Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	divine_a	reason_n	revelation_n	1,589	5	9.4988	5	false

Text snippets containing the quad

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

and by such as know the signification of words they are taken for one and the same thing and the one translated by the other but yet we may conceive them to differ thus Wherein they differ Heresy hath relation to Doctrine Sect to men or a Company of men separating themselves from others and observing one and the same customes practised and following the same opinion professed among themselves So then they are hereticks who under the name and profession of Christian Religion do wilfully hold some opinions contrary to the Christian verity and the chief heads and foundations thereof Infidels they fight against the truth But it is not under the banner of a Christian profession and therefore not so dangerous Hereticks fight under her banner and yet against her they wound truth in her own coate Those are without Turks Jews and Gentiles the Lord in due time bring them in the other are within too many in conscience the Lord in his good time drive them out against both these must Christians defend their Religion and quit themselves like men against those that they openly cut it not off against these that they secretly root it not up These are many indeed No heresy more dangerous and desperate then Socinianism but none more dangerous and de●perate as being farther gone from Christianism and neerer to Gentilism then this Sect of the Socinians whose Spseudo-Divinity ariseth from no other fountaine then the abuse of the principles of reason the corrupting of the words and sense of the Scriptures and the pretence of Divine revelation So that they first determine by the rule and judgment of their own reason what is and what is not to be bel●eved and then they wrest and wring the Scriptures to make them if possible speak to their purpose if any of these fail then they fly to their last refuge they have a revelat●on for it and therefore it must needs be so and cannot be otherwise which being taken ●or granted what old heresies may not be revived what new ones invented and published for Doctrines of the Gospel needfull and necessary for all men to observe and by all means be obedient to But this must not be granted For if our dim understanding should search into those sacred mysteries which the Word of God doth publish to us we should certainly lose our selves in their turnings and windings there being in every one of them someth●ng to believe above that reason which leads us to the search Reason commands and shews the causes why Religion bids and shews not wherefore Reason gives us the Anatomy of things and illustrates to us with a great deal of plainness all the wayes that shee takes and all the business that shee undergoes but her line is too short to reach the depths of Religion Reason commands and shews the causes thereof Religion bids do a thing without any enquiry either why or wherefore and therefore procures and that justly the greater reverence For what we know not we reverently admire what we do know in in some sort subject to the triumphs of the soul because shee hath made a discovery of it besides this not knowing makes us not able to judge and so for the present have lost the use of reason and so are forced to cry out with St. Paul as in an Holy Extasie O altitudo profunditas should Reason be our purveyor in matters of Religion we might quickly find we had a fat Reason but I am sure we should have but a lean Religion Besides I should more then suspect his knavery that should set the Scripture on the tenters to make it any wider then the genuine sense will admit or should suborne it to attest any desperate opinions or heretical blasphemies which it utterly abhors As for their pretended revelations they are not to be regarded Revelation meer pretences for if they get it not by Hook they shall never have it by Crook if neither Reason can perswade it nor Religion laid down in the Scriptures prove it or allow it pretended Revelation shall never obtain it at our hands to believe their opinions so far as to be guided and ordered by them unlesse we shall by Gods permission be so much deprived of our understanding as that we shall not be able to descern between the right hand and the left in matters of Religion Nor is there a plainer presage of ruin and destruction then when God so taketh away the understanding that refusing the true sense of the Scriptures and the good councel that by them is given men betake themselves to their own inventions and imaginations or follow the brainlesse advice of others and thereby led aside after seducing Spirits and Doctrines of Devils When men are once at this point we may say that God is rearing of a scaffold whereon to take some exemplary punishment of them If the strict Justice of Almighty God Doth sometimes draw the wicked to the rod It first bereaves them of their understanding Then blindeth them that furious they may run then By steep down wayes devoied of stay or standing Unto that death which their lew'd courses won them This appeareth plain by these men whose head long courses in their heretical wayes brought them to finish their course with ignominie and reproach For the manifestation of the just judgment of God upon such as forsake the known truth and make it their whole employment to seduce others from the same We will not trouble our selves with any of those famous or rather infamous hereticks of former ages we have monsters enough neerer hand and of our own times to deal with nor shall we encounter with all of them but only such as have bin the chief Ring-leaders of and grand Factors for this heresy of Socinianism with which we have had to do in the former tract In which discovery we shall observe the names manners places where and means by which they have dispersed and spread abroad their desperate and damnable opinions together with a short description of the lives and a sad yet t●ue relation of the deaths of many yea the most of them that the Reader may know what and what manner of persons they were by whom this cursed heresy was first invented after propagated and promoted that so he may be the lesse moved by or affected with those sly and subtill Doctrines which they thrust upon the consciences of their disciples as absolutely necessary on all hands and in all points to be believed to salvation the contrary whereunto being very prejudiciall and ready at all times to bring unto eternal damnation Petrus Abailardus Parisiens Professor En Abilardus ego sum primus in ordine turmae Dogmatis inferni Dux Origo fui IN the year of Christs incarnation 1540. 1540. in France was famous Petrus Abailardus Professor at Paris a Philosopher and Divine of great name of whom Bernard in he cxc Epistle writeth thus We have here in France a new Divine

far from agreement among our selves Some affirming our justification to be by infusion of righteousness into us for which we are accepted Others take away the imputation of Christ's righteousness from us A third sort deny the satisfaction of Christ A fourth would have the very act of beleeving accounted for righteousness One cries up this Another that as their severall humours and affections sway them So that there are almost found tot Sententiae quot capita as many different minds as men Among which I find one Gentleman the Author of the Dialogue I mean who by the fame and opinion of his learning and piety hath drawn in many professours of Religion not only to a liking but defending of his errors For with that tract of his baited with the glorious Title of the Meritorious price of Mans redemption hath he hooked in many and some no smal fools in the eye and judgement of the World The very Title page d Hedera illa quam in Dialogi sui vestibulo fronte suspensam habet vinum intus haud vendibile indicat whereof is sufficient to declare its contents to be unsound what then can be expected from the whole Indeed nothing but what is exceedingly derogatory both to the Justice of God and the Grace of Christ e Nimis extenuatur Christi gratia nisi ejus sacrificio vim expiandi placandi satisfaciendi concedimus Cal. Inst lib. 2. cap. 17. Sect. 4. which being openly published and secretly commended especially by some of repute and office in this Common-weal may contribute much to the heap of those many errors and heresies too much abounding already among us For reclaiming then of the Ignorant who are by him seduced for confounding of the Impudent who are by him perverted and for stopping the mouths of those his high Admirers who set themselves against the known Truth so long received so cleerly maintained as a Christian as a Minister though the least and most unworthy of many thousand I shall discover him to be a dangerous Socinian Sophister and his book so highly commended so much admired to be as opposite to Truth as light to darkness Christ to Belial The whole controversie between us is laid down in these four things 1. Concerning Christ's suffering the wrath of God due to the Elect for sin 2. Concerning God's imputation of sin to Christ 3. Concerning the true nature of the Mediatorial obedience of Christ c. Lastly the Justification of a sinner The two former as they are disposed in the Dialogue are a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet we will not alter their place but take them up as they lye before us and write something briefly concerning each leaving the more particular handling thereof to some more worthy seing Reverend Mr. Norton cannot be heard or if God so please to a more large and full discourse hereafter Zanch. de Attr. And first concerning Christ's suffering the wrath * Ira Dei significat vel essentiale Dei attributum vel ejus attributi effectum i. e. poenam of God due to the Elect for sin I will pass by the impertinent and unsound exposition which he makes of that place of Moses Gen. 2.17 wherein Mr. Norton hath cleerly evicted him for saith he the sum of the sense thereof according to the Dialogue is this Christ could not sin therefore he could not suffer the punishment due to the Elect for sin as their surety which he calls and that truly a reasonlesse and sick consequence and the contrary thereof true He could not as a Mediatour and surety have suffered satisfactorily the punishment due to others for sin if he had not been himself without sin Though Christ was not a sinner inherently yet was he a sinner imputatively whereupon the substantial f Execratio quam Christus pro nobis subiit non fuit ceremonialis sed realis Sibr. Lubbus lib. 2. cap. 1. curse of the Law was justly executed upon him and what is the substantial curse of the Law but the wrath of God which he for a time endured for us that we might be freed from the weight thereof for ever That Christ did suffer this is plain from that which follows for that he should be so troubled in soul as St. John g John 12.27 declareth in so grievous an Agony as St. Luke h Luke 22.44 in such anguish of mind and deep distress as St. Mark i Mark 14.35 have his soul so invironed with sorrow and that sorrow to the death as St. Matthew k Matth. 26.38 doth set forth no manner of violence being offered to him in body no man touching him or being neer him in a cold night l For they were fain to have a fire within doors at that time of the year as Bishop Andrews observes And John 18.25 being abroad in the air and upon the cold earth to be all of a sweat and that sweat to be bloud m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken for an adverb of simitude and sometime adjuncta certitudinem indicat Joh. 1.14 Joh. 7.10 i. e. in secret and not as they call it Diaphoreticus a thin faint sweat but Grumosus of great thick drops so many so plenteous as that they went through all and streamed to the ground in great abundance do all speake aloud the greatness of his sufferings And that his most dreadful cry which at once moved all the powers of Heaven and Earth my God my God why hast thou forsaken me must needs be the voyce of some weighty anguish wherewith his soul was smitten For as that learned Prelate n Bish Andrews ser de passion pag. well observes derelinqui a Deo the body cannot feel or tell what it meaneth It is the souls complaint and therefore without all doubt Christs trouble anguish agony sorrow and deadly sorrow must needs declare unto us those spiritual and internal torments * Propter nostram justificationem sic actum est per Christum Nos enim peccatoris in ipso infernales poenas quas justè meremur exsolvimus Nicol. de Cusa exercitationum lib. 10. which he suffered in his soul out of the sense of Divine wrath hanging over him and inflicted on him by reason of the guilt of our sins which lay upon him being imputed to him Besides this he being the Son of God Lord of Heaven and Earth to be so terrifyed with the sense of a bodily death only which he was to suffer and the Dialogue endeavours to perswade as that he should for very fear thereof sweat bloud want the comfort and support of an Angel and cry out so bitterly when on the contrary we see many others not only without sorrow and fear but even with joy and rejoycing conflict with as violent a death every deal it must necessarily follow that either Christ the Son of God Lord of Heaven and Earth had lesse strength lesse courage lesse confidence