Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	justify_v	salvation_n	3,033	5	8.0315	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A79465	Anti-Socinianism, or, A brief explication of some places of holy Scripture, for the confutation of certain gross errours, and Socinian heresies, lately published by William Pynchion, Gent. in a dialogue of his, called, The meritorious price of our redemption, concerning 1. Christ's suffering the wrath of God due to the elect. 2. God's imputation of sin to Christ. 3. The nature of the true mediatorial obedience of Christ. 4. The justification of a sinner. Also a brief description of the lives, and a true relation of the death, of the authors, promoters, propagators, and chief disseminators of this Socinian heresie, how it sprung up, by what means it spread, and when and by whom it was first brought into England, that so we be not deceived by it. / By N. Chewney, M.A. and minister of God's Word.	Chewney, Nicholas, 1609 or 10-1685.	1656 (1656)	Wing C3804; Thomason E888_1; ESTC R207357	149,812	257

he brings home and applyes unto our Souls the righteousness of Christ for our justification both as he is the Spirit of regeneration working in us the grace of faith by which we receive Christ for our justification in foro Caelesti before God and also as he is the Spirit of adoption confirming this faith in us together with the assurance of our justification by which we are freed and acquitted in foro conscientiae within our selves that is by the testimony of an upright sincere and rectified conscience The instrumental causes of justification are either external or internal external such is the Word of God the glorious Gospel of Jesus Christ and is therefore called o Rom. 1.16 the very power of God to salvation in which respect Ministers are said to justifie because as Daniel tells us p Dan. 12.3 they convert many to righteousness being instruments though poor and weak in themselves q Media perfecta ad quae ordinantur that God is pleased to make use of for this purpose and by whom those that are ordained unto life are brought to believe r 1 Cor. 3.5 For by the preaching of the Gospel seconded and made powerful by the operation of the Holy Ghost the sentence of justification and remission of sins and so consequently of eternal life and salvation is pronounced and concluded in the conscience of the faithfull such the Sacraments also ſ Tit. 3.5 not by works of righteousness which we have done saith St. Paul but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost For first in them the benefit of the Messias is presented before us and by those outward signs discerned by us in which respect the Sacrament is called Verbum visibile a word which is visible Secondly such is the Sacramental Union between the sign and the thing signified which is Christ together with all the train and quire of his graces as also all his merits offered to us Thirdly this transcendent benefit of the Messias is not only offer'd in the Lawfull and commendable use of the Sacraments but is also given to and conferr'd upon every faithfull partaker thereof In this sense the Sacrament of Baptisme is said to be the seal of that righteousness which is by faith as the Apostle calleth circumcision t Rom. 4.11 The internal cause of justification is not hope though hope maketh not ashamed not charity though it be faiths almoner and shall be rewarded of God u Prov. 19.17 not fear though it restrain us from sin not repentance though it be the gift of God by which we wipe out the old score of our sins past and resolve to glorifie God for the time to come but faith and faith only by which we overcome the World and that not in respect of its existency as Socinus would fain have it and doth earnestly plead for it w Imputatur nobis fides à Deo pro Justitia c. in Dialog de Iustif but in respect of apprehension and the faculty of application as that which is alone though it never be found alone without the company and attendance of other graces a convenient instrument fitted for the laying hold upon the righteousness of Christ And yet for all this faith is not to be considered in the Act of justification either dispositively or habitually or formally or meritoriously or in the kind and nature of a work but in part organically in regard of its Act and in part correlatively in regard of its object Whence the Apostle wisely disposing his words as being directed by the Spirit of Wisdome it self which cannot miscarry saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x Rom. 5.1 we are justified through faith and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith but never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for faith Hitherto the Dialogue and we walk together passilus aequis as it were hand in hand neither of us stepping aside with Socinus in the place fore-quoted and some other of his followers y Non innocentiam aut justiam Christi credentibus imputat Deus sed fidem illorum imputat illis pro justitia Smalcius in disputat contr Fran. to take up this ball which they have cast in our way that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faith it self or the very Act of believing doth properly justifie yet if he be acquainted with Socinian John as I believe he is a●mighty stickler in this case he may soon be drawn away and easily perverted to comply with him and his party even in this matter also But now partes locus est ubi se via findit in ambas we come to the pinch indeed in which we shall discover where and upon what terms we are constrained to part company The matter or meritorious cause of our justification is the next thing that is to be considered by us which is neither the habit of charity or the exercise thereof but only the righteousness of Jesus Christ our Mediator And here here it is that we must part and not so fairly as may be expected For though the distance be small at the Center yet 't is many times found to be wide enough by that time it come to the circumference So the difference at first may seem small that is between us but being duly considered is so great that we can by no means give our consent of compliance For the Dialogue using that faculty here which in many other places he shews his dexterity in namely disputandi de non concessis chargeth us with that which we never held and which is more never mean to do if it please God to keep us in our right mind that so he may take occasion without occasion to quarrel w●th us thinking thereby to shew his valour in the eyes of his great admirers fighting though it be but with his own shadow and yet now and then giving a slanting blow even at the Justice of God himself Who ever heard any of us whom God hath established in his truth and made and constituted faithfull dispensers of the same so much as whisper among our selves much lesse publish it abroad that the active righteousness of Christ alone * Justitia Jesu Christi per quam justificamur coram Deo est perfectissimato tius Legis Divinae obedientia Polani Syntag. that is that obedience which he performed to the Law doth justifie a sinner before God We never said it we never thought it and therefore all the pains he hath herein taken to confute us or rather to blast us and the truth in us under the pretence of confutation might very well have bin spared and the time better spent but some will be doing though it be to no purpose and how can we keep company with those that charge us with such assertions which we utterly disclaim and cast such aspersions on us which we did never deserve Again God cannot do this God cannot in Justice do that

by Christ is imputed to us also But the former is true And therefore the latter Seventhly from another place in the same Epistle p Rom. 10.4 before we passe away from it in which the Apostle telleth us that Christ is the end of the Law for righteousness to every one that believeth From whence the argument may be thus framed If Christ be the end of the Law and the complement thereof for righteousness unto all that believe in him we ought assuredly to perswade our selves that the fulfilling of the Law performed by Christ is our righteousness by which we are justified before God But the Antecedent is true And therefore the consequent Eightly from the words of St. Paul q 1 Cor. 1.30 who saith he meaning as is before expressed Christ Jesus of God is made to us wisdome righteousness c. Whence we argue If Christ be made of God righteousness to us then is the righteousness of Christ imputed to us because he was so made righteousness as that we might be made in him the righteousness which is by faith through him as the Prophet Jeremiah r Ier. 23.6 the Lord our Righteousness But the former is true Therefore so must be the latter Ninethly from another place in the other Epistle to the Corinthians ſ 2 Cor. 5.21 He that is God made him namely Christ to be sin for us who himself knew no sin that we might be made the righteousness of God in him who otherwise of our selves knew not what righteousness was Here then as Christ was made sin for us wh●ch knew no sin So are we made the righteousness of God who knew not what righteousness meant in respect of any thing in us But Christ was made sin for us our sins by Divine Justice and his own submission thereunto being imputed to him and he suffering death for the s●me Therefore vve are also made yet without any work of ours ●n Chr●st the righteousness of God Christs righteousness being imputed to us Tenthly and lastly from another place of St. Paul to the Galatians t Gal. 4.4 when the fulness of time was come God sent his Son made of a Woman made under the Law c. Whence we conclude that if Christ were subject to the Law that he might redeem us from the Law verily the fulfilling of the Lawby Christ performed for us is truly imputed to us for our justification and salvation But Christ was subject to the Law for no other cause * Finis enim ostenditur ab Apostolo quod videlicet non sibi ipsi sed nobis talis est factus Tossanus in Gal. 4. pag. 212. but that he might redeem us from under the power and curse thereof Therefore the fulfilling of the Law performed by Christ for us is truly and really imputed to us for our justification and eternal salvation Thus we have proved the common Doctrine of imputation as the Dialogue scoffingly terms it that we m●ght if God see good to give a blessing to these poor yet well intended endeavours make it more common And herein we appeable to the judicious and understanding Reader whether he find the least shadow or appearance of that absurd●ty in it which he imputeth to it I hope then none will believe that lies are true We have now done with the Efficient Material and Formal cause of a sinners justification before God We come now to the last namely the F●nal cause which we conceive to be two-fold Supreme ex parte justificantis in respect of the person justifying Subordinate ex parte justificati in respect of the person justified The Supreme is the mani●estation of the glory both of the mercy of God and also of his justice which as they do concurre in all the works of God if we will g●ve any credit to the P●almist u Psal 145.17 as well we may who there saith The Lord is righteous in all his wayes and holy in all his works and espec●ally in the work of redemption and justification For therein God doth so exceedingly mani●est yea magnifie the glorious attribute of his mercy that rather th●n he would suffer such wretches as we had made our selves utterly to perish in our sins he sent his own only begotten Son out of h●s bosome that we might as the blessed Apostle St. Paul excellently sets ●t forth w Rom. 3.24 be freely justified by his grace though the redemption that is in Christ Jesus and mark the end to the praise of the glory of his grace Wherein as the same Apostle in another place expresseth it x Eph. 1.6 He hath made us accepted in his beloved His Justice also is made man●fest to the wonder and amazement of all the World For rather then he would suffer the sins and transgressions of his own Elect Children to go unpunished and so his Justice be unsatisfied he punished them in the person of his own Son exacting from him a full entire and perfect satisfaction for them having set him forth as St. Paul testifies y Rom. 3.25 26. for this very purpose to be a Propitiation through faith in his bloud to declare his righteousness that he might be just and the justifier of him who believeth in Jesus The Subordinate end of just●fication is our eternal salvation this is indeed the end both of our justification and sanctification For being made free from sin z Rom. 6.22 and become servants of God we have saith the Apostle in the person of the Elect our fruit unto holiness and the end everlasting life So St. Peter a 1 Pet. 1.9 the very end of our faith by which instrumentally we are justified is the salvation of our souls These are the causes We come now according to our promise to the fruits or effects of this excellent Doctrine of a sinners justification before God which we take to be these Remission of sins * Remissio peccatorum fit per justitiam imputatam perfectam Pareus castique Bell. de justif Reconciliation with God An effectual vocation An actual adoption Peace of conscience Joy in the Holy Ghost and other such like gifts of the Spirit which it worketh in the hearts of those that are just●fied We shal not have to do with al these they are somewhat too many and too far off from our purpose in hand the two first only fall within the compasse of our present intendment and first of Remission of sins Remission of sins we conceive to be the free absolution of the person offending both from the guilt and punishment which by an irregular conversation he hath contracted and deserved If it were not in some measure free it could not properly be called remission or condonation If it were from the guilt of sin only and not from the punishment also it were foolish and ridiculous for we may as well and truly affirm that a man is discharged of a debt without be●ng freed or acquitted from the payment of the same

which we are to speak for which purpose neither Cicero Terence Caesar nor any of those who were the first and purest Authours of the Latine tongue were ever acquainted with this word Justificare which is now in use among us and with which at this time we have to do We must therefore seek farther and look higher if we mean to be truly certified hereof and fully satisfied herein Omitting then all others we will only pitch upon two places the one in the Old the other in the New-Testament as the aptest in my judgment of all other for this purpose The one that of the Wiseman e Prov. 17.15 He that justifieth the wicked and he that condemneth the just even they both are an abomination to the Lord Here is the Word it self and its opposite the Word it self 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying * Absolvere to absolve or free the opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing * Improbificare si ita liceret loqui i. e. condemnare ad supplicum tradere to condemne or to deliver over to just and condigne punishment They are both Judicial terms exercised or used in judgment holden on such weighty matters as touch the life or death of the person concerned or engaged The other answerable hereunto is that of St. Paul Rom. 8.33 where he propounds the question Who shall lay any thing to the charge of Gods Elect and rather then we shall go away without an answer he himself as best able for to do it will furnish us Surely none None indeed can justly do it to which he adds a reason to the purpose For it is God that justifieth The Apostle in this place makes a bold challenge in the behalf of all the Elect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who can accuse them or call them into question or is there any thing that can be laid against them And yet we see they do not want accusers the Devil is ready at hand to do it the Law of Moses will do it yea rather then fail their own consciences will do it But what says the Apostle al this is to no purpose For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is God that justifies that is frees them from all these accusers and their accusations too yea absolves them from the guilt of sin not imputing it to them but imputing the righteousness which is by faith For the Apostle opposeth justification to condemnation here as Solomon also did before Even here also are two actions of judgment set before us The one charging a man with guilt or crime of which being justly convicted doth pronounce the sentence of the Law against him The other opposite to both these absolving and acquitting him from guilt and punishment doth declare and publish him to be just and righteous This is a matter of high concernment and to speak the very truth there cannot but be a great deal of difficulty in defining things of this nature We will not therefore trust to our selves or any abilities in us as thinking it sufficient to trade with our own stock in a business of so much consequence but will rather as the man of Macedonia call for help and see where or how we may best supply our selves And behold here is one at hand that is both able and willing to furnish us of whom we will make use at present for I suppose we cannot mend our selves look where we will with such a definition of Justification as may be justified in all the parts thereof which is this it is saith he an act of God whereby he acquitteth every penitent and believing sinner not imputing to him his sins but imputing to him the perfect satisfaction and righteousness of Christ There is not any part of this definition but is Scripture proof as we shall see God willing by degrees hereafter In the mean time having seen what is meant by the word Justification as also the nature and definition thereof we passe on to the next thing proposed by us namely the causes which as in all other things so in this are four to wit the Efficient Material Formal and Final The Efficient causes of a sinners Justification are of two sorts either principal or instrumental the principall is God both essentially the whole Trinity g Isa 43.25 Rom. 3.26 I even I am he that blot out thy transgressions and also personally The Father h Rom. 8.33 That He namely God the Father might be just and the justifier of him that believeth in Jesus The Son also testifieth this of himself i Matt. 9.6 saying the Son of man hath power to forgive sins and so to justifie these that were ungodly The Holy Ghost performeth this too k 1 Cor. 6.11 And such wretches by reason of iniquity were some of you even guilty of the same impieties but ye are washed but ye are sanctified but ye are justified in the name of our ●ord Jesus and by the Spirit of our God For seeing this work is of that kind which by the Schools is termed ad extra an outward action of God it is common to all the three Persons And yet it is distinct too in regard of the order and manner of working as also the terms and limits of operation whence the Act of justifying is antonomastically ascribed to the Father the merit thereof to the Son and the application of this merit to the Holy Ghost So that God the Father justifieth as the primary cause and as being the Authour thereof God the Son as the meritorious cause and God the Holy Ghost as the cause applicatory and brought home to the justified persons conscience in the comfortable assurance thereof So that the whole amounts to thus much God the Father through the Son doth justifie us by the Holy Ghost The Father I say as the principal cause and that in two respects 1. In that he gave his only begotten Son for us and set him forth to be a propitiation through faith in his bloud that all that believe in him should be justified as the Apostle witnesseth m Rom. 3.25 2. In that he absolveth those that so believe and pronounceth them just in Christ The Son as the Mediator and meritorious cause and that also in two respects 1. As he his our Surety who paid our debt our Redeemer who laid down the price of our redemption for us n Isa 53.11 affording unto us both the matter and the merit of our justification 2. As he is our Intercessor and Advocate to plead for us that his merits may be imputed to us For though the sufferings of Chr●st be a precious salve to cure our Souls yet we cannot look for healing by them unlesse they be applyed and though his righteousness be a wedding garment sufficient in it self to cover all our Spiritual nakedness yet will it not clothe us unlesse it be put on Therefore in the third place the Holy Ghost is said to justifie us because

as to say a m●n ●s fre●d from the one and yet not discharged o● the other Some of the Socinian tribe do plead hard to have remission of sins the formal cause of a sinners justification but non benè convenit it fadges ill in their hands For dissolution of sins guilt by Chr●sts bloud before imputation is an uncouth dissolution it is a dissolution before application that which putteth the effect before the cause * Causalitate imputatio praecedit remissionem necessario prae-requiritur Polan in Daniel pa. 324. But hear their arguments and our answers compare them together and then judge indifferently First say they Remission of sins giveth denomination of justification therefore it must be the form Grant this say we though the illustration be not by whiteness and whitening whereby they make whiteness the form which among unbiassed men is the effect the form being whitning or application yet they must prove that it giveth denomination which they do thus and that worthily to If a sinner say they may therefore and thereby be justified because he hath his sins remitted unto h●m then remission of sins giveth denomination of being justified to that person whose sins are remitted This is a meer begg●ng of the question which is to be proved and we deny a sinner therefore justified till it shall be better proved which will not be while this man is Major I see by the manner of their working For say they it is a vindication or an exemption from punishment We joyn issue here say it is so indeed but after another manner then they take it it is so in effect that is that followeth something necessarily preceding which is just making or being just or else we run our selves upon a rock it will be justification of a wicked person which God himself telleth us is ah Abomination to him Secondly remission of sins say they is the formal cause of a sinners justification because it is that alteration and change which is wrought in the person justified by that act of God To which we answer 1. By denying the consequence every change or alteration in the person cnanged or altered is not the form if that act of God were the form then peace of conscience should be so for it is an alteration which supposeth pardon grounded upon imputation of righteousness whence justification and then pardon c. 2. By affirming that justification it self is so in that change which made and yet it is not the form of it self yea it is an effect of the form Thirdly their th●rd reason is vvound up thus That which makes a justified person compleatly righteous before God is the formal cause of justification But remission of sins maketh a justified person compleatly righteous before God because say they he is as cleer from sin and the guilt thereof as if he had fulfilled the whole Law and never transgressed any part or particle of the same We reply 1. That making is an ambiguous term and cannot vvithout more light then they afford us be fully discerned or discovered For every cause maketh the Efficient the Material the Formal c. 2. Remission of sins maketh not a person formally righteous and therefore vve deny the reason For though he be free from the guilt of sin yea so righteous as here they speak of yet the cause is the righteousness of Christ imputed by whose obedience he is constituted just Again they argue for the proof of this thus That righteousness which needs not fear the presence of a most strict judge is a compleat and perfect righteousness But remission of sins is such And now they think themselves cock sure for this say they will hold weight and measure But let them take our answer with them for all their hast which will we suppose take them off their confidence and it is this That which these socinians are to prove they often shift their hands of and would have us take for granted which we cannot do without prejudice to the truth They are here to prove that remission of sins is a compleat righteousness but that which they endeavour to prove it by as the ingenuous Reader may plainly perceive beggeth the question namely that it is righteousness For every thing that will abide the presence of God is not by and by righteousness much lesse compleat righteousness as they would have us believe upon their bare word As for example to the contrary in love there is no fear for perfect love casteth out fear b 1 Joh. 4.17 18. yet it is not righteousness not that righteousness by which we are justified Lastly say they remission of sins reacheth home and is given to men by God for their justification Therefore it is the formal cause thereof This they tell us is evident because by the formal cause they mean nothing else but pass●ve justification To which we return this answer 1. That many things may be and are given by God for justification in some way or other which are not the formal cause thereof for instance the Word of God and Faith are given by God for justification yet will any man therefore in his right wits conclude that they are the formal cause of a sinners justification 2. We do absolutely deny remission of sins to be given for justification we assert the contrary justification given for pardon and remission as being the effect and consequent thereof So the Apostle c Rom. 5.16 where mention is made of remission a gift as also of the gift of righteousness Whence we see ordine quidque suo first justification and then remission made good in the 18. and 19. vers of the same Chapter Moreover to put all out of doubt if remission of sins be justification passive as they said but now that is the effect of Gods justifying it cannot possibly be the formal cause thereof also For one and the same cannot be both the cause and the effect before and after it self the whole and yet but a part how ever they seem to jumble them together I have bin somewhat longer about this then at first I intended there being not wanting and that even among us that take upon them to maintain that remission of sins is the formal cause of a sinners justification before God that seeing how poorly it is defended by those that are champions for it the honest and well minded Reader may not be gulled by any Socinian 〈◊〉 bettor whatsoever The Dialogue is very much concern'd herein he doth not lag behind the rest setting remission of sins in its wrong place and then ascribing too much unto it For he makes it even our justification it self which cannot be for they are distinct in themselves and in order of time and manner of conferring to be distinguished by us which being well and wisely considered will plainly appear to be neither the whole nor a part as he nor the cause as others would have it of our justification but

to fire agai●st the truth But Q●is militis usus no need of Souldiers here I shall ever suspect that Religion which needs the hands of Souldiers to support it and is cemented with bloud In the building of the Temple at Jerusalem no Axe no hammer nor any too● of iron while it was in building was heard in it and why swords n●w Did this Souldier think to make his Religion the more passable by cutting a way for it with his Sword or to worst the truth with his weapon The Sword may force Nature and destroy the Body b●t canno● work upon the mind so as o perswa●e it to believe that good which is ill begun It suits well w th Turks and Pagans and may do as well for ought we see with the ●ocinians Yet hear what Lucan ●aith concerning such certainly either they must be very bad or el●e he was much out of cha●i●y with them Nulla sides Pietasque viris qui castra sequuntur Venalesque manus ibi fas ubi maxima mer●es Nor faith nor conscience common Souldiers carry Best pay be●● cause their hands are Mercenary And such an one neither better nor worse was this Alicatus while he followed the camp but forsaking that kind of life he did associate himself with these professed enemies of the truth whereby he wrought much mischief among the Professours of the same He was a special means of calling over Valentinus Gentilis into Poland to trouble and molest the Churches there with their execrable and abominable Doctrines contrary to the truth conteined in the Scriptures and delivered to us by the Prophets and Apostles and therefore hath justly merited that curse which afterwards he was an inheritour of and is denounced by St. Paul whosoever teacheth any other Gospel then what ye ha●e received let him be accursed Calvin makes mention of him in an Epistle which he wrote concerning Blandrata but t is for no good you may be sure For he reported of us that we worshipped three Devils did we ever think that impudency or madness would have attained to such an height of blasphemy as to belch forth such horrid expressions because we worship one God in three persons yea saith he they a●e worse then all the Idolls of the Church of R●me O horrible impiety O damnable blasphemy Sure the gallows must needs groan for such a wicked wretch as this But Laesa patientia fit furor Delayed vengeance is severe in the execution And God takes a course with him whereby he exceedingly mani●ests his indignation towards him gives h●m up to hardness of heart and searedness o● conscience the greatest judgment on this side ●ell So that being led away with strong delusions he did believe one o● the grossest lies in the World namely th t the Turkish Alcaron was th●● very that only rule which God had laid before us according to which he would be worshipped and served by us And therefore turned Turk was circumcised thereby denying the Lord that bought him and so brought upon himself swift destruction For having lived for some time among them and after their manner he dyed most wretchedly and desperately his very name being more vile and stinking in the nostrils of God al good men then his corrupt and rotten carcasse We may here see the issue of a mans deserting his calling be the intent never so good it will little availe us for it is the Cannon of the Apostle let every man abide in the same calling wherein he was called It is no thinking that the wise and Holy God will be pleased with a well meant confusion for t is not our abilities be they never so great but our vocation that must bear us out in our undertaking Faustus Socinus Laelij nepos Fauste Redemptoris vadimonia diraque mortis Tormina peccantes absolüisse negas THat mischief which was intended by Laelius Socinus the Uncle to be brought upon the Churches of God being the result of many years study but was prevented by a sudden and unexpected death was fully accomplished by Faustus Socinus his Nephew as a man cut out of purpose for such a desperate design and that to the wonder and astonishment of divers and by the secret working of God according to that prediction of his Uncle concerning him He having recited an expresse of Laelius death hastens with al the speed that might be principally to Tigurum to sequester the movable Library of his Uncle Laelius which he had left behind him But being possessed with a panick fear lest the Tigurians should deal with Laelius as the Basilians had dealt with that arch Heretick David George as he himself confesseth in a letter to Dudithius he privately dispatched that business and so departed Faustus or rather infaustus Socinus being now according to his hearts desire made Master of his Uncles Library did afterwards become his Scholler and a true heyr of his opinions which he improved to the purpose He was at this time a yong man of three and twenty years of age and books though exceedingly coveted by him were as yet of little use or benefit to him for returning to Italy he spent twelve whole years as a Courtier under Francis the great Duke of Hetruria Being now five and thirty years old and it seems growing weary of his attendance at Court he leaves Italy and betakes himself to Germany and in Basil makes his abode where he spent three years not in hearing the Doctors not in frequenting the Schools not in consulting Authours and other authentick Writers which were sound and Orthodox but in diligent searching of his Uncles books having wholly addicted himself to the study thereof and fully given himself up to be guided and governed by them as Oracles which could not be mistaken And now disdaining the name of a disciple he took upon him to be a Doctor in Divinity whence it came to passe that he which never learned becomes now a teacher and takes upon him to be a great Master in Israel supposing no lesse then one whole Province committed to him to be instructed doth vainly arrogate it to himself But what good could be expected from this light courtly and immature kind of studies the master-ship of which he grasped and encompassed only by poring into the writings and opinions of one only man who seeth not Now Faustus begins to look big and to adventure abroad trading with his Uncles stock He forthwith began a book de Christo Servatore of Christ our Saviour disputing in it against James Covet Minister of Paris who going to Franckford by chance met together in the same Inn Wherein he shews more of h●s wit then of his honesty and yet not much of either stoutly denying the satisfaction of Christ nor is this all though this be very much but as the title of the book declares he opposeth many other things which by the professors of the truth and partly by others also who do not wholly assent with us in other matters

enjoyned to perform Such execrable blasphemies are therein contained which without inevitable danger of contagion may not be suffered to passe among Christians being no small disparagement to their holy profession and an high measure of despight done to the Spirit of Grace Which things being so we are in hope your Honors will wisely and speedily take a course that these men which have brought in and dispersed abroad these cursed writings and books may not long abide with you or remain within your coasts and also that the writings and books themselves may not come into the hands of any to whom they may be a snare either through simplicity or curiosity Renowned Lords we beseech God that he would bestow upon you more and more the Spirit of truth and wisedome and would be present with you from Heaven in all your affairs and especially in this great and weighty cause which pertains so much to establishing of the truth of God and the common salvation of his people that those things which are pious holy and just may be seasonably provided for by you and perfected in the Lord That those things also which have any tincture of errour or heresy may be wholly extirpated by you Dated at Leyden the 12. of August 1598. An extract of the Resolution of the Lords States General of the United Princes March and September 1598. taken out of the Registry THE States General of the United Provinces being informed that there are certain books found with and in the possession of two Persons here present at the Hague which came lately from the Kingdome of Polonia into these united Provinces the one named Christopher Ostorrodus the other Andraeas Voidovius which books being examined in Leyden by the faculty of Divines there are divers things therein found to agree with the Doctrine or religion of the Turks denying the Divinity both of the Son of God and of the Holy Ghost And that the foresaid persons openly professing the same Doctrine came purposely into these Provinces that they might publish the same herein and so disturb the present State and quiet of the Church hereby We therefore be●ng willing to prevent ●n time the ensuing mischief hereof for the maintaining of the honour of God together with the profit and commodity of the United Provinces which like Democritus Twins do laugh and cry l●ve and dye together have decreed that the foresaid books in the presence of the foresaid persons shall openly be burnt to morrow before noon opposite to our Chamber of General meeting A●ter that the aforesaid two persons shall be charged and straitly commanded as by these presen●s they are charged and commanded that within the space of ten dayes next to come they shall depart out of these united Provinces under the penalty of such punishment as shall be inflicted on them according to discretion if afterwards they be found or taken herein All which we thought fit to ordain for the peace and quiet of the Church of Christ and for the benefit and commodity of the united Provinces Conceiving it also very necessary for the better and more due accomplishing hereof that all the Provinces should be admonished of th●s and a Copy of this Attestation be conveyed to them which is above written and subscribed by the faculty of Divines at Leyden concerning the foresaid books that the foresaid persons be not suffered to tarry or abide longer in these Provinces then the time limitted for them and that their abominable Doctrine may be expelled hence also Mar. 1599. What better course could have been taken for the dispatch of these Brethren in evill with all their trumpery with them out of these parts But what are good and wholesome Laws without execution even like a body without a soul for as a body without a soul doth quickly perish and come to nothing So the best Laws that can be made without due execution do dye in the very letter For notwithstanding this decree made and published with so much strictness and good intention on the States part there was some connivence in the matter by which these persons thus proscribed were yet retained and secured If it be true which John Uytenbogardus saith who wrote the story they remained still in Friesland and there privily drew up an Apologie to the decree of the States General which they printed and published both in the Latine and high Dutch tongues I cannot but wonder at the mad folly or foolish madness of those that professe either reason or religion that they should be so far transported with the novell Doctrines of the●e half Lunatick Teachers that they should keep them and secure them within their own bosoms who watch all opportunities to destroy them Yet a new fashion does not more take a proud Lady nor a new Tavern a drunkard nor a new drug an Emperick then a new opinion does those that are affected to heresy be it never so divelish and blasphemous And I beleeve they made a great I cannot say a good reurn of them For I have heard of above thirty Sects and sorts of Religion in one Town in those parts so that come will you be of our Church was a solicitation as frequent as the ordinary salutation one to another of good morrow or good even To be w●lling to be seduced hath given occasion to divers to attempt it which otherwise had never been attempted so did these Hereticks play with and play upon those that gave them entertainment This Ostorrodus was a notable factour for the Devil deceiving many with his cousening trash For besides that disputation against Tradelius which he had concerning the Deity of Christ which was the mark they all shot at the Deity also of the blessed Spirit to deny which I take to be an high degree of the sin against the holy Ghost the expiation of our sins the imputatio● of sin to Christ the satisfaction he made to Divine Justice paying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our redemption that it stood not with the freeness of Gods mercy in pardoning sin to require satisfaction for it by which and many other damnable opinions destructive to the very essence of Religion he drew many away after him to the liking and embracing of his Socinian tenets He wrote also certain institutions of the cheif Articles and principal points of Christian he would he should have said Socinian Religion which have perverted divers yet are learnedly opposed and confuted by Iacobus ad Portum that excellent instrument of Gods glory and painful labourer in his vineyard Jacobus Palaeologus Graius Si quaeras cur iste Pal'ologus igne crematur In promptu causa est haeresiarcha fuit TO be loose in the main joynts of Religion is very bad and gives the Devil and his instruments great advantage against us we may see the truth of this in the example here set before us Jacob Palaeologus of the ancient and Jmperial family of the Graecian Palaeologi came from his own country to Rome