Socinianism in the Fundamental Point of Justification Discovered, Chapter 1 · Socinian position 6 – Assumption
Socinianisme.
WHerefore to draw towards the close of this first Chapter, and withall to give a little more light, that it may bee seene to the bottome cleerely, both what wee affirme, and what we deny in the question propounded: First when we affirme the faith of him that beleeveth to be imputed for righteousnes; The meaning is not either, 1o. That it should be imputed in respect of any thing it hath from a man himselfe, or as it is a mans owne act, nor yet in respect of any thing it hath from GOD himselfe, or from the spirit of GOD producing, & raising of it in the soule (though it be true, it requires the lighting downe of the mighty arme of GOD, upon the soule to raise it. Neither 3o is it imputed for righteousnes in respect of the object, or as, or because it layeth hold upon Christ, or his righteousnes (though it be also true that that faith that is imputed for righteousnes must of necessity lay hold upon Christ; and no other faith is cable of this imputation besides) because if faith should justifie or be imputed as it layes hold upon Christ, it should justifie out of the inhaerent dignity & worth of it and by vertue of that which is naturall and intrinsecall to it, there being nothing that can be conceived more naturall, and essentiall to faith, then to lay hold upon Christ: this is the very life, and soul of it, and that which gives it its specificall being, and subsistence. Therefore to make the object of faith, (as such) the precise, and formall ground of its imputation, is to make hast into the midst of Samaria, whilest men are confident, they are travailing towards Dotha…. Its the giving of the right hand of felowship, to the Romish justification, which makes faith the meritorious cause of it (in part.)
But lastly, when with the Scriptures we affirme that faith is imputed for righteousnesse: our meaning is simply, and plainely this, that as GOD in the first covenant of workes required an absolute, and through obedience to the whole Law, with continuance in all things, for every mans justification, which perfect obedience had it beene performed had beene a perfect righteousnesse to the performer, and so would have justified him:
So now in the new covenant of grace, GOD requires nothing of any man for his justification, but onelyonly faith in his Sonne, which faith, shal be as availeable, & effectuall to him for his justification, as a perfect righteousnes should have beene under the first covenant: this is that which is meant when faith is said to bee imputed for righteousnes, which is nothing but that which is taught generally by Divines, both ancient and moderne. Sic decretum dicit a Deo, ut cessante lege solam fidem gratia Dei posceret ad salutem. Ambrosius. In Rom. 4. that is, that the Apostle saying, that to him that beleeveth his faith is imputed for righteousnes, affirmeth that GOD hath decreed that the Law ceasing, the grace of GOD will require of men onelyonly faith for salvation: and again upon Chap. 9. of the same Epistle, Sola fides posita est ad salutem, onelyonly Faith is appointed to salvation. Calvin writing upon Rom. 10.8. hath wordes of the same importance, and somewhat more cleare, and full, ex hac distinctionis nota colligimus, sicut lex opera exigit, Evangelium nihil aliud postulas, nisi ut fidem afferrent homines ad recipiendam Dei gratiam: that is, from this distinction we gather, that as the Law exacted workes; so the Gospell requires nothing else, but that men bring faith to receive the grace of GOD. If GOD requires faith in the Gospell, for that same end for which he requireth workes, or perfect righteousnes in the law; it necessarily followes that he shall impute this faith for that righteousnes, that is accept from men upon the same termes, and bee countable unto them the same favours, rewards, and priviledges upon it, that should have beene given unto men, in regard of that righteousnes, had it beene performed or fulfilled: otherwise he should require it for such an end, or upon such tearmes as hee would refuse to make good unto it, when the creature hath exhibited and tendered it unto him. To require it for righteousnes, or in stead of righteousnes, and not to accept it for righteousnesse, when it is brought to him, should bee as apparant a breach of Covenant with GOD, as it would be in a rich creditour, that should compound and agree with his poore debtors for 1. in the pound, or the like, but when they brought the mony to him, should refuse to take it upon any such tearmes, or to discharge them of their debt, and give them out their bonds.
Christianisme.
IN this last part or passage which is a meere confusion, and distraction of wordes, hee gives more then a little light, that his Socinian heresie in this point of justification maintained with much non sense, may bee seene to the bottome cleerely. First, hee takes upon him to shew that faith is imputed, and how it is imputed. Secondly hee strives to shew that Christs righteousnes is not imputed. The first is in the wordes before recited. The second followes hereafter. First I will sift his wordes already rehearsed, And after proceed to the second. The summe of his speech last recited, may be reduced into a Syllogisme of non sense, without forme mood or figure. The proposition and assumption whereof are contradictory. And the conclusion damned Socinian heresie, so that here I may say with the Poet. Spectatum admissi risum teneatis amici?
His proposition runnes thus. Faith is neither imputed for righteousnes, in respect of any thing which it receives from man, the proper subject of it, nor as it is mans act who useth it, and performes the acts of beleeving, nor in respect of any thing which it hath from GOD, or his spirit in the production of it, nor in respect of the object Christ and his righteousnes, nor in respect of the life and soule of it, which gives to it the specificall being, and subsistence, to wit, the application of Christ, and laying hold on him.
The Assumption.
BVt faith is imputed to men, and is counted, and accepted as sufficiently for justification, and upon the same tearmes under the Gospell, as perfect righteousnes of workes and of obedience to the whole Law, was in the first covenant and under the Law: So all Divines hold both ancient and moderne.