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reason_n	law_n	sin_n	transgression_n	2,676	5	10.9658	5	false

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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

3.13 expresseth himself Christ saith he hath redeemed us from the curse of the Law when he was made a curse for us For it is written cursed is every one that hangeth on a Tree that the blessing of Abraham c. Which words we take as an answer to an objection occasioned from the 10. verse thus If they be accursed that continue not in all things written in the Law to do them then all men are accursed and the Gentiles are not partakers of the blessing of Abraham as is before declared To this the Apostle applyeth these words Christ hath redeemed us from the curse of the Law that is to them that believe there is full redemption from this curse of the Law to which they were lyable Christ himself having undergone the curse for them For the more cleer illustration of this answer the Apostle gives us a description of our Redemption in these three particulars 1. The Authour Christ hath redeemed us 2. The form or manner being made a curse for us 3. The end which is two-fold 1. More generally that the blessing of Abraham might come on the Gentiles 2. More particularly that we might receive the promise of the Spirit In the first and the last the Authour and the end we all agree the difference between us lyes in the manner or form of our Redemption expressed in these words Who was made a curse for us For the better understanding whereof these four things are to be enquired after First what this curse is Secondly how Christ is said to become a curse Thirdly in what nature Christ was accursed Lasty how far forth Christ was accursed First we will enquire what this curse is Here Socinus Gitichius Ostorodius Smalcius Muscorovius Crellius with all the rest do croud in and would fain be heard But let us hear the Dialogue and we hear them all who now lispeth not but expresly useth the same Language and to the very same intent and purpose with them which is that the Apostle speaks in this Chapter of a two-fold curse of the eternal curse vers 10. of the outward temporary curse vers 13. Namely such a curse as all men do suffer that are hanged upon a Tree which curse the Apostle brings in speaking in a Rhetorical manner only thus Christ hath redeemed us from the curse of the Law namely from the eternal curse at the very self same time when he was made not that q Christus non nostram sed aliam quandam subiit execrationem Socinus de Christo Servatore curse but a curse for us according to that in Deut. 21.23 and thus the Dialogue with them endeavoureth fictis illudere verbis with a shadow to deprive us of the substance But to deal truly and uprightly with the Reader we are to know that the Apostle in the 10. vers Speaks of the eternal or moral curse and in the 13. vers both of the eternal and ceremonial in neither of which is there any need of Rhetorick or any Rhetorical expressions What a strange imaginary or illusory curse would these men frame to themselves if they might have their own wills and make others believe our Saviour under-went When as St. Paul tells us in plain terms he was made that very curse that they had deserved which continued not in all things written in the book of the Law to do them And this doth appear by that place forecited r Deut. 21.23 Cursed even with that moral curse is every one that hangeth upon a Tree Besides this is made more evident by proving that the person hanged upon a Tree and accursed was a Type of Christ For if the type bare the ceremonial 't is then manifest that the Anti-type bare the moral that is the eternal curse If not only the curse of every one that is hanged upon a Tree be signified but also Christs redemption of us from the curse of the Law by being made a curse for us * Deus Ideò suscepit carnem ut maledictum carnis peccatricis ab●lerot factus est pro nobis maledictum ut benedictio absorberet ma edictionem integritas peccatum c. Abrosius de Fuga seculi cap. 7. Maledictionem condemnationem cui obnoxii eramus assumpsit Christus ultroque in serecepit quae pati debucramus illa ipse pertulit Theodoras Abucara disput 15. c. 5. be both signified and fore-told in that place of Deuteronomie then that place hath not only a proper but a typical signification But not only the curse of every one that is hanged upon a Tree is signified and fore-told in that place Therefore that place hath not only a proper but a typical signification which typical signification being taken away namely Christs bearing the moral curse upon the Tree all the Hebrew Doctors whose judgment in other things our Dialogue doth so highly esteem and magnify are now at a non-plus to give a sufficient yea probable reason why hanging upon a Tree should so much defame or fasten this special curse upon the person hanged above all other capital sufferings whatsoever I suppose Mr. Norton in his answer to the Dialogue hath written very fully and satisfactorily to this purpose to which I referre the impar●i●l and judicious Reader that so we may proceed This curse saith Abrahamus Callovius ſ Nihil aliud est quàm damnatoria s ntentia de subcundis paenis peccatu debitis vel i●s● paena à sent nti● legis damnaturia dependens de Satisfact Christi Pastor of the Church of Wittenberg is nothing else but the condemning sentence of the Law whereby a man is adjudged to undergo such punishment as is due to the offence committed Or else it is the very pun shment it self depending upon that condemnatory sentence of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to Aretius t Ar●tius in Gal. 3.13 the due punishment of sin that is the wrath and high displeasure of God yea even eternal death due to the Elect by reason of their transgressions which he in a manner and in some kind u Qu● ad acerbitate● etsi non quoad durationem D● Prid. de redem may justly be said to suffer for them We come to the second namely how Christ is said to be a curse For answer He is not so by nature for he is the very natural Son of God but first by voluntary dispensation Secondly by mutual combination between the three Persons of the Deity Father Son and Holy Ghost Thirdly by manifest and apparent Ordination w 1 Pet. 1.20 and that before the foundation of the World was laid Fourthly by Divine obsignation x Iohn 6.27 Fiftly by a seasonable and timely consecration and that first by his Baptisme in which saith Mr. Perkins y Perkins on the Gal. he took upon him our guilt as we put off the same in ours and secondly by his bitter crosse and passion in which he underwent the punishment of our sin and thus

very drift and purpose of the Holy Ghost in this place of the Apostle Further more there are some and those of no small account in the Church of God who take that Article in the Creed of Christs descension into Hell to signify those Spiritual and internal passions which he suffered in his Soul out of the sense of Divine wrath hanging over him and inflicted upon him by reason of the guilt of our sins for which he was to satisfie Thus U●sinus k Catechism pag 236. and Spanhemius l Summos cruciatus angustias dolores quas Christus perpossus c. de exinatione Christi pag. 274. also our own Perkins m Perkins on the Creed upon the Creed expounding that part of Hannah's song 1 Sam. 2.6 The Lord killeth and the Lord maketh alive He bringeth down to Hell and raiseth up again saith thus The Lord maketh men feel wo and misery in their Souls yea even the pangs of Hell and afterwards restoreth comfort and refreshment to them But we passe this What ever uncertainty in this point the Dialogue would fasten on us and make the World believe there is among us shall so he may gain the more credit to himself and his Socinian opinion I leave to the judgment of the indifferent Reader in the mean season let all men know that in this we all agree and this constantly and un●nimously affirm that Christ Jesus suffered that death and those very Soul n Ipsam poenam infornalem re ipsa tulit c. Poliander 1. concertatione torments to which the Elect were subject by reason of the curse of the Law which lay upon them For the further confirmation whereof we here propound a three-fold question First in what manner Secondly in what measure Thirdly for what time Christ suffered this death and these torments Which being resolved will not be much unlike Solomons three-fold cord not easily broken First how and in what manner Christ suffered this death and these torments Answ Our sins and we by reason of our sins being accursed hatefull and abhominable in the sight of the most pure God not beholding us in our filthinesse but with indignation towards us It pleased Jesus Christ being himself most holy by the unspeakable mercy of the Father and his own free grace and goodness taking upon him our miserable and forlorne condition and undergoing both in body and soul those torments which we should everlastingly have suffered * Christus fit pro nobis maledictio in cruce luens poenam iis debitam qui voluerunt dificri Bez. in Luc. 23. to free us from the same This I say he did freely and of his own accord for though according to the Evangelist o Mat. 26.39 there may seem some reluctancy in him yet against the Monotholites we consider in Christ a double will the one Divine the other humane in respect of his humane will he may be said under condition to eschue death and desire to be delivered from it but his Divine will was that the will of his Father and not his humane will might be accomplished which being considered he did freely and voluntarily engage himself to suffer what ever his Father in Justice would even to his wrath and indignation to satisfy the same and free the Elect from it Secondly how much and in what measure Christ suffered Answ As much in full weight and measure if we may use the terms as did counter-vail all the sins of the Elect past present and to come and what was wanting in his bodily torments to make full satisfaction to Divine Justice was supplyed and made up in his soul sufferings * Christus cum Satana cum p●ccatis cum morte denique horren●a illa maledictione De●armatis potenter luctans c. Beza in Mar. cap. 13. the sense of which both before and in the time of suffering did so much molest and trouble him Thirdly what time and how long did he suffer Answ From the very time that he began to work out the Redemption of the Elect date it when they will untill upon the crosse he cryed out consummatum est it is finished To the Jews this may be a stumbling block to the Greeks foolishness to the Dialogue and the rest of the Socinian brood absurd and ridiculous but both to Jews and Greeks with all that believe it is the mighty power wisdome and goodness Object 1 of God to Salvation But here the Dialogue c. do scoffingly object what would God deal so hardly with his own Son as not to abate him any thing of the full price of that which sinfull man should have payed Answ To which the Apostle himself hath given an answer hear we him for we cannot mend it p Rom. 8.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non pepercit he spared not his own Son but gave him up to death and what death even the cursed death of the crosse for our redemption Object 2 It is further objected that this punishment and these sufferings and that death which our Savivour Christ endured cannot he said to be eternal because they lasted but a time which being expired they were likewise finished Answ For answer whereunto we affirm that a thing may be said to be eternal two wayes q Vel ratione quid dicatis vel ratione durationis L. V. de satisfactione either in respect of the substance or in respect of the circumstance the being or continual being of a thing in the former sense Christ suffered eternal death not in the latter he suffered the essential part of those torments r Ipsissimam maledictionem in lege minacum subierit Idem which all the Elect should have suffered unto all eternity though not the circumstantial in respect of duration Besides eternal death in the phrase and dialect of the Scriptures doth not signify the perpetual dissolution of body and soul as the Socinians do understand it for so the damned themselves do not suffer eternal death ſ Aliud est ceterum in morte manere aliud est aeternam mortem sustinere Illud durationem hoc virtutem mortis utrumque vel de animae corporis solutione vel de cruciatibus gehennae intelligitur Cal. de Satisf pag. 466. but either in the immeasurable greatness of infernal torments or the everlasting continuance thereof The first of which is essential the other but accidental That Christ suffered This he could not ought not to undergo Could not because he is eternal life it self God blessed for ever Amen Ought not because it was his office to free us from death by conquering the power and taking away the sting thereof Lastly Christ may be said to suffer eternal death potentially if we may borrow that expression to declare our intention though not actually that is a death alwayes enduring though not by him alwayes to be endured There is this proportion between that death which we should have suffered and that which Christ did

cursed of God Now what is it to be cursed of God but to have the punishment of the curse inflicted on him both in body and soul It is no marvell that the grand Enemy of our Salvation doth set men and they their wits on work to oppose this wholsome Doctrine namely the truth of Christs suffering the wrath of God for the Elect considering the great benefit which issues from and the good use may be made of the same As first by faith beholding Christ in his Spiritual conflict with the wrath of God and seeing him sorrowing sweating praying fainting crying out unto and upon his Father * Jesus in inferrarum gurgitem submersus ejulat Bez. in Mat. as one utterly forsaken by him no whit sparing or one jot regarding him standing in the room of sinners and by reason of our iniquities suffering such things should make us loath and abhorre our sins which caused God to be so displeased with his own Son by reason of the guilt thereof which lay upon him and to think thus sadly with our selves Oh how shall we if we go on now and lye down hereafter in our sins and transgressions be able in the great day to appear before him How shall we endure his fury which made the Son of God so groane and cry Surely we can expect no other no better then with Esau to be sent away empty though with tears we seek the blessing We will therefore resolve thus seriously with our selves reasonably to break off our sins by repentance and our iniquities by turning to our God from whom so long we have turned away to serve our own turns in and upon the vanities of this life which by no means the Devil can endure to hear Secondly it begets an exceeding contentment and comfort in us when the hand of God by sickness with other bodily diseases and distempers do lye hard and heavy upon us th●n to think with our selves why what are these to those miseries that anguish those horrours of conscience those eternal and unutterable torments which my sins have deserved or my Saviour suffered As a poor Prisoner laid up for some capital crime by reason of which according to his desert and the equity of the Law he can expect nothing but death and that with the severest execution but being beyond hope pardoned his life and only adjudged to the penalty of some few stripes doth rejoyce in the midst of these his petty sufferings considering what he should have undergone So we though we be in misery here yet being by the mercy of God and the sufferings of Jesus Christ delivered from those etern●l torments which were due unto us by reason of our sins do rejoyce in the midst hereof with joy unspeakable and full of glory which the Devil cannot endure to see and therefore stirs up his instruments with all the slights and tricks that may be to weaken the ground thereof And truly these of all other the most dangerous for under the pretence of exalting Christ they most of all debase him making him more infirm then other men which have suffered as great if not greater bodily torments and yet never expressed so much fear grief and sorrow under them or else with shame to them be it spoken to counterfeit what he suffered not so while they inconsiderately endeavour to defend his glory they most of all darken and obscure it by calling in question the truth of his sufferings and consequently the certainty of our Redemption leaving us under the insupportable weight of Gods wrath which if he hath not none other either man or Angel is able to satisfie for us yet here 's our comfort Truth is strong yea so strong that the gates of Hell cannot prevail against it Secondly Concerning Gods imputation of sin to Christ. WE complained in the beginning of the Dialogues want of order but know not how to help our selves for we resolve in his own way and method to give him that answer and the Reader that satisfaction which we intend And for our more orderly proceeding herein we shall propose and prove these three things First that sin was imputed to Christ Secondly that it was imputed to him by God himself Thirdly that it was imputed by way of satisfaction to Divine Justice For our entrance into the first we shall enquire what imputation is and what is meant thereby that so it may be the better understood of what and what we do affirm The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not to be taken physicè according to the native and natural signification thereof as if any sinful quality were infused into Christ but relative as he is considered in relation to us Nor is it a naked and bare relation that must make or bear out such an imputation Christ therefore is termed and that truly to our Head Husband Saviour Redeemer Surety Voluntarily interposing between God and us undertaking our debt and so becoming lyable to the satisfaction thereof Imputation then z Imputatio est rei unius pro altero acceptatio Bradshaw de Justificat is the taking of one for another nor is there any mistake at all in so doing a righteous person is made a sinner that is justly esteemed and accounted a sinner In this sense the Apostle Paul offers himself to Philemon Verse the 8. of that Epistle desiring that that wrong which Onesimus had done unto him and his debt might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be imputed to him that is put upon his account and esteemed as though they vvere his ovvn committed and contracted by him And thus is the vvord to be taken here one standing in the room and place of others and so in their steed accounted guilty He vvas made sin saith the Apostle a 2 Cor. 5.21 not in respect of act but transaction conveyance c. It is no trouble at all to us that the Dialogue doth so often term it the common doctrine of Imputation St. Paul calls faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Tit. 1.4 common faith and St. Jude Verse 2. our Salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common salvation Now a good thing c Bonum quò communius eo melius the more common the more commodious I would to God it it were yet more common and then let the Dialogue scoffe his belly-full But because he knows not what kind of Doctrine it is nor can his Master Socinus teach him therefore he would fain perswade us there is no such thing shall a blind man perswade us there is no Sun because he cannot see it shine Yea he tells us because he knows it not that therefore it may well be suspected to be but a device of Satan to darken the truth of the most needfull Doctrine of a sinners justification bona verba but we intend not to be deluded by them For we can see light in Goshen though he and the rest of his party can see none in Aegypt Doth

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

especially the 9th Chapter setteth forth most cleerly So then though the Socinians cannot find this word Satisfaction in their Bibles yet they may find that which is equivalent to it and is put for it as when the hurt or damage done to any one either by sin or other trespasse is truly and fully recompenced this is satisfaction h See Grotius de Satisfact Christi cap. 7.8 9 10. That this was performed by Christ and the Justice of God hereby appeased which we had provoked by our transgressions is manifest by those Testimonies formerly recited and by such expressions as are in Scripture frequently used Yet lest any should go away unsatisfied in this point of satisfaction as it is impossible to satisfie all God in his just judgment having sent abroad a Spirit of delusion there being multitudes that will sooner comply with an upstart and erroneous opinion upon the appearance of one single and single sole argument then embrace and cleave to a truth though confirmed by many strong and sinewy demonstrations evident and apparent probations out of the holy Scriptures even as one stroke will carry a man farther with the tide then five against it And therefore I have the lesse hope to prevail with many yet to satisfy the ingenuous and leave the rest without excuse I shall propose these ensuing arguments to the serious consideration of the unbiassed Reader The first of which we take from the meritorious cause of Christ his death Christ suffered and dyed for our sins whence we argue thus He that taking upon him our nature hath therein undergone all the sufferings which were due to the offenders and such as were guilty whose persons he represents So that his chastisements have ceased in the pacification of the Imponent his Sacrifice bin the expiation of all the offences his stripes have brought health and deliverance to the delinquent He hath truly and fully made satisfaction for them But Christ Jesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man ha●h suffered and undergone all these things as hath bin sufficiently proved already by many texts of holy Scripture Therefore he hath made full and perfect satisfaction Secondly from the expiation of our sins and that reconciliation he hath wrought between God and us who were as the Prophet speaketh i Isa 59.2 separated the one from the other so that from hence we thus argue If Christ hath pacifyed the wrath of God towards us which was exceedingly incensed against us by reason of those sins and transgressions which were committed by us so that now though before we stood condemned there is no condemnation at all to us He must needs satisfy Divine Justice which otherwise could not be appeased towards us But the former is true as we have already proved Therefore the latter Thirdly and lastly from that redemption which we have by Christ Christ hath redeemed us by his death So that we thus conclude wheresoever there is true redemption k Heb. 9.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which a certain price is paid l Matt. 10.28 and Mar. 10.45 1 Tim. 2.6 so that they for whom the price is paid by reason and in consideration thereof be freed and discharged from deserved bonds or punishment there also is true satisfaction But such is our redemption by Christ the true prise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interveniente being laid down and accepted Therefore there is true and real satisfaction Besides he that was made sin for us m 2 Cor. 5.21 that we might be made the righteousness of God yea was made a curse for us n Gal. 3.13 thereby freeing us from the same hath truly fully satisfied for us But this was performed by Christ our Surety in our steed Therefore he hath fully satisfied the Justice of his Father for us Otherwise the Law was published to no purpose sentence denounced in vain against the violaters o Gen. 2.17 morte morieris thereof contrary to the immutability and unchangableness of God yea and sin would also remain unpunished contrary to his essential Justice Thus thou seest good Reader whether these blind guides would lead thee and to what a miserable estate they endeavour to bring thee robbing thee of the means and hopes of thy Salvation and leaving thee burdened with the heavy weight of thy sins which thou canst not bear and lyable to the full measure of Gods wrath which thou art not able to undergo If this be so we are of all men most miserable and farewell all happiness after this life Men may sing if they have any heart to it in this sad and desperate condition that old Epicurean ditty ede bibe lude c. Oh what madness doth possesse the souls of these men were they not as good deny the very death of Christ as deny the vertue power and efficacy of his death May they not as well say he dyed not as say he dyed thus thus to no purpose leaving us in our sins and the Justice of God altogether unsatisfied for us These men men said I Yea monsters rather sub specie veritatis veritatem vulnerant wound Truth in her own coat under pretence of defending the Mercy of God they deny his Justice But let these stand or fall to their own Master and seing that we have proved that Christ hath done and suffered these things for us let not the good and benefit thereof fall beside us Let us look at that with thankfull admiration which these heretical Blasphemers do load with scorn and derision Christ suffered for us not only nostra causa for our sake or nostro bono for our good but also nostra vice in our steed and nostro loco in our place He representing our persons in the similitude of sinfull flesh stood in our room taking those stripes upon him which would have dashed us to pieces by the vertue whereof we have our healing The curse of St. Paul will surely light upon such as preach to the people any other Doctrine nor can they expect a blessing that are reduced by it when as in these dayes they shall attempt it Thirdly concerning the nature of the Mediatorial obedience of Christ or the meritorious price of our redemption THE Dialogue having hitherto denied Christs suffering the wrath of God due to the Elect for their sins by way of satisfaction to Divine Justice as also the imputation of their sin unto Christ as their Surety though very immethodically and out of place preferring the effect before the cause lest he should fall into another foul absurdity in his reasoning that is to deny the subject of the question doth present us with a new thing of nothing in the steed thereof And because he hath prevailed with some and they perhaps such as vvill not give their heads for the vvashing it may be Masters in Israel to comply vvith him he expects the l●ke of all and therefore vvould have us follovv all that he proposes to us making no

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

his standard bearer and doth much condesmne him for his opinions yet commends him for his good conversation and austerity of life utinam tàm sanae esset Doctrinae quàm districta est vitae no bad wish I assure you would to God saith he he had bin as sound in his Doctrine as he was strict in his life Epist c x c v. Cujus conversatio mel doctrina venenum whose course of life was as Honey but his Doctrine as poyson Epist cxv I. Cui caput columbae cauda Scorpionis who had the head of a dove but the taile of a Scorpion whom Brixia spewed out Rome abhorred France refused Germany abominated and Italy would not entertain This purity of life in the Scholler doth much condemn the loose and licentious conversation of the Master for without question he was it boon companion and one that loved his belly well otherwise he had not bin taken and overtaken with such libidinous crimes of which he was accused For according to the old rule sine Cerere Baccho friget Venus concupiscence waxeth could where it is not heightened with wine and pampered with lusty and lustfull meats which being as fewel abstracted the fire either goeth out of it self or is quickly extinguished But this filthy wretch it seems took not this course for giving way to his untamed lust he defloured and defiled a May'd for which he was taken and guelded in so much as that he that for al his high intendments would not make himself an Eunuch for the Kingdome of God's sake must by others be made an Eunuch for his beastly lust sake and by reason of his blasphemons heresies which he maintained and published to the subversion of many others he was by the means of Bernard and the Bishops of France condemned for an heretick himself excommunicate and his books to be openly burned in the sight of all those that would behold them It is no marvel he took him to a solitary place as one that might well be ashamed to see or to be seen by others Now these are the chief heads of that corrupt doctrine which were noted to be in this perverse and blasphemons heretick and which he being full of the Spirit of pride and errour did in disputing and by writing principally endeavour to maintain 1. That Reason was to be Judge of the Articles of faith affirming that he could comprehend within the bounds of humane reason that whole immense which is God himself 2. That the Doctrine of the blessed Trinity as the reformed Churches did believe and hold it was not to be credited For he made degrees in the Trinity he denyed the Holy Ghost to be of the essence of the Father and called it the soul of the World 3. That Original sin was nothing else but that very debt of damnation in which we were bound when we were made obnoxions to eternal punishment for the fault of our Originall that is of our first parents from whom we took our original referring it rather to the punishment for then to the guilt of sin and he gives this reason for it but what reason there is in it let any indifferent Reader judge because saith he he who could not as yet make any use of free will nor had as yet any exercise of his reason could have no transgression or negligence imputed to him 4. That Christ did not satisfie the Justice of God for our sins For after a tedeons dispute which he had against the Satisfaction of Christ he saith that Christ dyed nostro bono for our good and nostro exemplo for our example but as our surety and nostro loco in our place or nostra vice in our steed are words which neither he nor any of his followers can abide 5. That the Law conteineth not any promise of life in it and that it did consist of imperfect precepts because our blessed Saviour Matt. 5. gives a cleer and full exposition of it he publisheth likewise many figments concerning it This is the Authour and these the chief heads of those vile and direfull opinions which he maintained and though he have gone far and done much for the furtherance of this gracelesse babe which he had begotten yet there are some that come after him that are in this matter to be preferred before him both for addition hereunto and propagation hereof using such execrable and damnable expressions that are far unbeseeming the ears of a Christian but Ordine quisq suo every one in his own place and according to his own order And therefore this Abailardus challengeth the first place as the revier of the old heresies of Arius Ebion Photinus and Samosatenus with others of the like sort who out of these as also the Turkish Alcaron and Jewish Talmude patched up a new one of his own as they that came after him did revive his with their additions and augmentations also For the Devil will loose nothing by lying still for a time but makes a gain of his losse and that to his very great advantage Michael Servetus Hispanus Medicus Tarraconensis Ignibus errorurm Ecclesiam vastâsse triumphas Servaté ex meritis ignibus ipse peris THE next instrument of the Devil after him mentioned in former Histories is Michael Servetus a Spaniard of Tarracon by profession at first a Physician Honest and Honorable in respect of it self but growing weary of this a notable argument of the inconstancy or selfe conceit of the man he betook himself to the study and profession of Divinity Plato sets it down for a rule that the beginnings of all councels are in our Will but the performance in the destinies so may we make the first choise of the pitch which we mean to fly but after we begin to mount and soare above the common sight Nullum medium inter summa praecipitia there is mean or middle course between the breaking of our necks and the satisfying of our humours Thus fared it with this unhappy man For soaring a loft and having now pitcht upon the best profession became worse in it then he was before and by the just judgment of God falls upon those tookes by which he was ruined A the black fly called the Beetle passing over all thy pleasant and fragrant flowers of choice and comely garden doth light upon an heap of dung So this man passing by the many glorious truths of Divinity in the study and practise of which he might have found much comfort pitcheth upon such contagious errours and such damnable heresies the pursuite and publishing of which could effect no lesse then the destruction both of body and soul Thus men overborne with the strength of a self conceit are so precipitated and drawn on with the swindge of an unruly fancy that leaving the beaten road and more usual way of truth they run into by-pathes of errour and so at length lose both their judgment and their faith so that then no way comes amisse to them how foul or

and lesse constancy then the common sort of men which to say is impious and blasphemous and yet the Dialogue doth in effect affirm so much or else his sufferings must be more then others and so not only corporal but spiritual also To deny which as the Dialogue every where doth is with Socinus and his followers to swim against the stream of all the Orthodox both Antient o Damasus ad Paulinum Cyrillus de incarnatione c. Calvini Insti lib. 2. cap. 16. Act. 10. c. Bezae annotat and Moderne p Aug. cout Fel. St. August reasoning against Felicianus the Arian proveth that Christ took not only humane flesh but an humane soul si totus homo periit c. saith he if man wholly were lost both body and soul he wholly stood in need of a Saviour Christ by his comming wholly redeemed him therefore Christ took upon him the whole nature of man both body and soul For since the whole man had sinned and Christ only had taken our flesh and not our soul the soul of man should still have remained lyable to punishment By the same reason we prove it necessary that Christ should suffer both in body and soul he did assume both to redeem both but he redeemed us not in being born for us or walking or preaching here upon the Earth though these were preparations to his sacrifice but by dying and suffering for us Therefore he suffered both in body and soul that very punishment which was due unto the Elect or that at least which was equivalent thereunto consisting in the very sense and feeling of Gods wrath yea saith Willet q Synopsis pag. 1642. the torments of Hell for a season due unto them by reason of their transgressions So Gerhard r Dolorem inferni persen sit ut nunquam illos sentiremus Med. 7. in his Meditations So that to deny this is not only to oppose the Orthodox but even to go against the Scriptures themselves which being freed from the corrupt glosse the Dialogue puts upon them do sufficiently not only in those very places formerly quoted but in many others prove the same That the Prophet David ſ Psal 88. doth briefly emphatically describe those torments which Christ our redeemer suffered in his passion not only the chief but even al Expositors t Is enim ante alios omnes sensit iram judicium Dei c. Mollerus in Argu. Psalmi F●abritius Musculus Calvinus c. yea the substance circumstances of the Psalm it self do sufficiently declare For vers 3. My soul is Saturata malis brim full of troubles u Tanta mole calamitatum obrutam ferre aut sustinere amplius nequeat Id. Moller the Spirit of God chusing rather to expresse it by soul then body because tho●e Calamities of which he speaks did especially oppresse his soul * Sanè non sclum corporis dolores sed etiam maximos inenarrabi●es animi angores persensisse constat Joan●●s G●●r Vossius responsione ad judi●ium Ravenspurgr by reason of the weight which he sustained as also Vita inferno appropinquavit my life draweth nigh to Hell I know the word here used for Hell is translated the grave yet doth it admit of a more deep signification for if it were only the grave why should our blessed Saviour so cry out of that and be so terrified with the thought of it which would put an end to all his misery and be an entrance for him into his glory the very consideration of which hath put Spirit and Vigour into others even in the midst of as great if not greater corporal sufferings then these of his Vers 4. Tanquam vir cui nulla virtus saith Millarus destitute of all help and succour as Musculus w Heb. est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grae. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musc in Psal 88. turns it His soul was even as scorched heath-ground without so much as any drop of dew of Divine comfort as a naked Tree no fruit to refresh him within no leaf to give him shadow without The power of darknes let loose to afflict him The influence of comfort restrained that should relieve him We cannot be barren or banquerupt of testimony for the vindication of this truth namely that Christ suffered the wrath of God due to the Elect for sin that they might be freed from the same This Psalm is able sufficiently to furnish us but we must not dwell upon particulars lest we should swell into a volumne The Prophet Isaiah x Isa 53.4 speaking of the sufferings of Christ doth thus expresse himself He hath born our griefs and carryed our sorrows understanding and intending hereby those very sufferings that were due to the Elect for sin which Christ himself did bear for them and in their steed as may plainly appear both by the scope of the chapter and also by the two Hebrew words with are used in the same The one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath born for by that phrase ferre peccatum to bear sin is inferred the bearing of the punishment of sin For the Hebrews that they may signify that which the Latines call punishment have no expression more common and more received then this ferre peccatum to bear sin Answerable whereunto is that of the Latines Luere delicta to bear the offence that is the punishment of the offence as Lev. 5.1 He that heareth the voyce of swearing and is a witness thereof if he do not utter it shall bear his iniquity The other word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath carryed veré dolores nostros bajulavit he hath stood under the burthen of our griefs It hath a double signification in Scripture it imports either the carrying of some burthen on the shoulder so y Isa 46.7 the Prophet speaking concerning their Gods of Gold and Silver which they made they leave them says he upon the shoulder and z Gen. 49.15 Issachar is a very strong Asse couching down between two burdens and seeing that rest was good he bowed the shoulder to bear Which manner of expression is used by God himself concerning his dealing with his people a Isa 46.4 yet by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even to hoary hairs will I carry you I have made and I will bear c. Or else the leaving of some grievous punishment as b Lam. 5.7 Our Fathers have sinned and are not and we 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bear their iniquities that is we do undergo as a great burthen the punishment of their iniquities for so by an usual Metongmie it is often taken in Scripture the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 retaining the proper signification of bearing an hard and heavy burthen Whence we conclude whosoever hath born or carryed our iniquities sustaining and suffering punishment and death for the same that we might be free from the guilt and punishment thereof he hath truly and indeed

singular eminent and notable matter and what can this be other then that God should inflict punishment upon a person who considered in and by himself did no way in the least measure ever deserve it It is God then that imputes the sin and himself inflicts the punishment thereof Not but that men yea and Devils to may be instruments for the execution but the punishment it self proceeds from Cod. For the Apostles when they apply the passion of Christ to us and would bring it home to our use and benefit have no respect at all to the actings of men in it or about it but only of God himself as Isa 53.10 It pleased the Lord to bruise him 't is he that hath put him to grief So that all the foul imputations of the Jews are nothing to this purpose Thus have we in some measure heard what the Scriptures say in this particular Now whether we should believe God or Man Prophet and Apostle or Socinus and the Dialogue judge ye good Readers Here the whole Socinian band do fire at once and to shew themselves doughty champions of the black guard do discharge a full volley of most horrid blasphemies even in the very face of the Almighty If God say they shall impute sin unto Christ his own innocent and harmlesse Son he is unjust * Ille agit injustè qui invitum pro altero punit sed qui illum qui se sponté pro alterò ad supplicium effort habet fui ipsiusque pro quo se offert liberandi potestatem pro altero púnit ille non agit injustè Sibrandus Lubbertus pag. 376. Thus though Christ have taken our sins upon him and hath engaged for us yet if God impute sin to Christ they will be so bold as to impute sin to God and charge him with injustice yea the Dialogue it self though he appear one of the last is none of the least among them For he confidently affirms that God cannot impute sin to our innocent Saviour but if he should do so he should be as unjust * Deus verè summè justus in sponsere nostro Bez. in Rom. 4.25 even as the wicked Jews what high presumption is it in these poor worms thus to reproach the living God and to charge him foolishly He that reproveth him let him answer it saith Iob o Iob 39.35 We may discover the ground of this errour though there be none for their blasphemy Here here is that ignis erraticus that causeth them to wonder namely a vain supposition that the works of God are no lesse subject to the Law of nature and the Law of Moses then the works of men and that the work of mans redemption published to us only by the Gospel is to be squared by and proportioned to the Law of nature engraffed in us or the Law of Moses set down as a Rule of life unto us This they endeavour to maintain by an argument taken from the equal obligation as well of God as of man to the same prefixed as a rule to both and to both a like beyond which as man so God himself cannot passe but they do as it were pull him by the sleeve tell him of it and charge him with injustice For say they God hath not ordained this Law for men only namely The Fathers shall not dye for their Children nor the Children for their Fathers but every one shall bear the punishment of his own sin But also did after a manner impose it upon himself speaking thus by the Prophet p Ezek. 18.20 the Son shall not bear the iniquity of the Father neither shall the Father bear the iniquity of the Son but the righteousness of the righteous c. This Socinian argument is patcht up with very groundlesse yea senselesse and fained suppositions the first of which is that God by Moses imposed the same Law upon himself which he had engraven in the hearts of the Gentiles and delivered to the Jews q Deut. 24.16 namely the Fathers shall not be put to death for the Children nor the Children for the Fathers That this is false may appear by the practise of Amaziah King of Judah who having respect unto this Law did not understand it as to extend it self so far as to God the most high and supream Law-giver but to be terminated and limitted in his vicegerents and therefore r 2 King 14.6 he slew not the Children of those that had murthered his Father Joash according to that which is written in the book of the Law of Moses We affirm then that God was not lyable neither can he possibly be subject to any external Law whatsoever the reason is plain because his own will is the prime and chiefest Rule of Justice who receiveth Laws from none but prescribeth Laws to all as being the cause and original of all just Laws engraven in the hearts of men or by writing committed to record and commended to posterity Wherefore as God will have no Law prescribed to his will which depends not upon the will of any other So seing his will is in it self holy and unchangeably just there is no need at all that he should prescribe a Law as a Rule of Justice unto himself The second supposition is that this Evangelical affirmation of God by which he declares his willingness that Christ by his appeasing death should satisfie the debt of our sins for us is altogether repugnant to that legal asseveration of his that he would not that the innocent Son should dye for the guilty Father or the innocent Father for the guilty Son Both which though in several respects are most true and certain First God would have Christ our Brother according to the flesh being justified by the Spirit and declared innocent by Pontius Pilate to be condemned and executed for us that were guilty because Christ by joynt consent with God his Father appointed himself ſ Aliud est alterum pro altero puniri invitum aliud puniri illum qui se sistit ipro altero vadem seu sposorem Christus hic hominem induit factum est peccatum execratio undèjustè solvit quod a nobis erat debitum Prideaux de Redemptione a propitiatory sacrifice for us from all eternity whence he is called t Ioh 1.29 Agnus Dei. the Lamb of God that taketh away the sins of the World A Lamb indeed without spot without blemish ordained for this very purpose even before the Foundations of the World were laid but in these latter times manifested to us whom he hath redeemed from sin by his most precious bloud as St. Peter expresseth it 1 Pet. 1.17 19 20. Secondly God would not that out of mankind either the Father should dye for the Son or the Son for the Father because he knew from all eternity that no Father or Son could possibly be guiltlesse proceeding from the corrupt masse of mankind or out of the loynes of sinfull and degenerate