Socinianism in the Fundamental Point of Justification Discovered, Chapter 2 · Exposition 3
The true Exposition proved and confirmed.
FOr the right understanding of the Apostles wordes, three things come first to be considered, and explained. 1. What is here meant by faith, and believing. 2. What righteousnes is here meant. 3. What is meant by imputation.
First, by faith in this text, wee must not understand, that naturall habit and power, which is common to all reasonable men; who upon their apprehension, and knowledge of things spoken, and promised, do give willing assent unto them that they are true, either for the authority of the speaker whom they doe respect and judge to bee faithfull, or because they see good reason in the things spoken and promised: And if the things spoken and promised bee such as tend to their owne good; they rest upon them confidently, and perswade themselvs, that they are sure and certaine of them already, or shall receive and enjoy them in due time without faile. But here by faith we are to understand that supernaturall gift, and grace of beleeving wrought in the elect, regenerate by the spirit shed on them abundantly through Iesus Christ, Tit. 3.6. which is therefore called most holy faith, Iud. 20. verse. This faith agreeth with the other in foure points. First as that is an habit and power of beleeving, so is this. Secondly as that containes in it, notitiā in intellectu, and assensum in voluntate, that is, both a notice and knowledge of the things spoken and beleeved, and an assent of the will, so doth this also. Thirdly as that faith when it goeth no further then knowledge and assent is called hlstoricall; so this also. Fourthly as that faith when it reacheth to good things promised to our selves particularly, to apply them, and to rest on them, hath also fiduciam in corde et affectionibus, a trust and confidence of the heart and affections in it; so hath this also, and is called a firme perswasion, trust and confidence. But they differ in divers things. First that is a naturall power or habit, this is a spiritual wrought in men by the spirit of GOD dweling in them, and uniting them to Christ in one mysticall body. Secondly, that hath in it no knowledge, but naturall, arising from light of naturall reason, nor any assent of the will, or confidence in the heart and affections, but such as are drawne, stirred up and wrought by meanes of naturall light, and common causes. This hath in it a spirituall knowledge arising from the spirit of GOD, inlightning the understanding; the spirit also inclines and moves the will to give assent, and confirmes the heart with confidence, and firme perswasion. Thirdly that is common to all reasonable men; This is proper to the elect regenerate and sanctified by the holy Ghost, shed on them through Christ, and is the first and as it were the radicall grace and vertue of renovation. Fourthly that hath for the object or things beleeved, either naturall and worldly things onelyonly; or things heavenly and supernaturall, seene, and discerned through the dimme mist of naturall reason, and assented to and rested on with a carnall and unsanctified will and heart. This hath for the object things supernaturall, heavenly and spirituall, discerned by supernaturall light, assented to with an holy and sanctified will, confirmed to the heart by a spirituall sense, and sweet taste of the things promised, wrought by the holy spirit in the true beleever apprehending and applying them.
But to come nearer to the text, the believing which the Apostle speakes of in 3.9. and 22. verses, is the faith and believing of Abraham, who divers yeares before this act of believing, which it here said to be counted to him for righteousnesse, was called out of his owne country, and by faith obeyed GOD calling, and went and soiourned in the land, promised to him, and his seed, as appeares, Heb. 11.8, 9. He had overcome and slaughtered foure mighty Kings, and their victorious armies, by faith and confidence in GODS promises. And Melchizedek, King of Salem, the Priest of the most high GOD, had blessed him, as we read, Gen. 14. And after these things, the LORD appeared to him, and sayd, feare not Abraham ▪ I am thy shield, and thy exceeding great reward; and withall hee renued the promise of the blessed seed, by meanes of which seed, all the families of the earth should be blessed in Abraham, and should become his faithfull Children; besides, his naturall seed, and posterity, which should come of the Son, and heire of his owne bowels, as appeares, Gen. 15. verse 1.4. These were the promises which GOD made to Abraham, and which Abraham believed to be true, and resting upon the LORD by firme faith, and beliefe, for the performance of them, the LORD counted it to him for righteousnesse. Gen. 15.6. or as the Apostle expresseth the same sentence, in the same sense, though in words somewhat different, it was counted to him for righteousnesse. verse 3. even faith was reckoned to him for righteousnes, verse 9. Now this faith was first an holy and spiritual beliefe, and the faith of a man, long before called of GOD, sanctified by his Spirit, and made obedient to GOD and his word. Secondly, it was a beliefe not onelyonly of the promise of Christ the blessed seed in generall, but more specially, that Christ the blessed seed, should according to the flesh come out of his owne bowels, and that by Christ the Son of GOD, made man of his seed, the redemption both of him, and of his faithfull seed, all true believers should be wrought, and performed, GODS wrath appeased, the Law fulfilled, and justice satisfied, and perfect righteousnes brought in for their justification; and by his, and their union with Christ by one spirit, and communion of all his benefits, they should have GOD for their portion, and reward, and for their shield and defence, and should not need to seeke the blessing and reward from their owne workes, or their righteousnesse, and fulfilling of the Law in their owne persons, but merely from the free grace of GOD, and of his free gift in Christ as a reward of Christs righteousnesse, freely given to them, and of them apprehended by faith, and believing. Thirdly, this faith of Abraham was not a weake, but strong faith and beliefe, without staggering, even a full perswasion that GOD who quickeneth the dead, and calleth those things which be not, as if they were, was able to make good, and to performe what hee had promised, yea, it was a believing in hope, against hope, that GOD could out of a dead body, and womb raise up a lively seed, and make them spiriritually righteous, which are by nature, and according to the Law wicked sinners. All these things are manif…st by the place before cited. Gen 15. and by the expresse words of the Apostle in this Chapter, from the tenth verse, to the end of the Chapter. And thus it is plaine what is meant by faith, which is here said to be imputed for righteousnesse.
Secondly, the righteousnesse here meant, is not the righteousnes which is according to the strict termes, and tenour of the Law, that is, righteousnes of a mans own workes, performed by every man in his owne person to the whole Law of GOD, for the Apostle doth dispute altogether against that righteousnes, and proves that neither Abraham was justified, or counted of GOD righteous for it, as appeares in the 2.5.6. and 13. verses; nor any other at any time, as he shewes in the Chapter next before, and in the Chap. 8.3. and 9.32. and 10.3. But here is meant an Evangelical righteousnes which doth not consist in any worke, or workes performed by man himselfe in his owne person, nor in any grace or vertue, inhaerent in himselfe, but is a righteousnes which GOD of his owne free grace, doth impute to the true believer, who by one spirit is united to Christ, and hath communion with him, and which is called the righteousnes of faith, (because by faith men lay hold on it) and doth exclude legal justification by righteousnes of a mans owne workes▪ as appeares by the Apostles whole discourse in this and the former Chapter, and in divers other places of this Epistle, especially verse 13, of this Chapter, and in Chap. 3.27.28.
Thirdly the phrase of imputing or counting a thing to one, signifies both in the old and new Testament, an act of judgment and estimation, by which a thing is judged, esteemed, reckoned, and accounted to be as it is indeed, and then it is just according to truth; or else judged thought, and esteemed to bee as it is not, and then it is unjust and not according to truth. GODS thoughts are alwayes right and just, and his judgement is according to truth. Rom. 2.2. And therefore a just counting and imputing is here meant, for GOD doth account, and judge of persons, and things so as they are.
Of uniust counting, and imputing falsely, we have some instances in Scripture, as 1 King 1.21. where Bethsheba saith to David, I and my sonne Salomon shall bee counted offenders, that is usurping Adoniah, and his wicked company will esteeme and iudge us, and use us accordingly,
Of reputing and counting truely as the thing is, wee have examples also, as Nehem. 13.13. where it is said of the chosen Levites that they were counted faithfull, viz. upon former experience of their faithfulnesse, and therefore the office of distributing to their brethren was committed to them. And Levit. 17.4. where it is said, blood shall be imputed to that man, he hath shed bloud, and shall be cut off from among his people, and Psal. 22.30. a seed shall serve him, it shall be counted to the LORD for a generation.
Moreover this word impute, or count, signifies sometimes in the most proper sense, a bare act of judgement and thought. Prov. 17.28. where a foole is said to bee counted wise, when hee holdeth his peace, that is, men for the present so thinke, and judge him to be at least in that point of silence. Sometimes it signifies in a more full sense not onelyonly thinking, counting and judging persons to bee good, or bad, just or unjust, innocent or guilty; but also dealing with them, and using them accordingly, as in the place before named, I King 2.21. Neh. 13.13. Psal. 22.30. and 1 Sam. 22.15. where Ahimilech purging himselfe before Saul, from the offence of conspiracy with David against him, as Doeg had falsely accused him, saith, let not the King impute any thing to his servant, that is, let him not count his servant guilty, nor use him as a conspiratour. Sometimes it signifies by a Metonymie of the cause, for the effect condemning, and punishing an offence in a guilty person as hee hath deserved, and to deale with him as hee is justly thought and judged to have deserved, as Shimei said, 2 Sam. 19.19. Let not my LORD impute iniquitie to mee, hee doth not desire that David would not thinke, nor count his iniquitie to bee no iniquitie, that had beene against all reason: but that for the satisfaction which hee had made in comming, first before all the house of Joseph to meet David, and to bring him againe to his Kingdome, David would graciously pardon his offence, and not proceed against him and punish him according to his fauit, though guilty and worthy of punishment. Sometimes it signifies by a Metaphore to count one thing, as if it were another, or no better then another, or of the same value, as Prov. 27.4. where a flattering salutation, or blessing given with a loud voice is said to be counted a curse, that is, esteemed no better then a curse. Sometimes to use one as if he counted him of another condition, as Gen. 31.15. where it is said that Laban counted his daughters strangers, that is, used them as he had counted them strangers, and Iob 31.10. where Iob saith that GOD counted him for his enemy, that is, afflicted and plagued him as if he had counted him his enemy. Sometimes the word signifies to skore up, or put upon a mans account, either the offence or debt which he runs into himselfe, as Rom. 5.13. where it is said, that sinne is not imputed where there is no Law, that is, it is not so skored up, that they are punished for it, it is not judged and punished in them; Or the debt which he takes upon him for another, as Philemon verse 18. If hee hath wronged thee or is indebted to thee, put that on mine account, that is, impute and count it to me, set it on my skore. Now the severall significations of the severall wordes being thus laid open, I proceed more particularly to every word to shew the true sense, and meaning of it in these speeches of the Apostle, and to shew how farre the speeches may bee extended. And first by faith and beleeving which is counted to every true beleever, and was counted to Abraham for righteousnes; I here understand (according to the judgement of the most Orthodox Divines) the true holy, spirituall faith and beliefe, which is before shewed to have beene in Abraham, and which is proper to the elect regenerate, and is said to be imputed for righteousnes. By righteousnes is here meant Evangelicall righteousnes (which is opposed to the legall righteousnes of workes, which is inherent in every man, and is every mans fulfilling of the Law in his owne person) even the righteousnes and perfect satisfaction of Christ, GOD and man, our mediatour and surety, which he the sonne of GOD in mans nature performed to the Law, and which is apprehended by every true beleever, and applyed to himselfe by a lively faith, whereof also he hath true communion, and is truely made partaker by his spirtual union, with Christ, of whose mysticall body, hee is a member, being thereinto engraffed and baptized by one spirit. By the imputing, and counting of that faith for righteousnes to Abraham, and to every one of his faithfull seed, is here meant GODS setting of Christs righteousnes on every true beleevers skore, and putting it on his account, and judging, counting, and esteeming him no more guilty of sinne, but perfectly righteous by that Evangelicall righteousnes, which is called the righteousnes of GOD, 2 Cor. 5.21. because GOD performed it in mans nature; and the righteousnes of faith, Rom. 4.13. and not of workes, because it is applyed and enjoyed by faith, Philip 3.9.
For the confirmation of this exposition and iustifying of this truth, wee need seeke no other arguments, but such as may bee gathered from the Apostles owne words as in other of his Epistles, so especially in this to the Romans.
argument 1 The first argument is drawne from the 2. Chapter of this Epistle; v. 26. where this word foreign as it signifies to bee imputed or counted, is first used by the Apostle in the very same phrase, as here in this Chapter 4.3.5▪9. If (saith he) the uncircumcision keep the righteousnes of the law, shall not his uncircumcision be counted for circumcision? By uncircumcision, in the first clause, we must necessarily understand a Gentile uncircumcised (as learned Beza in his notes observes) and that by a trope of speech which is called Metonymia adjuncti, for with some reason it may be supposed that an uncircumcised man, may observe the precepts of righteousnes contained in the law; but it is against common sense, to suppose that the fore-skin of any mans flesh not cut off, should performe the righteousnes of the Law, no man in his right wits will father such a senseles meaning upon the learned Apostle. The same word in the second clause (as Beza also well observes) cannot with any reason bee thought to signifie the foreskin of mans flesh not cut off, that is uncircumcision in a proper sense, for that cannot but most falsely be reputed, and counted for circumcision, because they are contradictories one to another. But here by a trope or Metonymie (called Metonymia signipro re signatâ) the word uncircumcision signifies the state of Gētilisme. Neither doth it signifie that state barely considered by it selfe, but as comprehending in it the righteousnes of the Law, which the uncircumcised man hath kept and performed in that state, as the wordes necessarily imply, for the Apostle doth not say that uncircumcision simply, but uncircūcision which hath kept the righteousnes of the Law, shall bee counted for circumcision. So that here is a Metalepsis or double trope, to wit, first uncircumcision put for Gentilisme, of which it is a signe or adjunct, and secondly put not onelyonly for that state of a Gentile, but also for the righteousnesse of the Law, kept by the man in that outward state of a Gentile, uncircumcised which is a Metonymie of the subject containing for the thing contained. Yea if wee looke thoroughly into the phrase, wee shall see that the state of the man uncircumcised, or the man in that estate, put for that which hee hath done, and performed even the righteousnes of the Law.
By circumcision we cannot with reason understand, the outward cutting away of the foreskin of mans flesh, neither taken literally and carnally as the corrupt & blind Iewes did take it, for a worke of righteousnesse and obedience to the Law for justification. The Apostle affirmes, Galatians 5.3. that so taken it was an obligation, by which the circumcised was bound, under paine of cutting off for ever, to performe the whole Law. And for a righteous Gentile to bee brought under this bondage was no benefit, but a miserable condition an ill reward of his keeping the Law.
Neither can circumcision be here taken sacramentally as it was an outward signe and seale of the righteousnes of faith, and of mortification, and all vertues of holynesse by which men are sanctified to GOD, and become his peculiar people. For Ishmael, Esau, and all the Sonnes of Belial in Israel, even Elies wicked Sons, and the rest were partakers of the outward signe and sacrament of circumcsion, and yet being destitute of the inward grace, signified, their circumcision was no reward to them, but was a witnes to condemne them. But the circumcision here mentioned by the Apostle is an honour, benefit, and a good condition, and therefore undoubtedly signifies, the inward circumcision of the heart in the Spirit, and not in the letter, so the Apostle doth expound himselfe, verse 29. that is true mortification, and sanctification.
The word (foreign) shall be counted, signifies here in a full sense, judging, counting, approving, accepting, and using accordingly. Now all laid together, the meaning of the Apostle must necessarily be this, without any contradiction. That if a man uncercumcised, do keep and observe with all holy endeavour the commandements of GODS Law, and the righteousnesse thereof, his state of Gentilisme, and of outward uncircumcision comprehending in it a conscionable observing of GODS holy commandement, shall be accounted, and judged by GOD and by all who judge aright, (as it is indeed) the state of mortification, and sanctification, which by the Prophets is called circumcising of our selves to the LORD, and puting away the foreskin of our hearts Ier. 4.4. And this man though uncircumcised in the flesh and a Gentile in outward estate, shall be counted of GOD for a true Israelite, without guile, circumcised with circumcision of the heart in the Spirit, whose praise is not of men, but of GOD.
This sense and meaning of the words of this phrase is so cleare, and manifest, and so perfectly agreeable to all true reason, that no man can deny it, unlesse hee will set himselfe to rebell against the light And this phrase being the same with that which is made the ground of this dispute, Rom. 4. where the same Apostle saith, that faith, and believing, were counted to Abraham, and so are to every true believer, for righteousnes: yea, being the onelyonly place in all this Epistle wherein the Apostle useth the phrase of imputing, or counting, except onelyonly in this 4. Chap. and once in the 5. Chapter, where hee saith, sinne is not imputed, it must needs give light to these speeches, and words, in controversie, and as it hath the first place in this Epistle, so it deserves to goe before as a guide to lead us to the understanding of the rest. Wherefore if we will follow the Apostle himselfe, and tread in the same steps after him, being the surest guide, and best expounder of his owne meaning: we must by Abrahams believing, by a Metalepsis, or double trope (with our learned Divines) understand Abraham setled in the state of a true believer, united by one Spirit unto GOD in Christ, and having communion of his satisfaction, and righteousnes, which were of force and efficacy from the beginning, to save & justifie all the faithfull, and to make GOD their reward. And by faith imputed we must not understand faith by it selfe in a proper sense, but the state and condition of a faithfull man, and also that which faith comprehends, and includes in it, even the perfect righteousnesse, and full satisfaction of Christ, GOD and man (for there is a metalepsis or double trope, as in the place before expounded) By righteousnes we must understand the state of a man justified, and made righteous by the communion of Evangelicall righteousnesse, and by counting, and imputing, we must understand, the accepting, approving, esteeming, and judging of Abraham and every true believer, to bee in the state of a man justified, and GODS setting on his skore, and imputing to him being faithfull, the righteousnesse of Christ apprehended by faith, which no man can truely by faith lay hold on untill by one spirit he be united to Christ, and have communion with him. Heare then the true sense and meaning of the speeches in question, parallelled with the sentence and speech before expounded Chap. 2.26. which I thus lay down paraphrastically.
Abraham upon a true inward spirituall sense of his union, and communion with Christ did believe and was surely perswaded that GOD was his reward, and this beliefe, and faith apprehending Christ, and after a sort containning in it, as by a fast holding and possessing hand of the soule, Christs righteousnesse, GOD counted it to him for righteousnes, that is, set it on his skore, and reckoned to him for justification, and judged, esteemed, and accepted him for a man truely righteous, as indeed hee was by Evangelicall righteousnes. And so, whosoever doth not rest on his owne workes for justification, nor seeketh thereby to be iustified, but by faith feeling himselfe by nature ungodly, fleeth to Christs righteousnesse, and by faith feeles himselfe to have communion of it, and holds it fast, and applies, and enioyes it. His faith is to him an evidence of his righteousnes, and GOD▪ who iudgeth according to truth knowing him to have share in Christs righteousnes, doth accept it for him, and counts him righteous, and useth him as a man truely iustified. Thus you see how the Apostles former using of this phrase in the second Chapter, doth shew the true meaning of it here where it seemes to be more doubtfull. The summe of the argument reduced into a short syllogisme is this.
That exposition of a doubtfull phrase, which is most agreeable to the manifest sense and meaning of the same phrase used by the same Author, in the same discourse, is the best: Our exposition of the phrase in question, to wit, faith and believing is imputed for righteousnesse, is most agreeable to the manifest sense of the same phrase of speech used by this same Apostle Cap. 2.26 in this same Epistle. Therefore undoubtedly, our exposition is best.
argument 2 Secondly, wheresoever the Apostle useth the phrase foreign that is, of imputing one thing for another, there the thing imputed differeth from that, for which it is imputed, and cannot in any proper sense be called the same, as in the place before cited, Rom. 2.26 Rom. 9.8. and so it is, Psal 106.31. where Phineas his executing of judgement, is said to bee counted to him for righteousnesse. And wheresoever a thing is said in a proper sense to be counted, or imputed, or set on ones skore, it is said simply to be counted, imputed, set upon a mans account, as Rom 4.4. where the reward is said to be counted of debt to him that worketh, and verse 6. and 8. where GOD is said to impute righteousnes, and not to impute sinne▪ and verse 11. that righteousnes might be imputed unto them. and Rom. 5.13. sinne is not imputed when there is no Law. & 2 Cor. 5.19. not imputing their trespasses to them, & 2. Tim. 4.16. I pray GOD it may not be laid to their charge, or counted to them (foreign and Philem. 18. put that on my account. Now here in the speeches controverted faith and believing are not said simply to be imputed to believers, but to be imputed for righteousnes, and therefore faith is not said to be imputed in a proper sense, neither can it truely be counted or called righteousnes by it selfe, and in a proper sense; but the speech is tropicall, and improper.
A third argument is drawne argument 3 from the Apostles words in the 4. verse where hee saith to him that worketh the reward is not reckoned of grace, but of debt; these words imply, that the righteousnesse here said to be imputed brings the reward of blessednes to the believer, which reward is of grace, and not of debt. Now there is nothing which can bring the reward of blessednesse in eternall life to him unto whom it is counted and set on his skore, but the perfect righteousnesse, and satisfaction of Iesus Christ. That all do grant to be meritorious of eternall life to all that are partakers of it, and because the communion, and imputation of it is of GODS free grace, and the faith by which we receive and apply it is GODS free gift, therefore the reward of it, to wit, eternall life is of free grace, and not of debt, as the Apostle here saith, whereupon the conclusion followes, that the righteousnes which GOD accepts, and imputes, is properly the righteousnes of Christ apprehended by faith.
Fourthly, the Apostle teacheth, argument 4 expressely, verse 6. and 7. that the thing imputed simply, and properly, by GOD, is righteousnes, and such a righteousnes, as being imputed, brings forgivenes of iniquity, & covers sinnes, and so makes the believer blessed. Now there is no righteousnes to be found among all mankind but Christs perfect righteousnes, and satisfaction, and that is a perfect propitiation for all sinnes, and an expiation of all iniquity to them, who by faith have put on Christ, therefore it is the righteousnes which is imputed to every believer for justification.
Fiftly, that which is said to be imputed to Abraham, and to every true believer, is righteousnes, argument 5 to justification: for the discourse of the Apostle both here, and in the Chapters next going before, & that which next followeth is altogether of justifying, as appeares, Chap. 3.24 25.26, 28, 30. and Chap. 5.1, 16, 17, 18, 19. in all which places, he names expressely justification, & justifying: and here in this 4. Cap. he brings Abrahams example, and Davids testimony, to shew how we are justified. Now there is nothing which doth serve to us for justification, but that which is found in Christ our mediator, even his righteousnes and perfect fulfilling of the Law, so he plainely affirmes and teacheth Chap. 5, 19. and 8, 3, 4. and 10.3, 4. and therefore his righteousnes upon the true believing of Abraham, and the faithfull, is counted, and imputed to them, and set on their skore, and they by it are justified.
argument 6 Lastly, as the imputing of any thing for righteousnes, is to be taken in other places of Scripture, wheresoever it is mentioned, so undoubtedly, it is here to be taken. For the Scripture is the best expounder of it selfe; and the spirit of God therein speaking doth best understand & shew his own meaning. Now the onelyonly place in all the Scripture where any thing besides faith, and believing is said to be counted to man for righteousnes, is that place of the Psalmist, Psal. 106. and 31. where the godly zealous act of Phinees, in executing just judgement on Zamri, and Cosbi is said to be counted to him for righteousnes. Now the meaning of the wordes there cannot be, that this act of Phinees was accepted of GOD, and counted to him for righteousnes to justification. For then it will follow that a man may bee justified before GOD by one act, or worke of his owne. Which the Apostle here utterly condemneth as a grosse errour, and bends his whole discourse against it. The true sense and meaning of the phrase is no more but this, that Phinees performing such an act of godly zeale, as is proper onelyonly to a faithfull righteous man, who by the spirit of regeneration, dwelling in him is so united unto Christ, that by faith he was a true partaker of his righteousnes. GOD upon this act gave him the testimony of righteousnes, and declared and judged him to bee a righteous man truly justified. Therefore the Apostles phrase of counting faith to the beleever for righteousnes, which he often useth in this Chapter, signifieth after the same manner, GODS counting a true beleever for a righteous man, and giving him the testimony of righteousnes, because he is righteous indeed by communion of Christs righteousnesse which hee hath apprehended, applied, and enjoyeth by faith.