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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85397	Impvtatio fidei. Or a treatise of justification wherein ye imputation of faith for righteousness (mentioned Rom: 43.5.) is explained & also yt great question largly handled. Whether, ye actiue obedience of Christ performed to ye morall law, be imputed in justification or noe, or how it is imputed. Wherein likewise many other difficulties and questions touching ye great busines of iustification viz ye matter, & forme thereof etc are opened & cleared. Together wth ye explication of diuerse scriptures, wch partly speake, partly seeme to speake to the matter herein discussed by John Goodwin, pastor in Coleman-street.	Goodwin, John, 1594?-1665.; Glover, George, b. ca. 1618.	1642 (1642)	Wing G1172; Thomason E139_1; ESTC R15925	312,570	494

Iust Mar. Dial. cum Tryph. post medium who lived and wrote about the yeare 194 in his fift Booke against Marcion writeth thus But how the Children of Faith or of whose Faith if not of Abrahams For if Abraham beleeved God and that was imputed unto him for righteousnesse and he thereby deserved the name of a Father of many Nations we by beleeving GOD more are therefore justifyed as Abraham was The same Father in his tract of Patience Abraham beleeved God and was accounted righteous by him but he tried his Faith by patience when he was commanded to offer his Son Therefor Tertullians opinion directly is that that Faith which is said to be imputed to Abraham for righteousnesse is Faith properly taken and not the righteousnesse of Christ apprehended by Faith because he saith that God tried his Faith by patience which cannot be applied to the righteousnesse of Christ ORIGEN Who lived about the yeare 203 in his fourth Booke upon the Romans writing on cap. 4. ver 3. speaketh thus It seemes therefore that in this place also that whereas many faiths that is many acts of believing of Abraham had gone before now all his faith was recollected and united together and so was accounted unto him for righteousnesse And in the same place not long after he hath more words to like purpose Therefore he joyned with Tertullian in the interpretation of this Scripture JUSTIN MARTYR Who liv'd before them both and not long after the Apostle Iohn's time about the yeare 130 in his Dialogue or disputation had at Ephesus with Trypho the Jew it seemes led them both the way to that Interpretation Abraham caried not away the testimony or commendation of righteousnesse because of his circumcision but because of his Faith For before he was circumcised this was pronounced of him Abraham beleeved God and it was imputed unto him for righteousnesse CHRYSOSTOM who lived somewhat after the yeare 380 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost ad Rom. cap. 4. v. 23. circa initium Serm. 9. et paulo post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ad Gal. 3. c. in the beginning of his ninth Sermon upon the Romans Having spoken saith he meaning Paul in the former part of that Chapter many and great things concerning Abraham and his Faith c. And a little after Wherefore saith he was it written but that we might learne that we also are justified as he was because we have beleeved the same God The same Father againe upon Gal. 3. For what was he the worse for not being under the Law nothing at all for his Faith was sufficient unto him for righteousnesse If Abrahams Faith was sufficient unto him for righteousnesse it must needs be imputed by God for righteousnesse unto him for it is this imputation from God that must make that sufficiency of it unto Abraham That which will not passe in accompt with God for righteousnesse will never be sufficient for righteousnesse unto the creature Saint AUGUSTINE who lived about the yeare 390 SECT 11 Credendo quipp● invenimus quod illi Iudai non credendo amiserunt Quia credidit Abraham Deo et reputatum est illi ad justitiam Aug. in Psal 148. versus finem gives frequent testimony in his works both to the opinion and interpretation contested for Vpon Psal 148. For we by beleeving have found that which they the Iewes lost by not beleeving For Abraham beleeved God and it was imputed unto him for righteousnes Therefore his opinion cleerely is that it was Abrahams Faith or Beleeving properly taken that was imputed unto him for righteousnesse and not the righteousnesse of Christ For that Faith of his which was so imputed he opposeth to the unbeliefe of the Jewes whereby they lost the grace and favor of God Now the righteousnesse of Christ is not opposed to unbeliefe but Faith properly taken Againe writing upon Psal 70 In eum credo qui justificat impium ut deputetur fides mea in justitiam Idem in Psal 70. For I beleeve in him that justifieth the ungodly that my faith may be imputed unto me for righteousnes Where by Faith he cannot meane the righteousnesse of Christ because he calleth it his owne before the imputation whereas the righteousnesse of Christ can no waies be imagined to be any mans till it be made his by imputation The same Father yet againe in his tract of nature and Grace But if Christ died not in vaine Si autem non gratu mortuus est Christus in illo solo justificatur impius cui credenti in eum qui justificat impium deputatur fides injustitiam Aug. De Nat. et Grat. non lorge ab initio Credidit Abraham Deo et deputatum est illi ad justitiam Ecce sine opere justificatur ex fide● et quicquid illi legali observatione potest conferri totum crdulitas sola donavit Idem de Temp. Serm. 68. the ungodly is justified in him alone to whom beleeving in him that justifieth the ungodly his Faith is accounted for righteousnesse And yet once more in his 68 Sermon of Time ●f that piece be his Abraham beleeved God and it was imputed unto him for righteousnesse See without any worke he is justified by Faith and whatsoever was possible to have bin conferred upon him by the observation of the Law his beleeving alone gave it all unto him Certainly this Author whoever he was by the word CREDULITIE for so the Latine word signifieth whereby he expresseth that Faith which was imputed unto Abraham for righteousnesse could not meane or understand the righteousnesse of Christ PRIMASIUS about the yeare 500 upon Rom. 4 ver 3. Tam magna fuit dono Dei fides Abrahae ut et pristina ei peccata donarentur et sola prae omni justitia doceretur accepta that is Abrahams faith by the guift of God was so great that both his former sins were forgiven him and this FAITH of his alone preferred in acceptation before all righteousnesse By Abrahams alone Faith he cannot meane Christs righteousnesse BEDA who lived somewhat before the yeare 700 upon Rom. 4. ver 5. hath these words What Faith Que fides nisi quam alio loco plenissime definit Apostolus Neque circuncisio neque praeputium aliquid valet sed fides que per dilectionem operatur Non qualis●●nque fides sed sid●s que per dile●ta mem operatur Beda ad Ro. 4 5. Quia credidit D●o reputatū est et ad justitiam ● ad remissionem peccatorum quia per ipsā sidem qua credidit justus effectus est Haymo in Rom. 4 3. Quod ita firmiter credidit reputatum est illi divinitus ad justitiam i. non solum liberatus est ab omni originali et actuali peccato per hanc credulitatem sed justus est a Deo reputatus Anselm Cant. in Rom. 4.3 but that which the Apostle in another place fully defineth neither circumcision nor uncircumcision availeth any thing but faith which

things therein required and so promotes the observation and keeping of it This upon the matter is the interpretation of Musculus (*) Fides verò quoniam justificat credentes corda credentium purgat quod neque Lex apud Iudaos neque Philosophia apud Gentes neque doctrina bonorum operum apud Christianes praestare potest ram non adversatur bonorum operum Doctrinae ut illam magis stabiliat Musculus ad Rom. 3. ult upon the place Pareus likewise admits of it and cites Austin for it also But 4. The Law may be said to be established by the Doctrine of faith inasmuch as the comminations and threatnings of the Law as In the day thou ●atest therof thou shalt die the death and againe Cursed be he that continueth not in all things that are written in the Law to doe them c. are by the Doctrine of justification by faith declared not to be in vaine The sufferings of Christ wherby we are justified through faith are a full confirmation of the force efficacie and authority of the curse of the Law being the price of the Redemption of those that beleeve from it Yet 5. and lastly I conceive the better Interpretation of the place to be that by Law the Apostle should meane that part of the Old Testament which comprehendeth the writings of Moses with those other Books which together with the writings of the Prophets make up the intire body thereof For in this sence he had used the word v. 21. where he affirmed the righteousnesse of God to have testimonie of the Law and the Prophets The word is elswhere and that somewhat frequently taken in this signification Now the Law in this sence may most properly be said to be established by Paul ●eaching the Doctrine of faith because this Doctrine is fully consonant and agreeable to those things that are written therein as he sheweth at large in the following Chapter arguing and insisting upon two pregnant testimonies to this purpose the one from Moses the other from David Origen of old made use of this Interpretation (b) Fides confirmas legem quia Christus inquit Moses de me scripsit Qui ergo credit Christo confirmat Legem quiae credit in Christum Origen and Hierome was not far from it (c) Fide lex stabilitur quia fide probamus verum esse quod lex dicit Testamentum testamento legem legi circumcisionem circumcisions successuram Hierony Piscator of later times likewise adhereth to it in his Disputes with Ludovicus Lucius (d) See Mr. Gatakers Animadversions upon these Disputes p. 42. The next Scripture sometimes managed for the imputation we oppose is Rom. 4.6 Even as David declareth the blessednesse of the man to whom God imputeth righteousnesse without works That righteousnesse which God is here said to impute to a man can be no other as is pretended but the righteousnesse of Christ To this I answere First SECT 9 that this Scripture and expression of Gods imputing righteousnesse Rom. 4.6 opened is fully opened and cleered in my Answere to Mr. Walker p. 41. whither the reader is desired to repaire for satisfaction if he desires it Secondly that of the two if we will needs here understand a positive legall righteousnesse it is much more probable the Apostle should meane a righteousnesse consisting of such works or of such an obedience to the Law as hath an absolute and perfect agreeablenesse to every mans condition and calling respectively then the righteousnesse of Christ which hath no such property in it hath bin already represented in this Discourse (a) Cap. 2. Sect. 5. p. 7. Thirdly that righteousnesse which God is said here to impute is by the best Expositors placed in Remission of sins Righteousnesse imputed saith Paraeus (b) Iustitia imputata consistis in gratuita remissione tectione non imputatione peccatorū Pareus ad Rom 4.7 p. 371. Hoc sensu justitia imputata dicitur justicia Christi meritorie seu effective quia Christi merito nobisest parta non subjective quia Christo inhaereat Idem ibidem consists in a free remission covering or non-imputation of sinne And a little after shewing in what sense the righteousnesse which is imputed by God unto beleevers may be called the righteousnesse of Christ he expresseth himselfe thus In this sense imputed righteousnesse is called the righteousnesse of Christ viz. by way of merit or effect because it is procured for us by the merit of Christ not because it is subjectively or inherently in Christ many testimonies have bin formerly cited from divers other good Authors of concurrent judgement with him herein We are taught saith Calvin upon the place (c) Postremo do●emur hanc quoque remissionem gratuitam esse quia sine operibus imputatur quod et remissionis nomen indicat Calvin in Rom. 4.6 Quarto autem capite ad Romanos primum appellat justitia imputationem nec eam dubitat in remissione peccatorum c●llocare idem Instit l. 3. c. 11. Sect. 4. that Remission of sinnes is free because it is imputed without workes But Fourthly the phrase of imputing righteousnesse may I conceive be best interpreted and understood by the contrary expression of imputing sinne Opposita juxtase posita magis elucescunt To impute sin signifieth only either to looke upon a person as justly liable to punishment or to inflict punishmēt upon a person peccati nomine for or in consideration of sin This latter signification I finde more frequent of the two in Authors of best esteeme God imputes sin saith Paraeus (a) Imputat Deus peccatium cum punit non imputat cum non punit sed condonat et tegit quasi non esset Pareus ad Rom. 4.7 when he punisheth and he doth not impute it when he doth not punish but pardoneth c. So Calvin (b) Ergo et peccatorum non recordari est ea non postulare all poenam Idipsum alibidicitur proijcere post tergum delere instar nubis c. non imputare tectumque habere c. Calvin Instit l. 3. c. 4. Sect. 29. vi etiam in Rom. 5.13 maketh the non-imputation of sinne and the not-punishing of sinne of one and the same signification and importance If therefore to impute sinne signifieth only either to hold a man liable to punishment for sinne or to execute and inflict punishment upon him for sinne doubtlesse to imputerighteousnesse importeth nothing else but either to looke upon a man as a righteous person or to conferre upon him and actually invest him with the precious priviledges that belong to persons truely righteous But however Fiftly and lastly here is neither peere nor peepe of the least ground or reason to conceive that by righteousnesse in this Scripture should be meant the righteousnesse of Christ SECT 10 The next Scripture mis-us'd for the imputation aforesaid is that Rom. 5.19 For as by one mans disobedience many were made sinners Rom. 5.19 cleered so by the

appearance in this place of any comparison made between Christs being made sinne for us whatsoever be meant by it and our being made the righteousnesse of God in him but only the latter is affirmed as the end consequent or effect of the former 4. that the weight and importance of that particle in him should be by the imputation of his active obedience unto us there is neither instance or paralell expression in Scripture nor rule in Grammar nor figure in Rhetorique to make probable in the lowest or lightest degree Therefore 5. and lastly the direct and cleere meaning of the place is this that God for that end made Christ sinne that is an offering or sacrifice for sinne for us that we might be made the righteousnesse of God in him that is that we might be justified or made a society or remnant of righteous ones after that peculiar manner of Iustification or righteous-making which GOD hath contrived and established through that sacrifice or offering of his Sonne This interpretation is justifiable upon these and the like considerations 1. SECT 25 It is a frequent Scripture expression to call the sin-offering or the sacrifice for sinne by the name of sinne simply See for this Exod. 29.14 Exod. 30.10 Levit. 5 6 16 18 19. Levit. 7.1 2 7. Levit. 9.7 Ezek. 44.27 Ezek. 45.19.23 Hos 4.8 besides other places This is generally acknowledged by Interpreters yea by the choycest Adversaries themselves which we have in the present controversie (a) See Bish Downham Trea. of Iustifi p. 226. c. and Bish Davenant de Iustic Hab. p. 333. 2. To expresse a number or companie of justified or righteous persons by the abstract terme of righteousnesse is very agreeable likewise with the Scripture dialect in many other places It is an expression of like stamp and figure with those poverty for poore men captivity for captives c. Of which kinde you please to see many instances in the third Chap. of this latter part Sect. 3. in the latter end p. 45. 3. That addition of God the righteousnesse of God imports that that righteousnesse or justification which beleevers obtaine by the sacrifice or death of Christ is not only a righteousnesse of Gods free donation and guift but of his speciall wonderfull and profound contrivement for them 4. By the Grammaticall construction and dependance of the latter Clause our being made the righteousnesse of God in Christ upon the former viz. his being made sinne for us it is evident that in the latter such an effect must of necessity be signified and meant which may answere and suite with that cause which is mentioned in the former viz. the death of Christ for us Now the proper and direct effect of the sacrifice or death of Christ is deliverance from the guilt and punishment of sinne not the imputation of his active obedience unto men Christ did not die for men that they might be justified or made righteous by the righteousnesse of his life (a) Quis enim sic argumentaretur mentis ●ompos Christus factus est pro nobu peccatum i. sacrificium peccati expiatoriū quo nos justi constitueremur ●●r go obedientia Christi in vita praestita non autem morte sive sacrificio Christi justi constituimur Gatak Elench Gom p. 48. 5. The Scriptures when they speake of the death or sufferings of Christ under the consideration of that efficiencie or causality which is in them in respect of Iustification never ascribe any other effect unto them but only either the remission of sinnes deliverance from wrath redemption or the like Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3.13 6. and lastly the Interpretation given as touching the substance and maine importance of it is the exposition of Interpreters almost without number as of Chrysostom Theophylact Occumenius Calvin Musculus Piscator c. I forbeare the citation of passages from them partly because the exposition hath bin I conceive abundantly cleared and confirmed already partly because it is upon the matter acknowledged by the chiefe opponents we have in the businesse in hand partly because the Authors themselves if any man doubt or be unsatisfied may readily be consulted withall and partly likewise to save the Reader an unnecessary labour as I conceive I shall only insist upon one Scripture more SECT 26 and that with somewhat the more brevity because the argument or proofe that is drawne from it is more ridiculous and importune then any of the former One copie of this Scripture is found Gal. 3.10 For it is written Cursed is every one that continueth not in all things which are written in the Booke of the Law to doe them Out of this Scripture hath of late bin hewen as I heare this worthy pillar to support the tottering and ruinous building of the premised Imputation If every one be cursed that continueth not in all things that are written in the Law to doe them then can no man be iustified but remaines accursed who hath not the perfect observation of the Law imputed from Christ unto him The reason is because no man is able to obtaine any such personall observation thereof The argument is not of any eminent desert to have an answere bestowed upon it yet let us not envie it this honour If the man of this argument whoever he be be in good earnest with it doubtlesse he is confederate with Stapleton the Papist at least in part who maintaines against Calvin that the righteousnesse of the Law and the righteousnesse of Faith are not two but one and the same righteousnesse Therefore First Gal. 3.10 Answered if there be no other meanes to dissolve the Curse denounced against all non-continuers in all things that are written in the Law to doe them but a perfect fulfilling of the Law by Christ imputed unto them woe and woe a thousand times to the world yea to the whole world of men and women without exception For certaine it is 1. that there is no such perfect fulfilling of Law imputed from Christ unto any man as hath been prov'd at large throughout the first part of this discourse and 2. that were there any such imputation yet this would not reach the dissolution of that curse this cleaves faster to the whole generation of Adams posterity then to be dissolved or loosed from any of them by any other meanes then by the blood of Jesus Christ It is not said that without keeping the Law but that without shedding of blood there is no remission Heb. 9.22 Christ might have kept the Law a 1000 yeeres for us and yet never have found Justification or redemption from the Curse of the Law for us had he not bin made a curse for us by his death and sufferings Gal. 3.13 Secondly SECT 27 he that is fully discharg'd and acquitted from all his non-continuances in the things of the Law I meane from the guilt of all his sins