Socinianism in the Fundamental Point of Justification Discovered, Chapter 2 · Christian response 1 – Exposition 1
Christianisme.
IN these wordes hee makes his enterance, into the disputing of the point before propounded, to wit, faith in a proper sense is imputed for righteousnes in justification; which speech excludes the righteousnes of Christ from being the onelyonly righteousnes by, which being communicated, and imputed to true beleevers, they are justified and stand righteous before GOD.
First he propounds foure things, which when they are found in coniunction, with an interpretation of any Scripture, they commend and establish it (as he saith) like that King upon his Throne against whom there is no rising up, Prov. 30.31. These foure things. First the literal sense strongly bearing it. Secondly the scope of the place concurring. Thirdly the inconsistence of the circumstances of the place, with the interpretation which is contrary. Fourthly the Judgement of able learned men agreeing with it, these I say may passe for current. But whether that one place of Scripture, in the interpretation whereof these concurre, bee alone without more Scriptures, sufficient to prove the innocency of an assertion which is agreeable to that interpretation, is a question, many interpretations seeme to have all these, and yet are contradicted by other Scriptures, as that place Hosea 11.1. When Israel was a child, out of Egypt have I called my Sonne, being interpreted of the Nation of the Israelites, was borne up by the letter, concurred with the scope, and circumstances more then many contrary expositors, and all the learned and able Jewes so understood it: and yet the Gospell expounds it another way, Mat. 2.15. The place of Scripture upon the interpretation whereof established by these foure things, hee intends to build his whole dispute in this Chapter, is the fourth Chapter of the Epistle to the Romans; so that his proofes by which hee goeth about to set the royall Crowne, which is due to Christ and his righteousnes, on the head of mans imperfect faith, are according to these foure things, divided into foure rankes. First he undertakes to prove, that the Letter of that Scripture, Rom. 4. doth beare up his interpretation, to wit, that faith in it selfe, and in a proper sense is said to bee imputed for righteousnes in justification. Secondly by the scope of the place. Thirdly by shewing that the circumstances of that Scripture, cannot beare the Doctrine of Christs righteousnes imputed. Fourthly by the judgement, and testimonies of able learned and unpartiall men. But how poorely he performes his undertakings, and how pitifully hee faileth in them, wee shall in the progresse shew. That his disputation is like to be very Illogicall, we may gather from the foule flaw which appeares in his Logicke, in this his first enterance, where hee saith 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 Chapter onelyonly, Rom. 4.
First it is against all true reason and Logicke, that the affirmative should be innocent from untruth, and that the negative which is opposed to it, should have truth accompanying it. If his affirmative (faith is imputed for righteousnesse, in a proper sense) be true, then the negative must needs be false, to wit, faith in a proper sense is not imputed: But perhaps by the negative, he doth not meane the negative of his affirmative, but some other negative proposition, the subject whereof, is different from the subject of his affirmative. His hatred and envy, against Christs righteousnesse, least it should get the Crowne from faith, is so great, that wee may well conceive, that by the negative hee in heart meanes, this (Christs righteousnes is not imputed in justification) which if hee doth, wee cannot but blame him for speaking ambiguously, which Logick in a disputation abhorreth. But I leave his trifling, and come to the ground and foundation of his discourse, even that fourth Chapter of the Epistle to the Romans, on which he labours to build his hereticall opinion. The words of that Chapter which seeme most to favour him are these. Verse 3. Abraham beleeved GOD, and it was counted to him for righteousnes, and verse 5. To him that beleeveth, his faith is counted for righteousnes, and verse 9. For we say that faith was reckoned to Abraham for righteousnes.
That the truth may more plainly appeare, and the contrary falshoode, and errour be made more fully manifest, I will first lay down the true orthodoxe exposition of the words, which is according to the common judgement of the most godly, learned, and judicious Divines, of the best reformed Churches.
Secondly I will truely rehearse the corrupt exposition of the Apostles wordes, made by the hereticke Socinus, and his followers the Arminians, and other fanaticall Sectaries, unto which this adversary adheres, and grounds his whole disputation upon it. The orthodox exposition I will illustrate and confirme by the scope, and circumstances of the rext, and by arguments drawne from other Scriptures. The corrupt exposition also I will prove to be false, and hereticall. And afterwards I will proceed to answer this adversaries discourse in every particular.
The true Exposition explained.
FIrst these wordes, that Abraham beleeved GOD, and it was counted to him for righteousnes, are generally held to be improper, and tropicall, and that the meaning of them is not, that Abrahams faith, or act of beleeving by it selfe in a proper sense, was counted to him for righteousnes: but that the object of his faith even that which he beleeved, to wit, Christ promised for righteousnes and salvation, was that which by GOD was (upon Abrahams beleeving) counted to him for righteousnes. It was not his faith simply considered in it selfe, but his faith embracing Christ promised, and possessing him with his righteousnes, and satisfaction which was reckned to him for righteousnes, and as to him, so to every one that beleeveth his faith is counted to him for righteousnes. For all true beleevers who by faith lay hold on Christ, the promised seed of Abraham, and beleeve GOD to be their shield, and exceeding great reward in him, they are by one spirit baptised into one spirituall body with Christ, united to him their spirituall head, and made his lively members, and sensible partakers of his perfect obedience, righteousnes and full satisfaction, for redemption, remission of sinnes, justification, and perfect salvation; and need not any more to seeke the reward of blessednes, by the righteousnes of their owne workes▪ performed according to the tenour of the Law, by every man in his owne person; but in the LORD Iesus Christ (who is Iehovah Zid-kenu the LORD our righteousnes, Ier. 23.6. and the end and fulfilling of the Law for righteousnes to every one that beleeveth, Rom. 10.4.) they have perfect righteousnes. And in him GOD is become their reward, and the lot and portion of their inheritance, Psal. 16.5. And that gracious and free favour which GOD shewed to Abraham, when hee beleeved in Christ promised, and firmely without staggering applyed to himselfe, the blessing promised, being fully perswaded that GOD who of his free grace promised, was by his power able to performe, though by the course of nature, and by reason of the deadnesse of Sara's wombe he himselfe seemed to bee, and indeed was uncapable of that blessing; The same hee will shew to all true beleevers, who are Abrahams faithfull seed, and children of promise, that is, as hee reckoned Abrahams faith for righteousnes; so hee will count their faith to them for righteousnes; that is, he will accept and account them for righteous persons (as indeed they are) not for any workes of their owne, nor by any righteousnesse performed according to the letter of the law in their owne persons, but by the righteousnes, which is through the faith of Christ, and is called the righteousnes of faith, because it is the righteousnes of Christ GOD and man, given to them of GOD, and of them apprehended, and applyed by faith. For being thus justified by faith, and having communion with Christ of his full satisfaction and righteousnes, GOD whose judgement is according to truth doth certainely judge and count them (as truly they are) righteous in his sight, & becomes in Christ their shield, and exceeding great reward. This is the Orthodox exposition of the Apostles wordes in this Chapter, generally received by all, both ancient and moderne Divines, famous for learning and godlinesse.