Socinianism in the Fundamental Point of Justification Discovered, Chapter 2 · Christian response 5 – Argument 10
Christianisme.
HEre he enters into his fourth & last way of confirmation, that is, to confirme his opinion, and interpretation, by testimony of learned Divines, both ancient and moderne writers, even from the Primitive times, to the yeare 150. after Christ. His beginning is with great swelling words, and with wonderfull confidence, though builded not upon any reading, or knowledg, of his owne, but upon the testimony of another, doubtles of some Socinian braggadogo, or impudent Arminian, whom hee is ashamed to name, who are all of this spirit, that when they build upon weakest ground, and are most strongly convinced by testimonies of Scripture, and unanswerable arguments, then they affirme and outface most impudently, and brag and ly, as if they contended to winne the whetstone: Nay, we think that this confession of his small reading, is out of modesty, or out of Satanicall subtilty? that as the Divel in the person of the Serpent vented his lies to our first Parents, so he may belch out desperate lies and forgeries under the person of another concealed Author, verily I feare the latter. because on anothers word, hee doth so boldly, and impudently, charge all the learned of the best note in this age with calumny, and false report, raised upon his opinion, (unworthy the tongue and pen, of sober and learned men) in that they make Arminius or Socinus, chiefe and first Authors of it, and with out blushing affirmes that the fairest streame of interpreters from the time of Luther, and Calvin runnes as water to refresh his interpretation. In both which I find such manifest falsehood, that no man of any reading can so speake and affirme, without a brasen face, maintaining wilfull and manifest lies against his owne conscience. First to the bold charge of our learned Divines with calumny, for taxing Socinus, and Arminius, as chiefe and first Authors of his opinion, I answere, That although that infamous heretick, Petrus Abailardus, who was gelded for his incontinence, by a man whose daughter hee had abused) laid the first ground of this opinion, that Christs satisfaction is not imputed to iustification: (as Saint Bernard shewes, Epist. 190.) Yet the first Authors who expressely affirmed that fides per se, that is, faith by it selfe in a proper sense, without a trope, is by the Apostle said to be imputed, for righteousnes, were Servetus, as Calvin shewes, in opusculis, Socinus, part 4. cap. 4 and 11. de Christo Servatore. And Arminius in Epist. ad Hippolitum de collibus. thes. 5. Secondly to his false pretence of the maine streame of writers, since Luther, and Calvin: so running as water to refresh his interpretation, I do answere and confidently affirme, that there is not one Orthodox writer to be found since that time, which ever held, that faith in a proper sense is imputed for righteousnes, and denyed the imputation of Christs righteousnes. Servetus, Socinus, Arminius and the rest of their sect, branded for hereticks, are the onelyonly maintainers of that opinion.
To his testimonies and his impudent boasting of the generall consent of interpreters, I answere, First joyntly and in generall, That of all the testimonies which hee hath cited, there is not one which either affirmes that faith taken in a proper sense is imputed for righteousnesse, or denies the imputation of Christs righteousnes. Moreover, that all Divines who are the most zealous opposers of his interpretation, may say the same words which he cites out of Authors: and yet hold justification by Christs righteousnes imputed, yea and in proving that truth may with good reason presse and urge the same words rightly understood. Soe that a more odious example of folly and impudency cannot be shewed then hee here shewes himselfe by, making his folly strive for Mastery with his impudency.
Secondly, for the particular testimonies which he brings both out of ancient and moderne writers. They say no more but what Saint Paul saith, and wee all acknowledg and embrace for truth, viz. That Abraham beleeving that in Christ, and through his satisfaction, GOD was become his reward, was thereupon counted righteous, and GOD counted faith to him for righteousnes, and so are we all iustified, not by our owne righteousnes of workes performed to the Law in our own persons, but by faith laying hold on the righteousnes of Christ, which is counted for righteousnes, not in a proper sense, but relatively, as it comprehends Christ and his righteousnes, which Calvin calls apprehending the goodnes of GOD, and trusting in it. First for Tertullians words, I take them, as he doth render and rehearse them, and so the rest in order, and will take a light view of them, that wee may see his vanity, in citing testimonies which make nothing for him, but some directly against his opinion.
Tertulian Lib. 5. c. 3 against Marcion.
BVt how the children of faith? and of whose faith, if not of Abrahams? for if Abraham beleeved GOD, and it was deputed to him for righteousnesse, and hee thereby obtained the name of the father of many nations; wee by beleeving GOD are therefore much rather iustified, as Abraham was. And lib. de patientia cap. 6. Abraham beleeved and was deputed by him to righteousnesse; but hee tried his faith by patience, when he was commanded to sacrifice his sonne.
All this wee grant,Answer for here is not a word of imputing faith in a proper sense, onelyonly an affirmation that Abraham by beleeving, obtained this at GODS hands, that he was accounted and reputed to be in the state of a righteous man, which we all professe.
Origen in Epist. ad Romanos, Cap. 4. verse 5.
IT seemes in this present place, that whereas many beleevings of Abraham werk before, now in this beleeving his whole faith was gathered together, and so was reputed to him for righteousnesse, and againe in the same place Abraham was not by GOD testified to bee righteous, for his circumcision, but for his faith, for before his circumcision, hee beleeved GODS and it was counted to him for righteousnesse.
If Origens meaning be, as Beza gathered from these,Answere and other wordes in that place, that Abrahams faith and all his acts of beleeving made up a perfect righteousnesse, and conformity to GOD, will and law; then is hee in as great an errour, as the Papists who set up iustification by a mans owne inherent righteousnesse, and his testimony is to be abhorred. But if his meaning bee that by his beleeving, and not by his circumcision, he obtained from GOD this testimony, that he was righteous by a righteousnesse beleeved, then he is full for us, and against his interpretation.
Justine Martyr Dialog. with Trypho.
ABraham not for his circumcision, but for his faith obtained the testimony of righteousnesse: for before he was circumcised, it is said of him, Abraham beleeved GOD, and it was counted to him for righteousnesse.
Wee grant that Abraham beleeving GOD to bee his reward in Christ;Answere this faith was the evidence of his being righteous by apprehension of Christ, and his righteousnesse, and therefore by it he obtained a testimony from GOD, that he was in the state of righteousnes. And Justine Martyres words say the same, and so he is cleare for us against them, who make faith the righteousnes imputed in a proper sense, and not the evidence of righteousnesse.
Chrysostome on Rom. 4.23. saith that the Apostle
HAving spoken many and great things concerning Abraham and his faith, saith, wherefore is it written but that wee might learne, that we also are justified as hee was, because wee have beleeved the same GOD? and on Gal. 3.6. For what was he the worse for not being under the Law? nothing at all, for his faith was sufficient to him for righteousnesse. All this we grant. For as Abrahams faith laying hold on GOD, as his reward in Christ by communion of his righteousnesse, was sufficient to him for righteousnesse, so is our faith also sufficient for us to iustification, because by it wee possesse Christs righteousnesse.
Augustine on the 148 Psal. saith,
FOr by beleeving wee have found what the Iewes lost by not by unbeleeving, for Abraham beleeved GOD, and it was imputed to him for righteousnesse, and on Psal. 140. for I beleeve in him who justifieth the ungodly, that my faith may be imputed to mee for righteousnes, and in his book de natura & gratia. For if Christ dyed not in vaine, the ungodly is justified in him alone, to whom beleeving in him that justifieth the ungodly, faith is accounted to him for righteousnesse, and in his 68. sermon de tempore, Abraham beleeved GOD, and it was imputed to him for righteousnesse. See that without any worke hee is iustified by faith, and whatsoever was possible to be conferred on him by his observation of the Law, his beleeving alone gave it all unto him, where note that beleeving gives righteousnes, and is not the righteousnes given in iustification.
Primasius on Rom. 43. saith.
ABrahams faith by the guift of GOD was so great, that both his former sinnes were forgiven, and this faith alone is said to be accepted before all righteousnes: that is, before all righteousnes of his owne, not instead of Christs righteousnes. For if it had not laid hold and possessed the full satisfaction of Christ, it could not have gotten pardon of his sinnes.
Beda's words which he citeth concerning the faith which is imputed, are onelyonly these, not every faith, but that onelyonly, which worketh by love. This is a certaine truth, for no faith can bring to us a true sense and assurance of our communion with Christ, but that which worketh by love.
Haymo on Rom. 43, saith, Quia credidit Deo, &c. Because hee beleeved GOD, it was imputed to him for righteousnesse, that is, for remission of sinnes, because by that very faith by which hee beleeved, he was made righteous: These wordes shew that faith by way of efficiency, and as an instrument makes men righteous, even as it brings remission of sinnes by applying Christs satisfaction to them.
Anselmes wordes are, that hee beleeved so firmely, this was by GOD counted to him for righteousnesse, that is, by this beliefe he was reputed righteous. And I say there was good reason, that he who by firme faith is partaker of Christs righteousnesse, should bee reputed righteous before God.
These are his testimonies which he cites out of the Ancients whose maine streame, as he boasted, did so runne as to water his opinion. But we see they so run as to overwhelme and wash away his muddie, and slimie opinion and interpretation. Not one syllable of faith in a proper sense counted for righteousnesse: Thus the mountaines have travelled of a child, and have roared out, and have made a terrible sound, and bustling, and when it comes forth in the birth, it is ridiculus mus, nay not so much as a poore drowned Mouse, in the eyes of judicious readers.
I proceed to his testimonies of moderne Divines.
LVther on Gal. 3.6▪ Christian righteousnes is an affiance or confident resting on the Son of GOD, which confidence is imputed for righteousnes, for Christs sake, and a little after, GOD counts that imperfect faith for perfect righteousnes for Christs sake, in whom I have begun to believe. We cannot desire plainer words to prove that faith is not the righteousnes by which we are justified, nor so in a proper sense counted, but propter Christum, that is, by reason, of him which it possesseth with all his benefits and full satisfaction.
Bucers wordes are, Abraham beleeved God, & he accounted this faith to him for righteousnes: & therefore (saith he) by beleeving he obtained this, that God esteemed him for a righteous man. These words shew, that his faith was not his righteousnes, but the thing by which he obtained the estimation of a righteous man. Peter Martyrs words are, To be imputed for righteousnes in another sense, signifieth that by which we our selves are reckoned in the number of the righteous, and this Paul atributs to faith onelyonly, marke the words, hee doth not say, that faith properly is our righteousnes, but the onelyonly thing by meanes of which we com to be reckoned in the number of the righteous Calvin on Rom 4.3. Abraham by beleeving, doth embrace the grace offered to him, that it might not be frustrate: If this be imputed to him for righteousnes, it followes, that he is no other way righteous, but because trusting in Gods goodnes he hath boldnes to hope for all other things from him. And againe▪ on verse 4. Faith is counted for righteousnes, not because it brings from us any merit unto GOD, but because it apprehends the goodnesse of GOD. These and such speeches of Calvin affirme no more, but that faith is imputed for righteousnes, not properly in it selfe, nor for any merit or worth of it, but meerely for that which it apprehendeth and embraceth when it is tendered. That is, GODS goodnes in giving Christ with all his benefits, and righteousnes.
Musculus in his common places. ss. 5. This faith ought to be commended, not in respect of any proper quality, but in respect of Gods purpose, by which he hath appointed, that it, to believers in Christ, should for his sake be imputed in the place of righteousnes. These words cut the throat of his interpretation; for they tell us, that faith is imputed for righteousnes, not for it selfe, or any proper quality in it, but for Christs sake, which is his righteousnes sake. Also on Gal. 3.6. What did Abraham that should be imputed to him for righteousnes, but onelyonly this, that hee believed GOD? Indeed, believing is the onelyonly meanes to receive Christs righteousnes, and therefore by beleeving onelyonly we come to be counted righteous. Also on Gen. 15. Hee so speakes of Abrahams faith, that it is plaine hee disputes of that faith by which men do not simply believe GOD, but believe in him. That is, trust onelyonly in GOD, and rely on the righteousnes of Christ, God and man.
Again afterwards: But when he firmely believed GOD, promising, that faith was imputed to him in the place of righteousnes, that is, he was reputed of God righteous for that faith, and absolved from all his sinnes. It is true, it must be an holy faith, and a firme beliefe which must so receive Christ and his righteousnes, that it may be reputed to us for righteousnes, and we may be reputed righteous, and absolved from our sinnes.
Bullinger on Rom 4.
Abraham committed himselfe to God, and that very thing was imputed to him for righteousnes. These wordes shew, that faith in a proper sense, is not imputed, but our committing of our selves wholly to GOD, by faith, and relying on his righteousnes, is that which is counted for righteousnes. He addes also on Gal. 3.6. That same faith of Abraham by which hee beleeved on GOD was imputed for righteousnes: And very well it might, for by that he laid hold on GOD, as his reward, and his righteousnesse, and shield.
Gualthers words on Rom. 4.4. are no more but the bare words of Moses Gen. 15.6. Abraham believed God, and it was counted to him for righteousnes. You see hee is put hard to it, when hee cites the bare words themselves to prove his interpretation of them.
Aretius his words prove, that faith is so acceptable to GOD, that he counted Abraham righteous upon his believing, by the righteousnesse of Christ, imputed and set on his skore, not inherent in him: For thus his words run, (as he here cites them) Rom. 4 He imputed righteousnes, that is, he so far accepted his faith, as thereupon to account him righteous, by a righteousnes which is imputative. That is, not by any righteousnes of faith, or other workes or graces inherent in him, but by Christs righteousnes, which is imputative, such as may be communicated spiritually, and set on the beleevers account. Also on verse 22. A faith so firme and pious, was imputed to Abraham for righteous. Hereby he notes that it must be a firme and godly faith which is accepted of GOD, for no other but a firme and pious faith can possesse Christs righteousnes, by reason of which it may be imputed to the believer for righteousnes.
Illyricus on Rom. 4.3.
That same beleeving was imputed to him for righteousnes, yea, for true righteousnes. These words shew that the righteousnes for which faith is said to be counted is true righteousnes, that is, onelyonly the righteousnes of Christ onelyonly, for faith of it selfe is no true righteousnes.
The wordes cited afterwards are directly against himselfe. That begging faith laying hold on Christs righteousnes, was imputed to him in the place of his own inherent righteousnes: It is not therefore faith per se proprio sensu, but faith holding fast Christs righteousnes, which is counted for righteousnes.
Pelican in Gen. 15.6.
Hee simply believed GODS word, and asked no signe of the LORD, and hee did impute that very faith unto Abraham himselfe for righteousnes, by which GOD is believed to be propense or ready for our good.
Hunius also saith, The faith by which Abraham believed GOD promising was imputed to him for righteousnes.
Beza saith, Here the busines is concerning that which was imputed to him, namely, his faith▪ Inius, and Tremellius on Gen. 15.6. GOD esteemed or counted him for righteous, though wanting righteousnes, and reckoned him to be in the state of righteousnes, because by firme faith he embraced the promises.