Socinianism in the Fundamental Point of Justification Discovered, Chapter 2 · Answer 1 – Socinian position 1
The Answere.
THe first part or speech, is a solid truth, to wit, that no wisdome, and learning under heaven, is so fit or able to determine what is imputed, for righteousnes in justification, as the holy Ghost speaking in the Scriptures. But this truth he contradicts in the next words which follow immediately, where he saith, that the holy Ghost leaues his meaning, and intent to men to debate, which if it be true, then men are to determine, and to take up every difference about any subject in Religion. This beginning with contradiction is very ominous, and prodigious: and from hence we may gather, what we are likely to find in his ensuing discourse.
The rule by which men are to judge of, the Spirits meaning is the stamp, and superscription of rationall authority, set upon them: so hee here expressely affirmes, and in this hee openly professeth himselfe, to be of the faction of the Socinian, and Arminian remonstrants, who doe teach that the best judge of the meaning, of the Scriptures is, recta ratio, that is, their owne carnall reason, rectified by the art of Sophistrie. Againe, hee affirmes, that all the Christian world knowes, or readily may know, what the holy Ghost speaks in the Scripture. If this be true, then they are all taught of GOD, and the Spirit leaues not his meaning to men to debate, and to promise betweene controverters. Here is another contradiction.
Hee proceeds yet further in his absurdities, and tells us that the holy Ghost reveales not to all the Christian world, but to some, the secret of his counsell, the Spirit of his letter: this is a contradiction to that which went next before. And whereas before hee saith, that all the Christian world knowes what the holy Ghost speakes in Scripture, that is all saving truth: here hee saith, that hee reveales the secret of his counsell, but in some particulars: thus in every thing he contradicts himselfe, and like a lunatick broken out of Bedlam, he raves, first saying, and affirming, and immediately denying, and gainesaying, in the same things. But yet a lunatick persons have high conceits of themselves, that they are of noble, and royall blood, right heires to Crownes, Kingdoms, and Empires: or if not the holy Ghost himselfe, yet persons wonderfully illuminated, and inspired by him. And many times they will not utter their conceits in expresse words, but tell you of such great persons, and complaine of your blockish dulnesse, and stupidity, if you doe not presently discerne that they speake of themselves, and they are the men. So here doth this illuminated Doctor deale with us: He tells us of some speciall ones, to whom the Spirit interprets in the eare, and reveales the secret of his councell, the Spirit of his letter, who are the true begotten of the truth: and that hee takes himself to be a chiefe among these, it appeares, first by his undertaking to give a reason of the counsell and purpose of GOD in his former Chapter, (as I have there noted.) Secondly, by his taking upon him, here to determine this question, which none but such illuminated ones can be able to do. And hee breakes off his prologue with a kind of complaint, and exprobration full of disdaine, namely this, that because they, (meaning himselfe, and his fellowes) are not marked in the forehead, by the Spirit of illumination; therefore their thoughts, and apprehensions, are yet in common esteeme like other men (you see, non sapit humanum, nec est mortale quod optat) till some stamp, and superscription, of rationall authority, be set upon them to make the difference. Here hee seemes in this last clause, to take courage, and to conceive some hope, that by the rational authority, of his new coined Logick, (of which he lately gave us a tast, whē he told us, that causes are opposit, ex diametro & therefore the efficient, impulsive instrumentall materiall, formall, and finall causes, of mans justification, and salvation, cannot all, or the most of them concurre in one person Christ, though GOD and man) hee will make the difference knowne betweene his excellency, and other mens ignobility, and obscurity.
The last clause of his complaint, wherewith hee concludes his Preface, is an overthwart blow to some, where speaking of those first begotten of the truth, he saith, yea many times the nearer the truth, the further off from the approbation of many; and sometimes even of those, that are the greatest pretenders to the truth. A shrewd nip (if you marke it) to you learned Doctors, & Preachers of the Citie of London, who are great pretenders to the truth: and yet the nearer that hee is come to the truth, and makes his unlearned followers able to see it to the bottom (as he hath often told us) the further off hee is from your approbation. If hee be thus bold, and ready to nip you who doe not approve his opinion, it is no marvaile that his rude followers, doe lay all slaunders, reproach, and aspersions on us, who oppose him, and charge him with Socinian haeresie, and blasphemy, whom they admire, and proclaime to bee the great light of GODS Church in these last dayes.
Socinianisme.
Foure things there are especially, which much commend an Interpretation, when they are found in conjunction, and establish, it like that King upon his Throne Prov. 36.31. against whom there is no rising up. First if the Letter, or Grammar of the Scripture will fairely and strongly beare it. 2o If the scope of the place will close directly and intirely with it. 3o When the interpretation which is set up against it, cannot stand before the circumstances of the text. 4o And lastly, when the judgement of able, learned, and unpartiall men are found in concurrence with it. If these foure be sufficient to furnish out an interpretation with authority, and power, then shall wee need no more Scriptures, to prove the innocency of our affirmative. viz. the imputation of faith for righteousnes (the truth of the negative inseparably accompanying it) but that one Chapter onelyonly, Rom. 4.