Socinianism in the Fundamental Point of Justification Discovered, Chapter 2 · Argument 12

Socinianism in the Fundamental Point of Justification Discovered · Chapter 2 · Argument 12

p. 326Ambrose lib. 2. c. 2 de Iacob & vita beata.

CHrysostome saith, If a Iew aske thee how can all the world be saved by the righteous doings of one Christ? thou mayest answer him, even as all the world is condemned by one Adams disobedience, on Rom. 5. homil. 10.

And in his booke de recta fide, It is absurd (saith he) to thinke that wee should bee made heires p. 327of the punishment of the first Adam, by his disobedience, and should not bee partakers of the righteousnesse of the second Adam, who doth bring us to life by his most perfect obedience, Theodoret. Serm. 10. de curand. Graec. affect. saith, It is very convenient that he who highly praised righteousnesse, should in his comming in the flesh fulfill righteousnesse for men.

Augustine Enchirid. ad Laurent. c. 41. saith, he was made sin, that we might be made righteousnes, not our owne, but GODS righteousnesse; not in our selves but in him: even as he was sinne, not his owne sinne, but ours; not in himselfe, but in us. And serm. 6. de verb. Apost. he saith, GOD the father made him sinne, that wee might bee made the righteousnesse of GOD in him. Behold here two things: the righteousnesse of GOD not our own… … not in our selves.

Leo the …, Epist. 70▪ saith▪ p. 328that, by the innocency of one we are all made innocent, and that by righteousnesse from him, derived unto men, who hath taken mans nature upon him.

Bernard. Epist. 190. as one hath borne the sinnes of all, so the satisfaction of one is imputed to all. It was not one which forfeited, and another which satisfied: for the head, and the body is one Christ. Also in serm. ad Milites templi he saith, Death is made to flee away in the death▪ of Christ, and Christs righteousnesse is imputed to us: and a little after, Hee who hath willingly beene incarnat, willingly suffered, and willingly crucified, will hee keep back his righteousnesse from us? and againe one man sinned, and all are made guilty, and shall the innocency of one (Christ) bee imputed onelyonly to one?

Anselme on Rom 5. saith, that by the righteousnes of one, comming upon all the elect, they come unto justification, that they may bee p. 329justified by participation of Christs righteousnesse. These with many other testimonies which might easily bee gathered out of the Ancients from the primitive times, untill Luther, doe abundantly shew the impudency of this man, who so peremptorily affirmeth, that the communion and imputation of Christs righteousnesse for iustification, was never dreamed of among ancient writers, but onelyonly faith imputed for righteousnesse in a proper sense, all these Ancients before named testifie the contrary. But to descend to Orthodox writers, of this last age since Luther: It is well knowne that they generally hold imputation of our sinnes to Christ, and of Christs satisfaction and righteousnesse to us for iustification, to bee the forme of iustification, by which beleevers are iustified.

Luther acknowledged, that it was the doctrine of Saint Bernard, concerning iustification by Christs p. 330righteousnesse imputed, and not by our owne workes; which moved him to suspect the popish doctrine, and to grow into dislike, and loathing of their religion.

And in his commentary on Galat. where he doth debase the righteousnesse of workes, and doth most highly extoll the righteousnesse of faith, he telleth us, that faith being weak in many of GODS children, cannot be accepted for righteousnesse of it selfe, that is, in a proper sense, and therefore there is necessarily required imputation of righteousnesse for iustification, on Galatians 3.6.

In editione Jenensi. Tom. 1. pag. 32. hee saith, faith obtaines what the Law commands, and what is that but obedience and righteousnesse? and againe, by faith Christ is in us, yea one bodie with us▪ but Christ is righteous and a fulfiller of the Law; wherefore wee all doe fulfill it, while Christ is made ours by faith.

p. 331Also Tom. 3. p. 539. when Paul ascribes iustification to faith, wee must of necessity understand, that hee speakes of faith laying hold on Christ, which makes Christ of efficacy against sinne and the Law.

Also Tom. 2. pag. 515. Faith settles us upon the workes of Christ without our owne workes, and translates us out of the exile of our sinnes, into the kingdome of his righteousnesse.

And Tom. 1. pag. 410. Sinne is not destroyed unlesse the Law be fulfilled, but the Law is not fulfilled, but by the righteousnes of faith, and page 437. To keepe the Law is to have and possesse Christ the fulfiller of the Law. And Tom. 4. pag. 44. Faith iustifieth because it comprehendeth and possesseth that treasure, to wit, Christ and page 45. wee say that Christ doth forme faith, or is the forme of faith. And Tom. 2. upon Genesis The laying hold on the promises is called p. 332sure and firme faith, and doth justifie, not as it is our work. These speeches shew plainely, that Luther conceived Christs righteousnes to be after a sort the formall righteousnes of the believer, though not formally inherent, yet formally possessed, and enjoyed by faith.

Concerning this justifying righteousnes Luther also teacheth, that it is not in our selves, but in Christ, even his fulfilling of the Law, for us, made ours▪ and imputed to us. Tom. 1. pag 106. By faith (saith hee) are our sinnes made no more ours, but Christs, upon whom GOD hath laid the iniquities of us all, and he hath borne our sinnes: And on the other side, all his righteousnes is made ours, for he layes his hand upon us. And pag 178. The righteousnes of a Christian is the righteousnes of another, and comes to him from without. It is even Christ, who is made unto us of God righteousnes; so that a man may with confidence glory p. 333in Christ, and say, Christ his living, doing, and suffering, is mine, no otherwise then if I had lived, done, and suffered, as he did: as the married man possesseth all that is his wives, and the wife all the goods which are her husbands, for they have all things common, because they are become one flesh: and so Christ and the Church are one spirit; by faith Christs righteousnes is made ours, and all his are ours, yea, himselfe is ours.

And Tom. 2. pag 86. The righteousnes by which we are justified before GOD, is not in our owne persons, but without our selves in GOD, because man shall have no cause to boast of his owne proper righteousnes before GOD.

And Tom. 2. pag 385. A Christian is not formally righteous, by reason of any substance or quality in him, but relatively in relation to Christ, in whom hee hath true righteousnes.

p. 334Melancthon in Epist. ad Rom. 8.4. saith, wherefore Pauls meaning is thus to be taken; that Christ is given for us, that we may be counted to have satisfyed the Law, by him, and that for him we may be reputed righteous; Although we our selves do not satisfie the Law, anothers fulfilling of it is freely given to us, and is imputed to us, and so the Law is imputatively fulfilled in us. And so when the Apostle saith that Christ is the end of the Law for righteousnes, that is, hee who hath Christ is righteous, hee is reputed to have satisfied the Law, and hee imputatively hath that which the Law requires. And on chap. 10.4. upon these wordes (Christ is the end of the Law for righteousnes, &c) hee saith, this is the simple meaning, Christ is the fulfilling of the Law to the believer, and hee who hath Christ, that is, believes in him, is righteous, and hath imputatively, what the Law requires.

p. 335The Booke of concord subscribed by so many hundreds of Evangelicall Ministers, of the reformed Churches in Germany, in the Articles of justification saith, that when we speak of justifying, it is to be knowne that these three objects concurre, which are to be believed. 1. The promise of the benefit, that is, mercy for remission of sinnes, and justification, 2. That the promise is most free, which excludes our merits. 3. The merits of Christ, which are the price and propitiation, and a little after, faith doth not justify, because it is a worke worthy by it selfe, (that is, in a proper sense) but onelyonly because it receives the mercy promised. And againe, How shall Christ be our mediator, if in justification we do not use him for our mediator: that is, if we do not feele that for him we are reputed righteous.

The Divines of the Augustane confession, condemned Osiander, p. 336who held that the righteousnes of faith, was the essentiall righteousnes of GOD, and also them who taught that Christ is our righteousnes, onelyonly according to his humane nature. And in the Epitome of the Articles, controverted by some, they with one consent affirmed▪ that the righteousnesse of faith, is remission of sinnes, reconciliation, and adoption to be Sons of God, for the obedience of Christ onelyonly which by faith alone of meere grace is imputed to all beleevers. Artic 3. de fidei justitia.

And this obedience of Christ which is imputed for righteousnes, they affirme to be the obedience which hee performed both in his death and passion, and also in his fulfilling of the Law, for our sakes. Ibid. Artic 3. And concerning faith, they teach that in justification before God, it trusteth neither in contrition nor love, nor any other vertues but in Christ alone, it is the onelyonly p. 337meane and instrument which receives the free grace of GOD, the merit of Christ, and remission of sinnes, and resteth on Christs most perfect obedience, by which hee fulfilled the Law for us, which obedience is imputed to beleevers for righteousnes. Ibid Artic. 3.

Calvin is so zealous, and so plaine and perspicuous in teaching and maintaining the doctrine of justification, by the communion and imputation of Christs perfect obedience to the Law, even his full satisfaction, and righteousnes, that among Christians who read Calvins institutions, one would think the very Father of lyers, the Divel himselfe should, if not blush and be ashamed, yet in policy and subtilty be afraid, to call Calvin for a witnes on his side, in this point, least the most simple should see and discerne him for an open lyer, and forger, and abhorre and hisse him out with derision. The Doctrine of Calvin concerning p. 338justification, I will lay downe in certaine Articles, gathered from his owne writings, especially his Institutions. Lib. 3. cap. 11. and 12.

First hee affirmes in plaine wordes▪ that justification consists in remission of sinnes, and the imputation of Christs righteousnes. cap 11. ss 2.

As for the word remission of sinnes, hee useth it two wayes; somtimes in a large sense, for that act of GOD, by which he doth communicate, and impute the full satisfaction of Christ unto his elect, and faithfull, so that the whole guilt of all sinnes, both of commission, and omission, is thereby taken away, and they are no more accounted, nor appeare in his sight as sinners. In this sense he calls remission of sinnes in his comment on Rom. totum justificationis, and in his Instit. 3. cap. 11. sect 4 totam justificationem. For indeed when the guilt of all sinnes of omission, and commission p. 339are taken away by that part of Christs satisfaction imputed, which is called his passive obedience, or voluntary suffering of the penalties of the Law, and the defects which come in by the sinnes of omission, supplied by his active obedience, in fulfilling the righteousnes which the Law requires, which is the other part of Christs satisfaction imputed; so that now the elect are reputed, and esteemed as righteous men, who have the defects which came by omission supplied, and, have no more the sinnes of commission or omission imputed, the guilt being taken away: this is perfect and whole justification, and is very fitly called by the name of remission, to distinguish it from justification by our own workes, and by our owne inherent righteousnes.

But sometimes hee useth this word remission, in a more strict sense, for that part of GODS p. 310act of communicating, and imputing Christs satisfaction, which respects the passive obedience of Christ, which takes away the guilt of sinnes committed, but doth not supply the omission of righteousnesse, and in this sense he makes remission of sinnes, but a part of justification. And GODS imputing of the active part of Christs satisfaction, and counting the faithfull righteous by it imputed; hee makes the other part of iustification in the wordes before cited, Lib. 3. cap. 11. ss. 2.

Secondly he constantly teacheth, and affirmeth that there is no righteousnesse, by which a man can stand before GODS tribunall, and bee accepted for righteous in his sight: but onelyonly the full satisfaction of Iesus Christ, and his perfect righteousnesse, which he GOD and man performed in our nature. For that which is not intire and absolute, and without all staine, and spot of sinne, such p. 311as never hath beene nor shall bee found in any meere man, can never be accepted of GOD, but is with him sleighted and vilified beyond all measure. And whosoever prate of any righteousnes in mens owne workes, or doings, they have no true thought, nor least sense of the justice of GOD, but make a mock of it. Instit. lib. 3. cap. 12. ss. 1.3. and 11.16.

Thirdly he affirmeth that man is justified by faith, when hee is excluded from the righteousnesse of workes, and by faith layeth hold on the righteousnesse of Christ, with which hee being cloathed doth appeare in the sight of GOD, not as a sinner but as a righteous man, Instit. 3. cap. 11. ss. 1.

And the same chap. ss.. 11. This is that admirable way of justifying, that being covered with Christs righteousnesse, men doe not feare the iudgement of which they are worthy, and while they deservedly condemne themselves, p. 342they are reputed righteous without themselves.

Fourthly concerning the office of faith in iustification, he teacheth, that faith being in it selfe weake, imperfect, and of no dignity, worth, price or value, is never able to iustifie us by it selfe, but by bringing Christ unto us, who is given to us of GOD for righteousnesse, it is not our righteousnesse, but it makes us come with the mouth of the soule wide opened, that we may bee capable of Christ. And it is as a vessell or pot; for as the pot full of money enricheth a man, so faith filled with Christ and his righteousnes, is said to iustifie us, and to bee counted for righteousnesse. It is a foolish thing to mingle our faith, which is onelyonly the instrument of receiving righteousnesse, with Christ who is the materiall cause, and both the Author and minister of this great benefit, cap 11. ss. 7. And againe, ss. 17. Faith is hereupon said to iustifie, because it receiveth p. 343and embraceth righteousnesse offered in the Gospell.

Fiftly hee affirmeth that the righteousnesse by which beleevers are iustified, and stand righteous before GOD, is not in themselves, but in Christ, even his perfect obedience, and righteousnesse communicated to them by imputation. ss. 23.

Lastly hee sheweth how this righteousnesse comes to bee the righteousnesse of beleevers, and to bee so communicated to them, that GOD doth justly impute it to them for justification, and accepteth it as if it were their owne, to wit, by meanes of their spirituall union, and conjunction with Christ, by which they are made partakers of Christ, and with him and in him, possesse al his riches, Sect. 10.20.23. This is the summe of Calvins Doctrine, concerning iustification briefly comprised, and collected out of his wordes in the places before cited, where the Reader may bee fully satisfied.

p. 314Beza in the doctrine of iustification, by faith doth fully agree with Luther, and Calvin, in all the former articles. First he saith, that faith is not any such virtue as doth iustifie us in our selves before GOD, for that is to set faith in the place of Christ, who alone is our whole and perfect righteousnesse. But faith iustifieth, as it is the instrument which receiveth Christ, and with him his righteousnesse, that is most full perfection, and we say, that wee are iustified by faith onelyonly; because it embraceth Christ, who doth iustifie us, with whom it doth unite and couple us, that wee may bee partakers of him and all his goods, which being imputed to us, are sufficient that wee may bee absolved before GOD, and deemed righteous. Confess. cap. 4. ss. 7. in notes on Romans 3.22.24.

Secondly, that faith sends to Christ for perfect righteousnesse, to justification, and that it assures p. 315us of salvation through his righteousnesse alone, because whatsoever is in Christ is imputed to us, as if it were our owne, if so bee wee embrace him by faith: The righteousnesse of Christ which is imputed, hee describeth to bee the greatest, and most absolute perfection of righteousnesse, consisting in these two things. First that he hath no sinne in him. Secondly that hee hath fulfilled all the righteousnesse of the Law. confess. cap. 4 ss. 8. in his notes on Rom 3.22.26. and Rom. 4.5. and 5.12. and Phil. 3.9.

Thirdly hee sheweth that wee come to have communion of Christs righteousnesse, by spirituall union, and mariage with Christ. If (saith he) wee bee united, and ioyned together into fellowship with Christ by faith, nothing is more properly ours then Christ, and whatsoever is Christs, confess. 4. ss. 9.

Fourthly hee pronounceth that it is no lesse then wicked blasphemie p. 346to denie the mutuall and reciprocall imputation of the sinnes of beleevers to Christ, and of Christs perfect satisfaction to beleevers, Lib. contra Anonymum de justificatione.

Fiftly hee affirmes, that righteousnesse which iustifieth men before GOD, must bee both a full satisfaction for sinne, and also a perfect fulfilling of GODS commandements in every part, on Rom▪ 3.20. Our learned Whitakers in his answere to Campions 8th. reason, pag …8. and in the 8 Book against Duraeus pag 177.182 183. doth pithily dispute, and stoutly maintaine the Doctrine of the righteousnes of Christ imputed, which he proves to be the onelyonly perfect righteousnes, able to justifie us before GOD.

Master Perkins also in his Golden Chaine. Chap. 37. makes the translation of the beleevers sinnes, to Christ, and Christs righteousnes to the beleever, by a mutuall & reciprocall imputation, the very p. 347forme of iustification.

Polanus in Syntagmate Theolog l. 6 c. 36. doth maintain the same d… ctrine with Luther, Calvin, Melā cthon, Beza, & Whitakers, & proves every point fully by plain testimonies, & invincible argumēts out of the holy Scriptures. And in his Symphonia catholica, he brings testimonies of the ancients affirming every article of our doctrine, and in his Theses de iustifi. hee shewes the consent of the most famous Orthodox Divines of the reformed religion since Luther.

As for Musculus and Junius, whom hee brings as favourers of his errour, with other later D… vines, let their owne writings speake, and declare how wickedly hee doth abuse them in bringing their wordes to overthrow the imputation of Christs righteousnes. Musculus on Rom. 8.4. expounds the Apostles wordes, (that the righteousnesse of the Law might be fulfilled in us) to be meant, first of all imputatively by p. 348the righteousnesse of another, even of Christ, which is also ours, for wee are members of his body, of his flesh and of his bones, and Rom. 10.3.4. and by the righteousnesse which iustifieth beleevers, hee understands Christs perfect righteousnesse imputed to us. Also Iunius, thes. 35. and 36. doth affirme that the righteousnesse of faith imputed to beleevers, is the righteousnesse which the Law requires, performed by Christ, differing onelyonly in this, that legall righteousnesse is every mans fulfilling of the Law, in his owne person; but this Evangelicall is the fulfilling of the Law by Christ, GOD and man, our surety and mediatour. And for this Socinian hereticall opinion of faith, imputed in a proper sense, for righteousnesse in iustification, No man can shew greater enmity against it, nor with greater detestation oppose and condemne it, then Paraeus in his commentary on the Romans, and in other his p. 349workes. Thus much for the vindicating of the best learned both Ancient writers, and moderne Divines from the foule slanders, most falsly belched out against them by this most impudent forger of false witnesses without any feare of GOD, or shame of men. And by their owne testimonies, and plaine wordes rehearsed out of their owne writings, I have made manifest their unanimous consent in the true Doctrine of iustification, by the righteousnesse of Christ imputed to true beleevers, and of them apprehended, and applyed by faith. Now I leave it to all indifferent readers, and zealous Christians to consider whether it bee not their dutie, both to take heed to themselves, and also to admonish others, that they have no fellowship with so openly profest Socinian sectaries, as this man and his followers are: you see the Doctrine which they maintaine is wicked, and blasphemous heresie. And after many p. 350admonitions given by grave, & learned Divines & divers publick cōfuatations, & censures often passed in publique, against this errour, they still persist in their pestilent heresie, and are more mad to disperse it then before. And when truth cannot help them, they flee for aide to the father of lyars, and make lyes their refuge, and in forging lyes they sinne being condemned of themselves, even against their knowledge, and conscience, as the Apostle foretold of heretikes, Tit. 3.11.

How wilfully against the known truth, and his owne conscience, this desperate man hath proclaimed Luther, Calvin, Beza, Musculus, Iunius, and others to bee of his opinion, I have sufficiently proved; & if ever he hath looked into the writings of any of them, his own eyes have taught him how opposite they are to his heresie.

But it is no new and strange thing for heretikes to sin being condemned of themselves, when p. 351they are once subverted. The Apostle hath foretold us that we must expect no better from such, in that place before named. Tit. 3 11. Now in conclusion, I appeale to all Christian readers, and desire their opinion and judgement, in the particulars following.

First whether I have not in all this answere declared, and expressed what I meane by the righteousnesse of Christ, which I have proved to be imputed to beleevers for justification. If I have made manifest by plaine profession, that by the righteousnes of Christ, I understand his perfect fulfilling of the whole Law of God, and performing whatsoever the Law requires of man for righteousnesse, even a full satisfaction made in mans behalfe, to the Law of justice; Then I appeale to the judgement of all reasonable men, whether my adversary hath not most wickedly belyed me in word and writing: for he hath both wayes charged me, that I neither p. 352hold Christs habituall holynes, and uprightnes, of his humane nature, nor his active obedience to the whole Law, or any righteousnes of workes by him performed, nor both these together, to be the righteousnes of Christ imputed, and thereupon he clamours against me, that I hold and teach a righteousnes of Christ, which never was in Christ: I confesse I have ever taught and held, That neither the habituall nor actuall righteousnes of Christ, alone nor both together, without his satisfaction of justice, by bearing our sinnes, and suffering the punishments due to them, are a sufficient ransome to redeeme us, nor a compleat and perfect obedience and fulfilling of the whole, able to justifie us, in the sight of GOD, and to reconcile us to him. Now to affirme that all three together are imputed, is not to deny the imputation of the two first, though they that are foreign Calumniators may so wrest the words.

p. 353Secondly, whether hee who 2hath beleeved and preached, and in writing maintained, for 28 yeares last passed to this houre, what hee in this answere hath professed, held and maintained, can without wilfull lying, and more then Jesuiticall forging, be reported abroad, & confidently charged for a turnecoat, whom this Adversary by this his Socinian learning, and Sophistry hath so confounded, and convinced him, that hee is wholly turned to be of the same opinion, and hath vowed to maintaine his Socinianisme, both publikely, and privatly, to the utmost of his power. So this mans followers have reported, and have withall added, that so many as have come within his breath, are all illuminated by him, and being converted to his opinion, do rejoyce in the light, by which he hath shined into their hearts.

Thirdly, whether this Answer to his Socinianisme be such, that p. 354both it, and the Author of it have nothing in them but words and passion, and that herein hee is strangely, and monstrously metamorphosed from a Minister of Christ, into an Angell of darknes, besmearing the brightnes of his face, with the foot and grease of Hell, that the words and phrases of this answere, are the black Princes coine, and there is little in it besides cursing, and rayling. For many such fiery darts hath this Adversary throwne against the Answerer in a scurrilous Libel fraught with lies, forgeries, absurdities, contradictions, and blasphemies, and sent forth under the name of a replie; which is also confuted by the Answerer, and the filthynesse thereof so plainely discovered, that all true Christians, and modest men, will say of it, that the reciting of it, is a full confutation. From all such wicked spirits, the GOD of truth defend his Church and People, and grant a free passage to his p. 355Gospel, and to his faithfull Ministers, a doore of utterance, that they may preach among all men every where, the unsearchable riches of Christ. To this GOD of truth, let us consecrate our tongues, and pens, and resolve with both to maintaine his truth, by his grace, and the assistance of his Spirit, so long as strength, breath, and life shall last. And to him let us give all glory, now and ever, Amen.

FJNJS.

December. 8. 1640.

Jmprimatur THOMAS VVYKES.

End of the text · George Walker, Socinianism in the Fundamental Point of Justification Discovered (1641)