Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	body_n	death_n	sting_n	3,690	5	11.8999	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

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

undergone those most grievous punishments due unto and for the same But Christ hath so born or carryed our iniquities sustaining and suffering death for the same that we might be freed there from Therefore he hath truly and indeed sustained the most grievous punishments of our iniquities Here the Dialogue doth endeavour Tenebras inducore rebus to cast a mist before our eyes by telling us that this very place being cited by St. Matthew c Mat. 8.17 is by him applyed to bodily sicknesses and diseases inferring from hence that Christ did not bear infirmities or sicknesses from the sick and diseased as a Porter bears a burthen by laying them on his own body but bearing them away by the power of his Word * See how they reason Ferre seu portare in Scripturali quando ergo Semper after which manner also he bare our sins and our iniquities One egg cannot be more like another then these Words and this glosse are to those and that of Socinus d De Christo Servatore and his Disciple Crellius e Corporales morbos Christus non sustinuit aut perculit sed ab hominibus abstulit ac verbo Sanavat Cont. Grot. pag. 56. if they may not be said and that truly to be the same To which we in the name of the Orthodox do answer that that place of St. Matthew is to be read by way of application not explication sicknesses and diseases are the effects and fruits of sin therefore he declareth Christ to be a Physician not for the soul only but for the body also and in token of spiritual health and recovery from sin he did afford and apply corporal from maladyes and distempers So Pareus upon this place in Matthew It was the end of Christs coming to bear our sins which are the sicknesses of the soul and therefore he begins by practising upon the sicknesses of the body that so having cured the one he might proceed to the Sanation of the other Thus honest Ferus the fryer f Christi propositum erat ut peccata nostra portaret quae verè infirmitates sunt animarum c. in Mat. 8. Also St. Chrisost saith g Homil. 25. that the corporal health which Christ afforded to the sick was a type of that spiritual health which was to be expected from him Nor is there so much difference if any at all between that in Isaiah which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that in St. Matthew which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they would bear us in hand in regard he may be truly said to bear both the one by passion the other by compassion Now seeing the figg-leaf will not serve to cover their nakedness but that it must be discovered for that he bare wounds and bruises for us cannot be denyed He that is our Dialogue tells us that Satan and his instruments did thus bruise and wound him True but not for us The sufferings wounds and bruises of which the Prophet Isaiah doth so liberally discourse and so literally describe are not only such wherein Satan and wicked men were instruments as these Socinians the Dialogue and the rest h We put them together as birds of a seather do fondly fain but some of them were immediately inflicted by God himself without any second means as instruments of the same so Vers 6. the Lord hath laid on him the iniquities of us all also Vers 10. It pleased the Lord to bruise him Now these sufferings were principally in his soul which neither men nor Divels could afflict or terrify but God could and did as was forespoken of him in the same verse Thou shalt make his soul a sacrifice for sin Add to these the complaint of Christ himself i Matt. 26.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my soul is exceeding heavy even unto the death And then the sum of all will be this that Christ our Saviour did undergo most exquisite torments both in body and soul joyned with and lying under the sense of Divine wrath by reason of the guilt of sin which lay upon him and was imputed to him For the further confirmation hereof I might urge and that with better authority then any can refuse it that place in the book of the Lamentations k Lam. 1.12 Is it nothing to you all ye that passe by Behold and see if there be any sorrow like unto my sorrow which is done unto me wherewith the Lord hath afflicted me in the day of his fierce wrath I know and according to the letter it cannot be denyed but that these words are set down by the Prophet Jeremiah in the person of his own people being then in great misery and of the holy City then laid wast by the Chaldees their professed Enemies what then says one l Bishop Andrews his serm as learned as the best of those that dare oppose it I find saith he there is not any of the Ancient writers but do apply yea and in a manner appropriate this speech to our Saviour Christ and wheresoever they treat of the passion ever this cometh in to expresse the bitterness and the horrour thereof And to say the truth taking the words strictly and as they lye before us they cannot agree with or be verified of any but of him and him only For though some other and not altogether unfitly may say the same words yet it must be in a qualified sense For in full and perfect propriety of speech he and none but he can say si fuerit dolor sicut dolor meus no day of wrath like to his day no grief no sorrow no torment to be compared to his yea his exceeded them all Besides what if it were spoken literally of this people then So was that in the Prophesie of Hosea m Hos 11.1 Ex Aegypto vocavi filium out of Aegypt have I called my Son yet it is by the Evangelist n Matt. 2.15 understood of and applyed to our Saviour Christ My God my God why hast thou forsaken me was at first uttered by David o Psal 22.1 yet Christ himself maketh use of the same words and that more truly and properly then ever David did or could and of those of Davids and of these of Jeremies there is the same reason Well though the Ancients all along have ascribed them unto Christ and in fitness of terms and more fulness of truth they may be taken to be spoken of him more and rather then of any other whatsoever yet because we will give n●ne occasion to cavil we will freely and fairly passe them by A man that would commend a Spring water need not drink up the whole Fountain one or two draughts is sufficient We have already had a tast of the truth of Christs suffering the wrath of God for us Yet we will take a sip or two more and so will conclude this first part And to this purpose mark how fully the Apostle Paul p Gal.

he was made a curse For the third in what nature he was made a curse We have this answer In his humane nature consisting of body and soul yea in soul rather then in body the soul of man being the principal seat and place of residence for sin For saith Christ himself z Mat. 15.19 out of the heart which in Scripture beareth usually the name and title of the soul proceedeth evill thoughts murthers adulteries c. Yet I say in both compleating and making up the humane nature sustained and supported by the Divine being in Union with it Here is something to be borne and meet it is a Bishop Andrews ser that every one should bear his own burthen the nature that had sinned bear his own sin Mans nature had sinned and therefore mans nature ought to suffer But that which mans nature should mans nature could not bear not the heavy and insupportable weight of Gods wrath due to sin but God could The one ought and could not The other could but ought not if he had not bin man he could not have suffered if he had not bin God he had sunk in his sufferings and had never bin able to have gone thorow with them God had no shoulders Man had but too weak God knows to sustain so great a weight So that as he was man he was lyable and as he was God he was able saith that learned Prelate b Pag. to bear the burthen in the heat of the day c Psal 16. To the last how far forth Christ was accursed We answer thus There is a two-fold death a first and a second death in the first death there are two degrees separation of body and soul and the putrifaction of the body separated The first Christ suffered but not the second For his body being deprived of life according to the dialect of the Psalmist c Psal 16. saw no corruption Again in the second there are two degrees the first is a separation from God in sense and feeling The second is an absolute separation from him for ever never to be admitted into favour any more Into this last degree of death Christ entred not for in the midst of his most grievous sufferings in the exaltation and height of all his sorrows he yet cryed out my God my God declaring his trust in and dependance upon God notwithstanding all his misery Neither could it be otherwise without a dissolution of the personal Union But into the first deg●ees of this second death we affirm and that upon plain Scripture grounds against all opposition that Christ did enter that is the sense and feeling of Gods wrath and indignation d Cum ira Dei sit voluntas puniendi rectè etiam di●ipotest Iratus illo quèm vice loco delinquentium punire vult essen due to the Elect in regard of their iniquities by which they had provoked him to be highly displeased with them Not to muster up any more * Instances witnesses we will only take a short survey of that place of the Apostle to the Hebrews cap. 5. vers 7. Who in the dayes of his flesh when he had offered up Prayers and Supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared and so free it what we may from the violence done unto it by the Dialogue who notwithstanding his profession of reverence to those Authours who expound the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear yea the fear of astonishment at the sense and feeling of Gods wrath for the guilt of our sins yet labours tooth and naile to overthrow their exposition and by one of his own to carry the meaning of the Text another way telling us that some translate it reverence others dignity a third sort piety to which because he himself adheres rather then to any other doth therefore conclude that it must be so taken here and must not cannot be otherwise But by the Dialogues good leave there is no such necessity for that as he would have us believe the proper signification of the word being fear together with the frequent use of it by all sorts of Greek Authours both holy d Heb. 12.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and humane e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Plut. in Camille declare the contrary as also the Proposition annexed f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot be bribed or corrupted to comply with the sense and interpretation of the Dialogue It was not an ordinary fear arising from an ordinary cause g Metus vel solitudo c. that thus constrained our blessed Saviour to entreat and supplicate for he felt such pains saith Piscator h In animo pariter corpore tales sensit dolores quales damnati sensuri sunt in inferno ut ita satisfaceret pro peccatis nostris quae ut Sponsor in se susceperat c. In Heb. 5.7 as the Elect if they had bin damned in Hell should have felt that so he might make satisfaction to the Justice of God for their sins the guilt of which as a Pledge or surety he had freely and voluntarily taken upon him He offered up saith the Apostle prayers and supplications with strong crying and tears to him that was able to save him from death and was heard in that he feared If it had bin fear of bodily death only as the Dialogue would have it what need such cryes such strong cryes with tears Surely be would make him lesse then a man and more faint in a good cause then Malefactors are in a bad But the Text is plain he was heard in that he feared that is saved from the death he feared but he was not saved from the bodily death for he dyed and gave up the Ghost i Mat. 27.58 therefore it was not the bodily death but the great horrour of soul * Christus ut plenè pro nobis satisfaceret non tantum corporis sed etiam summos animi cruciatus sustinuit Vicit B●za in Mat. by reason of the wrath of God which he suffered that he so feared and from which he was in respect of the eternity there of delivered Nor was it Christs deliverance out of these sufferings much lesse from a bodily death only as the Dialogue but upon what grounds I know not doth most vainly to say no worse affirm but the glory of God his Father in the salvation of the Elect which was the Master-piece of all his prayers Well we have enough for our purpose He prayed that he might be delivered from death True but this death was the death of the crosse the principal part whereof was the curse that is the wrath of God due to the Elect for sin from which he was delivered in respect of duration but sustained it for a time for them that they might for ever be freed from the same And this we take to be the

able to make satisfaction Christ therefore paid that which we did we as David himself speaking in the person of our Saviour y Psal 69.4 saith I restored that which I took not away or I payed that which I did not owe. Secondly from the manner of Gods dealing with Christ He which knew no sin saith St. Paul z 2 Cor. 5.21 did God make sin yea a curse a Gal. 3.13 for us So then the argument will lye thus He which was made sin and a curse for others must needs have the sins and guilt of others imputed to him But Christ was made sin and a curse for others Therefore must he of necessity have the sin and guilt of others imputed to him For the first namely that of the Apostle to the Corinthians we shall a little more fully expresse our selves concerning it For the latter we have no more at this time to say to it though much more might be spoken of it He was made sin saith the Apostle by sin whether we understand a sinner as some or a sacrifice for sin as others do earnestly contend to have it it is all to one purpose and come both to one passe For from both the Doctrine of imputation is inferred If a sacrifice for sin it is to free us If a sinner it was by reason of our guilt imputed to him and by God his Father laid upon him And therefore Chrysostome Theophilact and Oecumenius affirm that Christ was made sin not only in respect of those afflictions and that punishment which he suffered for our sins but also and especially in regard of imputation the guilt of our sins being charged on him Likewise St. Augustine b Enchiridion ad Laurentium Ipse peccatum nos justitia non nostra sed Dei non in nobis sed in ipso sicut ipse peccatum c. saith as we are made righteousness not ours but of God not in us but in him So he was made sin not his but ours not in him but in us and yet laid upon him by just imputation Hence it is that Christ is pleased to charge himself with our sins even after such a manner and upon such terms as if they were his own for so he calls them c Psal 69.5 my sins are not hid from thee So that Christ is made sin for us * Et si peccatum victima ex Hebraeorum idiotismo c. Tamen ratio Antithesis possit ut potius Christus dicatur factus esse peccatum pro nobis i. e. peccator non in se sed ex omnium peccatorum nostrorum reatu ipsi imputato Bez. in 2 Cor. 5. ult not only ratione nocumenti in regard of punishment undergoing those things which we should have suffered but principally and especially ratione culpae reatus in regard both of sin and guilt devolving them upon himself bearing them for us and in our steed Thirdly from the designation of the meritorious cause of Christ our Saviours passion for if our sins were the meritorious cause of his sufferings and he dyed by the merit thereof it must necessarily follow that our sins were imputed to him But the first is true because he dyed for sins and for iniquities Therefore the latter For the further confirmation whereof besides those places of Scripture formerly quoted by us the Reader may please to peruse those following Rom. 4.25 also cap. 8.3 with 1 Cor. 15.3 Heb. 10.25 all which necessarily conclude the same The Socinians do attempt to blow up this truth by laying their mine and making their assault against the Proposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for telling us our sins may be an occasion but not a cause not the impulsive cause of our Saviours sufferings But it is so apparent that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joyned with an Accusative case as they who have not out-lived the memory of their rudiments know is by all Greek Authours both sacred and prophane a most usual note of the impulsive cause that the chiefest of them are ashamed to be seen in it or to appear against it onely some few underlings Novices in this Socinian heresie that they may seem to be some body among the ignorant have raised this dust on purpose which I am the rather induced to believe because the Dialogue doth passe it over in silence without taking the least notice at all of it Fourthly from the attribution of sin for whereas our sins and foolishnesses are ascribed to Christ that is those sins which proceed from folly and blindness of mind in us it cannot otherwise be but that all our other iniquities should be imputed to him also For these d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 really 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ by himself considered are no way suitable unto nor agreeable with him he being exempted from all sin Therefore our sins all our sins must needs be imputative ascribed to him * Despectus erat ignobilis quando pendebat in cruce factus pronobis maledictum peccata nostra portabat Chrysost in Isa cap. 53. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as our Pledge and Surety take them upon himself For so in the Psalm before cited Christ thus expresseth himself to his Father Lord thou knowst my foolishness and my sins are not hid from thee That the Messias our Mediatour doth speak in this Psalm the boldest and most daring Socinian hath not the front to deny if any of them should the greatness of the punishments vers 2. c. as also the cause and description of his reproach vers 8. c. would easily convince them which can truly be spoken of or safely applyed to none other but him together with drinking of Gall and Vinegar not a dose of Oximel sweet and sour but things sharp and bitter vers 22. the ensuing judgments upon the hard and obdurate Jews vers 23. Lastly the explication hereof in distinct parts in the New Testament do all stand forth and give a cleer evidence of the same and is with one consent allowed by Hilarius Athanasius Augustinus Cossiodorus Euthymius and all the Orthodox Fathers of the Church Hence therefore we conclude whosoever paying for or restoring that which another violently took away doth subject himself to most grievous pains complaining of his sins and foolishness being himself free from all manner of iniquity and transgression must needs have the sins foolishness and violence of others imputed to him which as his own he ascribeth and appropriateth to himself But Christ paying for that which others had violently taken away that is the honour due to the Majesty of God in disobeying his holy and just commands subjected himself to most grievous pains and doth miserably complain of his sins and offences being himself free from all sin and iniquity Therefore the sins of others that is of the Elect and their violence is imputed to him c. Lastly from the prefiguration of types cleerly manifested in the Levitical services

and man sinful man be spared and relieved The contention stayes not here but every one begins to make it their own case and see themselves highly concerned in it For sayes righteousness what shall become of me or what use at all of Justice if God spare sinners that have thus offended And what use of mee sayes Mercy the sweetest Attribute of the Deity if God spare them not Here is hard hold indeed insomuch as Perij nisi homo moriatur sayes Justice I dye if he dye not and Perij nisi misericordiam consequatur sayes Mercy if he dye I dye to To this passe it came and upon these terms brak up their meeting and so they parted each from other Terras Astraea reliquit away flings Justice up to Heaven Mercy stays behind and keeps poor distressed man company For where should Mercy be n Ubi enim misericordia esset si cum misero non esset Hugo if with misery shee should not be Peace being grieved to see this difference plyes her hard between both and doubles her endeavour to get if possible a meeting upon some better terms to reconcile these two great and glorious Attributes of God set them at rights or else we might be sure it would go wrong with us Our Salvation all this while doth as it were lye a bleeding The Plea hangs and we stand but as Prisoners at the bar not knowing what to do or what in the end will become of us Fain would Peace procure a meeting Mercy longs to see that day Justice shee is willing to where then lyes the fault only shee stands upon terms of satisfaction Justice else should be no Justice and righteousness should not be righteous If shee remain unsatisfyed there is no hope at all for us but if shee be once satisfyed all is well The whole matter then rests upon her satisfaction and hic labor hoc opus here is the work indeed how to satisfie her to her mind that so shee may be content content to save us and to set us free All the World cannot do this not render unto Justice such and so compleat a satisfaction as may procure this from her But behold there is one that undertaketh for us and speaks thus to Justice in our behalf o Psal 40.6 Sacrifice and offerings thou wouldst not have therefore lo I come of whom it is written in the volumne of thy Book that I should do this thing He then the only Son of God by taking our nature upon him and laying down both soul and body an offering for sin must needs give Justice full and condigne satisfaction For what Justice either in Heaven or Earth could require more men or Angels could not expect so much If we speak of an expiation a ransome an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs own word p Matt. 16.26 here it is and no where else and this will do it to the full But here the Socinians are so sottish as to object and Object 1 say to what purpose is all this What need any satisfaction at all Hath God lesse power then every common creditor Can he remit such debts as are dwing to him freely and at his own pleasure and cannot God forgive offences against him committed of his own free mercy and goodness without satisf●ction and putting his well beloved Son to all this pain Surely say they this must needs be an high derogation of the power and mercy of God * Aut Deus non voluit aut non potuit nobis nostra peccata nisi satisfactione interveniente condenare si non voluit non est misericors c. We will answer these Answ Least as Solomon tells us they should seem wise in their own eyes though otherwise we esteem it not worth the while If God who can do all things that make for his own glory and the good and benefit of his people would quit his Justice and wave his Truth he could indeed But his Justice and Truth are in him as essential as intrinsically essential as his Mercy of equal regard and every way as dear unto him and so he cannot Justice otherwise remains unsatisfied and satisfied it must be either on our Surety or us not on us alas poor wretches we are never able in the least measure to give her that satisfaction which shee requireth Therefore the Son of the most high God the Lord Paramont of Heaven and Earth took our nature on him Our nature that in our nature for our nature he might make to God his Father even as the schools expresse it q Stando interminis Justitia standing on the terms of his most exact and strict Justice a compleat full and every way sufficient satisfaction Object 2 Here again it is objected that the word satisfaction is no where to be found throughout the Scriptures and therefore is justly to be suspected For God say they would not have left us without some mention yea plain and evident expression of that had it bin of him which we take to be an Article of our faith and such an one as is even the very all in all of our Religion Answ For answer whereunto we urge not the words satisfaction merit c. as if our Religon consisted in words which being taken from us it could not subsist we bid open defiance to such as say so of us and would lay so foul an imputation on us we would have them know that we build not the hope of our Salvation upon so slight and sandy a foundation Not words but things are the matter upon which we rest and such things as neither Socinus Gitichius Ostorodius c. with all their complices abroad Nor Biddle r Some of whose black blasphemous lines I have seen more fit to be burnt by the hands of the Common Hangman then to go abroad so uncontrouled to the prejudice of others Dialogue or Devil at home shall be able to move us much lesse remove us from our holy profession with all their sly and subtil whisperings by which they closely endeavour to seduce some or those fearfull and horrible blasphemies which they thunder out and by which they endeavour to bear down all before them We grant the word Satisfaction is not to be found in Scripture yet that there is not any such thing couched in and intended by the Scripture none but Sicinians dare deny For though the word be not there the thing it self signified by the word is not only extant in it but is the very subject matter of it as he that hath any spiritual insight into the Scriptures may easily discern by terms and expressions equivalent and correspondent to the same Hugo Grotius ſ De satisfactione Christi a man well skilled in this kind of Militia musters up many testimonies to evidence and confirm the truth hereof ranking them into these several files First such as speak of Gods aversion and turning away of his anger from us being in Jesus