Socinianism in the Fundamental Point of Justification Discovered, Chapter 1 · Christian response 5
Christianisme.
THis fifth part, or passage, is nothing else, but first the propounding of a new, and strange imputation of Christs righteousnesse contrary to sense and reasō, & to the common signification of the phrase of imputing righteousnesse, or counting a thing for righteousnesse. Secondly, a wresting, and abusing, of some speeches of Scripture, and learned writers, that hee may father on them, an opinion, which they abhorred, and in expresse words, disclaimed, and confuted.
First, hee saith, that the phrase of imputing Christs righteousnesse, is by Luther, Calvin, and other Divines, taken unproperly, and out of the usuall, and formall signification, for the giving, and bestowing of the returne, that is, the priviledges, blessings, and benefits, which are purchased by Christs righteousnesse, for men; and the meaning can be no more but this; that GOD justifies a believer, for Christs righteousnesse sake, and not for any righteousnes of his owne. To this I answere, First, that this signification of the phrase, is so unproper, unusual, & deformed, that it is never found in all the Scriptures, nor any approved Author (as hereafter I shall make manifest) onelyonly Socinus, & they of his faction are coiners, and forgers, of such strange barbarismes. Secondly, it is so contrary to common sense, and reason, that if any man should say, the Sun, the ayre, or other Elements are imputed to us by GOD, because GOD hath given us the benefit of them; every man would laugh at such a barbarisme, even the most simple would discerne it to be ridiculous. If Master Goodwin, or any of his disciples, comeing into some country house for shelter from some cruel tempest, which overtooke him as hee travelled on his journy, should for the benefit which hee received under the mans roofe, presently chaleng, that the house is imputed to him, and is to be counted his, and set on his skore, it is a thousand to one, that the owner of the house, would take him for a mad man, and put a fooles feather in his cap, or cast him out of the doores, by the head and shoulders, for a sawcy companion: hee had not best therefore use such speeches, nor write such phrases with his pen, for if they once proceed out of his mouth, and come to other mens eares, hee will thereby purchase to himselfe much scorne and derision. But let us proceed to examine the instances, by which hee goeth about to proue this strange signification, of the word imputing righteousnesse, wherein righteousnesse is put for the fruit of it by a metonymie of the cause for the effect; imputing is put for bestowing by a new Socinian trope, and GODS bestowing, for mans receiving, by a monstrous metonymie, of one opposit for another: I wonder here by the way, how this man (who disclaimes in the next Chapter, the Apostles using of tropes and figures in the waighty Doctrine of justification, and calles it a monster of speech to use two tropes in one phrase) dares here make in this one phrase, so many tropes, and monstrous figures.
The first instance, which hee brings to prove that Calvin did use the phrase in this signification is this; GOD freely justifies us, by imputing Christs obedience to us: and againe, a man is not righteous in himselfe; but because the righteousnesse of Christ is communicated, and imparted to him by imputation. I might here blame his false quotations, to wit, Instit. 1. c 3.1.11. and 1.2.17. and 1.3.14.17. In which places no such wordes are to be found; but I willingly embrace these words as Calvins, for they are most cleare, and manifest to prove that GOD not onelyonly give us the returne or benefits of Christs righteousnesse, but also doth by imputation communicate, and impart to us the righteousnesse it selfe: so that if this man had studied all his dayes, to contradict his owne opinion, and to confute his forged signification, hee could not have found more ful, plaine, and p…rspicuous words then these of Calvin; for if a man bee not righteous in himselfe, then is hee not righteous by faith in a proper sense, for his faith in a proper sense, is in himselfe. But let us not bee too hastie to insult over his folly; it may bee his impudency will catch at some other words of Calvin, which do not so expressely contradict him, but are more obscure, and them hee will wrest, and abuse to expound Calvins plaine words in a contradictory sense. It is even so indeed, for hee cites in the next place, some more generall and obscure speeches of Calvin, to expound his plaine words, and to make them contradictory to themselves. I have heard absurd fellowes derided for going about to shew obscurum perobscurius, that is, to make men see dark things through greater darknesse, and for running (as the proverb is) out of GODS blessing, into the warme sun: But that any should goe about, to make others see the sun, when it shineth in full strength, by the dimme light of a candle, and to perswade them that the sun is the moone; this is madnes, & deserves that the Lunatike, & Melancholike person so doing should be sent to the Iland of Hellebore, there to inhabit till hee recover his wits. And doth not he so who seekes to make Calvins plaine words, to contradict themselves by citing words, wherein he speakes neither so plainely, nor so fully as in them. But let us see those other speeches of Calvin, which hee brings for this purpose: one is, that Christ by his obedience hath merited, and procured for us favour with GOD his Father. These words doe not prove that the imputing of Christs obedience, and righteousnesse signifies the bestowing of the benefit of it on us, that is GODS favour: but shew clearely the contrary to that which he intends, namely that Christs obedience is made ours, and imputed to us, because it procures to us the favour of GOD, which we cannot enjoy, nor appeare gracious in his sight, unlesse wee bee cloathed, with Christs rich robe of righteousnes, and washed cleane from the guilt of sinne, by his satisfaction imputed to us. Another is, Christ by his obedience hath purchased righteousnes for us; the true and plaine sense of which wordes, is no more but this, that Christ by his obedience hath fulfilled the Law of GOD for us, and we by that obedience are constituted & made righteous, as the Apostle expressely affirmes, Rom. 5.19. Another is that, when we are said to be justified by the grace of GOD, and that righteousnes was procured by the death, and resurrection of Christ: these expressions import the same thing with those, that Christ is our righteousnes, that is by union with him and communion of his righteousnes, which he purchased by his death and resurrection, and which GOD graciously gives to us, wee are justified. Another is, men having not any righteousnes in themselves, they obtaine it by imputation, that is, neither a mans owne workes, nor faith taken in a proper sense, for a gift grace or worke in him, can be his righteousnes, but onelyonly that which is obtained by imputation, to wit, Christs righteousnes apprehended by faith, which when true beleevers have laid hold on, then GOD doth account them righteous, and in this improper sense GOD is said to impute faith for righteousnes. Thus every speech of Calvin which he brings against Calvin himselfe, is like a stone cast against a brasen wall, and rebounds against the caster, and dasheth out the braines of his hereticall opinion. And therefore it was his safest course, onelyonly to tell us of more such passages, but not to recite any more out of Calvin, or other Authors. For being seasoned with the salt of their owne interpretation, they will prove gravell in his mouth, choake him, (and if it be possible) put him to shame and silence.
From Calvin hee comes home to the Homilies allowed in our Church, and they by his owne confession teach, that we are justified by the imputation of Christs righteousnes. But to prove that by the righteousnes of Christ, they meane faith taken in a proper sense, that is, as it is the gift of faith in us, and the operation of it in us, even our beleeving: hee brings the words of the 11. Article of Religion allowed in our Church by Law. viz. we are ac, counted righteous before GOD onelyonly for the merit of our LORD and Saviour Jesus Christ by faith, not for our owne workes or deserts; where note, that whereas the Articles send us to the Homilies, as being very profitable, & plaine expositions of them; hee on the contrary sets the cart before the horses to draw them after it. Hee brings the text to expound the commentary or plaine exposition of it. But hee gets no advantage by doing so, for the words of the Article are very exact indeed, and make much for us against his opinion, they shew that the merit of Christ apprehended by faith, is that for which wee are accounted righteous before GOD, and that faith is not our righteousnes, for then wee should bee accounted righteous for a grace in our selves, and for a worke of our owne, performed by us, even our owne beleeving. Oh but the Article doth not say that wee are constituted, and made, but onelyonly accounted righteous: True indeed, the Article doth not speak of fundamentall justification mentioned, Rom. 5.19. but of imputative justification, of which the Apostle speakes, Rom. 4, 3. which necessarily presupposeth the other: For GOD whose judgement is according to truth, cannot judge, and count us righteous, till hee hath communicated Christs righteousnesse to us, and by it, constituted, and made us righteous; which when we by faith, receive, and apply by the assistance of his Spirit, which dwells in us, and makes us one Spirituall, and mysticall body, with Christ; then GOD accounts us righteous, and by our faith, and believing, we obtene, as Abraham did, this testimony from GOD, that we are righteous, as Iustine Martyr saith in the words cited in the next Chapter.
From the Article, and Homilies, hee proceedes to Musculus, Luther, and Chamier, who, though in their Doctrine they are opposit to his opinion, as heaven is to earth, yet hee snatcheth here, and there, some improper speeches out of their writings, which hee wresteth to his purpose; though they doe most plainely expound their owne meaneing to bee contrary to his mind. The words of Musculus are these, Faith is accounted, for righteousnesse for Christs sake: That is, faith is accounted for righteousnesse, and the true believer is counted a righteous man: not sensu proprio, nec per se, sed propter Christum. That is, by reason of Christ, and his righteousnesse, whom the believer apprehendeth, and by faith possesseth his righteousnesse; and againe, this faith ought to be esteemed of us, as that which GOD purposeth for Christs sake to impute for righteousnesse, to those that believe in him, in which words Musculus folowing the phrase of the Apostle, intends no more but this, that wee are not to seeke righteousnes by our owne workes, but by faith in Christ for if wee can obtaine grace to believe in him, and to lay hold on his righteousnesse; wee are for Christ and his righteousnesse sake, upon our believing counted righteous before GOD, because by our communion which wee have with Christ by the Spirit dwelling in us, and enabling us to believe, The righteousnesse of the Law is fulfilled in us imputatively, by the righteousnesse of another, even of Christ, which is also ours, for we are flesh of his flesh, that is▪ one with him; these are Musculus his owne words, in which, hee roundly expresseth himselfe in Rom. 8.4. and 10.3.4▪ Luthers words, at which hee catcheth in vaine, are to the same purpose, in Gal. 3.6. GOD for Christs sake, accounts this imperfect faith, for perfect righteousnesse. Here Luther doth not charge GOD with error, or iniquity in judgement, by judgeing, and accounting, that for perfect righteousnesse, which is imperfect; for his speech is tropicall imitating the phrase of the Apostle; by imperfect faith hee meanes a true believer, by a weak faith, laying, hold on Christs righteousnesse, and by perfect righteousnesse a man set in a state of perfect righteousnesse by communion with Christ; and this is the sense of the words, that if a true believer doth lay hold on Christ by faith, which in the best of us, is but weake, and imperfect; yet GOD accounts him perfectly righteous, with the righteousnesse of Christ, which is most perfect, and compleat. Thus Luther expounds himselfe, 1 Tom. pag 32. Editionis Ienensis: Christ (saith hee) is in us by faith, yea, one with us, but Christ is righteousnesse, and a fulfiller of all GODS commaundements, therefore wee also doe by him fulfill all GODS commandements, when hee is by faith made ours: And 2 Tom. pag. 515. Faith puts us upon Christs workes of righteousnesse, without our owne workes, and translates us out of the exile of our sinnes into the Kingdome of his righteousnes▪ And Tom. 1. pag 106. By faith, our sinnes are made no more our owne, but Christs, upon whom GOD hath laid the iniquities of us all? and againe, all Christs righteousnesse is made ours, for he layeth his hand on us: If a man had the tongue of men and Angels, hee could not speake more fully for the communion, and imputation of Christs righteousnes to believers, for justification, and of their sinnes to Christ for remission: then Luther doth in these, and divers other places, as I shall more fully shew in the second Chapter. As for Chamiers words, who calles remission of sinnes, the righteousnesse which is imputed to us; they shew that faith is not that imputed righteousnesse, for faith, or believing, is our act; remission is GODS act▪ who can forgive sinnes but▪ GOD ▪ But indeed▪ the meaning of Chamier is the same with Calvin, to wit▪ that our cleannesse from the guilt of sinne, which is Passive, remission, or justification, is that which GOD lookes upon in us, when hee counts us righteous in Christ, as I have before shewed: wherefore I conclude with the contradictory of his conclusion (which hee inferres upon the speeches of our Homilies, and of other learned Authors) to weet thus; That wheresoever we find in the Scriptures, or any Authors of sound learning; this phrase of faith, or believing, imputed for righteousnesse, we must not understand faith in a proper sense, but the righteousnesse of Christ, even his fulfilling of the Law for us, which together with the power, and merit of it, so far as every believer hath need, is communicated to him, and imputed to him for justification: For as a Merchant cannot be, said to be enriched by the gaine of a commodity, which never was his owne, and in which hee never had any interest, or propriety, nor any man by an office which was never his owne, nor by him executed: So none can have the merit, and benefit of Christs righteousnesse, nor be said to bee thereby justified, neither can any such thing be imputed to them, except they have a propriety in it, and communion of it. Thus his instances, and similitudes, are turned against himselfe, to the confusion of his haereticall opinion. But that his sinne may appeare out of measure sinfull, hee doth not content himselfe, with his abusing, wresting, and perverting of the godly sayings of other Authors, and using similitudes which are most contrary to his purpose; but hee also layeth profane hands, on the holy Scriptures. That excellent saying, Iob 33, 26. which Master Perkins learnedly expounds to be meant of Christs righteousnesse, which when men humbly seeke to GOD, by repentance, and faithfull prayers, GOD renders unto them by renuing their sense and assurance of their communion with Christ in his whole satisfaction. This Doctor novice most Popishly applyes to a mans owne righteousnesse, and saith, that GODS rendring to a man his righteousnesse is giving him the benefit of it, not the righteousnesse it selfe: And yet if wee should grant what hee perversely seekes, it will availe him nothing; for as the fruite, and benefit, which GOD renders to a man, is not the fruit of a righteousnesse, in which he hath no propriety, or interest, but is his righteousnesse, so the fruite, and benefit, which we receive of Christs righteousnesse, GOD renders to us when that righteousnesse is become ours in the propriety of it: That place Ephes. 6.8. whatsoever good a man doth the same hee shall receive of the LORD: it is for us, and against himselfe, for as the good which a man receives from GOD for well doing, is the good fruite of his owne well doing, so is the fruite, and benefit which wee receive in our justification▪ the fruite of Christs righteousnes made ours, and imputed to us: Those speeches Revel. 13.10. and 15.10. here is the faith and patience of the Saints, &c. are not to be understood of the fruite, and reward of their patience (as the circumstances shew, which are killing, and slaying, and leading into captivitie) but of the patience, and faith themselves, that in such times they are seene, tride, and proved, and GOD at such times gives them patience, and faith, by threatning, and foretelling the finall destruction of their enemies; as learned Brightman truely expounds the wordes. Besides if patience and faith were here used to signifie the fruit, and benefit of patience and faith: yet he cannot say it is the fruit of any patience, or faith, but of the Saints themselves who receive the benefit. Likewise if wee grant, that in the other places Psal. 128.2. Labour signifies the fruit of labour, and Heb. 9.28. Sin signifies the punishment of sinne, and Gen. 19.15. iniquitie signifies the judgement of GOD on Sodom for iniquitie, by a trope or Metonymie of the cause for the effect. This proves that faith which is the hand, or instrument of the soule, receiving Christ with his righteousnes, may by the same trope be used to signifie that state of righteousnes, which we receive by it as by an hand or instrument. Thus while he runs against the invincible rocke of the holy Scriptures, and seekes to turne them like a rowling stone against a barke, they rowle and rebound back, and tumbling upon him grind him to powder· For if hee had ten thousand instances of Scripture, wherein the fruite and benefit which men receive, are signified by the names of the things which are the causes, and meanes of them▪ yet still it will appeare that the fruite is not received except men have first an interest, and propriety in the causes and meanes of it. And thus you see his fift part, or passage proved to bee a rotten heap of stinking lyes, absurdities and grosse errors.