The Doctrine of Justification by Faith

So will men out of a perverse zeal to promote their own interest in the Religion they profess, wilfully give up themselves unto the worst of evils, such as false accusation and open calumny, and of no other nature are these assertions, which none of the Writings or Preachings of those who are so charged, did ever give the least countenance unto. Whether the forging and promulgation of such impudent falsehoods, be an expedient to obtain Justification by Works in the sight of God, they who continue in them had best to consider. For my part I say again, as I suppose I have said already, that it is all one to me what Religion men are of, who can justify themselves in such courses and proceedings. And for those among our selves who are pleased to make use of this Objection, they either know what the Doctrine is which they would oppose, or they do not. If they do not, the wise man tells them, that he who answereth a matter before he hear it, it is folly and shame unto him. If they do understand it, it is evident that they use not sincerity, but artifices, and false pretences for advantage, in their handling of Sacred things, which is scandalous to Religion. Socinus fiercely ⟨p. 542⟩manageth this charge against the Doctrine of the Reformed Churches; De servat. par. 4. cap. 1. And he made it the foundation whereon, and the reason why he opposeth the Doctrine of the imputation of the satisfaction of Christ, if any such satisfaction should be allowed, which yet he peremptorily denies. And he hath written a Treatise unto the same purpose defended by Schlictingius against Meisnerus. And he takes the same honest course herein, that others did before him. For he chargeth it on the Divines of the Protestant Churches, that they taught that God justifieth the ungodly, not only those that are so, and whilst they are so, but although they continue so; that they required no inherent Righteousness or Holiness in any, nor could do so on their principles, seeing the imputed Righteousness of Christ is sufficient for them, although they live in sin, are not washed nor cleansed, nor do give up themselves unto the ways of Duty and Obedience unto God whereby he may be pleased, and so bring in Libertinism and Antinomianism into the Church. And he thinks it a sufficient confutation of this Doctrine to allege against it that neither Fornicators, nor Idolaters, nor Adulterers, &c.

So will men out of a perverse zeal to promote their own interest in the Religion they profess, wilfully give up themselves unto the worst of evils, such as false accusation and open calumny, and of no other nature are these assertions, which none of the Writings or Preachings of those who are so charged, did ever give the least countenance unto. Whether the forging and promulgation of such impudent falshoods, be an expedient to obtain Justification by Works in the sight of God, they who continue in them had best to consider. For my part I say again, as I suppose I have said already, that it is all one to me what Religion men are of, who can justifie themselves in such courses and proceedings. And for those among our selves who are pleased to make use of this Objection, they either know what the Doctrine is which they would oppose, or they do not. If they do not, the wise man tells them, that he who answereth a matter before he hear it, it is folly and shame unto him. If they do understand it, it is evident that they use not sincerity, but artifices, and false pretenses for advantage, in their handling of Sacred things, which is scandalous to Religion. Socinus fiercely