,
&c.
Righteousnesse
here
is
taken
not
for
a
quality
or
habit
,
but
for
imputation
,
because
Christs
righteousnesse
is
accounted
to
us
.
How
are
we
just
before
God
?
forsooth
as
Christ
was
a
sinner
,
for
in
a
sort
he
tooke
our
person
that
he
might
be
made
guilty
and
judged
as
a
sinner
,
not
by
his
owne
,
but
others
sinnes
,
seeing
he
was
pure
and
free
from
all
fault
,
and
was
to
undergoe
punishment
due
,
not
to
us
,
but
himselfe
.
So
now
we
are
just
in
him
,
not
because
we
may
satisfie
the
judgement
of
God
by
our
owne
workes
,
but
because
we
are
accounted
in
his
righteousnes
,
which
by
faith
we
put
on
that
it
may
be
made
ours
.
Acts
13.
38
,
39.
openeth
it
clearely
,
where
the
Be
it
knowne
unto
you
that
through
this
man
is
preached
unto
you
forgivenesse
of
sinnes
,
and
by
him
all
that
beeleeve
are
justified
from
all
things
from
which
you
could
not
be
justified
by
the
Law
of
Justification
hence
is
laid
downe
by
the
way
of
negative
or
privative
righteousnesse
,
not
a
positive
;
so
that
the
justification
is
not
with
righteousnesse
,
(
properly
so
called
)
but
a
justification
from
sinne
,
&c.
p
justifie
a
wicked
man
which
is
abominable
.
immediate
contraria
this
is
the
proper
signification
and
most
usuall
,
not
to
signifie
giving
or
bestowing
a
compleate
positive
righteousnesse
,
but
discharging
,
citing
,
See
p.
35.
p.
38.
Haymo
.
Treat
.
2.
p.
remission
of
sinnes
the
priviledge
of
a
man
just
.
p.
5.
1.
Treat
.
Who
shall
lay
,
&c.
it
is
God
that
justifieth
,
the
death
of
Gods
Sonne
done
by
faith
our
doing
this
obedience
of
Christ
untill
death
to
beare
our
iniquities
THis
is
taken
from
the
opening
of
And
be
found
in
him
not
having
mine
owne
righteousnesse
which
is
of
the
Law
,
but
that
which
is
through
the
faith
of
Christ
,
the
righteousnesse
which
is
of
God
through
faith
.
He
saith
not
that
he
may
be
found
in
his
righteousnesse
,
much
lesse
in
his
righteousnesse
imputed
unto
him
,
but
simply
in
himselfe
.
found
in
him
not
having
his
owne
righteousnesse
,
the
Lord
his
righteousnesse
,
in
him
there
is
redemption
,
remission
of
sinnes
in
his
bloud
.
be
found
in
Christ
hath
a
tacite
relation
to
Gods
judgement
:
for
be
in
loving
doth
contemplate
his
owne
Christ
in
whom
he
may
be
well
pleased
.
Therefore
those
whom
be
findeth
to
be
in
Christ
,
that
is
,
in-set
into
Christ
by
faith
)
in
these
he
findeth
no
condemnation
,
because
he
findeth
them
arraied
in
righteousnesse
,
such
as
he
requireth
in
us
,
that
is
,
perfect
and
heaped
downe
,
even
Christs
righteousnesse
imputed
to
us
by
faith
.
In
him
,
that
is
,
Christ
my
Lord
,
who
Aretius
i●
loe
is
righteansnesse
,
&c.
It
is
of
faith
be-cause
by
saith
we
apprehend
it
,
because
it
is
imputative
,
and
is
applied
to
us
by
Christs
merit
,
as
So
generally
he
opposeth
mans
merit
to
the
grace
of
Christ
:
for
when
as
the
Law
bringeth
workes
,
faith
man
naked
to
God
,
that
he
may
be
clothed
with
Christs
righteousnesse
,
Christ
himselfe
must
be
put
upon
us
,
that
we
may
be
found
in
him
,
&c.
with
his
clothing
our
soules
must
be
clothed
,
that
they
may
be
beautified
and
gloriously
adorned
where
he
excludeth
all
kinde
of
workes
,
be
must
needs
understand
the
righteousnesse
of
Christ
.
P.
231.
But
that
which
is
of
God
by
faith
,
here
is
not
the
least
jot
or
tittle
of
any
mention
,
&c.
of
any
righteousnesse
he
should
have
by
imputation
of
the
righteousnesse
of
Christ
.
No
,
nor
any
righteousnesse
by
or
through
the
righteousnesse
of
Christ
,
but
onely
such
a
righteousnesse
as
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
through
faith
of
Christ
,
or
beleeving
in
him
;
and
this
is
that
righteonsnesse
say
you
,
and
that
righteousnesse
of
God
.
2.
A
righteousnesse
which
God
himselfe
hath
found
out
,
and
which
he
will
owne
and
countenance
and
account
for
righteousnes
,
and
no
other
but
this
.
—
The
mentioning
of
this
righteousnes
the
second
time
,
as
being
or
standing
in
faith
,
is
doubtles
emphaticall
.
—
It
is
to
shew
that
this
righteousnes
will
carry
it
,
notwithstanding
the
unlikelihood
and
seeming
imperfections
of
it
,
and
that
the
thing
is
fully
concluded
and
established
with
God
.
—
If
had
had
any
minde
or
inclination
at
all
to
have
placed
the
righteousnesse
by
which
we
are
justified
in
the
righteousnes
of
Christ
imputed
,
here
was
a
tempting
occasion
.
—
But
here
is
loud
speaking
againe
and
againe
of
the
righteousnesse
of
faith
,
but
of
any
righteousnesse
from
the
imputation
of
the
righteousnesse
of
Christ
,
not
his
own
through
the
faith
of
Christ
,
the
righteousnesse
which
is
of
God
by
faith
.
the
righteousnesse
of
Christ
given
by
God
through
faith
of
God
by
faith
but
that
of
God
by
faith
.
Bertius
Sibrandus
,
Epist
As
for
that
saying
It
professedly
destroyeth
the
conclusion
Phil.
3.
c
Serveti
,
Socini
Serveti
,
Socini
clusion
of
and
your
owne
,
for
it
doth
plainely
distinguish
betweene
faith
and
righteousnesse
;
for
in
the
be
saith
interpreting
it
,
But
that
I
may
have
that
righteousnesse
which
is
of
Christ
by
faith
,
surely
if
this
righteousnesse
be
of
Christ
by
faith
,
as
interpreteth
it
;
or
if
it
be
by
the
faith
of
Christ
,
as
the
old
Translation
,
then
this
righteousnesse
is
not
faith
it selfe
.
—
Then
the
Apostle
doth
wholly
reject
the
opinion
of
and
you
:
for
be
plainely
writeth
,
that
I
may
be
found
in
him
not
having
mine
owne
righteousnesse
.
But
it
is
not
my
righteousnesse
by
which
I
am
justified
;
and
this
rightly
,
for
the
holy
Ghost
plainely
teacheth
,
us
to
be
constituted
just
,
that
is
,
that
we
are
justified
with
the
righteousnesse
of
Christ
.
But
faith
which
I
have
,
(
if
you
will
speake
according
to
the
Scriptures
)
is
thy
faith
,
The
just
shall
live
by
his
faith
;
and
Shew
me
thy
faith
by
thy
workes
,
and
I
will
shew
my
faith
.
If
therefore
my
faith
be
my
righteousnesse
,
and
I
am
justified
by
this
my
faith
,
then
I
am
justified
by
mine
owne
righteousnesse
,
and
I
ought
to
be
found
in
him
having
mine
owne
righteousnesse
:
so
that
either
the
Apostle
doth
unwisely
,
when
he
writeth
,
that
I
▪
may
be
found
in
him
having
mine
owne
righteousnesse
;
or
you
doe
unwisely
whilst
you
will
be
justified
by
your
owne
righteousnesse
,
or
which
is
the
same
,
whilst
you
will
be
found
having
your
owne
righteousnesse
.
The
Apostle
teacheth
the
righteousnesse
which
be
desireth
to
have
,
to
be
of
Christ
,
but
having
that
righteousnesse
which
is
by
faith
of
Christ
;
but
my
faith
in
what
ever
manner
it
be
taken
,
is
not
Christs
righteousnesse
,
neither
is
it
that
righteousnesse
which
is
by
the
faith
of
Christ
,
but
the
obedience
which
Christ
performed
to
his
Father
,
for
me
,
is
Christs
righteousnesse
,
and
with
this
I
am
justified
,
Nothing
therefore
could
be
done
more
unwisely
by
thee
,
then
to
alleadge
that
place
for
the
establishment
of
thine
error
.
That
faith
respecteth
the
merit
of
Christ
,
and
thus
it
is
true
which
is
said
,
faith
justifieth
not
by
it selfe
,
but
correlatively
,
as
it
apprehendeth
Christ
and
his
righteousnesse
.
let
him
looke
to
that
Sybr.
p.
56.
&
Ayrie
in
locum
.
Olevian
that
that
God
imputes
for
righteousnesse
in
justification
,
is
not
the
righteousnesse
of
Christ
himselfe
,
but
faith
it selfe
,
by
and
all
confesse
that
men
are
justified
by
faith
,
as
act
or
habit
,
and
why
doe
they
condemne
it
in
me
?
you
divide
not
faith
and
the
object
,
you
imply
the
object
with
it
,
as
the
usuall
manner
of
the
Scripture
is
,
and
2.
that
it
justifieth
instrumentally
,
and
grant
as
it
taketh
hold
on
Christs
righteousnesse
,
(
though
the
Scripture
never
mentioneth
it
under
this
consideration
)
yet
still
it
is
an
act
of
faith
.
faith
and
not
the
righteousnesse
of
Christ
.
that
it
hath
Christ
the
object
,
and
laieth
hold
on
Christs
righteousnesse
:
Christs
righteousnesse
(
in
the
variety
used
in
Scripture
of
the
objects
of
faith
)
is
not
to
be
found
in
the
least
mention
,
Neither
is
the
righteousnesse
of
Christ
the
object
of
faith
as
justifying
,
onely
is
propounded
to
be
beleeved
as
the
creation
of
the
world
,
or
that
neither
is
it
imputed
for
righteousnesse
in
respect
of
the
object
,
or
because
it
laieth
hold
upon
Christ
,
or
Christs
righteousnes
,
THe
Scriptures
doe
absolutely
deny
a
transferriblenesse
,
translation
or
transferring
,
or
moving
the
righteousnesse
of
one
person
to
another
,
from
and
the
Law
is
not
of
faith
,
but
the
man
that
doth
them
shall
live
in
them
,
it
denieth
it
to
be
done
with
faith
,
which
was
the
likeliest
hand
under
Heaven
—
by
which
he
intendeth
to
make
the
righteousnes
of
the
Law
as
performed
by
Christ
uncapable
of
this
translation
or
imputation
—
faith
derives
remission
from
Christ
,
but
not
the
righteousnes
of
the
Law
,
the
scope
sheweth
it
is
the
very
doer
that
shall
live
,
&c.
he
became
poore
,
that
we
through
his
poverty
might
be
made
rich
.
even
punishment
Par.
de
Just.
Act.
&c.
p.
is
the
fulfilling
of
the
Law
.
The
man
that
doth
this
shall
live
doe
this
doe
this
we
inherit
the
promises
the
Spirit
is
life
because
of
righteousnesse
,
Chamieer
,
Rom.
8.
10.
they
which
receive
abundance
of
grace
and
of
the
gift
of
righteousnesse
,
shall
reigne
in
life
even
by
one
Jesus
Christ
,
Grace
reignes
through
righteousnesse
to
eternall
life
,
Gods
righteousnes
THat
righteousnesse
which
will
not
fit
and
furnish
all
beleevers
with
all
points
or
parts
of
that
righteousnesse
which
the
Law
requires
of
them
,
cannot
be
imputed
to
them
for
justification
.
But
the
obedience
Christ
performed
to
the
Morall
Law
,
will
not
fit
and
furnish
all
beleevers
with
all
points
of
righteousnesse
,
which
the
Law
requires
of
them
:
therefore
it
cannot
be
imputed
to
beleevers
for
their
justification
.
doe
this
Servants
are
indebted
to
Masters
obedience
with
feare
and
trembling
,
wives
,
husbands
:
He
declined
doing
justice
,
refused
the
office
of
a
King
,
&c.
pleased
his
Father
In
whom
I
am
well
pleased
,
that
we
are
accepted
in
the
well-beloved
,
he
came
to
fulfill
the
Law
,
That
as
it
became
him
he
fulfilled
all
righteousnesse
.
all
righteousnesse
in
Christ
there
is
neither
bond
or
free
,
male
or
female
,
King
nor
Begger
,
all
are
one
in
Christ
,
as
many
as
are
baptized
into
Christ
,
have
put
on
Christ
,
and
we
are
all
the
sonnes
of
God
by
faith
in
Jesus
Christ
.
Christ
is
be
who
knitteth
‛
Luc.
together
in
one
body
of
the
seed
of
therefore
all
taketh
away
the
difference
of
persons
,
of
which
by
and
by
,
vers.
28.
whosoever
,
vers.
27.
is
that
the
difference
of
the
state
of
the
Gentiles
and
of
sexe
.
may
be
taken
away
,
as
it
appeareth
from
the
next
vers
.
That
putting
on
of
Christ
is
a
metaphor
taken
from
clothes
as
we
said
,
and
elsewhere
often
,
but
such
as
may
set
the
mystery
of
our
union
with
Christ
before
our
eyes
Cor.
12.
12.
Bez.
in
loc.
for
the
Church
must
be
covered
with
Christ
as
it
were
with
a
garment
,
and
lie
hid
under
him
that
it
may
be
wholly
holy
and
without
blame
,
and
therefore
the
Apostle
signified
the
seede
of
by
the
one
name
of
Christ
.
All
men
whether
they
will
or
no
,
are
one
,
that
is
,
one
thing
in
kinde
,
—
as
it
were
one
individuum
,
that
they
may
Cor.
1.
30.
Daven
.
in
.
Col
be
saved
by
the
same
Christ
—
but
this
is
to
be
knowne
,
that
we
by
faith
are
united
to
Christ
himselfe
by
the
bond
of
the
holy
Ghost
,
that
we
may
be
partakers
of
his
good
things
;
that
all
the
faithfull
in
this
respect
are
one
mysticall
Christ
,
as
the
Apostle
also
speaketh
,
The
sense
is
,
that
here
persons
availe
nothing
,
You
are
one
,
in
which
he
signifieth
the
difference
to
be
taken
away
.
He
is
all
things
to
them
meritoriously
,
for
whilst
they
are
made
one
mysticall
person
with
Christ
,
he
giveth
to
them
the
merit
of
his
passion
,
death
,
obedience
,
righteousnesse
,
and
so
is
made
unto
them
of
God
wisdome
,
righteousnesse
,
sanctification
,
and
redemption
,
It
pleased
the
Father
that
in
him
should
all
fulnesse
dwell
,
presented
holy
,
unblamable
,
and
unreprovable
in
Gods
sight
,
yee
are
compleate
in
him
Not
in
the
habit
of
a
just
or
righteous
man
,
but
in
the
glorious
attire
that
makes
men
just
and
righteous
,
the
great
Mediator
of
the
world
,
whose
righteousnesse
hath
heights
and
depths
in
it
,
a
length
and
breadth
which
infinitely
excecded
the
dimensions
and
proportions
of
all
men
whatsoever
.
—
The
glory
of
this
righteousnesse
doth
transcend
the
condition
of
the
creature
.
—
All
the
parts
of
this
righteousnesse
,
all
the
acts
of
obedience
that
he
performed
,
he
performed
them
as
one
that
had
received
the
spirit
without
measure
;
there
was
a
righteousnesse
and
worth
in
them
which
did
fully
answer
the
fulnesse
of
that
grace
that
was
given
him
above
all
his
fellowes
,
&c.
love
is
the
fulfilling
of
the
Law
,
Christs
perfect
love
,
is
perfect
fulfilling
the
Law
;
and
therefore
being
imputed
may
serve
,
though
some
acts
of
obedience
wanting
.
love
may
be
an
Evangelicall
fulfilling
the
Law
and
accepted
,
yet
holds
not
out
weight
and
measure
for
any
mans
justification
in
the
covenant
of
workes
.
a
spirituall
unfeigned
affection
of
love
is
an
inward
principle
of
that
nature
which
inclineth
and
disposeth
a
man
to
the
performance
and
practice
of
all
manner
of
duties
required
in
the
Law
.
be
ridiculous
to
say
his
love
is
imputed
for
their
righteousnesse
.
life
to
be
by
faith
in
the
Son
of
God
who
hath
loved
me
and
given
himselfe
for
me
,
It
is
sufficient
though
there
be
what
is
equivalent
to
such
particular
acts
of
righteousnesse
,
The
Law
must
have
jot
for
jot
,
tittle
for
tittle
,
point
for
point
,
letter
for
letter
,
otherwise
it
hath
a
curse
.
He
infinitely
exceeded
the
dimensions
and
proportions
of
all
men
whatsoever
,
Gods
judgement
be
according
to
truth
,
doe
this
equivalence
in
his
doings
as
in
his
sufferings
,
the
debt
was
eternall
death
,
he
paid
it
by
what
was
not
eternall
,
but
equivalent
,
and
so
might
by
doing
.
Denying
those
words
Thou
shalt
die
the
death
,
must
of
necessity
meane
eternall
death
,
according
to
the
letter
.
Neither
that
nor
by
way
of
equivalencie
,
was
not
Gods
meaning
,
but
the
evill
of
punishment
▪
represented
and
knowne
to
him
by
the
name
of
death
,
without
consideration
of
duration
.
die
the
death
God
did
take
liberty
to
vary
from
the
curse
,
and
to
use
equivalency
,
it
followeth
not
God
should
accept
such
legall
payment
as
is
equivalent
.
The
soule
that
sinneth
shall
die
,
having
received
a
full
satisfaction
of
all
the
transgressions
of
the
Law
he
may
by
a
second
covenant
accept
of
what
he
pleaseth
to
instate
men
in
this
benefit
,
which
is
to
him
evivalent
to
perfect
legall
righteousnesse
.
THat
righteousnesse
which
is
exactly
and
precisely
fitted
to
the
person
and
office
of
him
that
is
Mediator
betweene
God
and
man
or
Redeemer
of
the
world
cannot
be
imputed
to
any
other
for
his
righteousnesse
.
But
such
is
the
righteousnesse
of
Christ
:
robes
of
Christs
righteousnesse
according
to
the
truth
we
are
equally
just
because
with
the
same
righteousnesse
,
Rob
him
not
the
equality
we
are
for
truth
equally
just
,
because
with
the
same
righteousnesse
;
though
not
equally
and
in
the
same
manner
,
seeing
be
is
just
subjectively
,
we
imputatively
,
he
of
his
owne
,
we
of
his
bounty
,
openeth
our
sense
for
equality
.
Christs
righteousnesse
is
so
far
imputed
unto
us
,
that
we
are
by
vertue
therof
so
accounted
just
before
God
as
if
we
our selves
had
in
our selves
that
whereby
we
are
accounted
just
before
him
.
Christs
righteousnesse
is
imputed
to
every
one
according
to
their
particular
necessity
,
not
according
to
the
universall
value
thereof
.
It
is
to
be
weighed
that
Christs
righteousnesse
is
not
imputed
to
this
and
that
beleever
according
to
the
whole
latitude
of
its
efficacie
;
but
so
as
every
one
hath
need
of
it
.
presumption
or
blasphemy
p.
113.
that
Christ
with
his
members
are
a
body
onely
by
way
of
resemblance
.
THere
is
no
necessity
of
this
imputation
of
Christs
righteousnesse
,
he
that
is
compleatly
justified
by
having
his
sinnes
forgiven
,
is
justified
without
the
imputation
of
this
active
obedience
of
Jesus
Christ
.
this
proposition
is
generally
granted
But
a
beleever
is
sufficiently
justified
before
God
by
the
remission
of
sinnes
,
therefore
I
conclude
there
is
no
need
,
&c.
this
was
proved
that
remission
is
but
a
part
of
justification
,
not
the
whole
,
and
that
imputation
of
righteousnesse
must
be
added
.
l.
3.
c.
14.
Sect.
12.
hac
nos
instructi
,
&c.
Davenant
,
&c.
in
regeneration
and
remission
of
sinnes
Piscator
,
Pareus
vers.
6.
&
imputation
of
righteousnesse
not
imputation
of
sinne
Rom.
3.
24.
Calv.
fasci
.
controvers.
who
citeth
In
naming
bloud
onely
,
he
would
not
exclude
other
parts
of
redemption
,
but
rather
under
one
part
comprehend
the
whole
,
so
by
the
figure
Synecdoche
the
whole
expiation
is
meant
.
when
as
we
come
to
Christ
,
first
there
is
found
the
exact
righteousnesse
of
the
Law
,
which
also
by
imputation
is
made
ours
.
Bucanus
de
justif
.
ad
Q.
of
supply
by
adoption
that
the
active
obedience
of
Christ
will
not
profit
men
if
they
separate
it
from
the
passive
,
neither
will
the
passive
it selfe
be
found
it selfe
,
that
is
an
atonement
or
expiation
for
sinne
,
according
to
the
will
and
purpose
of
God
,
except
we
bring
in
the
active
to
it
,
&c.
that
the
formall
cause
is
double
,
THat
which
dissolves
and
takes
away
the
necessity
and
use
of
that
sweete
and
Evangelicall
grace
of
adoption
,
cannot
hold
a
streight
course
with
the
truth
of
the
Gospel
.
But
this
imputation
in
the
sense
contraverted
dissolves
and
takes
away
,
&c.
the
necessity
of
adoption
.
the
minor
is
evident
,
that
we
introduce
▪
this
imputation
of
Christs
righteousnesse
,
that
we
may
have
a
title
to
life
or
Heaven
,
according
to
the
tenor
of
the
covenant
,
By
remission
we
say
accrues
no
right
,
and
that
truly
,
therefore
we
compell
the
righteousnesse
of
Christ
to
take
this
honour
;
neither
is
another
use
conceivable
of
it
,
then
to
qualifie
men
to
Heaven
,
which
is
proper
to
adoption
,
this
is
to
frustrate
the
purpose
and
counsell
of
God
,
&c.
the
Spirit
is
life
because
of
righteousnesse
,
those
that
receive
abundance
of
grace
and
of
the
gift
of
righteousnesse
,
shall
raigne
in
life
,
By
the
righteousnesse
of
one
the
free
gift
came
upon
all
to
justification
of
life
,
Grace
raignes
through
righteousnesse
to
eternall
life
,
Doe
this
and
live
Rom.
3.
ult
ad
Rom.
He
doth
excellently
dispell
that
scruple
,
ibid.
Calv.
when
as
out
of
the
very
Doctrine
of
the
Law
he
establisheth
the
Doctrine
of
faith
—
the
place
is
taken
out
of
where
the
Lord
promiseth
eternall
life
to
those
that
shall
keepe
his
Law
—
and
so
compelled
by
their
owne
defect
,
should
learne
to
fly
to
Christ
.
he
that
is
freed
from
sinne
is
made
perfectly
and
compleatly
righteous
part
.
2.
p.
4.
He
that
is
free
from
death
and
no
waies
obnoxious
thereunto
,
cannot
but
be
conceived
to
have
a
right
to
life
,
there
being
no
middle
condition
betweene
life
and
death
you
say
the
Scriptures
seeme
to
give
it
to
that
.
was
an
heire
of
the
righteousnesse
,
which
is
by
faith
,
Heb.
that
the
promise
was
not
made
to
that
he
should
be
the
heire
of
the
world
,
or
to
his
seede
through
the
Law
,
but
through
the
righteousnesse
of
faith
,
whom
be
justified
be
glorified
Rom.
4.
14.
Gal.
3.
18.
&
21.
Gal.
his
life
of
faith
in
the
Sonne
of
God
,
loving
him
,
and
giving
himself
for
him
.
IT
dissolves
the
necessity
of
repentance
,
the
righteous
hath
no
need
of
repentance
.
sanctified
are
perfected
for
ever
Spirit
sanctifieth
and
justifieth
he
hath
everlasting
life
,
John
no
condemnation
everlasting
life
,
there
is
a
lawlesse
Law
,
&c.
a
man
hath
done
all
,
he
must
say
,
he
is
an
unprofitable
servant
,
doing
but
what
he
ought
,
p.
191.
He
hath
done
what
was
duty
to
doe
:
and
this
by
our
Saviours
rule
,
makes
but
an
unprofitable
servant
(
I
conceive
)
It
is
no
ground
to
demand
or
challenge
any
great
matters
at
his
Masters
band
,
except
it
be
by
covenant
or
promise
from
him
:
It
taketh
away
the
necesity
of
his
death
.
the
man
that
doth
it
shall
live
,
Why
should
not
men
be
capable
of
imputation
thereof
in
the
middest
of
their
sins
,
as
well
as
Christ
was
capable
of
imputation
of
their
sinnes
,
in
the
middest
of
his
righteousnesse
?
abomination
to
the
Lord
IMputation
,
&c.
leaves
no
place
for
remission
of
sinnes
,
though
it
be
as
some
of
that
way
thinke
to
distinguish
themselves
safe
.
that
Christ
hath
taught
us
to
pray
for
remission
after
this
imputation
,
unlesse
it
be
taught
infidels
onely
,
but
to
aske
forgivenesse
and
conceive
our selves
as
righteous
as
Christ
,
is
rather
to
make
God
,
then
worship
him
.
doe
and
live
doing
this
IF
it
were
Christs
it
would
have
no
compliance
with
that
errour
,
that
God
seeth
no
sinne
in
his
people
.
Whosoever
is
perfectly
righteous
,
in
him
God
can
see
no
sin
,
but
every
beleever
is
so
by
the
imputation
of
Christs
righteousnesse
:
therefore
.
We
say
also
that
God
hath
so
firme
a
knowledge
of
all
things
,
that
all
things
are
alwayes
open
to
his
eyes
,
and
present
in
his
sight
,
that
he
can
forget
nothing
;
for
what
is
often
said
in
the
holy
Scripture
,
that
God
forgetteth
our
sinnes
,
that
he
hath
covered
them
,
and
cast
them
into
the
bottome
of
the
Sea
;
These
and
such
like
sayings
are
not
to
be
understood
of
knowledge
simply
,
as
if
God
knew
them
no
more
,
but
of
a
judiciall
knowledge
to
punishment
,
that
he
will
not
bring
them
against
us
in
judgement
,
but
forgive
them
.
And
this
is
that
which
on
the
Blessed
are
they
l.
3.
c.
whose
sinnes
are
covered
;
if
God
hath
covered
them
,
he
would
not
perceive
them
,
if
he
would
not
perceive
them
,
he
would
not
consider
them
;
if
he
would
not
consider
them
,
he
would
not
punish
them
,
he
would
not
acknowledge
them
,
he
would
rather
pardon
them
;
for
what
is
it
for
God
to
see
sin
,
but
to
punish
sin
?
in
fieri
i.
That
it
is
true
that
many
that
hold
the
way
of
imputation
are
not
ashamed
,
nor
afraid
to
confound
the
two
Covenants
of
God
,
of
Workes
and
Grace
.
That
God
never
made
more
Covenants
then
one
;
that
the
Gospel
is
nothing
else
but
a
gracious
aide
or
reliefe
from
God
to
helpe
man
out
with
the
performance
of
the
Covenant
of
workes
:
so
that
that
life
and
salvation
which
is
said
to
come
by
Christ
,
shall
in
no
other
sense
be
said
to
come
by
him
,
but
onely
as
he
fulfilled
the
Law
of
works
for
man
;
and
such
is
that
of
their
inheriting
life
and
salvation
according
to
the
strict
and
rigid
tenour
of
the
Law
,
Wotton
,
Arminius
,
&c.
the
righteousnesse
of
Christ
imputed
,
and
the
Law
personally
wrought
by
a
mans
selfe
are
differing
conditions
the
substance
of
the
agreement
is
still
the
same
,
righteousnesse
of
the
Law
are
that
same
by
whomsoever
wrought
.
the
man
that
doth
THat
for
which
righteousnesse
is
imputed
to
those
that
beleeve
,
that
cannot
be
imputed
unto
them
for
righteousnesse
.
But
the
righteousnesse
of
Christ
is
that
for
which
righteousnesse
is
imputed
to
those
that
beleeve
:
therefore
it selfe
cannot
be
imputed
for
righteousnesse
.
The
Major
is
proved
,
because
it
is
impossible
that
the
thing
merited
should
be
the
same
thing
with
that
which
is
the
meritorious
cause
.
The
meritorious
cause
of
justification
cannot
be
imputed
for
righteousnesse
.
But
the
righteousnesse
of
Christ
is
the
meritorious
cause
of
justification
.
Indeed
in
justification
such
a
formall
De
justit
hab
.
c.
22.
p.
cause
is
to
be
put
,
which
also
may
be
a
meritorious
cause
:
for
unlesse
it
containe
in
it selfe
that
worthinesse
for
which
man
is
rightly
reputed
justified
,
it
will
never
be
the
formall
cause
by
which
a
man
is
justified
in
the
sight
of
God
.
that
it
is
impossible
that
the
meritorious
cause
should
be
the
same
thing
wi●h
what
is
merited
.
If
the
righteousnesse
of
Christ
be
imputed
to
a
beleever
for
righteousnesse
in
his
justification
,
then
the
meritorious
cause
of
his
justification
is
imputed
unto
him
for
righteousnesse
.
But
the
meritorious
cause
of
a
mans
justification
cannot
be
thus
imputed
unto
him
.
because
the
meritorious
cause
being
a
kinde
of
efficient
,
as
the
righteousnesse
of
Christ
is
,
cannot
be
either
the
matter
or
forme
of
justification
.
ad
q.
6.
p.
satisfaction
is
the
materiall
cause
of
our
righteousnesse
.
We
are
justified
by
the
merit
of
Christ
,
partly
as
the
materiall
cause
of
justification
in
so
much
as
we
please
God
by
the
obedience
of
Christ
applied
unto
us
,
and
as
clothed
with
it
as
with
a
garment
are
accounted
righteous
;
partly
as
by
an
impulsive
cause
outwardly
moving
and
meritorious
,
as
for
that
he
absolveth
us
.
Christ
hath
divers
considerations
to
our
justification
,
1.
as
the
subject
in
which
our
righteousnesse
is
,
2.
as
an
adjuvant
cause
,
because
he
obtaineth
it
,
3.
as
the
principall
efficient
,
because
together
with
the
Father
he
justifieth
and
giveth
faith
by
which
we
beleeve
—
Christs
satisfaction
is
the
materiall
cause
of
our
righteousnesse
.
Castig
.
de
justif
remission
of
sinnes
is
made
by
perfect
Castig
de
justis
p.
righteousnesse
imputed
that
the
righteousnesse
of
Christ
it selfe
cannot
be
imputed
unto
us
,
Castig
.
l.
2.
c
7.
p.
the
Antecedent
is
false
and
blasphemous
against
the
Scripture
;
for
it
denieth
that
possible
to
be
done
which
the
Scripture
affirmeth
necessarily
to
be
done
.
If
the
meritorious
cause
of
our
justification
be
imputed
unto
us
,
or
may
be
conceived
imputable
,
then
the
effects
themselves
of
this
cause
may
be
imputed
to
us
also
,
and
so
we
may
be
said
to
have
merited
our
owne
justification
and
salvation
,
and
whereby
the
whole
world
is
justified
.
Thus
we
are
in
the
middest
of
instead
of
Hierusalem
in
the
middest
of
If
the
active
obedience
of
Christ
be
in
the
letter
and
formality
of
it
imputed
unto
me
to
my
justification
,
then
am
I
reputed
before
God
to
have
wrought
that
righteousnesse
in
Christ
.
But
I
am
not
reputed
by
God
to
have
wrought
this
righteousnesse
in
Christ
:
therefore
.
He
for
them
fulfilled
the
Law
in
his
life
,
so
that
in
him
and
by
him
every
true
Christian
man
may
be
called
a
fulfiller
of
the
Law
;
for
as
much
as
that
which
their
infirmity
lacked
,
Christs
justice
hath
supplied
.
then
is
Christ
in
his
sufferings
reputed
to
have
sinned
in
me
,
an
assertion
uncouth
and
un-Christian
.
if
the
active
be
,
then
the
passive
is
imputed
also
;
for
there
can
be
no
sufficient
reason
given
why
the
one
should
be
taken
and
the
other
left
.
But
the
death
and
sufferings
of
Christ
are
not
in
the
formality
and
letter
of
them
imputed
.
If
the
death
and
sufferings
of
Christ
are
imputed
to
me
,
then
may
I
be
accounted
to
have
died
in
Christ
,
but
that
can
at
no
hand
be
in
letter
and
formality
.
as
he
for
me
fulfilled
the
Law
in
his
life
;
so
,
he
for
me
paid
the
ransome
in
his
death
,
As
many
of
us
as
are
baptized
in
Christ
,
are
baptized
into
his
death
,
and
are
with
him
,
as
buried
,
and
raised
,
dead
;
he
that
is
dead
,
is
freed
from
sinne
,
fellowship
with
his
sufferings
we
are
freely
accepted
in
the
beloved
,
our
iniquities
were
laid
on
him
,
by
his
stripes
we
were
healed
,
letter
and
formality
Supposed
imputation
Bellar.
putative
righteousnesse
But
then
we
are
justified
in
part
by
the
ceremoniall
law
,
he
was
circumcised
and
kept
the
passeover
.
But
,
&c.
THey
must
passe
for
Demonstrations
,
call
them
what
you
will
,
and
that
reason
and
Logicke
are
friends
to
your
conclusion
,
and
not
Rhetoricke
Then
are
our
sinnes
imputed
to
Christ
in
the
same
manner
,
in
his
death
,
&c.
But
our
sinnes
are
not
imputed
in
that
manner
.
For
then
God
looketh
on
him
and
reputeth
him
as
one
that
had
truly
and
really
provoked
him
,
and
sinned
him
.
But
God
lookes
not
on
him
so
,
&c.
For
then
he
should
looke
on
him
as
one
truly
deserving
death
.
But
that
God
doth
not
.
Because
Christ
offered
himselfe
without
spot
unto
God
.
He
had
no
spot
of
his
owne
,
yet
was
a
sinner
,
and
deserved
,
he
was
made
sinne
,
our
iniquities
were
his
:
If
the
righteousnesse
of
Christ
,
&c.
then
doth
God
looke
upon
on
us
as
worthy
of
that
justification
.
But
that
is
an
uncleane
saying
.
ought
,
and
are
but
unprofitable
servants
when
we
have
done
all
.
our
worthinesse
by
the
merits
of
Christ
imputed
,
opposed
to
〈◊〉
grace
,
God
justifieth
the
ungodly
Is
.
1.
16.
&c.
If
men
become
formally
just
by
Gods
imputation
of
Christs
righteousnesse
unto
them
,
then
doe
men
doe
men
become
formally
sinfull
by
the
like
act
of
God
imputing
sinne
.
But
men
are
not
made
,
&c.
for
then
the
act
of
God
should
be
as
the
life
and
soule
of
that
sinne
in
men
.
Therefore
.
If
righteonsnesse
consisteth
partly
in
the
imputation
of
Christs
righteousnesse
,
partly
in
remission
of
sinnes
,
then
must
there
be
a
double
formall
cause
of
justification
,
and
that
made
up
by
two
severall
natures
,
really
differing
one
from
another
.
Calvine
,
Chamieere
is
Pareus
on
Vrsin
p.
remission
may
be
called
imputed
righteousnesse
,
partly
because
it
is
no
absolute
legall
or
text
righteousnesse
,
but
a
righteousnesse
by
interpretation
and
construction
of
favour
,
and
partly
because
such
righteousnesse
as
it
is
,
it
is
notwithstanding
given
in
the
strength
and
mediation
of
the
righteousnesse
of
another
,
which
is
Christ
.
because
it
is
not
absolute
legall
righteousnesse
,
in
the
kind
conformity
with
God
,
and
the
divine
Law
,
righteousnesse
is
the
conformity
of
the
reasonable
creature
with
Lawes
appertaining
to
them
:
to
conclude
righteousnesse
is
conformity
with
the
Law
,
and
conformity
with
the
Law
is
the
same
:
this
must
be
held
because
we
must
be
justified
by
the
fulfilling
of
the
Law
.
it
is
not
text
righteousnesse
it
is
given
by
the
mediation
and
strength
of
the
righteousnesse
of
another
Christ
.
If
such
imputation
be
necessary
to
justification
,
it
is
either
in
respect
of
the
justice
of
God
,
because
he
could
not
be
otherwise
just
in
pronouncing
us
just
,
or
in
respect
of
mercy
,
or
for
salving
and
advancing
some
other
attribute
.
But
there
is
no
necessity
in
respect
of
these
.
that
it
is
necessary
in
respect
of
Gods
justice
.
There
is
nothing
thereabout
necessary
by
way
of
satisfaction
of
justice
,
since
Christs
one
offering
on
the
Grosse
,
&c.
justifie
a
wicked
man
abomination
to
the
Lord
Gods
judgement
is
according
to
truth
,
God
will
not
hold
a
guilty
person
innocent
.
God
may
as
truly
pronounce
that
man
righteous
that
wants
a
literall
or
legall
righteousnesse
upon
him
,
especially
supposing
another
righteousnesse
,
holding
any
analogy
or
proportion
thereunto
,
as
he
may
account
any
mans
uncircumcision
circumcision
,
or
call
the
gentile
circumcision
,
or
in
these
Christ
spake
truly
So
may
God
,
a
man
not
legally
just
,
having
qualification
which
holdeth
proportion
with
such
righteousnesse
in
any
point
,
&c.
remission
is
a
true
and
compleate
righteousnesse
in
the
kinde
,
though
it
be
not
a
through
conformity
with
the
Law
.
nonne
te
vides
pugnantia
loqui
we
are
compleate
in
him
,
Gods
judgement
is
according
to
truth
,
That
which
having
beene
done
in
our
owne
persons
,
could
not
have
beene
our
justification
nor
any
part
of
the
righteousnesse
by
which
we
could
have
beene
justified
,
cannot
be
made
our
justification
,
or
any
part
of
it
by
imputation
from
another
.
But
the
righteousnesse
of
the
Law
pretended
to
be
imputed
from
Christ
in
justification
,
had
it
beene
wrought
by
our selves
in
our
owne
persons
,
could
not
have
beene
our
justification
or
any
part
of
that
righteousnesse
,
nor
any
part
of
our
righteousnesse
by
which
we
were
to
be
justified
;
therefore
the
righteousnesse
of
Christ
cannot
be
made
our
justification
,
nor
any
part
of
it
by
imputation
.
By
his
obedience
we
are
constituted
righteous
,
That
which
men
are
not
bound
by
any
Law
of
God
to
doe
in
their
owne
persons
for
their
justification
,
cannot
be
imputed
from
another
to
any
such
end
.
But
men
are
not
bound
to
observe
the
morall
Law
to
justification
,
therefore
the
observation
of
it
by
another
cannot
be
imputed
to
that
end
.
Doe
this
the
morall
Law
must
be
perfectly
performed
if
it
justifie
,
as
you
,
an
eternall
Law
,
and
of
eternall
obligation
.
life
,
keeping
the
Commandements
Because
faith
properly
is
not
imputed
to
righteousnesse
,
but
the
object
of
faith
,
or
the
merit
of
Christ
apprehended
by
faith
:
this
also
is
conformity
of
the
Law
,
for
faith
maketh
not
the
Law
of
none
effect
,
but
establisheth
it
.
If
God
requires
onely
faith
of
men
to
their
justification
,
then
he
imputeth
this
faith
unto
them
thereunto
,
but
God
requires
only
faith
.
Armin.
Socin
obedience
of
Christ
,
by
which
we
are
constituted
righteous
,
is
the
will
of
God
That
which
was
imputed
to
for
righteousnesse
in
his
justification
,
is
imputed
to
other
beleevers
also
.
But
the
faith
of
was
,
&c.
And
you
referre
for
proofe
to
the
second
chapter
,
where
it
is
sealed
by
the
choycest
learning
of
ancient
and
moderne
,
where
also
he
may
see
the
ashes
,
of
the
contrary
interpretation
,
consumed
and
burnt
up
with
the
fire
of
the
triall
,
&c.
Socin
.
Armin.
&c.
vers.
6.
&
Faith
is
imputed
to
righteousnesse
Abraham
,
&c.
Gen.
Zanch.
in
Phil
not
for
the
dignity
of
the
vertue
,
but
because
it
apprehendeth
the
merit
of
Christ
in
the
promise
of
the
Gospel
;
for
neither
are
we
justified
by
the
act
of
our
faith
,
but
by
that
thing
onely
which
by
saith
is
apprehended
,
which
is
Christ
with
his
obedience
,
wee
are
accounted
just
:
and
thus
I
understand
that
,
beleeved
,
&c.
What
was
reputed
?
not
the
action
,
but
that
which
he
beleeved
,
or
as
others
speake
,
faith
it selfe
,
not
in
respect
of
it selfe
apprehending
,
but
of
the
object
apprehended
.
IF
the
righteousnesse
of
the
Law
be
not
imputable
or
derivable
(
in
the
letter
and
formality
of
it
from
one
mans
person
to
another
)
then
cannot
the
righteousnesse
of
Christ
be
imputed
to
any
man
in
justification
after
any
such
manner
.
But
the
righteousnesse
of
the
Law
is
not
imputable
from
ou●
mans
person
to
anothers
.
Therefore
the
righteousnesse
of
Christ
is
not
imputable
(
much
lesse
imputed
)
to
any
man
in
his
justification
:
this
is
mentioned
with
proofes
,
the
reason
is
,
the
man
that
doth
shall
live
and
no
other
.
By
the
obedience
of
one
,
many
shall
be
made
righteous
:
If
the
transgression
of
the
Law
be
imputable
from
one
to
another
,
then
may
the
righteousnesse
of
the
Law
.
But
the
transgression
of
the
Law
is
imputable
from
one
mans
person
to
anothers
,
●●
In
the
tenour
of
the
Law
there
is
no
such
emphaticall
restraint
of
the
guilt
or
punishment
due
to
the
transgression
of
it
to
the
person
,
as
there
is
of
the
reward
promised
to
the
observer
,
as
The
man
that
doth
this
shall
live
:
it
is
no
where
found
on
the
other
hand
,
the
very
man
that
transgressseth
them
shall
die
for
his
transgression
.
Allam
,
In
the
day
thou
shalt
eate
thereof
thou
shalt
die
the
death
?
The
s●●le
that
sinneth
it
shall
die
?
that
sinne
demerit
it
is
greater
of
punishment
then
obedience
in
deserving
a
reward
.
having
done
all
are
unprofitable
servants
.
The
Scripture
no
where
affirmes
either
the
imputation
of
sinne
,
or
of
the
righteousnesse
of
Christ
to
those
that
beleeve
;
where
ever
it
is
used
,
it
is
onely
applied
to
something
of
the
same
persons
to
whom
the
imputation
is
made
,
and
never
to
or
of
any
thing
of
anothers
.
Armin.
Socin
.
&c.
Rom.
4.
vers.
6.
&
sinned
in
him
sinne
went
over
all
by
one
mans
disobedience
but
sinne
,
death
passed
over
all
,
being
all
have
sinned
,
and
by
one
mans
offence
many
are
made
sinners
,
To
impute
sinne
,
is
onely
to
charge
guilt
of
sinne
on
a
man
,
with
a
purpose
to
punish
him
for
it
,
as
not
sinne
it selfe
That
imputation
of
the
righteousnesse
of
Christ
to
beleevers
,
or
the
sinne
of
to
his
posterity
,
are
expressions
at
least
unknowne
to
the
holy
Ghost
in
Scripture
.
you
grant
there
are
expressions
in
Scripture
concerning
both
the
communication
of
sinne
with
his
posterity
,
and
the
righteousnesse
of
Christ
with
beleevers
,
that
will
fairely
enough
beare
the
terme
of
imputation
,
if
it
be
rightly
understood
.
Rom.
5.
19.
concerning
sinne
,
many
are
said
to
be
sinners
,
and
righteousnesse
of
Christ
,
many
are
made
righteous
▪
and
upon
that
if
the
meaning
of
imputation
of
sinne
to
condemnation
be
that
the
demerit
or
guilt
of
sinne
is
charged
on
the
whole
posterity
,
a
maine
part
of
which
punishment
of
redounded
and
ranne
over
as
it
were
from
his
person
to
his
whole
posterity
,
a
maine
part
of
which
punishment
is
that
originall
defilement
wherein
they
are
all
conceived
and
borne
,
and
thereby
are
made
truly
and
formally
sinners
before
God
.
Let
it
passe
.
But
if
the
meaning
be
that
sinfull
act
wherein
tronsgressed
in
the
letter
and
formality
of
it
;
and
as
it
was
owne
personall
sinne
is
so
imputed
that
his
posterity
is
made
formally
sinners
before
any
of
the
part
of
the
punishment
come
upon
them
,
this
imputation
you
are
sure
the
Scripture
will
not
justifie
.
the
weight
of
the
demerit
,
or
sinfulnesse
of
it
demonstrateth
the
equity
of
Gods
proceedings
in
binding
over
posterity
,
as
his
person
to
the
same
punishment
.
The
narrownesse
and
scantnesse
of
person
▪
to
beare
all
that
wrath
himselfe
.
The
peculiar
and
neere
relation
of
the
posterity
of
his
person
,
they
mere
in
his
person
,
and
somewhat
of
his
,
when
the
sin
was
committed
.
was
all
us
,
we
all
were
that
one
The
whole
generation
of
mankinde
is
but
or
but
person
interpreted
All
these
as
grounds
of
Gods
equity
and
just
dealing
in
punishing
and
his
poslerity
,
you
largely
lay
downe
,
and
then
by
Scripture
.
Imputation
therefore
if
there
be
any
,
is
of
every
mans
owne
sinne
in
we
being
in
his
loynes
as
Give
light
to
the
Question
,
and
serve
as
foundations
and
grounds
to
give
answere
upon
,
to
Objections
made
against
your
discourse
.
He
for
whose
sinnes
a
plenary
satisfaction
hath
bin
made
(
either
by
himselfe
or
another
for
him
)
and
hath
been
accepted
by
him
,
against
whom
▪
&c.
is
as
just
and
righteous
as
he
that
rever
sinned
,
but
had
done
all
things
meet
for
him
.
in
the
beloved
in
him
God's
well
pleased
;
when
as
we
are
found
in
his
righteousnesse
,
as
Iacob
in
Esau's
apparell
:
in
Christ
,
not
having
our
own
righteousnes
,
but
that
which
is
by
faith
,
holy
,
unblameable
unreprovable
in
Gods
sight
;
white
as
snow
,
and
whiter
then
the
snow
,
compleat
,
perfect
,
perfected
for
ever
Thus
is
evident
because
ther
's
as
much
righteousnesse
in
repayring
wrongs
,
as
in
abstaining
from
wrongs
.
He
that
trespasseth
by
cattel
;
and
fully
satisfyeth
for
that
spoyle
is
done
to
his
contentment
,
is
as
good
a
neighbour
,
and
deales
as
justly
and
honestly
with
him
as
he
that
never
trespassed
.
The
esserce
of
Iustice
,
as
in
the
definition
of
Iustice
is
to
give
every
one
that
which
is
due
to
him
:
ther
's
no
more
due
to
one
injured
,
then
that
which
is
his
own
;
that
is
fully
valuable
to
the
injury
we
have
done
unto
him
.
nova
vita
est
optima
paenitentia
Ther
's
no
middle
condition
between
a
perfect
freedome
from
finne
,
and
compleat
righteousnesse
.
He
that
is
discharged
from
sinne
,
is
compleatly
righteous
.
thus
done
and
suffered
joyntly
;
in
with
the
righteousnesse
of
Christ
consisteth
,
by
which
a
man
is
justified
said
to
be
imputed
Because
nothing
can
any
way
diminish
perfection
of
righteousnesse
,
but
sinne
,
as
degrees
of
darknesse
,
perfection
of
light
;
as
the
aire
free
from
darknesse
must
needs
be
perfectly
light
:
So
he
that
is
perfectly
freed
from
all
finne
,
must
needs
be
perfectly
righteous
.
One
contrary
by
overcoming
doth
corrupt
the
other
the
highest
degree
of
one
contrary
which
leaveth
nothing
of
the
other
.
By
the
obedience
of
one
many
are
made
righteous
.
Adam
while
he
stood
was
compleatly
just
,
as
just
as
if
he
had
continued
,
to
this
day
;
as
Christ
from
the
wombe
:
therfore
by
r●mission
to
grant
a
man
in
Adams
,
before
his
fall
,
which
is
granted
,
is
to
grant
the
point
in
controversie
.
doing
this
seeing
he
is
accursed
that
abideth
not
in
all
.
what
good
thing
shall
I
doe
to
inherit
eternall
life
▪
Gat.
p.
quum
perfecta
justitia
imbutus
in
statu
quo
Adamus
Perfect
remission
of
sinnes
includes
the
imputation
or
acknowledgement
of
the
observation
of
the
whole
Law
,
even
as
the
imputation
of
the
Law
fullfilled
necessarily
includes
▪
non
imputation
of
sinne
,
or
forgivenesse
.
He
that
is
looked
upon
as
never
offending
,
must
needs
be
looked
upon
as
one
that
hath
kept
the
whole
Law
,
which
is
to
have
a
perfect
righteousnesse
,
or
which
is
the
same
,
a
perfect
fulfilling
of
the
Law
imputed
to
him
:
So
that
besides
pardon
,
ther
's
no
needer
place
for
imputation
of
Christs
righteousnesse
.
us
to
compare
Rom.
by
the
obedience
of
one
we
are
constituted
righteous
.
of
a
Physitian
by
one
act
recovering
from
sicknes
,
restoring
his
patient
to
health
,
That
act
by
which
the
sunne
dispells
darknesse
,
may
be
called
the
act
by
which
he
fills
the
aire
with
light
.
Forgivenesse
of
sinnes
,
and
imputation
of
righteousnesse
,
being
but
two
different
names
,
expressions
,
or
considerations
of
one
and
the
same
thing
,
and
so
one
and
the
same
act
of
God
,
is
sometimes
called
forgivenesse
of
sinnes
,
and
some
times
an
imputing
of
righteousnesse
;
and
the
forgivenesse
of
sinnes
is
somtimes
called
an
imputing
of
righteousnesse
,
to
shew
and
signifie
that
a
man
needs
nothing
to
a
compleat
righteousnesse
or
justification
:
but
the
forgivenesse
of
his
sinne
:
and
againe
,
the
imputing
of
righteousnesse
is
somtimes
called
forgivenesse
,
to
shew
that
God
hath
no
other
righteousnes
to
conserre
upon
a
sinner
:
but
that
which
standeth
in
pardon
,
those
two
termes
doe
but
aide
and
assist
each
other
.
it
are
we
constituted
righteous
How
can
God
impute
a
righteousnesse
that
never
was
or
had
being
,
nor
righteousnes
,
or
not
of
the
kind
of
that
we
speake
of
,
there
being
no
other
perfect
righteousnesse
,
but
that
of
Christ
?
and
Answere
.
1.
Ther
's
as
expresse
and
compleat
arighteousnesse
to
the
Law
,
as
ever
Christ
performed
:
2.
arighteousnes
more
proper
and
appropriable
to
all
sorts
of
men
,
then
Christs
personall
righteousnes
,
which
Christ
himselfe
performed
;
and
what
if
it
be
said
,
that
in
remission
through
Christ
,
from
and
out
of
the
Law
,
God
imputeth
to
every
beleever
such
a
righteousnes
,
as
is
proper
to
him
.
say
its
more
agreeable
to
Scripture
and
reason
,
then
to
held
an
imputation
of
such
righteousnesse
,
a
sisteme
and
frame
of
such
actions
,
which
were
a
righteousnesse
indeed
to
him
that
wrote
them
,
the
Law
requiring
them
of
him
:
but
cannot
be
to
another
,
the
Law
requiring
the
same
acts
of
none
besides
;
for
none
are
rightcous
for
doing
what
the
Law
requireth
simply
,
but
for
doing
what
it
requi●eth
of
him
in
reference
to
his
personall
condition
,
calling
relations
,
That
to
say
God
cannot
impute
a
righteousnesse
which
never
had
a
being
,
which
was
never
really
performed
by
any
man
,
is
to
deny
that
God
hath
power
to
forgive
sinnes
,
because
it
's
an
imputation
of
righteousnesse
,
such
as
the
Scripture
teacheth
,
is
without
workes
,
i.
a
righteousnesse
not
consisting
of
any
works
performed
to
the
Law
by
any
man
;
and
what
is
this
but
such
a
righ●eousnesse
as
never
had
a
being
?
He
that
is
fully
acquitted
and
discharged
from
sinnes
,
needeth
no
other
righteousnesse
to
give
him
a
right
or
title
to
life
:
2.
The
reason
therof
is
,
death
is
the
wages
of
sinne
,
and
sinne
only
.
Now
he
that
is
free
from
death
,
hath
a
right
to
life
,
because
ther
's
no
middle
.
doe
this
and
live
:
for
which
Christ
was
the
end
of
the
Law
for
righteousnes
to
believers
,
Adam
whilest
innocent
had
right
to
life
,
and
injoyed
it
,
else
could
he
not
be
threatned
with
death
,
though
he
had
not
done
the
Law
to
have
right
to
have
right
to
life
.
If
he
had
not
right
by
freedome
from
sinne
,
what
quantity
of
obedience
,
and
how
long
must
he
have
obeyed
to
have
right
to
life
?
being
compleat
in
Christ
,
I
have
everlasting
righteousnesse
,
The
Scriptures
of
the
new
Testament
,
seeme
to
place
the
immediate
right
,
believers
have
of
heaven
and
glory
,
rather
in
adoption
purchased
,
then
in
any
righteousnesse
.
it
is
not
by
any
righteousnesse
,
doe
this
The
spirit
is
life
Paul
,
because
of
righteousnesse
qu●dam
videntur
quae
non
sunt
the
reason
may
be
happily
,
this
life
,
which
comes
by
Christ
through
Faith
,
are
of
an
higher
nature
then
that
promised
as
wages
for
worke
,
or
obedience
to
the
Law
,
requiring
a
fuller
and
richer
title
,
to
interest
the
creature
then
that
.
Worke
performed
intituleth
sufficiently
to
hire
and
wages
:
but
the
gift
of
an
inheritance
requireth
grace
and
speciall
favour
as
adoption
,
to
make
a
man
regularly
and
according
to
the
course
of
humane
transaction
capable
therof
.
doe
this
what
shall
I
doe
to
inherit
eternall
life
?
when
we
have
done
all
we
are
unprofitable
servants
,
and
doe
but
what
we
ought
.
by
his
poverty
we
are
made
rich
,
by
his
obedience
we
are
constituted
righteous
the
spirit
is
life
because
of
righteousnesse
.
heires
of
the
righteousnesse
of
faith
,
that
pretious
faith
is
obtained
through
the
righteousnesse
of
God
,
and
our
Saviour
Iesus
Christ
the
cause
of
the
cause
,
is
the
cause
of
the
effect
,
That
satisfaction
which
Christ
made
to
the
justice
of
God
,
and
therby
procured
remission
of
sinnes
(
or
perfect
righteousnesse
;
and
reconciliation
with
God
for
those
that
beleeve
,
consists
only
in
that
obedience
of
his
,
which
be
performed
to
that
peculiar
and
speciall
Law
of
mediation
,
which
God
imposed
upon
him
,
which
we
commonly
,
though
perhaps
not
so
properly
call
his
passive
obedience
,
and
not
at
all
in
that
subjection
which
he
exhibited
to
that
common
law
of
nature
,
which
we
call
Morall
.
sat
is
because
nothing
can
be
satisfactory
for
sinne
to
divine
justice
,
but
what
's
penall
;
without
blood-shedding
ther
's
no
remission
nor
satisfaction
.
The
obedience
or
subjection
of
Christ
to
the
Morall
Law
was
no
wayes
penall
to
him
,
1.
it
could
not
be
in
respect
of
his
Godhead
,
it
not
being
passive
,
2.
not
to
his
humane
nature
,
because
it
was
required
of
him
in
innocenty
,
imposedon
before
his
fall
,
and
ever
lyeth
on
man
,
and
Angels
,
and
Iesus
Christ
now
glorifyed
;
love
the
fullfilling
of
the
Law
never
falleth
away
.
To
make
obedience
to
the
Morall
Law
penall
,
is
to
affirme
man
was
punished
by
order
from
God
,
before
his
fall
,
and
that
the
glorified
Saints
,
Angels
,
and
Christ
,
are
now
punished
in
heaven
.
the
children
being
partakers
of
flesh
and
blood
,
those
that
were
given
to
him
from
eternity
to
give
life
unto
,
sedet
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
totius
Legis
Mosaicae
impletio
deprehenditur
,
charitate
—
precepta
moralia
implevit
p.
399.
amplius
quam
nudam
satisfactionem
reperiemus
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
filii
Dei
tanta
cum
alacritate
persoluto
Scriptures
ascribe
not
this
satisfaction
we
speak
of
nor
any
part
or
degree
of
it
to
the
holinesse
,
innocencie
,
or
active
obedience
of
Christ
:
but
still
to
his
passive
.
subjection
to
the
Law
to
his
obedience
If
Christ
had
fullfilled
and
kept
the
Law
for
us
,
in
our
stead
,
till
the
u●most
period
of
his
life
,
there
had
been
no
oceasion
or
necessity
of
dying
for
us
;
there
is
no
light
clearer
thou
this
.
If
we
stand
before
God
by
vertue
of
the
perfect
obedience
of
Christs
life
imputed
unto
us
as
righteousnes
,
perfectly
righteous
;
we
are
no
more
obnoxians
to
the
curse
of
the
Law
,
and
so
have
no
need
of
satisfaction
to
divine
justice
,
nor
of
any
remission
of
sinnes
in
his
blood
,
there
needs
no
more
to
a
perfect
justification
,
then
a
perfect
righteousnesse
,
and
a
perfect
fullfilling
of
the
Law
.
This
the
Apostle
cleerly
layeth
downe
,
I
frighteousnesse
be
by
the
Law
whether
performed
by
our selves
,
or
another
for
us
,
(
for
ther
's
the
same
reason
in
justification
)
then
Christ
dyed
in
vaine
.
Paul
would
be
found
,
not
having
his
owne
Gataker
Lucius
The
union
and
communion
which
true
believers
have
with
Christ
doth
no
wise
require
or
suppose
such
imputation
of
his
righteousnesse
to
them
as
is
conceived
.
That
union
and
communion
which
the
Wise
hath
with
the
Husband
,
doth
not
require
that
whatsoever
he
husband
doth
should
be
imputed
to
the
wise
;
or
that
the
wife
should
be
reputed
to
have
whatsoever
the
husband
hath
;
she
is
not
reputed
wise
,
because
the
husband
is
wise
,
nor
honesty
,
which
he
may
have
,
and
she
be
loose
and
false
.
is
made
unto
believers
of
God
,
wisdome
,
righteousnesse
,
sanctification
,
and
redemption
and
by
his
obedience
we
are
constituted
righteous
:
Iunius
p.
Whether
Christs
soule
and
body
must
needs
be
imputed
to
them
,
because
believing
they
have
union
with
them
,
wisdome
,
power
and
glory
also
:
so
that
they
are
esteemed
of
God
as
wise
,
as
powerfull
as
glorious
as
himself
.
imputation
of
righteousnesse
we
are
constituted
righteous
Our
union
is
made
good
by
these
particulars
.
1.
That
by
it
we
are
members
of
that
body
whereof
he
is
head
.
2.
That
we
are
partakers
of
the
same
spirit
;
have
fellowship
in
the
same
fruits
of
the
spirit
with
him
.
4.
That
we
have
part
in
Redemptionpurchased
.
5.
Speciall
interest
in
his
wisdom
,
power
,
&
other
perfections
of
his
person
.
6.
Compleat
title
to
that
immortall
inheritance
,
reserved
in
the
heavens
.
7.
Communionwith
God
himself
&
communion
one
with
another
.
Whence
to
deny
the
imputation
of
Christs
righteousnes
,
is
no
more
to
deny
or
obscure
their
union
,
then
to
deny
the
miracles
Christ
wrought
,
are
imputed
to
us
,
or
that
to
deny
a
man
seeth
with
his
hands
,
or
heareth
with
his
heeles
,
is
a
denying
the
members
of
the
same
body
to
have
union
with
the
head
.
am
constituted
righteous
by
his
obedience
.
that
by
union
I
am
a
member
of
the
body
,
whereof
Christ
is
the
head
.
it
I
am
constituted
righteous
we
are
partakers
of
the
same
spirit
.
spirit
of
my
God
in
the
name
of
Christ
Part
in
redemption
by
union
I
have
speciall
interest
in
his
wisdome
and
power
other
perfections
have
compleat
title
to
that
immortall
inheritance
reserved
in
the
heavens
have
communion
with
God
himself
,
and
his
Love
,
wholly
faire
,
white
as
snow
,
The
sinne
of
is
no
where
in
Scripture
said
to
be
imputed
to
Adams
posterity
;
neither
can
any
other
imputation
berof
,
be
proved
either
by
Scripture
or
reason
,
then
th●
which
stands
either
in
a
communion
of
all
his
posterity
with
him
therin
(
except
Christ
)
in
a
propitiation
of
his
nature
defiled
therwith
,
or
lastly
,
in
the
punishment
,
that
is
come
upon
the
world
by
it
,
In
that
manner
which
that
which
is
passing
can
be
imputed
,
by
imputation
,
for
it
is
imputed
unto
all
:
for
it
is
imputed
to
all
who
are
borne
of
because
we
all
being
then
in
the
loynes
of
when
we
sinned
in
him
,
and
by
him
we
sinned
.
Yea
and
further
he
rightly
disputeth
saith
that
Bishop
,
that
if
sinne
were
not
ours
by
imputation
,
neither
the
guilt
of
u
,
nor
the
corruption
following
upon
it
had
belonged
to
us
,
Though
justification
and
salvation
came
into
the
world
by
Christ
,
the
second
as
condemnation
and
death
by
the
first
,
yet
there
are
many
different
considerations
and
circumstances
between
their
commings
in
.
as
by
the
disobedience
of
one
many
are
made
sinners
,
so
by
the
obedience
of
one
many
are
made
righteous
,
out
of
the
15.
&
16.
of
the
8.
of
the
Romans
,
the
children
given
unto
him
his
body
,
bone
of
his
bone
,
and
flesh
of
his
flesh
,
sake
of
Christ
the
wages
of
sinne
is
death
;
and
cursed
is
every
one
that
abideth
not
in
all
the
Commandements
of
God
:
he
that
doth
these
things
is
worthy
of
death
,
through
the
offence
of
one
offensivenesse
of
that
sinne
,
and
heights
of
its
merit
were
not
intended
:
to
denote
that
it
was
a
sinfull
stumbling
,
or
miscarriage
,
not
out
of
envie
,
malice
,
sinister
end
,
maine
aggravations
,
and
raysings
of
the
height
of
it
:
but
out
of
inconsideratenesse
,
incogitancie
,
a
root
of
the
least
bitternesse
,
or
provocation
from
whence
it
is
lightly
possible
to
spring
.
Rom.
10.
the
free
gift
is
of
many
offences
to
justification
:
Cor.
5.
19.
God
was
in
Christ
,
not
imputing
That
which
he
first
called
offence
here
,
he
calleth
disobedience
,
Samuel
1.
21
23.
Paraeus
in
so
he
amplifyeth
the
greatnesse
of
that
sin
,
intimating
it
so
great
,
that
it
was
no
wonder
that
it
involved
all
in
its
guilt
,
polluted
then
with
filth
:
for
there
is
scarcely
a
more
grievous
sin
,
as
the
sin
of
witch
craft
,
so
is
rebellion
,
as
Idolatry
,
●aith
Samuel
,
That
which
makes
a
true
lively
faith
instrument
all
in
Iustification
,
is
nothing
that
is
essential
or
naturall
unto
it
;
Whether
discent
pr●perly
or
act
.
But
somwhat
that
is
extrinsecall
and
purely
adventitious
.
The
force
and
●fficacy
of
that
will
,
good
pleasure
,
ordination
,
covenant
,
and
appointment
of
God
in
that
behalfe
.
Therfore
it
s
unquestionably
evident
,
that
Faith
doth
not
justifie
as
it
relates
to
Christ
:
or
as
it
apprehends
him
,
Or
Redemption
by
him
,
receiving
flying
for
refuge
When
causes
have
a
naturall
power
to
produce
their
effects
its
improper
if
not
ridiculous
.
To
ascribe
such
effects
to
the
will
and
pleasure
of
God
.
savour
or
weight
of
truth
holy
Ghost
leading
into
all
truth
:
might
be
added
,
where
God
to
those
that
received
Christ
,
that
is
believed
in
him
,
gave
the
power
&
prerogative
to
be
his
Sons
:
and
by
vertue
of
that
decree
really
made
them
such
on
believing
.
Which
shews
believing
in
Christ
as
such
doth
,
not
make
a
son
of
God
,
but
receives
this
power
by
speciall
gift
.
Faith
putteth
on
Christ
Christs
and
Abrahams
seed
,
we
are
all
the
sonnes
of
God
by
Faith
in
Iesus
Christ
.
Neither
is
that
Plea
so
frequently
insisted
on
▪
that
Faith
justifieth
in
relation
to
the
object
,
or
as
it
receiveth
and
apprehendeth
Christ
righteousnesse
of
any
value
if
duly
considered
;
the
strength
of
it
is
usually
bound
up
in
that
similitude
,
as
the
haud
is
said
to
inrich
a
man
because
it
receives
the
money
or
treasure
wherby
it
is
inriched
,
so
faith
because
it
receives
Christ
who
is
our
righteousnesse
;
and
by
whom
we
are
justified
.
I
answer
it
s
not
the
taking
of
the
Silver
or
Gold
that
inrich●th
,
a
man
may
not
be
the
richer
,
but
the
poorer
receiving
gold
not
by
law
,
as
a
theefe
breaking
into
an
house
taking
it
away
,
or
purses
it
maketh
rich
by
a
Law
;
so
there
must
be
a
law
that
faith
receiving
should
be
a
mans
righteousnes
or
justification
.
When
I
deny
faith
justifieth
in
it's
relation
to
it's
Object
,
or
as
it
layeth
hold
on
Christ
,
I
am
farre
from
conceiving
any
faith
should
justifie
,
but
that
onely
which
layeth
hold
on
Christ
;
yea
I
grant
and
verily
believe
that
whereas
there
be
very
many
acts
of
Faith
,
else
yet
that
decree
of
good
pleasure
of
God
(
which
I
conceive
makes
faith
justifying
concurres
with
it
,
toward
this
great
effect
onely
in
that
act
of
laying
hold
on
Christ
.
Onely
this
I
deny
that
this
act
of
faitth
whereby
it
receiveth
or
layeth
●old
on
Christ
hath
that
in
the
nature
or
inherently
in
it
or
any
other
waies
then
from
the
will
and
good
pleasure
of
God
which
makes
it
available
to
justification
.
Treat
,
Argu.
5.
c.
It
hath
no
foundatian
either
in
scripture
or
reason
to
say
that
Christ
by
any
imputation
of
●in
was
made
formally
a
sinner
:
Nor
that
sinne
in
any
other
sense
should
be
said
to
bee
imputed
then
as
the
punishment
due
was
inflicted
on
him
.
And
so
wee
are
not
made
formally
righteous
by
any
righteousnesse
of
Christ
imputed
.
This
hath
been
partly
argued
.
And
it
s
given
in
with
both
hands
by
the
chiefe
Masters
of
that
way
which
we
oppose
.
Doctor
nor
that
sinne
in
any
other
so●se
should
be
said
to
be
imputed
,
when
as
the
punishment
due
was
inflicted
hee
was
made
sinne
that
know
no
sin
,
that
●e
might
be
made
the
righteousnes
of
God
in
him
.
p.
367.
secundus
locus
,
&c.
chiefe
Masters
of
that
way
of
imputation
That
no
man
is
indeed
a
person
justified
in
the
sight
of
God
,
untill
he
obtaines
this
grace
by
believing
.
The
sentence
or
curse
of
the
Law
was
not
properly
executed
on
Christ
in
his
death
,
but
his
death
was
a
ground
or
consideration
unto
God
,
whereupon
to
dispense
with
his
Lawes
,
and
to
let
fall
the
execution
or
suspend
the
penalty
or
curse
therin
threatned
because
the
curse
was
bent
on
transgressors
,
not
innocents
as
Christ
.
them
said
on
him
,
and
was
accursed
,
he
died
for
us
ordained
●efor
the
foundation
of
the
World
,
a
Lambe
Gods
will
,
Christ
came
to
doe
it
,
was
made
under
the
Law
to
redeem
those
that
are
under
the
law
▪
the
curse
of
the
Law
,
i●curred
by
us
which
●ur
that
hee
●uffered
was
of
the
same
nature
,
and
kind
with
an
atonement
favour
to
God
declared
God
just
in
justifying
man
of
sorrow
like
to
whose
sorrowes
there
were
never
sorrowes
,
Neither
dia
God
require
the
death
and
sufferings
of
Christ
as
a
valuable
consideration
,
whereon
to
dispense
with
his
law
,
towards
those
that
believe
,
more
(
if
so
much
in
a
way
of
satisfaction
,
to
his
justice
then
in
wisdome
;
for
God
might
with
as
much
justice
have
passed
by
the
transgression
of
his
Law
without
consideration
or
satisfaction
.
to
declare
his
righteousnesse
,
that
he
might
be
just
and
a
justifier
,
Socinus
de
Christo
servat
.
l.
I.
c.
examining
this
Peltius
his
harmonia
,
where
Soc.
and
Remonstrants
agree
in
this
,
that
there
is
not
essentiall
justice
in
God
punishing
sin
necessarily
.
that
if
God
had
pleased
he
might
have
pardoned
Adams
sinne
without
atonement
by
the
death
of
Christ
,
see
S●ci
it
had
bin
no
way
contrary
to
the
lustice
of
God
nor
dergatory
to
the
glory
of
it
:
if
bee
had
freely
pardoned
it
without
any
consideration
of
attonement
in
any
concept
.
Neither
was
it
necessary
that
Christ
by
his
death
should
satisfie
the
Iustice
of
God
for
our
sinnes
,
but
without
the
satisfaction
of
Christ
could
forgive
us
our
sinnes
.
satisfaction
of
Christ
is
agreeable
to
that
nature
in
which
wee
call
Justice
see
Socinus
and
that
it
had
beene
but
a
losse
of
opportunity
of
declaring
it
to
the
World
,
yet
had
done
nothing
repugnant
to
it
,
in
wisedome
could
not
active
,
signifieth
that
act
of
God
whereby
he
justifyeth
,
1.
absolveth
a
believing
sinner
from
guili
and
punishment
.
It
may
signifie
also
in
this
active
signification
any
act
of
any
efficient
—
yea
to
this
may
be
reser●ed
the
act
of
the
forme
●n
formall
cause
it selfe
,
which
a
so
in
a
way
proper
to
it
way
be
said
to
justifie
.
That
which
is
passive
,
is
the
effect
.
The
former
is
of
God
,
this
of
man
who
is
justified
.
The
universall
and
absolute
holynes
and
integrity
of
his
nature
,
making
him
infinitely
averse
from
doing
any
thing
contrary
to
the
rules
of
justice
,
and
inclines
him
only
to
doe
things
agreeable
therunto
,
Somtimes
the
nature
of
God
we
call
truth
,
or
faithfullnesse
in
keeping
promise
,
That
gracious
disposition
to
his
people
,
whereby
hee
is
still
propense
to
do
them
good
,
relieve
,
support
deliver
,
psh
.
The
gracious
purpose
of
God
,
for
for
giving
,
saving
faith
in
due
time
,
Most
concerning
our
question
,
by
the
righteousnesse
of
God
is
meant
that
justification
,
way
,
method
,
or
meanes
of
Iustification
whereby
God
makes
men
righteous
by
righteousnesse
of
God
is
meant
Justification
,
or
way
of
making
men
righteous
,
which
Gods
wisedome
hath
found
out
.
Somtimes
I
conceive
it
may
well
betaken
for
Gods
severity
to
punish
,
that
he
might
appeare
a
severe
judge
and
punisher
of
sinne
.
Christ
sometimes
seemes
to
be
called
the
righteousnesse
of
God
.
42.
Ies.
21.
51.
les
.
8.
because
hee
is
the
great
author
of
that
righteousnesse
or
Iustification
which
God
vouchsafeth
to
the
world
.
The
society
of
those
that
are
made
righteous
by
GOD
through
Christ
,
are
called
the
righteousnesse
of
see
Bish.
Downham
it
is
called
the
righteousnesse
of
God
,
and
our
Sav
tour
Iesus
Christ
which
is
an
excellent
testimony
to
prove
the
deity
of
our
Saviour
like
to
that
,
for
it
is
not
said
of
God
and
our
Saviour
as
noting
two
Persons
,
but
of
God
and
our
Saviour
betokening
one
,
2.
because
it's
that
very
righteousnes
of
God
whereof
the
Apostle
speaketh
in
the
places
now
mentioned
,
The
righteousnesse
of
that
per
son
who
is
God
,
see
the
Author
and
place
before
named
.
our
right
ousnesse
,
because
we
are
made
righteous
by
his
obedience
,
is
set
forth
a
propitiation
in
blood
,
to
declare
Gods
righteousnesse
,
that
he
might
be
inst
and
the
Iustifier
:
Vengeance
is
his
he
will
repay
it
It
's
the
just
judgement
of
God
,
that
those
that
doe
such
things
are
worthy
of
death
1.
Ro
31.
it's
a
righteous
thing
with
God
to
render
affliction
to
them
that
afflict
you
,
This
word
,
applyed
to
men
signifieth
sometimes
that
gener
all
frame
of
the
heart
consisting
of
all
holy
disppositions
and
affecti●●s
in
some
degree
in
every
child
of
God
,
Noahs
righteousnesse
was
the
righteousnesse
of
faith
,
Iustification
(
in
the
passive
sense
)
is
sometimes
by
a
metony
my
of
the
cause
for
the
effect
,
expressed
by
the
word
righteousnesse
,
Galat.
2.
21.
if
righteousnesse
,
Iustification
,
so
Christ
the
end
of
the
law
for
righteousnesse
,
Iustsfication
,
and
for
ver
by
one
procurement
of
Iustification
compared
with
to
make
righteous
and
to
justifie
is
the
same
.
Christ
is
the
consummation
of
the
Law
,
for
righteousnesse
to
justification
to
every
one
that
believeth
,
applyeth
it
he
was
the
Stone
in
which
they
believed
,
and
were
not
ashamed
:
the
Stone
the
Iewes
stumbled
at
,
of
which
they
were
ignorant
,
and
submitted
not
to
the
righteousnesse
of
God
,
Christ
himselfe
as
the
procuring
cause
is
usually
called
the
righteousnesse
of
men
,
●by
an
Ell●pfis
1.
the
Author
or
procurer
of
Iustification
or
righteousnesse
so
our
hope
our
life
our
sanctification
our
redemption
.
By
a
metonymy
of
the
cause
for
the
effect
,
or
antecedent
for
consequent
,
as
well
the
benefits
and
rewards
os
a
ma●●
righteousnesse
in
the
acception
of
the
word
,
as
the
blessings
and
priviledges
which
accompany
that
righteousnesse
which
we
have
by
the
merits
of
Christ
in
our
justification
,
are
sometimes
expressed
by
the
terme
righteousnes
,
God
will
render
unto
man
his
righteonsnes
,
hee
shall
pray
unto
God
he
shall
be
favourable
unto
him
,
Merce●
.
in
loc.
he
shall
see
his
face
with
joy
,
for
hee
will
render
unto
man
his
righteousnesse
.
By
remission
of
sinnes
by
and
by
accounting
him
for
just
,
therighteousnesse
of
his
son
being
imputedunto
him
The
word
righteousnesse
in
some
construction
of
words
,
hath
no
precise
or
proper
signification
distinct
from
the
word
,
with
which
it
is
joyned
,
but
to
gether
makes
a
sence
of
one
and
the
same
thing
;
thus
imp●●ting
righteousnesse
,
imputing
doth
not
signifie
one
thing
,
and
righteousaes
another
,
but
together
they
signifie
the
same
act
of
God
,
which
w●
call
free
justifying
,
so
that
to
impute
righteousnesis
but
freely
to
justifie
,
and
righteousnesse
imputed
frec
justification
.
The
word
righteousnes
accord●ng
to
the
propriety
of
the
hebrew
tongue
signifieth
a
company
of
righteous
ones
,
&c.
That
wee
should
bee
made
the
righteousnesse
of
God
in
him
,
in
him
Christs
Righteousnesse
is
of
2
Kinds
,
one
Divines
call
the
other
The
termes
Active
and
Passive
,
where
in
this
Distinction
is
commonly
conceived
,
are
not
altogether
so
proper
,
because
in
that
we
call
Passive
,
was
in
some
sort
active
,
willingly
and
freely
submitting
himselfe
unto
it
.
The
righteousnesse
of
his
person
,
is
that
whereby
hee
justifieth
himselfe
onely
,
his
merit
that
where
by
hee
justifieth
others
,
the
former
consisteth
partly
in
the
integrity
of
his
nature
partly
in
the
obedience
hee
performed
to
the
Morall
Law
,
or
that
which
is
imposed
upon
all
.
The
latter
is
that
he
performed
to
the
peculiar
law
of
Mediation
;
as
his
submission
to
death
,
to
which
hee
was
bound
as
Mediator
.
Hee
that
maintaines
that
was
bound
by
the
mor
all
Law
to
die
for
the
sinnes
of
men
,
saith
in
effect
if
he
had
not
died
he
had
bin
a
sinner
.
If
the
righteousnesse
of
Christ
satisfying
bee
made
ours
by
imputation
;
why
not
also
the
righteousnesse
os
Christ
fullfilling
the
law
?
A
Mans
owne
acts
good
or
evill
,
when
as
hee
with●ut
reward
or
punishment
is
reputed
the
doer
of
them
so
Christs
Active
and
Passive
obedience
,
to
Christ
,
and
sinnes
of
believers
●o
themselves
●nd
no
others
.
make
us
rich
Doings
good
or
evill
may
bee
said
to
bee
imputed
to
him
then
he
is
actually
rew
arded
or
punished
for
them
;
or
shall
be
in
●ime
,
unlesse
some
reasonable
and
just
occasion
shall
intervene
to
●lter
either
of
these
purposes
concerning
him
.
An
other
mans
offence
may
bee
imputed
to
us
,
when
●ee
are
looked
on
as
&c.
or
are
punished
as
accessary
and
so
good
,
when
we
are
conceived
authors
,
teachers
.
True
and
both
justly
or
unjustly
as
wee
are
not
councellors
,
Hither
referre
your
fourth
upon
mistake
.
Wickednesse
or
vertue
of
one
,
may
be
said
to
be
imputed
to
others
,
when
they
are
either
punished
or
rewarded
,
because
of
relation
to
that
man
.
—
In
this
sence
(
and
in
this
onely
the
sinnes
of
men
may
bee
imputed
to
Christ
,
because
hee
sufferea
the
things
be
did
suffer
in
consideration
of
them
,
and
these
sufferings
to
us
because
we
are
justified
in
consideration
of
them
.
But
that
our's
are
reputed
to
him
because
hee
is
reputed
to
have
committed
them
,
or
that
his
righteousnesse
Active
or
Passive
:
should
be
there
fore
said
to
be
imputed
to
us
,
because
we
are
reputed
by
God
to
have
done
or
suffered
one
or
other
,
hath
neither
footing
nor
soundation
in
the
Scripture
or
reason
.
surety
,
and
in
bonds
to
God
for
us
,
God
made
him
sinne
who
knew
none
,
in
this
sence
laid
on
him
the
●●iquity
of
us
all
.
calleth
him
the
Wee
are
found
having
his
righteousnes
,
made
righteous
,
made
the
righteousnesse
of
God
in
him
,
So
that
n●w
we
may
be
called
fullfillers
of
the
Law
,
That
may
be
said
to
be
imputed
to
a
man
which
essentially
and
directly
,
conduceth
either
to
the
benefit
or
punishment
which
accrueth
to
him
from
that
,
which
is
more
properly
and
immediately
imputed
to
him
,
when
the
good
deeds
and
veriue
or
evill
deeds
,
and
the
corruption
whence
are
imputed
suppose
to
Wife
and
Children
.
In
this
sence
as
well
the
habituall
righteousnesse
of
Christ's
person
as
active
obedience
may
be
said
to
be
imputed
to
believers
,
because
these
were
directly
and
essentially
requisite
to
make
his
death
and
sufferings
Justification
and
life
,
and
salvation
to
them
.
—
2.
Because
its
remote
and
unusuall
,
and
hath
no
maanner
of
countenance
from
the
Scripture
.
Orthodox
Divines
have
simply
denied
all
imputation
of
the
Active
obedience
of
Christ
,
and
the
doctrine
of
justification
would
not
at
all
suffer
,
if
the
expression
were
laid
aside
.
A
thing
may
be
said
to
be
imputed
to
a
man
when
as
〈◊〉
is
dealt
with
,
as
if
he
had
worth
,
but
comes
to
have
right
in
th●
priviledges
some
other
way
,
so
righteousnesse
is
said
to
be
imputed
,
to
him
that
believeth
be
enjoyeth
priviledges
promised
to
a
perfect
righteousnes
of
the
law
,
though
there
be
none
such
found
in
him
:
because
Christ
by
his
death
hath
purchased
such
a
right
to
those
priviledges
,
which
is
setled
on
him
on
bel
eving
;
So
that
God
looks
on
him
with
the
same
grace
and
favour
wher
with
hee
would
looke
upon
him
lagally
righteous
never
sinning
.
One
thing
may
be
said
to
be
imputed
to
a
man
for
another
,
when
the
rights
of
one
are
conferred
on
the
performance
of
the
other
.
Or
when
on
one
offence
he
is
charged
with
the
guilt
of
another
,
the
guilt
and
consequences
▪
whereof
are
more
notorious
.
Thus
hee
that
provideth
not
for
his
〈◊〉
denyeth
the
Faith
.
The
Gospell
,
imputed
unto
him
,
because
the
evill
consequences
of
both
sinnes
are
much
the
same
.
But
are
more
readily
acknowledged
to
arise
from
the
later
:
so
faith
is
said
to
be
imputed
for
righteousnesse
,
&c.
Because
the
same
priviledge
,
which
originally
did
belong
unto
legall
righteousnes
,
are
now
setled
on
believing
.
Matter
of
profit
comming
to
a
man
by
way
of
debt
or
donation
,
may
be
said
to
be
imputed
to
him
:
thus
viz
of
Iustification
and
life
,
is
said
to
bee
reckoned
or
imputed●●
him
that
worketh
,
and
so
deserveth
it
:
If
God
should
reward
man
with
life
upon
obedience
to
the
law
:
such
a
reward
should
not
be
looked
on
as
matter
of
grace
but
debt
.
him
that
worketh
is
the
reward
,
not
reckoned
of
grace
,
but
of
debt
,
By
way
of
Iustifications
has
a
mans
waies
may
be
esteemed
perfectly
righteous
by
God
and
have
all
the
priviledges
.
By
way
of
sanctification
,
that
hee
may
testifie
his
expresse
,
subjection
to
God
in
both
respects
,
it
was
required
of
man
in
innocency
,
and
Angels
still
:
and
of
Christ
himselfe
,
campare
Since
the
fall
it
s
not
required
by
way
of
Iustification
in
the
sence
expressed
but
onely
in
the
way
of
sanctification
.
1.
Because
a
sinner
is
not
capable
of
such
obedience
.
2.
Because
Gods
other
way
is
faith
in
Christ
.
Therefore
to
affirme
the
fullfilling
of
the
Law
is
required
of
any
man
either
by
himselfe
or
another
in
his
stead
:
For
Iustification
is
●●
affirme
,
that
a
man
that
hath
sinned
,
hath
not
sinned
,
or
that
which
God
hath
said
he
hath
unsaid
.
surety
borne
to
us
,
given
to
us
,
lex
aeterna
,
at
●rnae
obligationis
,
Treat
1.
p.
Surety
Christ
Gospell
righteousnesse
is
the
fullfilling
of
the
law
,
performed
,
Parus
,
V●
.
Cat●c
.
p.
not
by
us
but
another
imputed
to
us
.
Even
Gospell-righteousnesse
is
the
fullfilling
of
the
Law
;
neither
doth
it
sight
with
the
Law
,
for
the
Law
is
not
abolished
by
the
Gospell
,
but
established
.
Christ
may
bee
said
to
keepe
the
law
in
reference
to
our
justification
2.
waies
.
1.
for
us
.
2.
in
our
stead
;
in
the
former
sense
it
's
admitted
not
in
the
latter
.
The
former
imports
onely
it
had
an
inflluence
into
our
Iustification
,
and
did
contribute
that
which
was
of
absolute
necessity
thereunto
.
The
latter
imports
that
the
keep●ng
of
the
Law
was
primarily
required
of
every
man
for
his
Iustification
,
since
the
fall
:
And
that
God
(
man
being
unable
)
sent
Christ
to
perform
it
in
their
rooms
:
which
supposition
stands
convict
of
manifest
untruth
,
in
the
former
distinction
,
and
else
where
.
Iustification
of
a
sinner
,
I
meane
Passive
▪
though
●●
bee
the
same
entire
effect
may
be
ascribed
to
many
causes
very
different
.
that
faith
in
a
proper
sense
is
imputed
for
righteousnesse
and
not
the
obedience
of
Christ
.
There
are
4.
causes
to
which
every
being
is
to
b●●
reduced
.
P.
69.
P.
5.
Causes
●●e
either
remote
or
neere
.
The
personall
holynesse
and
active
obedience
of
Christ
to
the
Law
,
is
a●
efficient
remote
cause
,
qualifying
him
for
such
sufferings
,
wherby
Justification
was
pro●●●ed
,
but
had
no
immediate
influence
●her●u●te
.
essentially
requisite
Pag.
73.
You
make
our
subject
the
matter
of
an
accident
,
and
that
it
hath
●o
other
but
the
subject
or
object
,
and
wish
it
noted
as
concerning
a
special
veine
of
the
question
.
God
is
the
efficient
of
Justification
and
no
other
kind
.
of
authority
,
and
power
,
and
mercy
justifying
is
the
impulsive
morall
externall
cause
,
his
death
,
Neither
can
the
death
of
Christ
with
any
shew
of
reason
,
or
with
any
colourable
construction
of
congruity
of
speaking
,
be
referred
to
any
other
cause
,
but
the
impulsive
onely
.
—
And
it
's
yet
more
repugnant
to
reason
,
it
is
to
make
.
Christ
himselfe
,
or
any
righteousnesse
of
his
whatsoever
,
the
matter
or
materiall
cause
of
Iustification
:
as
the
Socinian
discoverer
But
it
's
a
streine
of
unreasonablenesse
above
all
the
rest
,
to
make
them
the
materiall
and
formall
cause
too
.
To
this
kind
of
cause
must
be
reduced
the
active
or
personall
righteousnesse
of
Christ
:
And
whenas
you
adde
,
though
it
be
not
satisfactory
simply
and
directly
in
it selfe
,
nor
contributing
any
thing
immediately
by
way
of
merit
to
Iustification
.
that
these
were
directly
and
essentially
requisite
to
make
his
death
and
suffirings
Iustification
and
life
?
directly
and
essentially
requisite
it
qual●f●eth
in
part
our
sacrifice
of
Christ
,
for
that
fullnesse
and
height
of
acceptation
with
God
,
Christ
dying
righteous
,
and
being
God
,
his
death
holds
out
weight
and
worth
,
merit
and
satisfaction
for
the
whole
World
,
and
call
it
the
qualification
in
part
,
for
that
meritoriousnesse
of
his
death
:
which
may
stand
the
whole
World
instead
for
their
Iustification
,
for
his
sake
as
God
hath
been
gracious
unto
you
in
Christ
.
But
cannot
be
referred
to
any
kind
of
cause
else
,
but
the
impulsive
only
.
an
adjuvant
cause
,
because
he
obtaineth
,
and
efficient
principall
because
together
with
the
Father
he
justifieth
.
Sonne
of
Man
hath
power
to
forgive
sinnes
,
he
is
exalted
,
a
Prince
and
Saviour
to
give
remission
of
sinnes
;
wee
are
justified
in
the
name
of
by
the
spirit
of
our
God
.
It
's
a
great
fault
that
Mr.
maketh
Christ
or
any
righteousnesse
of
his
,
the
matter
or
materiall
cause
of
our
Iustification
.
he
saith
And
the
learned
shew
this
in
the
margent
.
Whenas
he
had
said
When
we
are
said
to
be
justified
by
themevit
of
Christ
,
it
's
meant
of
the
materiall
cause
,
and
then
he
saith
pag.
174
,
you
see
himselfe
and
all
agree
in
th●
,
by
his
judgement
.
Perkins
.
see
W●t.
defence
.
p.
210.
See
Cossac
.
Thes
11.
drafit
p.
62
Calvin
.
l.
3.
instit
.
c.
14.
p.
17.
and
in
and
c.
3.
24
so
c.
1.
l.
21
,
p.
5.
Iunius
Thes.
in
augurat
.
our
Doctor
Do●nham
.
l
,
1.
c.
5.
p.
Pridea●●
dejustif
.
p.
Forbs
,
mothing
saith
hee
,
in
heaven
or
in
man
.
or
without
man
●
the
matter
of
mans
righteousnesse
before
God
,
except
on
●ly
c.
22.
p.
You
see
it
is
the
matter
nay
beth
against
your
third
rule
in
part
.
By
making
these
the
materiall
cause
of
Justification
they
devest
and
spoile
them
of
the
honour
of
causality
,
which
is
proper
unto
them
,
and
seven
times
more
honourable
then
that
which
is
this
way
attributed
to
them
,
of
that
causality
we
call
meritorious
.
But
this
cannot
be
That
no
one
cause
whatsoever
,
can
put
on
more
habitudes
,
or
causality
then
one
,
in
respect
of
the
same
effect
:
So
that
if
Christ
be
the
meritorious
and
impulsive
cause
,
which
is
granted
on
all
hands
,
even
by
the
men
against
whom
I
reason
,
it
cannot
be
deemed
the
materiall
cause
also
.
of
him
,
and
through
him
,
and
to
him
are
all
things
,
to
whom
be
glory
for
ever
,
Amen
,
this
a
most
cleere
Axiom
,
the
last
end
and
the
first
efficient
is
altogether
the
same
thing
:
or
that
God
in
K●k●●og
▪
de
fin●
proper
speech
doth
nothing
for
an
end
diverse
from
himselfe
.
les
.
5.
that
he
having
glorified
God
on
earth
,
and
finished
the
worke
hee
gave
him
to
doe
,
prayeth
for
and
now
O
father
glorifie
thou
me
with
thine
owne
selfe
,
with
the
glory
which
I
had
with
thee
,
before
the
world
was
,
Philippians
,
matter
of
Iustification
,
the
great
subordinate
end
which
lieth
fairest
and
fullest
in
view
to
the
sight
of
all
men
,
the
advancement
of
persons
justified
to
that
exceeding
height
of
glory
,
&c.
and
faith
is
an
instrument
and
impulsive
cause
,
true
as
you
.
the
righteousnesse
of
Christ
Active
or
Passive
or
both
,
cannot
bee
the
matter
of
Iustification
,
because
the
matter
of
a
thing
is
alwaies
untill
the
introduction
and
union
of
the
form
with
it
which
gives
perfection
and
being
and
existence
to
it
,
but
Christs
righteousnes
hath
a
perfect
being
neither
can
it
fall
under
imagination
:
whatform
it
should
be
capable
of
that
by
union
with
it
,
should
adde
beuty
and
perfection
to
it
.
3.
If
it
bee
the
matter
either
properly
or
improperly
so
called
;
Matter
properly
so
called
it
cannot
be
which
they
call
because
this
kind
of
matter
,
I.
Is
proper
to
substantiall
natures
,
onely
is
it selfe
alwaies
a
substance
,
is
alwaies
a
part
of
the
nature
and
the
weaker
part
of
it
:
Whereas
Iustificasion
hath
onely
an
accident
all
being
,
not
substantiall
,
&c.
not
in
the
predicament
of
It
cannot
be
a
part
of
justification
,
it
being
an
action
,
this
a
forme
or
quality
:
and
one
predicament
all
being
,
cannot
be
of
the
nature
of
another
:
Lastly
being
of
that
infinite
perfection
and
worth
it
cannot
be
the
weaker
and
lesse
worthy
part
.
it
cannot
be
the
matter
of
justification
,
it
being
an
action
,
that
a
quality
:
That
it
cannot
be
matter
improperly
called
,
may
be
demoustrated
,
for
that
it
is
either
the
subject
or
object
.
The
righteousnesse
of
Christ
can
be
neither
of
these
.
the
whitenesse
in
the
wall
.
It
's
enough
there
be
some
kinde
of
analogy
to
matter
properly
so
called
in
accidents
.
It
must
be
either
the
subject
or
object
of
Justification
,
God
or
man
:
the
former
is
unquoth
;
it
must
be
then
and
then
that
,
I
believe
ther
's
no
other
matter
.
faith
by
the
uniforme
Doctrine
of
Reformed
Authors
,
is
an
instrumentall
efficient
.
How
Sacraments
should
become
instrumentall
causes
or
meanes
of
Instification
,
must
be
knowne
by
inquiring
at
the
Oracle
at
for
neither
the
Scriptures
nor
the
Reformed
Religion
have
any
of
this
learning
in
them
.
Circumcision
,
the
signe
and
seale
of
the
righteousnesse
of
Faith
,
the
New
Testament
New
Testament
in
the
blood
of
Christ
shed
for
remission
of
sinnes
.
Not
better
but
rather
at
far
deeper
defiance
both
with
reason
and
truth
.
Doubtlesse
her
's
too
much
matter
to
make
a
good
forme
.
If
the
forme
stands
in
that
communion
betweene
us
and
Christ
,
then
Christ
is
justified
with
the
same
Iustification
.
reciprocall
imputation
of
our
sinnes
to
Christ
and
his
righteousnesse
to
us
,
●odem
mode
That
communion
is
not
righteousnesse
directly
or
indirectly
,
conforming
to
the
Laws
equivalently
or
interpretatively
,
and
therefore
:
The
formall
cause
must
needs
be
the
impression
of
the
effect
of
the
act
of
Instification
,
the
effect
of
God
,
as
himself
,
Where
as
communion
ariseth
from
the
Holy
Ghost
,
and
therfore
its
impossible
that
this
communion
should
be
the
cause
formall
of
●ustification
.
justified
by
the
Spirit
of
our
God
,
calling
us
to
fellowship
with
his
Sonne
This
communion
betweene
us
and
Christ
,
is
a
consequent
of
our
justification
,
and
taketh
not
place
,
nor
hath
being
till
after
we
be
fully
and
compleatly
instisied
;
this
he
teacheth
when
be
writeth
it
ariseth
from
communion
with
the
Spirit
,
which
is
(
hedon
believing
,
and
consequently
after
our
Instification
,
for
Instification
followeth
faith
closly
,
as
imagination
it selfe
can
imagine
,
its
evident
from
so
that
union
followeth
,
and
can
not
be
the
formall
cause
.
actus
individius
&
simul
torus
In
whom
we
redemptiou
,
remission
of
sinnes
,
fellowship
of
Gods
Sonne
,
in
but
you
are
washed
,
but
you
are
sanctified
,
but
you
are
justified
,
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
:
doth
it
by
his
Spirit
Holy
Ghost
to
the
Gentiles
as
well
as
the
Iewes
,
put
no
difference
betweene
us
and
them
,
purifying
their
hearts
by
faith
.
they
must
believe
and
repent
and
be
Raptized
for
remission
of
sinnes
,
and
you
shall
receive
the
gift
of
the
Holy
Ghost
:
If
communion
be
reciprecall
,
imputation
is
not
,
which
yet
,
is
affirmed
by
the
same
breath
,
because
this
is
an
act
of
the
Father
,
where
as
communion
floweth
from
the
Holy
Ghost
,
these
are
acts
really
diffiring
,
impossible
to
combine
as
one
forme
.
&c.
Reciprocall
imputation
by
it selfe
cannot
be
the
forme
,
because
it
comprehends
two
distinct
acts
of
God
,
imputation
of
our
sinnes
to
Christ
and
of
his
righteousnesse
to
us
,
which
really
differ
,
now
its
impossible
that
any
forme
should
be
made
of
plurality
os
ingredients
.
for
ma
misti
It
s
impossible
,
because
onely
the
believing
sinner
is
(
as
hath
been
fully
proved
)
is
the
matter
of
justification
;
now
the
forme
is
ever
in
conjunction
with
the
matter
proper
to
it
,
and
never
with
any
other
:
Christ
being
no
believing
sinner
,
is
no
fitting
matter
for
the
forme
of
that
Instification
to
be
coupled
with
it
,
it
cannot
be
that
imputation
of
sinnes
to
him
should
be
the
forme
is
selfe
.
No
imputation
whatsoever
,
or
of
whatsoever
can
be
the
forme
of
Instification
.
1.
Because
it
s
no
righteousnesse
,
where
as
a
formes
of
Iustification
must
of
necessity
be
a
righteousnesse
;
righteousnesse
imputed
is
a
righteousnesse
,
but
the
imputation
of
righteousnesse
cannot
be
righteousnesse
.
The
Author
falls
off
from
this
,
and
affermes
the
righteousnesse
of
Christ
it selfe
to
be
this
forme
.
In
this
voluminous
multiformed
description
of
the
formall
cause
,
ther
s
no
mention
of
forgivenesse
of
sinnes
,
as
if
they
had
no
dealing
together
,
Reformed
Divines
thinke
them
of
neere
affinity
.
Neither
can
that
opinion
stand
which
maketh
the
imputation
or
application
of
the
righteousnesse
of
Christ
,
the
forme
of
Iustification
.
If
the
righteousnesse
of
Christ
be
the
matter
and
imputation
thereof
the
forme
,
then
one
righteousnesse
must
be
the
forme
of
another
righteousnesse
,
because
the
forme
must
needs
be
a
righteousnesse
;
if
the
matter
and
forme
be
a
righteousnesse
,
one
must
informe
the
other
;
a
greater
absurdity
then
the
reason
of
any
considering
man
can
beare
Then
what
is
lesse
perfect
shall
be
the
perfection
of
that
which
is
more
perfect
,
now
this
imputation
being
by
the
acknowledgement
of
the
Authors
of
it
somewhat
inherent
,
must
be
of
inferior
worth
,
neither
can
it
be
conceived
any
thing
should
be
of
a
perfecting
nature
of
the
righteousnesse
of
Christ
.
The
Scriptures
favour
it
not
,
neither
do
the
Authors
so
much
as
pretend
Scripture
for
it
.
is
absolutely
against
the
imputation
of
Christs
righteousnesse
,
and
pleadeth
for
the
righteousnesse
of
Christ
imputed
.
Because
it
is
the
efficient
it
cannot
be
the
forme
,
it
cannot
have
more
habitudes
.
These
must
needs
hold
the
person
justified
,
to
bee
the
materiall
cause
thereof
,
on
which
supposition
,
I
reason
thus
.
No
individuall
forme
can
informe
two
severall
subjects
,
really
differing
Christ
and
the
sinner
.
Then
the
same
sinfulnesse
of
nature
may
informe
them
also
,
and
Christ
should
be
sinnefull
and
corrupt
with
the
same
,
that
is
in
the
belieuer
.
Then
the
meritorious
cause
may
be
the
forme
.
But
the
one
is
extrinsecall
,
the
other
alwaies
intrinsecall
,
he
that
is
alwaies
without
cannot
be
ever
within
.
It
is
not
absolutely
necessary
that
this
denomination
He
sheweth
is
out
of
Gulielm
,
Paris
,
and
Vasques
rejecteth
it
.
Dave
.
●
.
27.
p.
360
be
taken
from
an
inherent
form
or
should
suppose
it
,
as
when
we
say
a
man
is
beloved
,
honoured
,
freed
,
all
these
are
truely
said
of
him
in
whom
there
is
not
found
an
inherent
forme
.
Then
is
a
believer
reputed
righteous
with
the
righteousnesse
of
Christ
:
but
that
not
to
bee
so
I
demonstrate
,
for
bee
that
may
be
reputed
righteous
with
the
righteousnes
of
may
be
lawfully
reputed
never
to
have
sinned
:
because
that
righteousnesse
which
admitteth
sin
in
the
same
subject
with
it
,
can
be
none
of
the
righteousnesse
of
the
essentiall
property
whereof
was
to
bee
his
who
never
sinned
,
but
that
a
justified
person
should
be
reputed
not
to
have
sinned
,
is
notorious
.
Then
are
they
righteous
with
that
which
is
meritorious
and
may
have
the
merit
of
such
righteousnesse
hee
ascribed
to
them
:
and
they
reputed
meritors
of
whatsoever
is
due
to
such
a
righteousnesse
,
which
giveth
them
the
redemption
of
the
World
.
it
was
,
meritorious
as
in
him
The
meritoriousnesse
of
it
must
needs
be
essentiall
to
it
,
and
inseparable
,
it
goeth
with
it
.
If
the
righteousnesse
of
Christ
be
the
formall
cause
,
either
that
which
is
morall
alone
,
or
ceremoniall
alone
,
or
mediatory
alone
,
or
of
all
,
or
some
two
.
It
s
the
confession
of
the
learnedest
abbettors
of
the
way
of
imputation
which
hath
been
opposed
in
this
Treatise
,
deny
the
righteousnesse
of
Christ
imputed
to
be
the
formall
cause
of
Iustification
.
a
false
charge
that
we
hold
our
selves
formally
righteous
,
by
that
righteousnesse
which
is
not
in
us
,
but
out
of
us
in
Christ
,
that
not
we
but
Christ
was
formally
just
by
that
which
is
in
him
.
A.
W.
That
the
formall
cause
of
Iustification
is
the
imputation
of
Christs
righteousnesse
.
But
the
thing
wherein
chiefly
they
erre
,
is
,
That
which
Socinus
the
Heretique
they
deny
the
imputation
of
Christs
righteousnesse
,
and
consequently
do
hold
,
that
neither
the
active
nor
passive
obedience
of
Christ
,
is
that
which
is
imputed
to
us
for
righteousnesse
What
then
?
Forsooth
the
act
of
faith
.
Of
these
mens
error
I
shall
not
need
to
say
much
in
this
place
,
because
besides
that
which
hath
been
already
delivered
,
in
the
3.
Chapter
I
have
plentifully
and
fully
proved
in
my
whole
Booke
,
that
the
righteousnesse
of
Christ
is
the
matter
which
is
imputed
to
Iustification
,
and
in
my
whole
Booke
that
the
imputation
of
Christs
righteousnesse
is
the
forme
of
Iustification
.
he
wondered
they
could
be
so
absurd
,
&c.
But
we
teach
that
Christs
righteousnesse
both
habituall
and
actuall
,
by
which
he
was
formally
just
,
is
the
matter
and
the
imputation
thereof
the
forme
of
Iustification
.
We
say
that
the
righteousnesse
of
Christ
it selfe
is
not
the
formallcause
of
justification
,
or
that
by
which
we
are
formally
just
,
but
the
imputation
of
it
,
&c.
The
righteousnesse
whereby
a
man
is
formally
just
is
inherent
in
himselfe
,
for
what
is
more
intrinsecall
then
the
forme
.
But
Christs
righteousnesse
is
not
inherent
in
us
more
then
our
sinne
was
inherent
in
him
;
And
yet
as
he
was
made
sinne
or
a
sinner
by
our
sinnes
,
not
formally
(
God
forbid
)
but
by
imputation
,
so
we
are
made
righteous
by
his
righteousnesse
,
not
formally
(
as
we
are
justified
,
or
in
our selves
but
in
him
,
by
imputation
where
he
explaineth
that
terme
p.
28.
Remission
of
sinnes
which
hath
the
fairest
and
largest
quarter
in
the
judgements
and
writings
of
Protestant
Divines
,
to
what
is
done
in
the
former
Treatise
.
1.
and
5.
Chap.
you
adde
2
eminent
Divines
.
the
light
of
whose
reading
and
judgement
together
could
discover
no
other
opinion
touching
the
formall
cause
of
Iustification
,
either
in
the
Fathers
or
any
chiefe
Protestant
writers
,
but
that
it
should
stand
only
in
remission
of
sinnes
.
It
's
true
,
he
layeth
down
that
opinion
,
which
he
saith
is
proved
by
an
Argument
an
other
the
proofe
from
the
formall
cause
is
,
here
though
the
effect
be
remission
,
the
cause
is
the
as
the
righteousnesse
of
Christ
is
the
matter
,
so
the
imputation
thereof
is
the
forme
,
as
it
's
called
;
and
else
where
,
Castit
.
de
justif
.
389.
and
else
where
to
for
my
part
I
deeme
erroneous
,
and
suppose
I
have
elsewhere
e●idently
shewed
it
so
to
be
:
our
justification
before
God
and
remission
of
sinnes
are
truely
one
and
the
same
.
Iustification
and
remission
of
sins
plainely
are
not
the
same
.
It
is
rather
a
necessary
consequent
of
effectuall
Iustification
.
p.
11.
&
p.
remission
of
sinnes
and
imputation
of
righteousnesse
,
to
be
plainly
one
and
the
same
.
A.
W.
Iustification
being
an
action
hath
no
forme
properly
called
,
nor
any
forme
properly
a
part
of
it
.
The
respect
it
hath
is
but
as
it
makes
an
alteration
in
the
person
,
or
rather
his
condition
.
The
precise
effect
of
that
act
is
the
forme
.
Our
Question
is
of
a
sinners
justification
by
the
blood
of
Christ
.
We
inquire
of
that
which
is
constitutive
,
Gods
making
a
man
righteous
,
whence
declaring
followeth
:
dat
esse
c.
3.
dist
Because
remission
of
sinnes
is
the
first
precise
effect
of
that
act
,
therfore
it
s
the
formal
cause
of
Justification
,
there
's
noother
imaginable
effect
intervening
,
there
's
an
immediate
connexion
betweene
justification
and
the
sinners
absolution
,
when
it
s
called
Iustification
from
sin
,
he
that
is
dead
is
justified
from
sinne
,
this
is
the
first
priviledge
that
comes
upon
a
sinner
by
meanes
of
justification
.
and
that
signifieth
most
properly
and
most
frequently
that
compleate
and
entire
effect
,
wherein
all
their
severall
influences
and
contributions
meet
and
center
together
,
Wotton
,
1
tr
.
p.
Because
remission
of
sinnes
giveth
denomination
of
justified
,
it
is
the
forme
.
If
a
sinner
be
therefore
and
thereby
justified
because
he
hath
his
sinnes
remitted
unto
him
,
then
remission
of
sinnes
giveth
denomination
of
the
justified
to
him
.
Because
Iustification
it
is
a
vindication
or
exemption
from
punishment
.
justification
of
a
wicked
person
abomination
to
the
Lord
,
Remission
of
sins
is
the
formall
cause
of
Iustification
because
it
is
that
alteration
and
change
that
's
caused
in
the
person
justified
by
that
act
of
God
.
is
not
the
forme
It
s
a
politique
act
,
and
it
hath
a
sutable
effect
,
not
a
Morall
,
the
change
is
not
so
,
now
,
then
this
there
's
no
other
imaginable
act
,
before
this
he
was
under
guilt
,
now
freed
by
this
.
constituted
righteous
,
holy
and
unblamable
,
white
as
snow
,
whiter
That
which
makes
a
justified
person
compleatly
righteous
before
God
is
the
formall
cause
of
Iustification
,
this
cannot
be
denyed
by
our
keenest
adversaries
.
But
remission
of
sinnes
maketh
a
justified
person
formally
and
compleatly
righteous
,
because
he
is
as
cleere
from
sinne
or
the
guilt
as
he
that
kept
the
Law
and
never
transgressed
.
by
Christs
obedience
we
are
constituted
righteous
.
If
remissiion
of
sinnes
be
perfect
and
compleate
righteousnesse
,
then
is
it
the
formall
cause
of
Iustification
.
The
light
set
up
to
this
.
Because
no
perfect
or
compleate
righteousnesse
can
be
found
in
any
man
that
hath
sinned
,
but
that
which
is
given
and
conferred
by
God
in
his
Iustification
.
But
remission
of
sinnes
is
a
compleate
righteousnesse
,
which
proposition
hath
been
oft
alreedy
exalted
upon
the
Throne
of
evidence
,
and
unquestionablenesse
of
truth
.
That
righteousnesse
which
needeth
not
feare
the
presence
of
a
most
district
judgement
of
God
,
is
a
compleate
righteousnesse
.
But
remission
is
such
,
it
will
hold
weight
and
measure
.
What
shall
hinder
but
that
immediately
on
remission
of
sinnes
ensue
a
perfect
union
of
love
and
peace
between
them
.
in
whom
we
have
redemption
,
remission
of
sinnes
in
his
blood
,
For
givenesse
is
the
formall
cause
,
because
it
is
the
righteousnesse
which
God
imputeth
in
Iustification
,
because
the
righteousnesse
which
God
imputes
in
justification
,
must
needs
be
the
formall
cause
therof
.
The
minor
is
the
assertion
of
the
Holy
Ghost
,
Gods
imputeing
righteousnesse
is
interpreted
to
be
forgiving
iniquities
and
covering
of
sinne
.
Remission
of
sinnes
reacheth
home
unto
,
and
is
given
to
men
by
God
for
their
justification
,
therefore
it
is
the
formall
cause
thereof
,
this
is
evident
,
because
by
the
formall
cause
we
meane
nothing
else
but
passive
justification
.
par.
2.
p.
Remission
is
the
formall
cause
,
because
that
&
not
imputing
sins
signifie
the
same
priviledge
,
which
you
prove
because
the
Holy
Ghost
interpreteth
the
righteousnesse
which
God
imputeth
by
non-imputation
of
sinnes
,
compared
with
and
the
righteousnesse
that
is
imputed
in
the
formall
cause
.
Remission
of
sinnes
is
no
true
righteousnesse
,
That
the
righteousnesse
of
Christ
must
be
joyned
with
remission
of
sinnes
to
make
the
compleate
forme
of
justification
c.
11.
1.
par
that
remission
of
sinnes
is
the
consequent
or
effect
of
justification
,
therfore
not
the
cause
,
That
the
righteousnesse
of
Christ
imputed
or
imputation
of
the
righteousnesse
which
is
the
same
.
the
communion
betweene
Christ
and
the
believer
that
justification
may
be
where
there
is
no
remission
of
sinnes
,
and
remission
where
there
is
no
Iustification
,
When
Men
conceive
thereby
thoughts
countenanced
from
heaven
in
the
Scriptures
,
their
confidence
lifts
up
it selfe
very
high
.
The
opinion
in
this
case
being
their
owne
,
must
needs
have
a
strong
and
perfect
sympathy
with
all
the
powers
of
nature
yet
unsanctified
and
so
must
needs
ingage
these
,
and
being
looked
on
as
a
divine
truth
—
It
ingageth
all
the
powers
of
grace
to
contend
for
it
.
Hence
an
extafie
of
zeale
for
main
enance
—
resolutions
of
sacrificing
credit
,
name
,
estate
;
friends
,
himselfe
upon
the
honour
and
service
of
it
in
case
it
bee
opposed
.
One
signe
thereof
is
the
maintaniers
are
ambitious
to
heape
us
citations
of
Scripture
proofes
,
without
end
to
overwhelm
their
adversaries
,
when
as
it
is
to
be
suspected
that
what
is
every
wher
is
no
where
,
when
men
sharke
about
for
Scriptures
,
and
sind
not
those
that
freely
offer
themselves
.
The
Scriptures
are
many
which
are
mustred
,
by
the
masters
of
which
wee
oppose
,
amongst
all
theirs
not
one
that
speaketh
plainly
or
directly
to
the
busines
,
they
speake
not
,
but
the
spirit
of
men
in
them
,
and
now
come
to
give
a
perfect
account
,
by
examination
—
the
greatest
part
have
bin
touched
and
cl●●ered
and
you
begin
with
those
of
the
The
covering
of
sin
,
is
by
some
conceived
to
bee
by
the
Active
righteousnes
or
obedience
of
Christ
,
which
God
imputing
covereth
all
their
sins
therewith
.
my
God
hath
clothed
mee
with
the
garments
of
salvation
,
hee
hath
covered
mee
with
the
Robe
of
righteousnes
,
Authors
thus
ordinarily
Zanchie
speaking
of
,
insufficiency
of
inherent
rihgteousnesse
,
saith
,
Pareus
.
whence
he
proved
what
he
had
said
that
the
Gospell
evidently
witnesseth
c.
4.
ad
Rom.
ad
dub
.
3.
quarta
denique
p
Cal.
l.
3.
c.
14
Se.
l.
3.
c.
17.
Se.
Cal.
ad
Phil.
3.
9.
Who
also
out
of
useth
that
of
inst.
l
3.
c.
11.
p.
Paraeus
Castig
,
de
justif
,
p.
Seeing
sinne
is
wholly
dissolved
by
the
passive
obedience
of
and
this
before
the
imputation
of
the
Active
oebdience
of
and
that
that
which
is
wholly
dissolved
needes
no
cover
.
You
say
the
active
obedience
of
Christ
is
so
farre
from
being
a
covering
of
sinne
,
that
its
rather
a
meanes
of
discovery
,
setting
it
out
.
essentiall
requisite
Where
its
said
Christ
shall
be
called
the
Lord
our
righteousnesse
.
It
is
not
said
the
righteousnes
of
the
Lord
shall
be
our
righteousnes
,
nor
that
is
shall
be
imputed
to
us
for
righteousnes
.
receiving
Christ
the
Lord
our
righteousnesse
Pauls
desire
is
to
bee
found
in
him
,
not
having
his
own
righteousnesse
.
to
be
made
in
3.
6.
Epist.
ad
Philip.
p
,
unto
us
of
God
righteousnesse
righteousnesse
of
God
in
him
Ler.
6.
●●●●●
.
1.
30.
Castig
.
l.
1.
c.
4.
P.
418
,
419.
Sec
c.
10.
p.
501.
502.
where
1
Cor.
1.
30
,
and
this
place
of
.
Ier.
are
vindicated
,
In
answer
re
which
.
Bel.
giveth
us
the
whole
cause
,
●●
Para.
ib.
&
Ames
.
Ch●
.
p.
145.
de
Iustis
.
Tom.
4.
so
Chamier
de
justit
.
c.
●
.
whereby
this
place
,
He
proveth
that
we
are
just
non
nostra
inhaereate
,
where
he
citeth
an
excellent
testimony
opening
this
text
,
Cirillus
Glaphyron
.
5.
c.
postr●m●
.
So
where
he
proveth
us
justfied
,
he
citeth
this
text
,
Sect.
To
which
I
may
adde
Doctor
who
two
times
urgeth
this
text
to
this
purpose
.
l.
1.
c.
3.
p.
5.
1.
4.
c.
2.
par.
2
Which
is
enough
so
give
a
tast
of
this
Scripture
by
and
that
against
You
except
of
Luther
It
s
against
Gramaticall
and
Rhetoricall
importance
of
the
expressure
of
the
words
,
disagreeing
from
Scripture
phrase
,
to
put
such
a
sence
on
them
as
Ch
ist
is
our
righteousnesse
by
imputation
,
the
imputation
of
a
person
was
never
heard
off
therefore
.
The
direct
meaning
is
.
Hee
shall
be
acknowledged
by
the
Jews
,
the
great
author
and
procurer
of
that
righteousnes
or
justification
in
the
sight
of
God
,
for
righteousnes
is
put
for
Justification
,
c.
Sect.
Some
have
digged
for
imputation
in
that
field
,
Third
Place
Se
Surely
shall
one
say
,
in
the
Lord
have
I
righteousnesse
and
strength
.
There
are
severall
readings
and
interpretations
of
this
Scripture
.
Answer
there
's
not
the
least
breathing
of
imputation
so
much
wondered
after
.
The
direct
meaning
and
import
is
doubtles
,
only
a
profession
made
by
him
of
his
free
justificati
by
God
in
and
through
Christ
.
I
will
greatly
rejoyce
in
the
Lord
,
my
soule
shall
be
joyfull
in
Loc.
ulo
Jes
my
God
:
for
he
hath
cloathed
me
with
the
garment
of
salvation
,
he
hath
covered
me
with
the
Robe
of
righteousnesse
.
These
garments
and
Robe
are
conceived
to
be
the
righteousnesse
of
Christ
imputea
as
a
Robe
or
Garment
put
on
them
,
wherein
and
by
which
they
stand
justified
in
the
sight
of
God
.
This
cloathing
with
righteousnesse
bare
expressions
chiefly
,
if
not
onely
of
the
Church
of
the
Iewes
in
their
restauration
from
Babylon
,
if
not
that
under
which
they
lie
now
at
this
day
,
externall
and
temporall
,
not
Iustification
by
Christ
.
Neither
by
the
Robe
of
righteousnesse
are
we
to
understand
the
whole
obedience
of
Christ
to
the
Morall
Law
,
there
not
being
word
,
sillable
,
letter
,
tittle
,
leading
to
such
an
interpretation
,
but
in
the
effect
of
the
righteousnesse
that
is
of
the
truth
and
faithfullnesse
or
graciousnes
of
God
:
or
both
deliverance
from
captivity
safety
and
other
sweet
and
comfortable
priviledges
.
Christ
,
and
there
s
neither
Iew
nor
Gentile
in
him
,
preaching
the
Gospel
there
's
the
instauration
of
divine
workship
Christ
shewes
that
he
will
adorne
his
Church
his
Spouse
,
with
righteousnesse
,
lefe
,
and
eternall
glory
.
Scultetus
in
locum
Tremel
.
&
Iun.
pro
fat
.
ad
caput
.
everlasting
joy
I
will
direct
their
worke
in
truth
,
I
will
make
an
everlafting
Covenant
with
them
,
God
shall
be
their
God
,
they
shall
greatly
rejoyce
in
him
,
he
hath
clothed
me
be
clothed
with
fine
linnen
cleane
and
white
,
which
is
the
righteousnesse
of
the
Sames
.
Robes
of
righteousnesse
,
garments
of
salvation
of
all
sorts
.
If
we
carry
those
metaphors
in
and
understand
them
of
Iustification
by
Christ
,
the
promise
supposed
to
be
contained
in
them
,
and
to
be
made
to
the
Church
,
will
not
be
suitable
or
proper
thereunto
,
because
the
Church
is
already
and
at
all
times
clothed
with
the
robe
of
the
righteousnesse
of
Christ
in
such
a
sense
,
that
is
,
in
a
justified
condition
by
him
:
Yeaher
Iustification
is
that
which
gives
her
her
very
being
as
she
is
his
Church
.
it
s
to
promse
what
they
have
,
so
that
doubtlesse
it
is
no
Spirituall
priviledge
,
as
least
not
Iustification
by
Christ
of
all
other
.
Vncircumcised
in
heart
righteousnesse
of
God
establishing
their
own
righteousnesse
if
we
confesse
our
sinnes
,
he
is
faithfull
and
just
to
forgive
us
,
wash
you
make
you
cleane
,
put
away
the
evill
of
your
doing
,
cease
to
do
evill
,
learne
to
do
well
,
and
then
if
your
sinnes
were
,
Ecclesia
is
of
whom
he
called
he
justified
If
we
understand
it
of
outwards
and
temporalls
,
as
and
other
Interpreters
,
the
Metaphor
will
be
found
sweet
and
lively
,
and
consonant
to
other
Scriptures
.
The
Jewes
and
other
N●tions
cloathed
themselves
according
to
their
condition
,
they
had
times
for
sackcloth
,
they
were
now
as
Captives
,
prisoners
;
he
will
change
their
estate
and
make
them
free
,
possessors
of
their
owne
land
,
honourable
,
all
this
is
signified
by
the
change
of
their
habits
,
proportioning
clothes
to
their
dignity
,
which
you
cleere
and
answer
by
the
way
)
It
s
not
of
justification
or
righteousnesse
,
but
the
great
honour
will
bestow
on
them
justified
long
before
.
It
's
given
in
remembrdce
of
herrighteousnes
,
that
is
,
her
holynes
,
under
persecution
Pure
and
shining
linnen
,
that
is
the
bright
glory
,
wherwith
the
Church
is
invested
,
is
said
to
be
the
righteousnesse
of
the
Saints
,
because
the
reward
of
it
,
the
linnen
is
,
a
reason
why
the
Saints
so
arrayed
.
these
shall
walke
in
white
,
for
they
are
worthy
,
they
are
the
reason
.
So
the
great
City
was
clothed
in
fine
linnen
and
purple
,
Ther
's
nothing
inward
meant
,
touching
the
inward
condition
of
the
Church
,
much
lesse
his
justification
by
the
active
righteousnesse
of
Christ
,
and
it
's
strange
to
build
a
dog
maticall
point
of
faith
upon
metaphoricall
expressions
,
there
being
no
plaine
ones
to
warrant
it
.
Note
that
the
right
and
authority
of
the
church
over
all
created
things
vindicated
,
which
is
illustrated
by
opposition
of
a
miserable
and
ignominious
estate
foregoing
.
was
annointed
Their
is
that
acceptable
yeer
of
the
Lord
,
reconciliation
with
God
,
redemption
comfort
.
They
shall
be
trees
of
righteousnesse
.
Their
s
an
everlasting
covenant
in
which
God
becommeth
their
God
in
Christ
:
sanctification
,
justification
,
adoption
and
growth
of
grace
the
saving
of
the
soule
,
putting
on
Christ
found
in
him
not
having
his
owne
righteousnesse
And
to
her
was
graunted
that
shee
should
be
arrayed
in
fine
linnen
,
cleene
and
white
,
for
the
fine
linnen
is
the
righteousnes
of
Saints
.
giveth
her
to
bee
arrayed
,
clotheth
her
with
fine
linnen
,
cleane
and
white
,
righteousnesse
of
the
Saints
but
the
righteousnes
of
the
Saints
,
righteousnesse
of
the
Saints
a
dogmaticall
point
of
faith
Jes
.
Jun.
in
the
very
words
of
this
their
seemeth
agreement
,
here
's
Christ
adorning
his
spouse
with
righteousnesse
.
Christ
sheweth
that
he
will
adorne
his
Church
his
spouse
with
righteousnes
.
Are
speaking
of
the
ornament
of
his
Church
sheweth
whence
it
Aretius
in
locum
hath
it
,
that
it
is
given
by
her
husband
Christ
to
her
,
that
is
,
that
it
is
given
by
for
it
is
the
office
of
the
husband
only
to
cloth
his
spouse
,
and
to
give
her
rayment
,
then
he
calleth
the
garment
linnen
pure
and
shining
,
that
is
the
white
garment
of
innocencie
good
works
then
which
nothing
is
more
shineing
before
the
Lord
,
nothing
more
pure
.
3.
He
expoundeth
this
rayment
to
be
nothing
else
but
the
Iustifications
of
the
Saints
,
therefore
is
the
adorned
with
the
Iustifications
of
that
is
,
with
the
merits
and
righteousnesse
of
her
husband
:
this
the
That
I
may
be
found
the
church
is
adorned
with
this
righteousnes
.
To
them
(
the
church
of
the
Iews
)
which
before
lay
filthy
,
naed
,
in
rags
,
linnen
clothes
are
given
to
cover
her
deformed
nakednes
,
this
linnen
is
Jesus
Christ
made
ours
for
righteousnes
and
salvation
by
imputation
,
which
garment
the
Iewes
wanted
,
whilst
refusing
the
sonne
of
God
and
his
righteousnes
,
they
indeavoured
to
establish
their
owne
,
but
being
inset
by
faith
;
they
shall
renounce
their
owne
old
hope
,
and
shall
imbrace
this
saving
one
,
being
arrayed
with
this
one
glorious
garment
.
This
linnen
is
pure
and
shining
pure
in
regard
of
Iustification
,
because
it
presenteth
us
before
God
unblamable
and
unreprovable
,
without
any
spot
or
wrinckle
,
shining
in
respect
of
glory
as
well
with
God
,
who
for
this
holynes
in
his
Son
,
hath
constituted
us
heires
of
his
Eternall
Kingdome
,
as
also
with
men
to
which
hee
sheweth
our
adoption
with
it's
shining
fruits
.
vivae
fide
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
locum
Remist
.
in
locum
This
Text
compared
with
sheweth
whence
the
beauty
of
this
garment
commeth
,
of
the
justice
of
men
but
of
the
blood
of
the
Lambe
,
and
the
merit
of
his
Sacrifice
,
essentiall
requisite
in
truth
all
these
Iustifications
(
good
workes
)
are
the
effect
of
one
Iustification
which
is
by
faith
,
onely
in
the
merits
of
Brightm
.
after
on
these
words
.
and
then
Linnen
are
the
righteousnes
of
the
Saints
,
not
from
them selves
or
what
floweth
from
what
is
inward
,
but
it
cleaveth
from
without
,
in
our
outward
garment
,
whom
we
put
on
onely
by
faith
:
No
similitude
doth
more
cleerely
put
the
imputation
of
righteousnesse
by
Faith
,
then
this
of
a
garment
so
often
used
in
the
Scriptures
.
But
let
them
remember
this
merit
to
be
given
to
the
garmēt
,
not
And
on
the
to
the
Papists
,
he
saith
,
to
the
body
,
that
is
,
to
the
imputation
of
the
righteousnes
of
Christ
,
with
which
as
with
a
garment
we
are
clothed
.
But
now
the
righteousnesse
of
God
without
the
law
is
manifest●a
being
witnessed
by
the
law
and
prophets
even
the
righteousnes
of
God
which
is
by
faith
of
unto
all
and
upon
all
them
that
believe
.
They
say
is
here
meant
the
righteousnesse
or
active
obedience
of
who
is
God
imputed
to
all
that
believe
.
This
text
is
fully
opened
and
found
to
speak
plainly
for
the
imputation
of
faith
,
no
wayes
for
the
imputation
of
the
righteousnes
of
Some
by
the
righteousnes
of
God
understand
Gods
faithfullnesse
in
keeping
promises
as
By
,
the
righteousnes
of
God
is
doubtlesse
meant
that
that
method
way
or
meanes
which
God
himselfe
hath
found
out
to
justifie
or
make
men
righteous
.
Of
which
,
Or
that
very
righteousnes
by
which
we
stand
justified
or
righteous
in
the
sight
of
God
,
neither
have
I
found
any
that
understands
it
of
the
righteousnes
of
what
may
bee
understood
by
the
word
righteousnes
,
forsooth
that
perfect
and
highest
integrity
of
his
humane
nature
,
with
which
every
one
is
indowed
(
it
is
given
to
those
that
believe
in
him
)
who
is
indowed
according
to
his
humanitie
with
this
integrity
most
absolutely
,
for
our
sake
as
shall
be
declared
afterwards
.
He
is
presented
befor
God
holy
unblameable
and
unreprovable
.
That
therefore
is
said
by
St
the
righteousnes
of
God
not
onely
because
it
is
the
free
gift
of
God
,
That
which
is
given
to
Christ
,
or
which
resteth
on
for
this
was
to
bee
added
lest
any
one
should
think
faith
to
be
that
which
justifieth
,
when
as
it
is
onely
the
instrument
by
which
wee
apprehend
our
righteousnes
Rom.
is
laid
hold
on
as
a
favourer
of
their
imputation
.
Do
we
make
voyd
the
Law
through
faith
?
God
forbid
!
yea
we
establish
the
Law
.
They
conceive
that
the
Law
cannot
be
said
to
be
established
by
faith
or
by
the
doctrine
of
faith
,
but
onely
by
imputation
of
Christs
fulfilling
of
it
.
That
there
's
no
necessity
that
in
this
place
should
be
meant
precisely
the
Moral
Law
,
understands
it
of
the
Morall
and
Ceremoniall
,
therefore
he
is
far
from
conceiving
,
that
the
imputation
of
Christs
righteousnesse
should
be
established
by
affirming
the
Law
to
be
established
by
faith
.
When
as
we
come
unto
Christ
,
in
him
is
found
the
exact
righteousnesse
of
the
Law
,
which
also
by
imputation
is
made
ours
.
You
say
it
's
more
probable
that
Paul
here
asserts
the
establishment
of
the
Ceremoniall
Law
,
When
you
say
there
's
no
necessity
that
the
Morall
Law
should
be
established
by
the
imputation
of
Iesus
Christ
.
fiftly
,
Your
last
conceipt
p.
352.
de
Iustif
To
whom
the
Lord
imputeth
righteousnesse
.
That
righteousnesse
can
be
no
other
then
but
the
righteousnesse
of
Christ
.
This
is
fully
opened
in
mine
answer
to
Mr.
whither
the
Reader
is
desired
to
repaire
for
answer
.
I
desire
it
also
,
for
mine
answer
thereunto
,
he
shall
find
it
full
.
That
the
Apostle
rather
requires
a
righteousnesse
suitable
to
every
mans
condition
,
then
that
of
Christ
,
which
hath
no
such
property
already
,
presented
in
this
discourse
,
there
shalt
thou
finde
it
examined
also
,
That
righteousnesse
which
God
is
said
to
impute
,
is
placed
by
the
best
Expositors
in
remissiion
of
sinnes
.
immediate
contraries
,
in
which
the
consequence
is
necessary
from
position
of
one
to
the
position
of
the
other
,
and
contrarily
,
where
there
is
sinne
there
righteousnesse
is
not
,
where
sinne
is
not
there
is
righteousnesse
,
therefore
the
Apostle
rightly
,
therefore
they
are
blessed
to
whom
he
imputeth
righteousnesse
.
è
contra
ergo
imputat
justitiam
in
Rom.
Observe
.
1.
in
this
6.
ver.
imputed
righteousnesse
expresly
to
be
taught
:
God
imputeth
righteousnesse
,
therefore
there
is
imputed
righteousnesse
:
Let
the
Sophisters
teare
this
as
they
please
they
shall
never
take
it
from
us
.
To
impute
sinne
signifieth
,
either
to
looke
upon
a
person
as
justly
liable
to
punishment
,
or
to
inflict
punishment
for
sinne
:
the
latter
I
finde
most
frequent
,
either
to
hold
a
man
liable
to
punishment
,
for
sinne
or
to
execute
punishment
;
then
to
impute
righteousnesse
importeth
to
looke
upon
a
man
as
a
righteous
person
,
and
to
invest
him
with
those
priviledges
.
God
should
hold
the
guilty
innocent
,
the
just
judgement
of
God
is
,
that
they
that
doe
those
things
should
die
Here
is
neither
peere
nor
peepe
,
of
the
least
ground
or
reason
to
conceive
that
by
righteousnes
should
be
meant
the
righteousnes
of
of
men
Paraeus
,
Ames
,
Whitaker
For
as
by
one
mans
disobedience
many
are
made
sinners
,
so
by
the
obedience
of
one
shall
many
bee
made
righteous
.
That
as
by
the
imputation
of
Adams
disobedience
men
are
made
formally
sinners
,
in
like
manner
by
the
imputation
of
Christs
righteousnes
men
are
made
formally
righteous
.
l.
5.
c.
2.
Sect.
Perk
Refor
.
cath
Abbot
defence
.
p.
Ames
Bell.
Enerv.
Tom.
4.
p.
Somewhat
hath
beene
spoken
of
the
sence
of
this
Scripture
and
the
inconcludency
of
this
argument
,
where
that
may
be
also
found
,
examined
.
It
's
not
said
here
by
imputation
of
sinne
men
are
formally
sinners
,
but
sinners
,
that
is
,
obnoxious
to
death
and
condemnation
,
or
sinners
by
propagation
,
so
that
her
▪
s
neither
little
nor
much
for
imputation
.
Things
that
are
trasient
when
they
are
once
past
and
gone
,
cannot
be
otherwise
communicated
then
by
imputation
.
or
by
propagation
and
not
by
imputation
We
affirme
sinne
is
imputed
to
us
to
our
just
condemnation
,
Neither
doth
the
Apostle
compare
one
act
with
another
,
but
the
satisfaction
with
the
provocation
and
remedy
with
the
disease
,
therwise
he
should
make
sins
of
omission
to
be
no
disobsdience
,
because
they
are
no
acts
,
in
which
yet
also
sin
stood
By
the
obedience
of
whereby
it
s
here
said
,
many
are
or
shall
bee
made
righteous
,
wee
cannot
understand
that
the
righteousnes
of
which
consists
onely
in
his
obedience
to
the
morall
Law
,
but
that
satisfactory
righteousnes
which
he
performed
to
that
peculiar
law
of
mediation
,
which
was
imposed
on
him
,
and
which
chiefly
consisted
in
his
sufferings
,
The
most
interpreters
compare
this
with
where
it
's
said
he
humbled
himselfe
and
became
obedient
unto
death
.
out
of
as
you
say
)
if
by
the
obedience
of
Christ
we
understand
,
The
Antithesis
will
not
stand
,
betweene
the
disobedience
of
and
the
obedience
of
disobedience
being
but
a
particular
transgression
.
The
effect
,
righteous
making
hath
been
hitherto
attributed
to
his
blood
.
Suppose
that
contrary
to
Scriptures
and
generall
current
of
Interpreters
;
we
understand
that
active
obedience
he
performed
to
the
Law
,
yet
will
it
not
follow
from
hence
therefore
men
must
be
made
righteous
by
imputation
,
for
the
righteous
making
here
is
the
same
with
that
,
now
that
righteousnesse
as
he
calls
it
,
is
described
to
be
the
gift
,
forgivenesse
of
many
offences
,
and
that
cannot
stand
in
the
imputation
,
of
an
observation
of
the
Law
.
essentiall
requisite
It
s
loose
arguing
from
a
thing
done
to
a
determinate
manner
,
as
was
slaine
with
death
,
therefore
,
by
a
beast
or
with
a
Dagger
,
so
from
this
that
we
are
made
righteous
by
Christs
disobedience
to
this
aeterminate
manner
by
Imputation
,
there
being
other
manners
of
righteous
making
.
Rom.
8.
4.
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
us
.
It
's
argued
that
the
righteousnesse
of
the
Law
can
in
no
sense
be
said
to
be
fulfilled
in
us
but
onely
by
the
righteousnesse
of
Christ
or
obedience
to
the
Law
imputed
.
Some
Learned
and
Orthodox
understand
it
of
sanctification
rather
then
justification
.
yet
no
condemnation
to
them
that
are
in
Jesus
Christ
:
Downham
,
l.
7.
de
justif
.
c.
7.
sect.
10.
11.
Musculus
upon
Christs
part
justice
,
that
is
the
satisfaction
of
Gods
justice
,
or
the
price
of
our
redemption
by
the
offoring
of
his
body
and
shedding
of
his
blood
,
with
fulfilling
of
the
Law
perfectly
and
throughly
.
—
It
consisteth
in
paying
our
ransom
,
and
fulfilling
of
the
Law
.
—
whereby
our
ransom
might
be
fully
payd
,
the
Law
fulfilled
,
and
his
justice
fully
satisfied
:
So
that
Christ
is
now
the
righteousnesse
of
all
them
that
do
truely
believe
in
him
,
he
for
them
paid
the
ransome
by
his
death
be
for
them
fulfilled
the
Law
in
his
life
,
so
that
now
in
him
and
by
him
every
true
Christian
may
be
called
a
fulfiller
of
the
Law
,
for
as
much
as
that
which
their
infirmity
lacked
Christs
justice
hath
supplied
.
1.
par.
Serm.
Salvation
.
Der.
3.
Serm.
8.
p.
137.
1.
Chimnit
.
de
justit
.
P.
l.
11.
●
.
7.
&c.
Cartw.
Annot.
in
Loc.
c.
28.
arg.
4.
p.
&c.
—
Calvin
in
locum
Calv.
instit
.
l.
3.
c.
11.
p.
23.
adlocum
,
&
Rom.
Observe
his
phrases
and
imputation
It
cannot
be
meant
of
active
obedience
imputed
,
because
it
must
be
such
a
righteousnesse
and
fulfilling
which
may
be
apprehended
a
proper
effect
of
Christs
condemning
sinne
in
the
flesh
,
The
latter
is
intended
a
fruit
of
the
former
;
now
Christs
active
obedience
or
imputation
of
it
cannot
be
that
effect
,
condemning
sinne
is
by
death
,
and
he
that
hath
the
guilt
of
his
sinne
taken
away
by
death
needs
no
other
righteousnesse
or
imputation
whatsoever
See
the
place
can
by
no
reason
admit
this
interpretation
,
neither
doth
the
Apostle
now
speake
of
the
death
of
Christ
,
and
the
expiation
of
our
sinnes
,
but
of
his
Incarnation
and
the
corruption
of
our
nature
abolished
thereby
.
for
sinne
is
accounted
nothing
though
the
reliques
thereof
remaine
in
us
,
by
Christs
righteousnesse
imputed
unto
us
.
essentiall
requisitc
But
it
must
be
the
end
of
condemning
sinne
in
the
flesh
.
was
saith
paraeus
the
other
was
that
the
righteousnesse
of
the
Law
might
be
fulfilled
in
us
,
that
by
the
cursed
death
of
the
crosse
satisfaction
might
be
made
to
the
curse
of
the
Law
,
and
that
satisfaction
imputed
to
us
,
as
if
it
had
been
fulfilled
by
us
.
—
It
is
fulfilled
in
us
whilst
is
it
imputed
unto
us
.
his
whole
poverty
,
obedience
from
his
Incarnation
to
his
death
,
essentiaell
requisite
It
s
an
unquoth
expression
in
them
,
for
it
denotes
subjective
inhesion
or
some
kind
of
efficiency
:
friends
of
imputation
affirme
Christs
righteousnesse
subjectively
in
him
,
in
us
by
imputaeion
,
not
by
way
of
efficiency
,
for
they
are
not
works
,
therefore
an
imputed
righteousnesse
cannot
in
any
tolerable
construction
be
said
to
be
fulfilled
in
men
.
cleere
meaning
of
the
place
:
in
us
or
upon
us
,
made
good
and
fully
manifested
in
us
or
upon
us
,
in
our
Iustification
But
because
wee
are
in
in
whom
wee
are
fully
sanctified
,
for
that
which
we
speake
of
the
imputed
holynesse
of
is
so
to
be
understood
that
we
may
know
that
wee
are
not
therefore
accounted
holy
before
the
Lord
because
the
integrity
of
the
man
doth
peece
out
what
is
wanting
to
ours
,
but
because
he
hath
wholly
sanctified
us
in
himself
for
ever
.
It
is
fullfilled
in
us
whilst
it
is
imputed
by
faith
:
that
is
,
it
is
accepted
of
as
done
by
us
,
whilst
for
it
hee
justifieth
us
from
our
sinnes
.
If
compleat
obedience
which
every
believer
according
to
the
great
variety
of
their
severall
callings
and
conditions
,
stand
bound
to
performe
:
it
's
not
truth
it
s
fullfilled
in
them
,
by
the
imputation
of
the
righteousnesse
of
scarce
a
believer
but
stands
bound
to
particular
acts
not
found
in
the
workes
of
righteousnesse
performed
by
he
fulifilled
allrighteousnes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
translated
righteousnesse
signifieth
not
conformity
with
the
Law
;
but
that
Iustification
which
was
the
end
and
intent
of
the
Law
,
Neither
must
we
of
necessity
and
with
all
precisenes
,
understand
the
morall
law
,
and
that
it
cannot
be
meant
precisely
of
the
morall
law
is
evident
:
Peter
Martir
I
say
those
words
cannot
be
expounded
of
the
Ceremoniall
law
.
The
wisedome
of
the
flesh
,
is
not
subject
to
the
Law
of
God
nor
can
be
,
The
morall
law
suppose
it
had
not
beene
weake
by
the
flesh
,
could
not
by
exact
observation
have
justified
Jewes
who
were
bound
to
the
observation
of
the
other
two
,
and
had
beene
found
sinne
s.
It
's
euident
that
by
the
righteousnesse
of
the
law
in
this
place
,
the
Apostle
meaneth
such
a
law
which
of
it self
was
able
to
justifie
had
it
met
with
strength
in
men
answerable
to
it
,
and
therefore
it
cannot
bee
meant
here
determinatly
of
the
morall
Law
which
hath
no
such
ability
in
respect
of
the
Lastly
,
because
had
bin
never
the
neerer
justification
by
the
righteonsnes
of
the
law
imputed
from
Christ
,
being
under
the
transgression
of
other
lawes
.
The
cleere
meaning
of
the
place
seemes
to
be
this
,
that
that
justification
or
way
of
making
men
righteous
which
writings
,
held
forth
,
by
faith
in
the
Messiah
to
come
,
to
bee
made
good
or
fully
manifested
upon
us
,
who
walke
not
,
giving
evidence
the
great
justifier
of
Men
,
foretold
is
come
This
interpretation
is
confirmed
by
the
sweet
agreement
it
hath
with
such
a
fullfilling
of
the
Law
in
those
that
believe
and
live
accordingly
,
and
the
sending
of
the
Messias
,
as
in
the
former
,
●n
thy
seed
shall
all
the
Nations
of
the
earth
be
blessed
,
to
make
an
end
of
sins
and
to
bring
in
everlasting
righteousnesse
,
when
as
Christs
obedience
to
the
law
is
given
to
us
,
satisfaction
is
made
to
the
law
,
that
wee
may
bee
accounted
iust
.
He
designeth
no
other
fullfilling
to
us
then
that
which
we
attaine
by
imputation
.
And
when
bee
saith
it
is
fullfilled
in
us
when
as
it
is
applyed
.
You
say
questionlesse
,
righteousnesse
here
is
the
same
with
that
witnessed
by
the
law
and
the
Prophets
,
and
See
Calvin
this
place
agrees
with
that
Rom.
31
,
32.
But
Israel
which
followed
after
the
Law
of
righteousnes
,
hath
not
attained
to
the
law
of
righteousnes
,
wherfore
?
because
they
sought
it
not
by
faith
,
but
as
it
were
by
the
workes
of
the
Law
.
c.
10.
3.
they
knew
not
Gods
righteousnesse
,
righteousnes
of
GOD
our
Saviour
They
went
about
to
establish
their
owne
Par
,
in
ver
,
4.
righteousnes
inherent
they
submitted
not
to
it
,
they
would
not
imbrace
it
by
faith
.
They
would
be
justified
by
there
owne
workes
,
not
anothers
.
They
ignorantly
and
proudly
contemned
it
,
The
Gentiles
obtained
righteousnesse
as
a
gift
given
by
God
,
received
by
faith
as
an
hand
By
the
law
of
righteousnesse
they
sought
after
but
could
there
Obser
Cham.
de
Justif
.
c.
3.
Sect.
not
attaine
,
is
not
meant
the
morall
Law
:
or
any
law
properly
so
called
,
morall
cer●moniall
or
judiciall
,
but
as
after
Justification
or
righteousnesse
,
as
in
answer
;
the
fifth
.
God
had
given
them
those
laws
.
Their
study
to
keepe
the
law
,
could
not
be
a
cause
of
comming
short
of
righteousnesse
.
For
Christ
is
the
end
of
the
law
for
righteousnesse
to
every
one
that
believeth
.
Therefore
(
say
the
masters
of
that
way
of
imputation
,
which
wee
desire
to
hedge
up
with
thornes
.
)
the
righteousnesse
of
or
the
obedience
performed
by
him
,
to
the
morali
Law
is
that
which
is
imputed
to
those
that
doe
believe
for
their
righteousnesse
.
seeking
righteousnesse
by
the
law
,
establishing
their
owne
,
)
were
ignorant
of
,
and
submitted
not
to
onely
Christ
performeth
it
to
righteousnes
to
every
one
that
believeth
.
Calv.
in
loc.
See
Tossan
id
ib.
id
ib.
Bera
shewing
that
the
attaining
the
end
of
the
law
,
not
hindred
by
any
quality
of
the
Law
,
but
the
viciousnesse
of
our
flesh
addeth
.
in
loc
id
ib.
having
spoken
of
those
texts
Rom.
4.
6.
11
Castig
,
p.
22.
see
p.
497.
of
the
same
.
Davenant
urgeth
thus
text
in
the
place
before
ib.
thu
he
urgeth
against
Papists
.
For
the
justice
of
God
in
the
vers
.
vers.
4.
is
put
the
perfect
fullfilling
of
the
law
by
Christ
which
is
every
ones
righteousnesse
which
doth
believe
.
This
place
is
urged
by
out
Homily
,
and
what
is
gathered
thence
on
that
of
wee
have
heard
Dr.
urgeth
it
There
's
〈◊〉
of
Reason
that
by
Law
in
this
place
should
be
meant
the
righteousnesse
of
the
Morall
Law
precifly
and
〈◊〉
.
eterna
lex
et
eternae
obligationis
It
s
not
true
that
the
righteousnesse
of
Christ
imputed
to
believers
(
supposing
such
imputation
)
should
be
called
the
end
of
the
M●●●●●
Law
,
for
nothing
can
bee
properly
said
the
end
of
a
thing
,
but
onely
that
which
in
reason
may
be
obtained
by
it
;
there
's
an
utter
impossibility
that
Iustification
by
Christ
should
be
obtained
by
the
Morall
Law
:
obedience
hath
no
causality
,
to
such
an
effect
,
it
may
more
reasonably
be
said
the
end
of
the
Ceremoniall
Law
,
as
tipifying
Christ
and
his
blood
,
not
as
a
Law
;
which
was
to
expire
on
Christs
coming
.
Christ
is
the
end
of
the
Law
for
righteousnesse
,
to
every
one
that
believeth
that
Christ
exhibited
to
them
that
which
the
Law
propou●d●●
to
its
selfe
,
but
could
not
,
Is
because
by
his
incarnation
and
death
hee
put
an
end
to
the
Mosaicall
dispensation
its
a
truth
but
no
true
exposition
.
c.
3.
ult.
per
doctrinam
fides
Legem
stabiliri
.
Tossanus
,
ibid.
The
plaine
meaning
seemes
to
be
this
,
that
the
Law
(
meaning
the
whole
Mosaicall
dispensation
,
was
given
to
the
Iewes
by
God
for
this
end
,
that
it
might
instruct
them
of
the
Messiah
to
come
to
die
for
them
,
that
so
they
might
believe
in
him
accordingly
,
and
be
justified
:
and
further
to
prepare
them
for
the
Messiah
himselfe
and
perfect
service
of
God
which
hee
should
bring
with
him
.
Mosaicall
dispensation
secondly
,
the
whole
was
given
by
God
to
them
say
you
)
for
this
end
that
it
might
instruct
them
of
the
Messias
,
that
so
they
might
believe
and
be
justified
.
noting
that
you
give
accidentall
legis
finem
per
se
sought
it
by
the
works
of
the
Law
,
they
knew
not
Gods
righteousnesse
,
submitted
not
to
it
,
Christ
in
quo
solo
legis
,
imple●io
est
et
habetur
,
saith
Tossanus
it
is
and
is
to
be
had
,
By
the
renor
of
the
context
,
for
his
meaning
is
doubtlesse
Christ
is
the
end
of
the
Law
for
righteousnesse
by
the
observation
whereof
as
their
own
,
they
sought
to
be
justified
,
which
was
as
well
of
the
Ceremoniall
as
the
Morall
.
Seeing
thereby
unquestionably
is
meant
the
whole
frame
of
body
or
the
administration
of
every
believer
c.
4.
ver.
6.
&
Cor.
1.
30.
But
yee
are
of
him
in
Christ
Iesus
,
who
of
God
is
made
to
us
wisdome
and
righteousnesse
,
Here
is
lesse
colour
for
the
deemed
imputation
,
then
in
any
of
the
former
Scriptures
.
all
Protestants
In
Locum
;
see
him
Instit.
This
I
finde
urged
against
Romanists
,
and
vindicated
in
the
castigatore
of
bringeth
it
into
forme
thus
See
him
large
.
See
what
's
mentioned
on
,
before
,
for
both
these
places
goe
hand
in
hand
.
See
and
Chamior
sect
Tossen
.
in
Loc.
Seeing
we
had
no
such
vertue
as
to
obtaine
righteousnesse
for
us
of
the
Lord
,
Christ
was
given
us
by
the
Lord
who
performed
perfect
obedience
to
the
Law
,
that
by
his
obedience
we
might
be
made
righteous
,
for
this
obedience
of
Christ
imputed
to
us
and
apprehended
by
faith
,
is
that
righteousnesse
of
ours
,
5
Ro.
19
,
&c.
placed
in
Christ
,
who
is
made
unto
us
of
God
wisdom
,
Righteousnesse
,
And
this
is
our
righteousnesse
himselfe
,
whose
righteousnesse
and
Innocency
being
ascribed
to
us
,
doth
bring
assured
remission
of
sinnes
and
true
righteousnesse
,
Dr.
Paul
affirmeth
to
be
made
unto
us
on
that
Text
&
23
Ier.
p.
391.
See
him
confuting
Exceptions
of
and
Dr.
Christ
is
no
otherwise
affirmed
to
be
,
or
to
be
made
Righteousnesse
to
us
then
wisdome
or
sanctification
,
therefore
there
's
no
more
ground
to
conclude
hence
imputation
of
Christs
righteousnesse
for
our
righteousnesse
,
then
of
his
wisdome
This
is
unsavory
:
This
speciall
manner
cannot
bee
made
good
herce
.
The
meaning
is
he
is
made
the
Author
or
sole
meanes
by
way
of
merrit
,
purchased
for
us
by
his
death
.
Ioh.
Grocius
saith
Chamier
sect.
20.
&
sect.
21
,
unlesse
therfore
the
Apostle
shall
twice
say
the
same
,
So
he
For
sanctification
is
the
same
with
righteousnesse
inhaerent
,
and
therefore
must
it
be
an
other
righteousnesse
which
we
call
imputed
.
Bernard
.
Crotius
c.
17.
sect
his
obedience
we
are
constituted
righteous
,
imputation
of
righteousnesse
The
word
righteousnesse
is
frequently
put
for
justification
.
That
righteousnesse
is
still
given
to
the
death
of
Christ
,
and
never
to
his
active
obedience
.
Expositers
are
for
this
.
Who
by
Christs
being
made
righteousnesse
unto
us
,
understand
our
justification
or
just
making
by
〈◊〉
:
some
plac●●g
it
in
Remission
▪
some
ascribing
it
to
his
sufferings
,
none
to
his
active
obedience
or
imputation
of
this
to
us
.
Soci●us
,
〈◊〉
l.
2
de
justif
.
c.
For
he
hath
made
him
to
be
sinne
for
us
▪
who
knew
not
sinne
,
that
we
might
be
made
the
righteousnesse
of
God
in
him
.
As
our
sinnes
are
imputed
to
Christ
,
so
Christs
righteousnesse
meaning
his
active
obedience
,
is
imputed
to
us
.
Mr.
hath
well
observed
,
this
place
is
pregnant
against
themselves
.
giveth
it
to
and
others
Calvin
in
loc.
in
loc
cit
l.
2.
Instit.
c.
16.
sect
▪
in
loc
Instit
l.
3.
c.
●●
.
sect●
▪
Beza
,
in
loc.
where
hee
sheweth
how
Christ
●●
made
sinne
.
Pareus
Castig
.
l.
2.
c.
10.
p.
Cha●ie●
.
of
th●
place
August
〈◊〉
.
c.
41.
d●
justis
.
c.
17.
Sect.
Cor.
5.
●●●
D●venant
c.
28.
p.
So
Dr.
〈◊〉
l.
5.
c.
1.
Sect.
4
,
5
,
&c.
So
Dr.
Ioh
,
〈◊〉
ubi
supra
▪
disp.
8.
Sect
47.
397.
〈◊〉
Bell.
〈◊〉
▪
Abbo
.
against
●ishop
.
Dr.
Whit●ake
,
ubi
supr●
〈◊〉
●b
.
Toss●●●s
in
loc.
〈◊〉
although
we
●e
in
our
s●lves
altogether
sinnefull
and
〈◊〉
〈◊〉
,
yet
even
that
man
that
is
impious
in
himselfe
,
full
of
iniquity
,
full
of
sinne
him
being
found
in
Christ
,
&c.
putteth
away
his
sinne
by
not
impuring
,
taketh
〈◊〉
away
the
punishment
thereunto
due
by
p●●doning
is
and
accepteth
him
in
Iesus
Christ
as
perfe●●ly
〈◊〉
as
if
he
had
fullfilled
all
the
whole
law
.
I
must
take
heed
what
I
say
.
But
the
Apostle
saith
God●●●●
him
to
be
sinne
who
know
no
sinne
▪
&c.
such
wee
are
in
the
sight
of
God
the
father
,
as
the
very
sonne
of
God
himselfe
.
in
the
world
but
this
,
that
man
hath
sinned
and
God
hath
suffered
,
that
God
hath
made
himselfe
the
sinne
of
〈◊〉
,
and
that
men
are
〈◊〉
the
righteousnesse
of
God
,
〈◊〉
.
Hooker
on
the
〈◊〉
.
●
.
4.
p.
7.
There
is
no
footing
in
the
Scripture
for
the
inference
drawn●
from
it
,
her
's
nothing
of
〈◊〉
of
our
sinnes
to
Christ
or
his
imputation
of
righteousnesse
to
●s
,
Christs
being
made
sinne
imp●r●s
●●
such
imputation
,
saith
ther
s
not
the
same
power
of
〈◊〉
●●righteousnesse
,
to
make
Christ
●●righteous
,
which
is
of
his
righteousnesse
to
make
th●se
that
believe
righteous
,
Th●●'s
not
so
much
a●
the
face
of
comparison
,
betweene
Christs
being
made
sinne
for
us
,
and
our
being
made
the
righteousnes
of
God
but
the
latter
i●
affirmed
a●
the
effect
,
●nd
,
and
conseq●●●t
of
the
f●rmer
.
W●●ton
def.
Perk.
p.
Abb●●
ib.
p.
The
cleare
meaning
is
,
that
God
for
that
end
made
Christ
sin
,
that
is
,
a
sacrifice
for
sin
;
that
we
may
be
made
,
That
is
a
society
or
remnant
of
righteousnesse
,
after
the
peculiar
manner
of
Justification
or
righteous
making
,
which
God
hath
contrived
through
the
sacrifice
and
offering
of
his
Sonne
.
It
's
a
frequent
expressure
to
call
the
sacrifice
for
sinne
by
the
name
of
sinne
simply
.
a
sacrifice
for
sinne
Downham
.
If
God
did
make
Christ
a
sacrifice
Lev.
c.
Pareuscastig
.
l.
2.
c.
10.
p.
510.
Thus
Parzus
to
Bellarmine
objecting
as
you
.
and
p
406.
who
proveth
it
from
the
tipe
,
ver.
24.
and
for
sinne
he
imputed
our
sinnes
unto
him
,
neither
can
it
bee
conceived
how
he
should
be
made
a
sacrifice
for
our
sinne
,
unlesse
our
sinne
were
imputed
unto
him
.
the
place
may
be
expounded
otherwise
,
hee
made
him
to
bee
counted
a
sinner
,
our
sinnes
were
charged
to
him
as
the
sins
of
the
people
were
in
a
type
laid
on
the
scape
goat
,
Lev.
To
expresse
a
number
or
company
of
justified
ones
Of
that
from
the
righteousnes
of
God
,
we
have
spoken
,
it
's
of
Gods
donation
and
contrivement
,
I
and
of
God
,
that
person
as
before
.
The
effect
is
meant
,
deliverance
from
the
guilt
and
punishment
of
sinne
not
impatation
of
his
active
obedience
.
One
Scripture
more
,
whence
the
argument
being
more
ridicalous
,
it
shall
be
insisted
on
with
more
brevity
.
For
it
s
written
cursed
is
every
one
that
abideth
not
in
all
things
which
are
written
in
the
books
of
the
Law
,
and
doe
them
.
If
every
one
be
cursed
that
abideth
not
,
then
can
no
man
be
justified
but
remaines
accursed
,
who
hath
not
the
perfect
obedience
of
to
the
law
imputed
to
him
,
because
no
mancan
obtaine
such
personall
observation
thereof
.
it
deserves
not
an
answer
;
and
the
man
of
the
argument
is
consederate
with
the
Papist
,
at
least
in
part
:
who
maintaines
against
that
the
righteousnes
of
the
law
and
the
righteousnes
of
faith
,
are
not
two
,
but
one
and
the
same
righteousnes
.
If
there
be
no
other
way
to
dissolve
the
curse
but
Christs
perfect
fullfilling
the
law
,
woe
a
thousand
times
to
the
World
:
For
1.
That
ther
's
none
such
hath
beene
proved
.
2.
If
it
were
it
would
not
dissolve
the
curse
,
it
cannot
bee
but
by
the
blood
of
Christ
.
He
must
be
made
a
curse
.
He
that
's
fully
discharged
of
non-continance
,
is
out
of
danger
of
the
curse
:
and
it
's
consistent
with
the
opinion
opposed
to
ascribe
perfect
forgivenes
to
the
passive
obedience
,
without
imputation
of
the
active
to
that
end
that
's
pleaded
not
to
bring
men
of
the
curse
has
under
the
blessing
,
or
promise
doe
this
.
concurring
as
an
essentiall
requisite
essemsiall
requisite
to
justifie
a
wicked
person
Imputation
of
a
perfect
fullfilling
of
the
law
from
another
cannot
maks
him
such
,
a
continuer
in
the
law
who
breakes
it
daily
and
leaves
him
under
the
All
the
imputation
in
the
world
of
whatsoever
from
whomsoever
cannot
make
him
that
hath
not
continued
to
have
continued
in
them
.
This
argument
is
a
bloody
and
mercifull
spirit
bearing
downe
all
before
it
to
hell
.
The
meaning
is
,
every
one
that
expecteth
justification
by
the
Law
,
the
Curse
will
fall
heavy
upon
him
.
It
's
to
be
limited
to
the
universality
of
them
onely
who
depend
on
the
Law
for
justification
.
What
the
Law
speaketh
,
it
speaketh
to
all
that
are
under
the
Law
,
and
no
other
,
and
those
that
ex●pect
it
by
faith
are
not
under
the
Law
but
under
Grace
,
the
curses
concerne
them
not
,
against
such
is
no
Law
,
Say
you
the
context
leadeth
us
to
this
limitation
.
1.
because
the
preceding
words
are
,
for
as
many
as
are
of
the
works
of
the
Law
are
under
the
Curse
,
for
proofe
of
which
he
alleadgeth
this
text
.
2.
It
's
proved
by
the
9
those
that
are
of
faith
are
blessed
with
these
,
not
those
that
would
be
justified
by
the
Law
,
which
he
proves
because
they
were
under
the
Curse
.
So
that
continuance
,
is
onely
required
of
those
either
to
avoyd
the
Curse
or
obtaine
a
blessing
;
who
seeke
to
be
justified
by
the
works
of
the
Law
,
and
not
of
those
that
believe
and
depend
on
Christ
for
justification
.
the
just
to
live
by
faith
:
Therefore
that
Iustification
which
we
have
by
faith
in
Christ
cannot
be
said
to
be
by
a
continuance
in
all
things
Writen
in
the
Law
to
doe
them
,
because
it
's
nothing
else
but
justification
it selfe
by
,
the
Law
.
29.
Whereas
it
may
be
objected
,
may
not
a
man
be
justified
by
faith
and
that
Law
,
and
be
l●tit●led
to
a
righteousnesse
of
that
Law
by
faith
;
you
answer
the
Law
is
not
of
faith
,
he
cannot
fulfill
the
Law
one
woves
or
other
by
faith
,
it
requires
a
personall
observation
,
of
which
and
then
tell
us
)
that
here
's
we
Sanctuary
for
pretended
imputation
,
but
an
high
hand
of
heaven
to
overthrow
it
.
Christ
in
the
righteousnesse
of
all
them
that
believe
in
him
,
bee
for
them
paid
the
Ransome
by
his
death
,
bee
for
them
fulfilled
the
Law
in
his
life
;
so
that
now
in
him
and
by
him
every
one
Christian
man
may
be
called
a
fulfiller
of
the
Law
,
for
asmuch
as
that
which
our
infirmity
lacked
,
Christs
righteousnesse
supplied
.
Some
plead
but
we
having
elsewhere
upon
a
diligent
search
found
this
Scriptur
looking
a
quite
contrary
way
,
p.
c.
1
Cor.
1.
&
2
Phil.
9
Rom.
29
30.
10
Rom.
3.
Zan.
in
lo.
Arguments
against
faith
in
a
proper
sence
propounded
and
answered
.
That
which
impeacheth
the
truth
or
justice
of
God
,
can
have
no
agreement
with
the
truth
.
But
the
imputation
of
faith
in
the
sence
declared
doth
so
.
impute
faith
This
was
the
plea
of
that
fanatique
Spirit
and
the
Councell
of
Trent
as
observeth
,
to
prove
that
the
word
justification
was
not
to
be
taken
in
a
judiciall
sense
for
absolution
,
but
in
a
Phisicall
or
Morall
sense
for
constituting
or
making
a
man
properly
and
compleatly
just
,
and
is
the
common
argument
of
Papists
,
for
justification
by
inherent
grace
:
yet
I
conceive
it
very
unjust
to
charge
either
with
Swink
fieldius
It
doth
not
follow
God
should
account
that
for
righteousnesse
which
is
none
—
for
faith
is
righteousnesse
,
in
truth
and
propriety
of
speech
.
Gods
judgement
shall
not
be
according
to
truth
.
You
meane
not
Gods
accounting
such
an
act
,
a
righteous
act
,
much
lesse
that
he
esteemeth
it
a
perfect
observation
of
the
Law
.
But
that
God
lookes
on
a
believer
,
and
intends
to
do
as
graciously
as
it
were
with
a
man
pe●fectly
righteous
.
in
him
I
am
well
pleased
,
holy
,
unreprovable
,
unblamable
,
in
Gods
sight
,
Best
writers
say
,
God
accounts
men
righteous
or
perfectly
just
,
who
have
for
givenesse
of
sinnes
,
and
are
not
so
in
exactnesse
of
speech
.
Either
by
works
and
somewhat
else
in
our selves
is
meant
the
merit
of
works
,
o●
else
by
way
of
simple
performance
.
In
the
former
the
Proposition
is
false
,
and
consequence
donyed
,
faith
may
be
imputed
in
the
declared
sense
,
and
yet
not
by
merit
:
If
in
the
latter
sense
so
the
minor
is
false
,
for
the
Scripture
rejecteth
no
where
every
thing
that
may
goe
under
the
name
of
works
,
or
that
may
be
done
by
us
from
having
to
do
inthe
matter
of
justification
,
attributeth
justification
to
faith
which
he
calleth
works
,
this
is
the
worke
thus
Writers
call
faith
a
worke
.
Treat
.
p.
be
found
not
having
his
own
righteousnesse
,
I
deny
the
minor
,
there
's
anentive
consistence
between
faith
and
Grace
,
Rom.
3.
24.
it
's
purposly
required
,
It
's
free
because
nothing
is
required
but
a
receiving
,
believing
is
nothing
else
but
a
receiving
that
righteousnesse
the
justification
which
God
giveth
us
with
his
Sonne
,
So
that
ther
's
no
prejudice
to
grace
.
Because
it
s
by
Gods
gift
its
what
hee
receiveth
,
and
if
why
boastest
thou
thy selfe
,
no
man
hath
just
cause
.
thanked
God
not
having
his
own
righteousnesse
will
have
that
of
faith
Suppose
the
act
of
believing
were
from
a
mans
selfe
,
yet
he
hath
no
cause
of
boasting
,
because
the
weight
of
glory
given
it
,
and
consequents
,
are
not
given
it
for
its
worth
,
but
by
Gods
good
pleasure
.
As
a
man
to
whom
a
King
for
taking
a
pinne
from
his
sleeve
should
be
made
honourable
,
and
it
were
ridiculous
hee
should
bragge
.
This
is
the
case
of
faith
,
though
a
believer
hath
given
him
forgivenesse
,
right
and
title
to
heaven
,
it
s
no
ground
of
boasting
.
When
God
chooseth
weak
and
foolish
things
,
occasion
of
boasting
is
put
off
,
had
men
fulfilled
the
Law
,
there
were
cause
,
because
they
,
had
done
it
out
of
themselves
,
abillities
essentiall
to
nature
,
which
are
not
in
faith
,
or
the
act
of
believing
lives
by
faith
by
his
own
faith
not
having
his
own
righteousnesse
,
and
not
of
works
of
righteousnesse
which
we
have
done
.
and
not
the
righteousnesse
of
Christ
:
you
have
me●
with
such
an
one
,
The
words
import
either
we
are
justified
without
the
concurrence
of
any
thing
that
is
perfect
,
or
that
somwhat
which
is
comparatively
weake
and
imperfect
,
may
somewaies
concurre
,
and
contribute
thereunto
.
In
the
former
sense
it
false
,
it
doth
not
follow
if
faith
be
imputed
,
there
's
nothing
perfect
required
,
it
supposeth
more
things
then
one
,
Christs
perfect
attonement
for
sinne
,
which
if
it
had
not
been
there
had
been
no
place
for
the
imputation
of
faith
,
upon
this
it
is
that
God
imputes
our
faith
to
us
.
an
essentiall
requisite
If
in
the
latter
sence
,
that
somewhat
that
is
weake
and
imperfect
may
sometimes
concurre
and
conduce
to
justification
,
so
the
proposition
is
granted
and
the
minor
goes
to
wracke
,
for
that
faith
and
the
Minister
by
whom
,
are
weake
and
imperfect
,
both
which
concurre
,
ministerially
and
instrumentally
we
may
be
justified
by
what
is
weake
.
Some
have
opposed
the
imputation
of
faith
we
plead
for
,
The
major
followes
not
,
that
God
should
receive
from
us
or
not
we
from
God
.
1.
Because
faith
is
not
a
righteousnesse
properly
,
but
that
God
by
the
meanes
thereof
,
and
tender
of
it
lookes
on
us
as
righteous
,
not
as
made
meriteriously
or
formally
righteous
by
it
,
but
as
having
performed
the
condition
to
which
the
promise
is
made
of
making
us
righteous
,
meritoriously
by
the
sufferings
of
his
Sonne
,
and
formally
by
remission
.
It
may
both
with
truth
and
properiety
of
speech
be
called
and
counted
a
righteousnesse
,
yea
the
smallest
degree
,
so
you
,
If
faith
were
righteousnesse
,
it
followes
not
,
that
God
receives
from
us
a
righteousnesse
,
we
rather
receive
faith
from
God
for
our
justification
.
Our
imputation
of
saith
supposeth
a
righteousnesse
given
unto
men
and
received
from
God
in
justification
,
because
it
could
not
be
traly
said
that
God
doth
impute
faith
for
righteousnesse
,
unto
any
man
except
hee
should
make
him
righteous
upon
believing
.
Now
as
it
is
impossible
that
a
man
should
be
made
righteous
without
a
righteousnesse
in
one
kinde
or
other
,
so
it
's
impossible
that
righteousnesse
whereby
a
man
is
made
righteous
in
justification
,
should
be
given
him
from
any
but
G●d
;
and
this
is
forgivenesse
of
sinnes
.
as
Dr.
Davena
explaineth
that
Place
we
are
constitued
righteous
imputeth
righteousnesse
essentiall
requisite
to
the
passives
meritoriousnesse
.
sect
alter
p.
84.
sect.
8.
n.
Piscator
,
Paraeus
I
deny
the
consequence
,
there
may
be
no
standing
in
judgement
before
and
yet
the
righteousnesse
of
Christ
,
in
the
sense
controverted
not
be
imputed
.
Remission
of
sinnes
purchased
by
the
death
of
Christ
is
so
,
as
in
the
5.
first
conclusions
,
&
4.
Yea
our
Divines
as
finde
sufficient
strength
for
confidence
in
the
death
of
Christ
alone
.
an
essentiall
requisite
to
constitute
the
passive
obedience
meritorious
.
I
deny
the
Major
,
a
man
may
be
justified
by
the
righteousnesse
of
another
,
and
yet
no
necessity
of
Christs
active
obedience
(
of
which
onely
the
question
i●
)
to
be
imputed
to
him
,
the
passive
obedience
of
Christ
:
by
merit
of
which
communicated
in
free
pardon
without
further
righteousnesse
derived
upon
them
in
a
way
of
imputation
or
however
,
of
which
sec
4.
or
5.
Conclus
.
To
the
Minor
,
by
a●stinction
,
a
man
may
be
said
to
be
justified
by
the
righteousnesse
of
another
and
not
his
owne
:
Either
1.
by
way
of
merit
,
or
2.
by
way
of
forme
,
whosoever
is
justified
by
the
righteousnesse
of
another
and
not
his
own
,
is
justified
by
the
merit
of
the
righteousnesse
of
another
and
not
his
own
.
In
the
latter
sense
it
's
altogether
untrue
,
for
the
righteousnesse
wher
with
a
man
is
formally
justifie
dis
alwaies
his
own
by
donation
and
possession
and
not
anothers
,
except
onely
in
respect
of
procurement
Christs
,
or
collation
,
and
so
it
's
Remission
of
sinnes
wherby
a
believer
is
formally
(
a●
often
)
is
a
mans
own
in
such
a
sense
a●
repentance
or
faith
.
Pauls
,
1
Philip
the
Lord
our
righteousnesse
made
unto
us
righteousnesse
.
Chamier
,
de
justit
.
c
The
proposition
wants
truth
,
because
a
true
and
reall
communion
with
Christ
may
stand
without
his
active
obedience
being
made
theirs
by
imputation
,
as
many
of
us
as
are
Baeptized
into
Christ
,
are
Baptized
into
his
death
,
infloweth
and
concurreth
;
be
an
essentiall
requisite
,
Piscator
,
Paraeus
the
essentiall
requisite
cannot
be
left
out
.
Paul
4.
Ro.
obedience
of
Christ
we
are
maderighteous
,
he
imputeth
righteousnesse
we
are
compleat
in
him
who
is
the
head
,
2
Col.
It
wants
reason
,
it
hath
neither
colour
nor
shew
of
truth
in
it
,
that
the
unic●
and
Communion
which
believers
have
with
Christ
,
should
of
necessity
imply
or
draw
with
it
the
appropriation
of
his
active
obedience
by
way
of
imputation
,
at
least
such
an
one
,
as
is
the
golden
Apple
,
that
is
so
that
it
become
thence
formall
righteousnesse
,
either
in
whole
or
in
port
,
for
what
difference
can
be
assigned
out
of
that
union
and
Communion
which
interceds
between
Christ
and
a
believer
rather
the
active
obedience
or
righteousnesse
of
Christ
then
the
wisdom
or
power
or
glory
of
Christ
should
be
made
the
believers
by
imputation
.
by
Christs
obedience
we
shall
be
constituted
righteous
,
us
,
of
God
righteousnesse
The
monor
proposition
i●
unsound
,
there●●re
〈◊〉
.
1.
T
▪
gai●●
Authority
,
to
his
Doctrine
,
he
did
what
he
tought
.
2.
T
▪
God
's
glory●
therfore
,
he
,
did
it
as
a
debtor
with
all
mankinde●
,
and
as
mediater
to
that
Law
.
3.
For
exemplarinesse
to
〈…〉
.
5.
It
kept
him
i●
God●
fa●our
,
It
's
of
absolute
necessity
to
fit
the
Sacrifice
to
the
Altar
,
which
●●
largely
argued
so
that
〈◊〉
〈◊〉
at
〈…〉
the
pretended
imputation
,
and
〈◊〉
against
such
as
say
the
〈◊〉
of
the
natures
,
did
sufficiently
qualifi●it
.
7.
It
qualifieth
him
eternally
to
his
Priesthood
.
8.
His
own
〈◊〉
.
Therefore
th●
Argument
,
from
the
〈◊〉
〈◊〉
of
it
otherwise
is
weaker
.
necessary
result
an
essentiall
requisite
righteousnesse
of
one
many
shall
be
made
righteous
,
It
laboureth
of
ambiguity
,
when
it
saith
,
we
are
debtors
to
the
Law
in
perfection
of
obedience
,
as
well
as
in
matter
of
punishment
,
it
may
be
true
and
false
.
If
the
meaning
be
believers
are
debtors
to
the
Law
in
perfection
of
obedience
to
justification
it
's
utterly
false
,
there
's
no
need
to
depend
on
it
.
It
's
freely
by
blood
,
Neither
are
they
debtors
in
regard
of
punishment
,
Christ
having
born
it
.
It
's
true
,
unbelievers
are
debtors
in
both
respects
,
if
they
mean
to
be
justified
,
otherwise
then
by
Christ
,
because
there
's
no
third
way
,
he
must
keepe
the
whole
himselfe
.
it
's
essentiall
requisite
to
our
life
?
We
are
not
priviledged
from
keeping
the
Law
no
not
in
respect
of
justification
because
we
have
transgressed
it
,
but
are
1.
uncapable
of
such
keeping
,
whether
personally
or
by
imputation
,
which
may
amount
to
justification
.
2.
and
that
the
release
we
have
from
such
observation
to
justification
accrueth
to
us
to
justification
,
by
Christs
death
for
●●
,
essentiall
requisite
God
never
required
of
any
man
but
onely
Christ
exact
obedience
to
the
Law
and
subjection
to
punishment
due
,
conjunctim
,
but
divisive
onely
,
the
Law
saith
,
do
this
and
live
,
and
he
is
not
threatned
that
fulfilleth
it
,
punishment
is
on
supposition
of
sinne
.
It
's
true
,
those
that
believe
not
in
Christ
,
may
〈◊〉
said
in
this
sense
to
be
debtors
to
the
Law
,
aswell
in
matter
of
perfect
obedience
as
of
punishment
if
they
meane
to
be
justified
and
escape
punishment
otherwise
then
by
Christ
Jn
case
a
man
hath
sinned
and
suffered
(
by
himself
o●●r
other
for
him
)
he
is
no
further
a
debtor
to
the
Law
in
point
of
justification
;
because
the
〈◊〉
is
of
equall
consideration
to
the
Law
,
to
absolute
conformity
.
So
that
●s
no
man
is
or
over
or
can
be
bound
to
fulfill
the
Law
twice
for
his
Iustification
.
So
there
's
no
reason
that
he
that
hath
suffered
to
the
full
,
the
penalty
of
the
Law
,
which
suffering
is
everyway
as
satisfactory
to
the
Law
as
exactest
obedience
,
and
of
one
and
the
same
consideration
,
it
's
to
require
a
double
satisfaction
.
Though
it
be
true
that
justification
cannot
take
place
without
a
perfect
righteousnes
it
being
nothing
also
but
a
making
a
man
perfectly
righteous
,
yet
such
a
tale
of
acts
as
Christ
performed
to
the
Morall
Law
determinately
,
is
not
of
any
absolute
necessity
ther●
to
,
for
if
the
Iewes
were
justified
by
Christs
righteousnesse
,
the
Ceremoniall
Law
also
must
be
included
as
before
,
It
's
not
absolutely
true
,
there
's
no
perfect
righteousnesse
to
be
found
but
onely
that
of
Christ
,
there
is
as
absolute
and
compleate
a
righteousnesse
in
the
Law
as
Christs
,
and
it
's
more
probable
that
God
furnisheth
them
out
of
the
Law
it selfe
for
Christi
sake
,
then
that
he
should
impute
Christs
to
them
You
meane
remission
of
sinnes
Perfect
righteousnesse
wherin
justification
consists
,
and
wherwith
men
are
made
formally
l●st
,
is
nothing
else
but
remission
of
sinnes
,
and
that
Calvin
excludes
not
onely
Regeneration
but
all
other
things
whatsoever
,
and
that
others
bring
horrid
blasphemy
on
his
head
.
It
is
so
seeing
it
is
equivalent
to
,
and
virtually
conteines
the
most
absolute
obedience
to
the
Law
,
as
hath
been
demonstrated
,
It
may
bare
the
name
of
righteousnesse
,
and
that
which
is
compleate
,
because
it
hath
the
priviledge
of
Christs
righteousnesse
,
as
elsewhere
.
I
grant
it
an
everlasting
Rule
,
he
that
doth
it
shall
live
,
but
this
is
not
to
purpose
,
it
's
without
the
face
of
an
Argument
,
because
whosoever
abideth
,
shall
live
whether
the
righteousnesse
of
Christ
be
imputed
yea
or
no.
I
deny
it
either
is
,
ever
was
,
or
will
be
,
a
perpetuall
rule
for
men
to
be
Iustified
by
,
and
that
he
onely
that
doth
this
can
be
said
to
be
justified
,
for
God
hath
alwaies
had
an
other
,
believe
this
and
live
,
That
very
thing
that
must
be
our
righteousnes
before
God
must
satisfie
the
Iustice
of
the
Law
which
saith
,
do
this
and
live
.
Now
there
is
nothing
can
satisfie
the
Iustice
of
the
Law
but
the
righteousnesse
o●
obedience
of
Christ
for
us
,
You
deny
the
Major
and
distinguish
on
the
Minor
.
The
reason
of
the
first
is
because
God
may
and
doth
accept
for
us
which
he
needs
not
impute
,
as
the
praier
of
So
these
for
whom
Christs
sufferings
were
accepted
,
receive
unspeakable
benefits
by
them
,
yet
it
followeth
not
God
lookes
on
them
as
if
they
had
personally
indured
,
which
is
the
imputation
specially
opposed
in
this
Treatise
,
but
because
they
be
the
sufferings
of
his
Sonne
.
To
the
Minor
,
If
by
obedience
is
meant
that
he
performed
to
the
Common
Law
considered
a
part
from
that
he
performed
to
the
Law
of
a
Mediator
.
It
's
false
,
for
God
did
not
accept
that
on
those
termes
to
justifie
us
with
it
or
for
it
,
as
hath
been
ten
times
said
and
proved
.
If
you
means
his
passive
obedience
,
so
it
may
be
granted
,
but
then
it
will
be
a
paralogisme
with
4
▪
termes
.
See
p.
ver.
10.
Argumenty
essentiall
requisite
&
c..
The
Major
is
weake
and
untrue
,
his
standing
in
the
place
of
beluvers
is
no
ground
that
all
that
he
did
and
suffered
are
leaked
on
as
done
and
suffered
by
them
,
as
his
incarnation
,
birth
,
circumcision
,
subjection
to
&c.
Redemption
of
the
World
,
why
should
I
a
believing
Gentile
be
looked
on
at
one
circumcised
,
what
advantage
have
I
to
be
looked
on
in
Christ
as
one
that
was
subject
to
how
should
I
feare
and
tremble
to
conceite
that
God
should
looke
on
me
as
having
redeemed
the
world
out
of
the
greatest
acts
Christ
did
.
Dr.
Davenants
It
hath
been
demonstrated
that
it
's
not
truth
to
say
the
sufferings
of
Christ
are
locked
on
as
mine
,
it
may
be
said
hee
suffered
in
my
stead
,
we
cannot
be
said
to
be
punished
for
the
same
sinnes
in
and
with
Christ
for
which
we
have
remission
in
his
death
,
as
Dr.
every
Christian
man
in
him
and
by
him
may
be
called
a
fulfiller
of
the
Law
,
what
was
lacking
in
us
being
supplied
by
him
.
It
's
not
so
sound
a
truth
as
supposed
,
that
Christ
stood
in
the
stead
or
place
of
believers
,
in
all
things
performed
by
him
...
Christ
did
a
thousand
things
and
suffered
many
of
which
we
had
no
necessity
as
to
be
borne
of
a
Virgin
:
to
see
,
c.
3.
sect.
11.
of
the
2.
part
.
The
active
obedience
of
Christ
hath
influence
otherwise
,
qualifying
the
person
for
the
Sacrifice
of
himselfe
,
by
which
justification
is
purchased
,
as
before
.
That
it
's
not
by
imputation
hath
been
proved
by
3
demonstrations
and
4.
and
that
our
quiver
is
well
nigh
exhaust
.
I
know
not
2
Arguments
more
really
differing
.
I
protest
against
the
Majors
consequence
,
&c.
If
there
be
no
other
way
or
meanes
the
condition
of
the
world
is
miserable
,
for
such
there
's
none
,
as
hath
been
proved
,
beyond
all
reasonable
deniall
,
except
I
be
mistaken
:
But
blessed
be
the
Father
of
mercies
.
—
who
without
that
Key
hath
opened
an
effectuall
doors
of
Iustification
to
sinners
,
believers
are
not
under
the
Law
but
grace
and
there
's
no
condemnation
to
them
,
and
if
any
man
sinne
we
have
an
Advocate
,
Dissolving
guilt
needs
no
imputation
of
the
active
obedience
,
the
propitiation
by
blood
hath
done
this
service
,
before
this
imputation
is
supposed
to
come
at
them
.
The
merit
of
Christs
death
is
not
so
far
exhaust
on
pardon
that
it
will
not
serve
to
acceptation
,
Adoption
is
from
his
blood
.
The
perfect
holynesse
of
his
person
and
righteousnesse
of
his
life
presupposed
as
hath
been
said
.
He
that
hath
communion
with
his
death
shall
not
know
what
to
doe
with
the
imputation
of
his
life
,
after
it
,
but
enough
if
not
more
then
enough
of
this
before
.
to
make
it
a
Sacrifice
to
Iustification
,
that
without
which
Christs
death
was
in
vaine
?
essentiall
requisite
we
have
overcome
corpopi
,
corpori
Iud.
Ioh.
Cossac
.
Tossan