Socinianism in the Fundamental Point of Justification Discovered, Chapter 1 · Socinian position 5
Socinianisme.
GIve me leave here to mention that by the way, which prevents many mistakes (yea and offences too) in reading the writings of many later Divines (especially of other Churches) touching this point of Justification. If we take the phrase of imputing Christs righteousnes unproperly, and out of the usuall and formall signification of it (as Luther and Calvin, and other Divines of the reformed Churches sometimes doe in their writings) viz For the giving out and bestowing (as it were) the righteousnes of Christ in the returne of it, that is, in the priviledges, blessings and benefits, that are procured and purchased by it for men: So a beleever may be said to be justified by the righteousnes of Christ imputed. But then the meaning can be no more but this. A beleever is justified by the imputation of Christs righteousnes. That is, GOD justifies a beleever for Christs righteousnes sake, and not for any righteousnes of his owne. Such an imputation of the righteousnes of Christ as this is, is no wayes denyed or once questioned. And thus such passages as those in Calvin, GOD freely justifies us by imputing the obedience of Christ unto us, Instit. 1. c. 3.11, and againe a man is not righteous in himselfe, but because the righteousnes of Christ is communicated, or imparted to him by imputation, these and such like expressions in this Author, are to be interpreted by such passages as these (which are frequent in the same Author) Christ by his obedience, procured and merited for us, grace and favour with GOD the Father, and againe Instit. 1.2.17. and againe, 1.3. c. 11.12. Christ by his obedience procured, or purchased righteousnes for us. And againe, in Gal. 3.6. All such expressions as these import the same thing, that wee are justified by the grace of GOD, that Christ is our righteousnesse; and that righteousnes was procured for us by the death, and resurrection of Christ. By all which passages and many more of like importment, that might be produced out of the same Author, its fully evident, that where he mentions any imputation of the righteousnes of Christs in justification, the meaning is onelyonly this, that the righteousnes of Christ is onelyonly the meritorious cause of our justification, and hee hath procured and purchased this for us at GODS hand; that upon our beleeving we should bee accounted righteous by him; or (which is but the same) that our faith should be imputed for righteousnes to us. To which purpose hee speakes more significantly, and expressely in the place last mentioned, Gal. 3.6. men not having righteousnes lodged in them, they obtaine it by imputation, which imputation he thus explicates and interprets. Because GOD doth impute or account their faith unto them, for righteousnes. Divers like passages might be drawne together out of other Authors, which must be seasoned with the same salt of interpretation, to bee made savorie and meet for spirituall nourishment. In the Homilies of our Church, there are severall passages that mention the imputation of Christs righteousnes in justification, for the genuine sense whereof if wee consult with the 11. article of Religion (which is concerning justification) and is framed with all possible exactnes this way (that so few words are capable of) that will lead us directly to the same interpretation of them. Wee are accounted righteous before GOD, (saith our Article) onelyonly for the merit of our LORD, and Saviour Iesus Christ by faith, and not for our owne workes or deservings. Where its to be observed, that we are not said to bee constituted, or made righteous before GOD in justification, but onelyonly that we are accounted or reputed such. 2. Its not said that wee are accounted righteous with the righteousnes, nor yet with the merit of Christ, but onelyonly wee are accounted righteous before GOD, onelyonly for the merit of our LORD Christ by faith. The merit of Christ or of his righteousnes, hath so farre prevailed with GOD on our behalfe, that by our faith we shall bee accounted righteous before him; which is in effect the same truth wee maintaine. viz. that GOD for Christs sake, or for Christs merits sake doth impute our faith for righteousnes unto us. And thus Musculus expresseth himselfe roundly. Faith is accounted for righteousnes for Christs sake; And againe Loc. com. de justifica. This faith ought to be esteemed of us, as that which GOD purposeth for Christs sake, to impute for righteousnes to those that beleeve in him. So Luther also ad Gal. 3.6. GOD for Christs sake accounts this imperfect faith for perfect righteousnes. And Chamier calls remission of sinnes, the righteousnes which is imputed to us. Therefore wheresoever, whether in the Homilies of our Church▪ or in other Authors we meet with any such expressions of the righteousnes of Christ imputed in justification; wee must not understand this righteousnesse of Christ in the letter, propriety, and formality of it, but in the Spirit, or merit of it to be imputed. And this manner of speech to put the name of a thing in the propriety of it, instead of the value, worth, benefit, and returne of it, is both usuall, and familiar in ordinary passage, of discourse amongst us, and very frequent in the Scriptures; when we say, a Merchant grew rich by such, or such a commodity, our meaning is, that hee grew rich by the gaine, or returne of it, hee may be made rich by the commodity, and yet have never a whit of it with him; so when we say, such a man grew rich by his place or office, our meaning is, that he grew rich by such gaine, or profit, as his office afforded him; we do not meane that the place it selfe, or office, were his riches; so it may be said, that wee are justified by the righteousnesse of Christ, and yet not have the righteousnesse it selfe upon us by imputation, or otherwise, but onelyonly a righteousnesse procured, and purchased by it, really, and essentially, differing from it, viz. remission of sinnes, as will appeare in due time: Thus in the Scriptures themselves there is no figure, or forme of speech more frequent, then to name the thing it selfe in the propriety of it in the stead of the fruite of it, good or bad, benefit, or losse, vantage or disadvantage, merit, or demerit of it. Thus Iob 33.26. GOD is said to render unto man his righteousnesse, the fruit and benefit of his righteousnesse in the favour of GOD, and manifestation of it in his deliverance, and restauration; the righteousnesse it selfe in the propriety of it, cannot bee rendered unto him: So Ephes. 6.8. Whatsoever good thing, any man doth, the same hee shall receive of the LORD: hee shall receive benefit, and consideration from GOD for it▪ so Reve. 14.12. and 13.10. here is the patience and faith of the Saints, that is, the benefit, and unspeakable reward of the faith, and patience of the Saints to bee seene; when the Beast, and all that worship him shall bee tormented in fire, and brimstone for evermore, and those that have constantly suffered for not worshiping him, shall be delivered from drinking of that bitter cup: so Psal. 128.2. Thou shalt eate the labour of thy hands, that is, the fruite of thy labour. So on the other hand Heb. 9.28. To those that looke for him, hee shall appeare the second time without sin; without the guilt or punishment of sinne charged upon him. Gen. 19.15. Least thou be destroyed in the iniquitie of the citie: that is, in that judgement which fell upon them by meanes of their iniquity: In such a construction of speech, as the holy Ghost himselfe useth in these, and such passages in Scripture, the righteousnesse of Christ may be said to be the righteousnes by which we are justified, or which is imputed unto us in justification.