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death_n	pass_v	sin_n	sin_v	8,257	5	9.3818	5	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

the Dialogue professe he knows not what kind of imputation it is and yet doth he thus reproach it We may easily know then what Spirit he is of Iude 10. Speaking evill of those ●hings which he knoweth not And 't is a sign he knows it not indeed otherwise he would not so severely censure it yea condemne and blaspheme it as he doth which most darkens the necessary Doctrine of a sinners justification let the indifferent Reader judge If he desire to know what it is let him search the Scriptures for they do abundantly testify of it To the Law and to the Testimony * Legimus passim apud Paulum nos justos fieri justificari p●r Christum per Christi mortem sanguinem redemptionem obedientiam justitiam illam justitiam imputari nobis à Deo absque operibus Noster Amesius Bell. enerva 10.4 pag. 137. and they which speak not according to this word it is because there is no light in them The very term Impute taken for judicial laying of that to the charge of a person which is not properly his but yet justly laid to him and put truly upon his account is ten times used by the Apostle Paul in the 4th to the Romanes In which sense we affirm that sin is imputed to Christ or else he could not have suffered This we take to be and shall stick by as an infallible truth No man dyes as death is a privation of the life of the body unlesse it be for his own sin or the sin of some others imputed to him The Scriptures that confirm this are divers Gen. 2.17 In the day that thou eatest thereof thou shalt dye the death Rom. 6.23 The wages of sin is death 1 Cor. 15.56 The sting of death is sin Rom. 5.12 As by one man sin entred into the World and death by sin and so death passed over all men for that all have sinned from whence we collect that every man that dyes dyes for sin that is either for his own or the sin of some other made his by imputation Death is not natural to man as man For that which is natural to him as he is man was engraffed into him and appointed unto him of God but death is not planted or engraffed into him by God neither was he by him made lyable to it e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Man before his fall was free from death as after the last judgment he shall be likewise Besides death is an enemy to humane nature threatning the ruine and destruction thereof will any man then say that that is natural to him which doth destroy him Is that agreeable to the nature of man which above all other he abborreth being accompanied with that which brings nothing but trouble anguish and vexation to him whence we see that death is not natural to man as man but to man only as a sinner Now that Christ dyed the Devils themselves have not impudence enough to deny being themselves instrumentally engaged for the effecting of his death But let the Dialogue or any man else for him answer me in good sadness was it for his own sin or for the sin of others None can none dare openly though these black mouth'd Socinians do secretly mutter so much affirm for his own therefore it must necessarily be for the sin of others Sin may be said to be anothers properly or improperly either truly or after a certain manner those sins are truly anothers of which in no sort thou hast bin partaker and for which by no Law thou art bound to suffer but for those whereof thou hast bin partaker no reason can be produced to the contrary but thou shouldst suffer Christ doth in a manner partake of our sins f Isa 53.6 the Lord hath laid on him or hath made to meet on him the iniquities of us all yea Peter in the 2. Chapter of his first Epistle and the 24. vers saith plainly that his own self bare our sins in his own body on the Tree c. and so cannot especially offering himself and becoming our surety undertaking for us the penalty due to us but be every way lyable to the same Christ was not subject to any necessity of dying being as God immortal as man holy and immaculate without the least tincture of sin therefore no necessity in him no necessity for him but in respect of us and as our pledge and surety This is a proposition of an undoubted truth that where there is no Original corruption there is no actual transgression Christ being free from the one must needs be acquit of any suspition of the other therefore not for his own sins but for ours the guilt whereof being laid upon him and imputed to him did he suffer that misery those torments and that death that accursed death of which we have already so fully spoken Here the Dialogue that he may the more closely and covertly beguile the over-credulous Reader which I perceive is his great endeavour doth ignorantly if not wilfully corrupt some texts of Scripture wresting and wringing them about to make them speak in his sense and to his purpose namely that Christ did not bear as we say by imputation but did bear away our sins and our iniquities from us Having therefore already freed those places quoted out of the Prophesie of Isaiah g Isa 53.7 c. expounded as he saith by that of Matt. 8.16 and from which he draweth this false consequence that Christ bore our sins as he bore our sicknesses whereas indeed there is great difference in the manner of bearing h Hos enim abstulit non pertulit illa non pertulit illa pertulit abstulit simul Sibran Lub lib. 2. cap. 4. these he did not bear but bear away those he bore and bore away together We shall now do the best we can by Gods assistance to clear this of St. Peter also and free it from the like corrupt handling In this 1 Pet. 2.24 the place before cited the Apostle saith expresly that Christ did peccata nostra sursum tulisse carry our sins up with him upon the crosse If the Spirit of God by the Apostle had intended herein a bearing away he might have used as learned Grotius well observes i De Satisfactione Christi cap. 1. and more apt for that purpose the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which barely signifies to take away But for the greater Emphasis and more cleer expressing of his meaning he useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he took up which is so far from diminishing that it adds something to the signification thereof Now Socinus and his Ape the Dialogue that they may weaken if possible the strength of this place do tell us that this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie abstulit he bare away but quite contrary to the nature and use of the word For neither the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will admit of

For as the sins of the Israelites were imputed unto their legal sacrifices for which they were offered e Levit. 4. and 5. cap. So by the force and strength of the Analogie of type and Anti-type the sins of all Gods people must in the new Testament and service of the Gospel be imputed to Christ as our only Evangelical and propitiatory sacrifice Not to trye the Reader with one instance upon the neck of another * Frustrà fit per plura quod fieri potest per pauciora when as one only may be as good as a thousand which shall be of that Goat f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which we read in the 16. cap. of Leviticus and will sufficiently confirm the truth hereof for upon his head did Aaron impose all the sins of the Children of Israel vers 21. and he did bear all their iniquities into a place not inhabited vers 22. This type doth shew that all our sins were laid upon Jesus Christ who was by this goat plainly prefigured g Sola mors Christi sangui nolenta ignomini osa atque maledicta olim hircorum quibus peccata totius populi Israelitici imponebantur morte cruenta typice praefigurabatur Polyander disput 10. that he should bear them that is the punishment of them which we had deserved Nor was this a vain ceremony or an idle and unprofitable custome among them but both for matter manner commanded and prescribed by God himself Besides whoever happened to touch this Goat was unclean till he had cleansed himself by washing Levit. 16.26 Whereby was signifyed that Christ the Antitype hereof was an imputed sinner and so made a curse for us He then that would perswade us that Christ did not bear our sins by imputation did never truly consider or well understand the Anagoly between this type and the Anti-type for if he had he could not but be convinced hereby Yet let me tell you there is some and that no small difference in the manner of bearing though the Dialogue with other Socinians will admit of none Christ I say did bear our sins after another manner then this goat did bear the sins of the Israelites For this goat did bear them typically or Sacramentally but Christ did bear them really and substantiall he was wounded for our transgressions he was bruised for our iniquities and so was not this goat for theirs He that will undertake to prove the contrary had need take even ad Graecas Calendas to do the same All this while we have but chaffed the wax we come now to set on the seal for what are all these sufferings of Christ to us or the imputation of our sins to him if Gods Justice be not hereby satisfyed and we freed from the wrath to come Who are yet in our sins and so lyable to suffer the eternal punishment due unto us for the same We shall now therefore prove that all this was done by way of satisfaction to Divine Justice and so conclude this part also with some necessary caution and sound advice to the conscientious Reader The sweet Singer of Israel h Ps 85.10.11 telleth it for news and joyfull news it is indeed and therefore composes a song this very song for the solemnity thereof That Mercy and Truth are met together that righteousness and peace have kissed each other c. It would be worth our while to make some enquiry how and for what cause they came at first asunder seeing of themselves they are no strangers all four in the bosome of God from all Eternity Attributes all four of his undivided essence Not of themselves then nor by reason of any cause of theirs were they thus divided and set at such a distance that it was news to see them meet and greet thus kindly and affectionately but the quarrel was ours and about us did they at first part company And a sweet Singer of our Israel to i Bish Andrew in his Sermon layes it forth thus If at the coming of Christ in the flesh in consideration where of this Psalm was pend these Attributes of God did meet sure saith he at Adams fall they might be said to part It was Adams cause then and so ours that first divided Heaven yea the very Attributes in God and so in a manner God himself And thus they parted first Nor could it otherwise be said by the Apostle k Col. 1.20 that Christ reconciled all things in Heaven and Earth if there had not bin in Heaven some what to be taken up Mercy and Truth had met before but no comfort to us at that meeting they met indeed but insteed of Osculatae sunt as here kissing it was altercatae sunt in respect of us killing that that meeting did bring forth While Mercy and Peace would have Adams and so our case relieved Righteousness and Truth would by no means consent unto it The Plea between them at this meeting is excellently and eligantly drawn up by St. Bernard k Ber. in Annunt serm 1. In which Mercy thus began for out of her propensity readiness to do good shee 's here shee 's there shee 's every where most forward therefore he brings her in as the first Speaker Her inclination is or rather shee her self is an inclination to pitty such as are in misery and if shee can relieve them too though in themselves they deserve it not And her plea is l Psal 89.47 nunquid in vanum What hath God made all men for nought What profit m Psal 30.9 is in this bloud Hath God forgotten to be gracious and will he be no more entreated His pris su surris with these and the like holy whisperings as he terms them did shee enter into the very bowels of God making them yearn and melt into compassion towards the works of his own hands And certainly if there had bin none to stand up against us there might have bin some hope that Mercy would have prevailed for us But Truth must be heard to and she layes in just matter of exception pleading thus Deus erat verbum what is God but his word his word was to Adam morte morteris thou shalt dye the death So to the Sons of Adam anima quae peccaverit the soul that sinneth that soul shall dye God may not falsifie his word that may not must not be Then steps up righteousness and seconds her and her plea is that God as he is true of his word so is he righteous in his works reddere suum cuique to give to each his own and so to the sinner stipendium peccati the wages that he hath earned that is death God forbid saith shee the Judge of all the World should do or Judge un●ustly that be far from thee O God! that were as before to make Truth false So here to do right wrong which must needs be if Mercy should have her mind

our Surety and in our steed The whole work whereof may be called if you will Mediatorial from the office of the Perso● obeying Legal from the Rule which was obeyed This obedience as we have said is but one which y●● is constituted of these two parts First the perfect fulfilling of the Law Secondly the suffering of that punishment which the breaking thereof deserved The fulfilling of the Law is the first part of Christ● obedience by which he performed throughout t●● whole course of his life perfect obedience to the Law of God for us The enduring the punishment for our sins is the other part of his obedience taking upon him in our room that which we had justly merited by reaso● of our transgressions that so satisfying the severity of Gods Justice for us we might be freed from that obligation and penalty which was upon us so that Ursinus joyning both together saith * Quicquid fecit aut passus est Christus ad quod ipse tanquam justus Dei filius non fuit obligatus est satisfactio ejus quam nobis praestitit justitia quae nobis credentibus adeo gratis imputatur ea enim satisfactio aequiposset vel impletioni Legis per obedientiam velaeternae paenae propter peccatum ad quorum alterutrum Legi obligamur pag. 394. Here the Dialogue takes an occasion to what purpose I know not to quarrel with the Lutherans for an errour of theirs on the one hand unlesse it be that he may the better and sooner prevail with his over-confident Reader and so carry him into an errour on the other cunningly casting out one Devil by another and yet the latter more dangerous if not more desperate then the former For neither one drop of bloud as he chargeth them nor all the bodily sufferings of Christ as we charge him to say but the perfect fulfilling of the Law for us and the satisfying Divine Justice incensed against us even the whole obedience of Christ is that by which we are redeemed from and discharged of that debt and penalty to which we were lyable and for which we stood accountable The Dialogue auribum lupum tenet finding it too hard a matter to prove what he had undertaken that is That Christs natural or bodily death only is the meritorious price of our redemption falls strangly off and betakes himself unto an other matter For not being able to confirm by argument he will perplex with amazement his lesse attentive Reader telling him that the Jews and Romanes did not put Christ to death but that he himself seperated his soul from his body shed his own bloud and did as he expresses it actuate his own death contrary to the very letter of the Scriptures y Act. 2.23 where Peter in his Sermon chargeth them home with the cruel killing of Christ the Lord saying him have yea taken and by wicked hands have crucifyed and slain Again z Act. 3.15 and have killed the Prince of life What our blessed Saviour speaks in Iohn a Joh. 10.17 18. that he laid down his life no man taking it away from him sheweth his willingness to yeeld himself up into their hands who by the determinate councel and foreknowledge of God were to be instruments of his death We know that in respect of humane power no man could take away his life till he was willing to lay it down which he did by submitting to them when his hour was come for that very purpose We say Christ dyed willingly we cannot dare not say wilfully which he must needs do if the Language of the Dialogue may passe for currant that he shed his own bloud and did actuate his own death Christ offered himself to God his Father yet did he not kill himself The Jews killed him yet did they not offer him for indeed they could not The Priest is more worthy then the sacrifice yet here is one who was Priest Sacrifice and Altar too He was a Priest but not in respect of his Divine nature alone as the Dialogue labours to perswade For whatsoever Christ did or suffered in a Mediatorial way was done and suffered by the two natures b In exequendo Mediatoris officio utraque natura operatur rum communione alterius Leo ad Flavianum cap. 4. in him Hypostatically united and not by either alone Whole Christ is our Mediator Redeemer Priest and Prophet in both natures according to his Deity and humanity What the Dialogue would force upon our belief from that place of Iohn c Joh. 6.63 namely that the humanity of Christ which he understands by the word flesh doth not profit us is in the first place a meer contradiction to himself having altogether pleaded for the bodily sufferings of Christ hitherto then we averre that it is not to be found in or gathered from the words for the best Expositors tell us that by flesh there is meant any natural food and not the flesh of Christ giving this reason for it wheresoever say they Christ speaketh of his own flesh there is the Pronoune My added to it or else he expresseth it thus the flesh of the Son of man but there is neither the one nor the other and therefore cannot be meant of the flesh of Christ They are exceedingly mistaken says Scharpius d Errant qui hoc loco percarnis vocem humanitatem Christi distinctè consideratam Spiritum Deitatè significari volunt Syphonia in the sense and meaning of our Saviours Words who by flesh would have his humanity by Spirit his Deity to be signified or understood But should we let this passe for granted which must not be that the humanity of Christ doth not profit us must it therefore follow that his obedience to the Law doth not profit us nor his fulfilling of the same for us Did ever any that pretended the least knowledge in the Rudiments of Art fetch a conclusion so far wide of the premisses But what shall we say to these Socinians whom no rules of Art are able to keep within compasse of sound Reason nor texts of Scripture within the bounds of true Religion but that they break through and run over all to beguile us in the one and betray us in the other Plutarch makes report of a certain Woman named Phea who rob'd all passengers that came by her Pallace These these Socinians the Dialogue and his fellows are like unto her For none can escape their hands They rob God of his Justice mercy and wisdome Christ of his merit and satisfaction man of all sound and solid means of Salvation leaving him in a worse condition then the thieves left that poor man that went down from Hierusalem to Iericho not half but stark dead without any help or hope of recovery I shall bestow upon the Dialogue and his high admirers with the rest of the Socinian Brethren but this one argument and so I will conclude this part also with a friendly advice to all Christian

where having spent some time in observing the several sorts of Orders which were there he chose as being most and best affected with their manner and Discipline the order of the Fryer Dominickes according to whose rule he lived and conformed himself Yet did he not carry the matter so close nor live so regularly therein but that he gave to some it seems that had an eye over him a shrewd suspicion and jealousy of his wavering and incertainty in the faith In so much that he is delivered over to the Inquisitors and by them as who ever escaped their talons being once suspected and taken by them committed to prison out of which escaping he fled away secretly first into Germany to the Protestants with whom he lived for a time but like●ng not the way of truth as children of darkness love not the light he forsook them and went into Poland to the Arians as they were then called to whose heresy he was so closely rivetted that he was never loosed from them to his dying day He that hath strayed into these thickets is so amazed with intricate circumnolutions that he can very hardly unwind himself ever after Now he passeth from thence to Moravia where he manifests his affection to these desperate opinions which he formerly entertained and digested Here he makes all ring again so that neither Scriptures Patriarchs Prophets Evangelists Apostles no nor Christ himself can be heard for him and his Socinians Pope Pius V. did his utmost endeavour to catch him in his traps which he had laid in several places and by several persons for him but while he lived he kept out of his clutches But Gregory the 13. by the means of Maximilian the 2. brought it to passe that being at dinner with some other company he was suddainly apprehended clapt up into a coach which stood ready provided for him was brought first to Vienna from thence to Rome where he was made sure enough for ever escaping again He was often examined by the Jesuites Magius and Bellarmine and being conuicted of Arianisme which it seems stuck closer to him then any other profession he was for the present doomed to the deep dungeon of the tower of Nonnana into which his hands feet and neck being laden with gyves and fetters he was miserably thrust down there to remain til farther order should be taken with him Where in the mean time he had divers exhortations and admonitions to forsake those damnable heresies into which he was fallen But continuing or rather encreasing in his former obstinacy being brought forth to the Chappel of St. John de Lateran according to the Ceremonies of the Church of Rome was first degraded then delivered over to the Secular Power and so condemned to the fire When he came to the place of execution and beheld the fire prepared for him with certain Sorcerers standing ready bound to their stakes which were to be burned with him he was so exceedingly terrified and wholly agast that he gave publick testimony of his will●ngness to retract and recant his errours if he might have liberty so to do Which being signified to the Pope he is repreived from the fire and brought back again In a place appointed for that purpose he makes his recantation renounces and forswears his errours and damnable heresies confessing that Jesus Christ is the very true and eternal Son of God We see that fire could extract from him a confession of that truth which before he denied The fear of death striketh us into such a dump that we are contented to do any thing rather then dye By the way what is it should make us so unwilling to dye seeing it is a debt we owe to nature and the payment thereof cannot be avoyded Is it the horrour of the pain that doth affright us Is if the fear and doubt of what shall become of us hereafter that doth terrify us Or is it the guilt of our misguided souls already condemning us by the pre-apprehension of a future punishment which waits upon us If death were alike terrible to all we might think there were something more in it then we can imagine But some men can look upon it when it comes w●thout any terrour at all though ●t set out in all it's pomp for to destroy them yea they long for it before it comes and sing St. Pauls cupio dissolvi desire to passe hence though it be in Elias fiery Charriot whereas others are stroke into such a tripidation with the very sight of it that they are at their wits end know not which way to turn themselves The cause of this difference is not in death but in our selves for death comes alike to all but finds not all alike when it comes Guilt of sin and fear of punishment here and hereafter may be cause why many labour to avoid it which might for the present as not being fully hardened in impiety move Palaeologus to desire mercy But now he comes to act his last part upon the Stage of this world and 't is a deadly one for remaining as yet in prison till he had given a further confirmation of his former recantation he most wretchedly hardens his heart insomuch as that God hardens it also and the Devil driving him on to a relapse into his former herisie which being openly manifested he is ipso facto condemned and by the fury of the flames wholly consumed This saith Raemundus is briefly the History of the unhappy life the heretical Religion and the deserved death of miserable Palaeologus I● any man shall think the better of him or his Doctrine because he was condemned by the Church of Rome for an Heretick by whom all true Religion ●s accounted Heresie let him know 't is the cause and not the sufferings that make the Martyr though some are unjustly condemned by them yet this man for Heresie and that justly Iacobus Arminius Leydensis Professor Sampsonis vulpes Arminius atque Socinus Juncti per caudas ora diversa sua HEresie creeps in at a little hole but infects infests the whole house l ke a plague that comes in at the windows and then propagates it self beyond all measure And for that purpose the Divel raiseth up instruments in all places such who are so over-wise that the very curdle of their wit procures a breaking out into faction then grows to error and at last to some notorious and blasphemous Heresie Cum discipuli veritatis non erunt magistri erroris sunt Refusing to be schollars of Truth they become Masters of errors They must be Masters though it be of the black Art And such an one was this James Arminius once Divinity Reader in the University of Leyden who having had some familiarity either with the men of whom we have already spoken or their works did very much favour this Socinian heresie He did first secretly teach and subtilly instil it into the ears and hearts of many of his Disc●ples and afterwards did op●nly p●ofess it as we