Socinianism in the Fundamental Point of Justification Discovered, Chapter 2 · Christian response 2 – Socinian position 3
Christianisme.
HIs first argument reduced into the forme of a syllogisme, runs thus. That opinion which hath the Letter of the Scripture, more full expresse and pregnant for it, then any truth in religion, or article of our beliefe, and hath all the authority and countenance from the Scripture, that wordes can lightly give, is certainely true.
This opinion concerning the imputation of faith in a proper sense is such. Therefore it is a true and sound opinion.
That this imputation of faith, may boast of the letter of Scripture, and of all the authority and countenance that wordes can give, hee proves, because the letter of the Scripture speakes it once, twice, yea thrice and foure times, to wit, in this Chapter, Rom. verse 3.5. 22, 23, 24. to which I will adde a fift time verse. 9.Ans.
The more true that the proposition is, the more false is the assumption, wherein hee assumes most falsely to his opinion, that which in no wise belongs to it, and thereupon inferres a most false conclusion. I answere therefore that his assumption is an heap of impudent lyes. First the killing letter of the Scripture may give some countenance to it, that is, speeches of Scripture understood, and urged literally, which are spoken by GODS spirit tropically and in a figure. This Saint Austin calls the killing letter, because they who take the words properly, and so urge them obstinately, they slay their owne soules. But the true literall sense of the wordes, which are improperly literall, will never give any countenance to this hereticall opinion, as I have shewed before most fully.
2 I cannot but accuse him here of most intollerable impudency in that he affirmes, that this most Hereticall opinion hath more full expresse, and pregnant testimony from the letter of the Scripture, then any truth in Religion, or any article of Religion, and hath all the authority and countenance from the Scripture, that words can give, when as in all the Scripture, faith is not once said to be imputed for righteousnes, in a proper sense, in all the word of GOD, and is onelyonly seven times said to be counted, or imputed for righteousnes, and that tropically; while the Apostle useth the phrase borrowed from that improper speech which is spoken of Abraham, Gen. 15.6. That when Abraham believed GOD, he counted it to him for righteousnes. For it is manifest that in this. Chapter, he altogether insists upon that speech, and doth but repeat it six times: and so likewise Gal. 3.6, Saint Iames also once useth it, speaking of declarative justification, to prove that Abraham was justified by workes, Iam. 2.23. that is, declared before men to be righteous, because the Scripture saith, Abraham believed GOD, and it was imputed to him for righteousnes. So that of Saint Iames may be believed, faith is not the righteousnesse for which man is accepted with GOD, (as the Socinians teach) but that by which man obteines the testimony of righteousnes, as Iustine Martyr understands this phrase. Now that Christ, and his fulfilling of the law is truely, and properly, the righteousnes by which all believers are justified, constituted, and made righteous before GOD: the Scriptures do in proper literall speech, as well as improperly more often affirme, as Isa. 61.10. Rom. 3.24. Rom. 4▪6. Rom. 5.17, 18, 19· Rom. 8.4. and 10.3.4. and Phil. 3.9. and 1 Cor. 1.30. and 2 Cor. 5.24. these twelve places do plainely teach and affirme, that the righteousnes by which men are made and constituted righteous in iustification, is Christs obedience and satisfaction, made to the Law, for our redemption, and nine of them are proper speeches; so that here wee see the communion of Christs righteousnesse which hee opposeth, hath more authority, and countenance from the Scripture, and more full expresse, and pregnant testimony from the letter of it. If I should instance in other truths of Religion, as that there is one true GOD, even Jehovah, and none beside him; or that hee created all things, or concerning the deity of Christ, and of the holy Ghost, or concerning redemption by Christ, or the last Iudgment, resurrection and life eternall: ten expresse, and pregnant testimonies of Scripture might be brought to prove any one of them; for every one wherein imputation of faith is named. So that here we see what he cannot proue by argument, he goeth about by impudent outfaceing to impose upon his hearers, and readers.
But let us examine the proofe of this bold assertion even his assumption, which certainely is as poore weake, and begerly, as his forehead is strong, like brasse, in impudent affirming it. The letter of the Scripture, (saith hee) affirmes it plainely once and twice, yea a third and fourth time. Therefore it is most certainely true. To this I answere, that the letter of the Scripture affirmes that faith and believing was counted to Abraham, and is to other believers, but not in a proper sense, but tropically; and so many things are often affirmed by the letter of the Scripture, which if we understand them in a proper sense, are most false, as for example. GOD is said to repent Gen▪ 6. two severall times, to wit▪ ver. 6.7. and Ier. 26. three severall times, viz. ver. 3, 13.19. and Amos▪ 7.3, 6. and Iud 2.18. and 1 Sam. 15.11. Psal. 135.14. Ier. 18.10. with many more. So likewise an hand, and armes, and eyes, and mouth, are often attributed by the letter, of the Scripture to GOD, which speeches if wee should understand in a proper sense they would prove a killing letter to us; therefore this is a most absurd and ridiculous proofe well beseeming the thing which it is brought to prove. And as he falters in his Logick and his reasons, so he shewes ignorance of rhethorik, for he takes it for a certaine truth, that one phrase foure times used must needs be taken in a proper literall sense. But rhetorik would have taught him that to use divers tropicall speeches together, is an Allegory, and elegancy of speech often used in Scripture, as the places last cited shew. To which let me add one most pregnant instance, Gal. 3. where the word faith in a discourse of justification is used ten times in an improper sense, for the Gospel which is the word of faith, and teacheth iustification by Christ, and by believing in him, and not by our owne workes, which the Law requires, to wit, verses 3, 5, 7, 8, 9, 12, 14, 22, 23, 25.
Now it may be he perceived little strength in his argument brought for his imputation of faith, notwithstanding, his great braggs, and therefore he shootes one fooles bolt against the imputation of Christs righteousnes, which is an argument or syllogisme, consisting of an assumption without a proposition, or a conclusion expressed: but I can coniecture what he meant to conclude, namely, that the imputation of Christs righteousnes in iustification, is a mere faction, and ought not to be believed.
The imputation of Christs righteousnesse, (in that sense which many magnifie) hath not the least reliefe, either from sound of words, or light of letter in the Scripture.
To which I answer, first that if this were granted (which is most false) yet it doth not follow that faith alone in a proper sense is imputed. Ridiculum caput (saith he in the Comedie) quasi necesse sit, si justitia Christi non dicitur imputari, fidem reputari pro justitia. It is a ridiculous conceipt, to thinke that if Christs righteousnes be not imputed, therefore faith alone in a proper sense must be said to bee imputed. David tells us that Phinees his executing of iudgement, was imputed to him for righteousnes, and Saint Iames saith that Abraham was iustified by works, & not by faith alone: why then are not works as well as faith imputed?
But secondly I answer that his assertion is most false, and I prove it from the very wordes of the Apostle in the 4. Chapter, verse 6. where he saith that to the blessed man righteousnes is imputed without workes, and verse 11. where he gathereth that to the beleeving Gentiles, though uncircumcised, righteousnes shal be imputed. Now faith is not righteousnes (as hee himselfe confesseth) for righteousnes is perfect conformity to GODS law; & this is not to bee found in all the world, but only in Christ, he alone hath in mans nature fulfilled the law. As for faith, evē in Abrahā himselfe it was stained with many doubtings, and feares at some times as when he called his wife his sister for better safety: and so it is in the best beleevers. Beleeving also is but a dutie and a worke of obedience to the Law; but this which is here said to bee imputed, is a righteousnes without workes, or any thing performed in our owne persons; therefore faith is not the righteousnes which is here said to be imputed; but the righteousnes of Christ apprehended by faith, and couched under the name of faith and beleeving.
Socinianisme.
SEcondly the scope of the place rejoyceth also in this interpretation, that faith should be taken properly in all those passages cited, and from tropes and metonymies it turneth it selfe away. It is apparent to the circumspect Reader, that the Apostles maine intent and drift in this whole discourse of justification, was to hedge up with thornes (as it were) that false way of justification which lay through workes, and to put men from attempting any going that way, and to open and discover the true way of justification, wherein men shall not faile to attain that Law of righteousnes before GOD: that is, in plaine speech, to make knowne unto them what they must doe, and what GOD requireth of them to their justification, and what he will accept at their hands this way, and what not? Now that which GOD precisely requires of men to their justification, in stead of the works of the Law, is their faith, or to beleeve (in the proper and formall signification.) He doth not require of us the righteousnes of Christ, for our justification, this hee required of Christ himselfe; that which hee requires of us for this purpose is our faith in Christ. Therefore to certifie or say unto them, that the righteousnes of Christ should be imputed to them for righteousnes, would fall short of his scope and intent this way, which was plainely and directly this, to make known unto them the counsaile and good pleasure of GOD, concerning that which was to be done and performed by them to their justification, which he affirmeth from place to place, to be nothing else but their faith in Christ or beleeving, whereas to have said thus unto them that, they must be justified by Christ, or by Christs righteousnes, and withall not to have plainely signified, what GOD requires of them and will accept at their hand to give them fellowship in that righteousnes. For justification which is by Christ, and without which they could not be justified, had beene rather to cast a snare upon them then to have opened a dore of life, and salvation unto them.