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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	father_n	true_a	worship_v	5,831	5	9.4836	5	true

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

of others whom he borrowed the better to vend his false and deceitful ware by which the Church of God sustained much detriment none pleased him more then that which he wrote against Eutropius as Hieronymus Muscorovius a bird of the same feather reporteth of him as from his own mouth and l●kewise adds this of his own unto it that Socinus in that very work had much out-done himself But how much to be esteemed that book is or what account is to be made of his judgment who so much cryes it up may appear by the d sputation of the Trinity which is the argument of that transcendent peece of work We will not spend time to reckon up these writ●ngs in order or to set down the number I would they had bin fewer but if any of them shall happen to come to our hands as it is much if some of h●s or other such Doctors do not in the perusal thereof it is very necessary to employ our greatest judgm●nt and utmost diligence lest when we think we are tak●ng meat to nourish us we take in poyson to destroy us we cannot expect two contrary effects from one and the same thing So Tertullian no man can be built up by that by which he is destroy●d no man can be illuminated by that by which he is darkened and obscured This man now is Haereticorum Patriarcha the support of he●eticks and ●he prop of heresies and therefore gives denomina●ion to the whole Sect Of Socinus then are they called Socinians who professe any of those heresies which were either collected or broached by him And how should it be otherwise if we look upon Laelius Soci●us as the first Authour Faustus Socinus his Nephew as the chief amplifier and propugnator of this wretched heresy To the one is rightly referred the original of th●s pseudo divinity if it be considered materially to the other if we look upon it formally from him in respect of invention from this in respect of disposition from both by Divine permission To passe by all other arguments let this be sufficient that Socinus with the utmost endeavour that he could did first propagate this his heresy in Sarmatia and Transylvania where the seeds were sown partly by Laelius who about the year 1555. is said to disperse his errours in Polonia partly by his complices in Transylvania but after that of Faustus the whole heresy being compacted and neatly made up as it is at this day maintained among them was planted in these and in divers other places beside whose Doctrine although it were for somtime opposed and that in the chief heads and f●ndamentals as concerning the satisfaction which was made by Christ unto the Justice of God for our sins vvhich he strongly opposed as also his sacrifice compleated in Heaven and not on Earth of the Kingdome of Christ of Justification of Baptism and the like which at first suffered divers contradict●ons yet at last vvere embraced and accounted as the Oracles of God Insomuch that vvhole Churches and they of no small number and concernment vvere not only fallen to this heresy but vvere ready vi armis to maintain it against all opposition Neither vvas he sparing of any labour or toyle so that he m●ght disseminate and disperse abroad this heresy thus composed and compounded by him Witness his so many vvritings his frequen● letters of solicitation his private and publique disputations so many informations of those vvhom he had as interpreters of his mind and meaning his so long and tedeous journeyes from the utm●st confines of Silesia even into the heart of Lituania compassing Sea and Land as our blessed Saviour speaks of the Pharisees to make proselytes and to gain others to embrace their dangerous and deadly Doctrines Hence forth then we know them no more by the distinct name of Arian Ebionite Photinian Samosatenian Abaila●dian or Servetian but by this compound de●ominati●n of Socinian as including and comprehending all the rest I know that there are divers causes of heresy the ambition of some the contention of others may be and many times are causes of the springing and growing up of m●st damnable heresies In Socinus both these did concur being both ambitious to get a name by and to give a name to this lovely babe o● innovation and contagion And also contentious never g●ving over quarrelling and contending with those that held any thing contrary to his mind or liking till he had brought them to that passe that he would have them his own wicked and desperate designs to that issue which he desired Thus l ved he to be a trouble and vexation to al the Churches in Italy his own Country Germany Polonia the great D●kedome of Lituania Trans●lvania and where not by setting up and setting forth his deadly and destructive Doctrines and qualis vita finis ita as he oppos d Christ in his li●e Christ must needs deny him that comfort at his death which perhaps he might expect for faith Christ he that denyeth me before men him will I al●o deny before my father which is in Heaven and if Christ den us who will own us but own we him and he will own and honour us before God and his Holy Angels Franciscus Davidis Superintendens Audet Franciscus superis indicere bellum De summâ Christum trudere sede suâ THE next fire-brand of sedition and broacher of this blasphemous Doctrine which the Devil cast into the Church of God by which it was enflamed and which he set on work by which it was molested is this Francis Davidis Superintendent one as it were fitted on all hands to do mischief but to do good he had little knowledge and lesse will He was Authour with Blandrata of that hellish confutation which was written against George Major fraught full of blasphemy against the sacred Trinity For although he agreed with them of the Socinian party in opposing the Trinity of the persons in the Unity of the essence as the Orthodox professe and the Deity of Jesus Christ Yet he dissented from them and went beyond them in his opinion concerning the invocation of Christ Est illud mirabile saith Athanasius cum omnes haereses invicem pugnent in falsitate omnes consentire It is greatly to be wondered at that notwithstanding all heresies jar among themselves yet they agree well enough on opposition of the truth He was with them in all the rest he out-went them in this affirming that Christ ought not to be worshipped because he was not God not true God of the same essence with his Father Hence much contention and divers hot disputations arose among them in which they seem at once both bountiful and injurious to the Lord Jesus willing to invest him with the title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but d sr●be him of that glorious and his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 granting him a like essence with the Father but not the same equal to him in power but not eternity By

and 15. In the begining was the Word and the Word was with God and the Word was God c. Moreover in the same Gospel t Joh. 5.17 and 27. where Christ doth both assert his equality with the Father as God and testify all judgment to be committed to him as man and yet further the same Evangelist u Joh. 10.30 bringeth in Christ thus expressing himself I and my Father are one where he professeth himself to be true man and yet attesteth himself to be one with the Father confer with this verse the 33. and 38. of the same Chapter St. Paul w Act. 20 ●8 adviseth those that have the charge of souls to look to them and provide well for them by feeding the flock of God which he hath purchased with his own bloud So to the Colossians x Col. 2.9 in him dwelleth all the fullness of the God-head bodily attributing and ascribing unto the Lord Jesus both a Deity and a body at one and the same time See also the Apostle in the same Epistle y Col. 1.18 and 15. where he sets him before us not only as the first born from the dead but even the first born to of every Creature One glorious description there is of him concerning which setting the rest aside we cannot chuse but speak z Heb. 1.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God hath in these last dayes spoken by his Son who being the brightness of his glory and the expresse image of his person and upholding all things by the word of his power when he had by himself purged our sins sate down on the right hand of the Majesty on high where the Apostle prefers the preaching of the new Testament before that of the old for then God spake to the Fathers by his Prophets meer men and such as were lyable to infirmities as well as others but now by his Son his only begotten Son manifested in the flesh Man true man and yet not meer man but true God also whose excellency he describes by many transcendent expressions and glorious demonstrations The fourth from plain and distinct words such as make evident and apparent the two natures of Christ by which he is proposed to our consideration both according to the flesh that is his humane and according to the Spirit which is his Divine nature To this purpose is that of the Apostle a Rom. 1.3 concerning his Son Jesus Christ our Lord who was made of the seed of David according to the flesh Christ our Lord declaring his Divine made of the seed of David expressing his humane nature both Hypostatically United in one and the same person And the same Apostle speaking of the precious priviledges of the Saints saith b Rom. 9.5 whose are the Fathers and of whom as concerning the flesh Christ came who is over all God blessed for ever conferred with that place in St. Iohn c Joh. 1.14 the Word was made flesh and dwelt among us and we beheld the glory as the glory of the only begotten Son of the Father full of grace and truth with that to the Hebrews also d Heb. 2.14 for as much as Children are partakers of flesh and bloud he also himself took part of the same that through death he might destroy him who had the power of death that is the Devil The fifth from those sayings of Scripture which do maintain partly the Divine partly the humane qualities and operations in Christ which if he had not bin both true God and true Man could never have suited with him So the Wiseman doth describe him by his Divine Attributes and works e Prov. 8.22 The Lord possessed me speaking of Christ the wisdome of the Father in the beginning of his way before his works of old So the Prophet Micah f Mic. 5.2 and thou Beth-leem Ephratah though thou be little among the thousands of Iuda yet out of thee shall he come forth unto me that is to be Ruler in Israel whose goings forth have bin from old even from everlasting Thus also the Apostle Paul g Gal. 4.4 5. by his humane workings as he was man and by his Divine workings as he was God you have killed the Prince of Peace working peace and reconciliation both in Heaven and Earth To which purpose especially do tend these classical places describing as it were a posteriori both his Divine and humane nature united together i Joh. 3.23 ye are from beneath saith Christ I am from above k Joh. 17.5 Father glorify me with that glory which I had with thee before the World was The Apostle exhorteth the Philippians l Phil. 2.5 6. that they would have the same mind that was in Christ Jesus who being in the form of God thought it no robbery to be equal with God yet made himself of no account and took c. and to the Hebrews m Heb. 7.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratione humanae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ratione Divinae nuturae without Father in respect of his humane without Mother in respect of his Divine nature without beginning of time or end of dayes in respect of his eternal Being and God-head The sixth from those Testimonies of Scripture which describe the Mediatorial office of Christ for seeing this office cannot be convenient for one that is a meer man by nature because it is in it self truly Divine and importeth Divine actions agreeable only to the true God such as are forgiving of sins redemption of mankind communication of righteousness and eternal Salvation it is necessary tha● Christ the Mediator be not only true man but true God also The chief Testimonies to confirm this are as I take it these that follow The Spirit of God speaking by Isaiah n Isa 35.4 saith behold your God will come with vengeance even God with a recompence he will come and save you Also in the same Prophesy o Isa 43.13 14 15. before the day was I am he and there is none that can deliver out of mine hand I work and who shall let it Thus saith the Lord your Redeemer the holy one of Israel c. and yet the farther p Isa 45.21 22. I the Lord have told it and there is none beside me a just God and a Saviour there is none beside me Look unto me and be ye saved all the ends of the Earth for I am God and there is none else The bloud of Jesus Christ his Son saith St. Iohn q 1 Joh. 1.7 cleanseth us from all sin The last even from a supposition of one of their own and he none of the least of the Socinian worthies r Smalcius de Divinitate Christi cap. 10. pag. 49. If Christ saith he had Divine power which was proper and peculiar to him and alwayes residing in him it must necessarily follow that there must be in him not only a bare humane but also a Divine nature and his

way of digression a little for satisfaction to others and confutation of this audacious Arian who dares thus undervalue the Lord of Glory might we have leave to strip one heretick to clothe another put on this what Tertullian did on Marcion we should quickly and quietly discover the truth Quid dimidi●s mendacio Christū Why doest thou thus peece-meal a Deity and half God as it wer● the Son of the Almigh●y Totus veritas he is the Spirit of truth and Oracle o● his Father the brightness of his glory in whom are hid all the treasures of wisdome and knowledge by whom God made the World So the Apostle 1 Cor. 1. stiles Christ the power and wisdome of God If the Son of God be the power and wisdome of God and that God was never without power and wisdome how can wee scant the Son of a co-eternity with the Father For either we must grant that there was alwayes a Son or that God had somtimes no wisdome which this Socinian in the height of his madness will be loath to affirm Ego pater unum sumus saith Christ Joh. 10. I and the Father are one u●um to shew he was the same thing in respect of essence and to manifest a consent both in power and eternity I often find that those of the shallowest capacities are ever most prone to dive into the deepest mysteries but I know not the reason unlesse to verifie the Proverb There 's none so bold as blind Bayard In sacred matters the most nimble Criticisms are as obnoxious to desperateness as danger to be curious here is to be quaintly mad and thus to thrust as these poor sneaks presume into the bed Chamber of the Almighty is a frantick sawciness who can unlock those coffers of omnipotency but he that breaks in peeces the gates of brass and cuts in sunder the bars of Iron Who those Cabinets of abstruf●r knowledge but he that gives thee the treasure of darkness and hidden riches of secret places How can our low built apprehensi●ns but flagg in the expression of those hidden mysteries which have transported Prophets and Apostles with wonderful admiration yet some wil venture to untwist them though to their own wrong and the confusion both of them●elves and others So this Davidis never dispu●ing but about such questions as were ●ar better to be let al●ne then to trouble and stagger many thousands by the starting of them He disputed much concerning this matter with Socinus who had alwayes a party of that company with whom he was ready to counter-porse him and those that stood on his side of whom was Simo● Budnaeus Christianus Francken and divers others There is extant an Epistle of Socinus to him wherein he answers him to those arguments by which he endeavoured to prove from that place of John 20.28 where Thomas cryes out my Lord and my God that Christ was not there called God but he had better have taken a Wolf by the ears Besides a fragment of a more smooth and placide stile being an answer to the writing of Franciscus Davidis concerning praying to or calling upon Christ in our needs and necessities remaineth among the works of Socinus where also are some of his nice and needlesse questions with the others answers thereunto He published divers Theses by which may be easily discovered what a dangerous and desperate heretick he was we find them in order thus 1. That invocation being a part of Divine worship is not any where found in Scripture to be attributed unto Christ 2. That if Christ at any time confer Grace and Peace it is so to be understood as that he shews the way and means to attain them and not that he truly and effectually confers them on us 3. That if we read in Scripture of any power ascribed unto Christ it is no otherwise to be understood then of that power which he shall assume hereafter when he shall be constituted Judge both of the quick and dead and is not to be interpreted of or applyed to any present power which he exerciseth or doth execute 4. That Christ when he was on earth was careful of his Church but being departed hence he hath committed and commended that care to the Father who shall exercise the same till the appointed time 5. That wheresoever we find any thing in Scripture concerning the Goverment of Christ and the care which he taketh of the Church it is either to be referred to the power of the ministry or is to relat to the time to come 6. That it is contrary to the truth of the Holy Scriptures that Christ can hear our prayers and knows our works 7. That when the word Saviour is appropriated to Christ it signifies that he shews us the way which leadeth to salvation and doth truly and carefully instruct us therein 8. That if we worship God in Christ we may as well worship the Sun the Moon and the Stars and so all Idolaters are hereby excused who pretend they worship God in their images 9. That that is a truth which is in the Turkish Alcaron concerning Christ that he is not able to help and succour those who bestow Divine worship on him with such others Horresco referens What a strange Gospel is here What monstrous positions are these What Devil could more b●aspheme the Lord of life and glory God blessed for ever Amen then this wretched caitiff hath done Who●e ears do not tingle and whose hayr not stand an end to he●r these horrid and execrable blasphemies But opinion once seeded in errour shoots out into heresies and after some growth of time into blasphemy So that men once entred are still going on a malo ad peju● ●rom bad to wor●e till sudden destruction seize upon them and stop their course These hell-hatcht Doctrines were opposed by Socinus himself but he that hath but half an eye may discerne that he had a mind to let the matter coole in his hands For there is neither that solidity nor integrity manifested in it which was fitting and requisite for so great and weigh●y a business And indeed how could i● be otherwise Could any imagine that he could with a good stomack confute tho●e opinions ●n another w●ich he was known to justify in himselfe For though they seemed to be different in some yet were they linked last t●gether in many of the same opinions e●pecially concerning the person of Christ which did much weaken if not quite overthrow the true and proper ground of giving Divine adoration to him If Christ be inferiour to his Father as ●ocinus ●eld It is ranck idolatry to give him the same worship which we give to the Father as Davidis held I cannot better compare them then to Sampsons foxes whose heads may be different but I am sure their tailes meet and with those firebrands which are between them do set the whole Church of God in an open combustion Is this the way think you to convert the Jews to

Christianisme Is it not rather a surer course to harden them in their old and unprofitable Religion and to pervert such as professe the Christian Religion to Judaisme and to bring all to confusion yet for all this our Socinian is in his pomp and flourisheth like a green bay tree but look for him anon and his place shall not be found For like the proud man in the Psalmes he stands in slippery places and with him is suddenly destroyed perished and brought to an unexpected and fearful end The sore-mentioned positions being questioned and examined the matter debated and the obstinacy of this wicked wretch observed he was by the most Illustrious Renowned Prince of Transylvania Christophorus Bathoraeus cast into prison where by the just judgment of God he who was mad for so many years before published maintained and defended against even all reason and Religion such heady and hayr-braind positions fell into a phrenzy and there and there n● miserably finished the course of this mortal life Anno 1580. Raemundus reporteth of him that being in prison distracted of his wits the Devils in horrid and dreadful shapes appeared to him at the sight of which be cryed out to some that were there loe saith he these are they which wait upon me as companions of my journey If God will not suffer his own Children sinning against him to go unpunished was it likely that such a desperate blasphemous wretch as this should escape Gods judgments are for the most part slow but they are sure and his hand when it strikes will give a blow to the purpose He was a man altogether unlearned obstinate foolish and besotted by the Devil in his impious and blasphemous opinions so that he neither cared for God nor man nor himself but wholly bent his purpose and made it his utmost endeavour to overthrow and exterminate all true and sincere Religion and to set up in the room thereof that which he vainly called his own which was either none at all or a Devilish one as may be gathered out of his positions of which while he lived he so much boasted that among many that had any understanding he was and that justly made ridiculous But there are some that will down with any thing be it never so grosse heynous or diabolical Otherwise it could not be expected that his damnable positions should have passed for new and undoubted Truths Franciscus Stancarus Mantuanus Mantua te genuit sed tu Stancare venenum Ex Orco petitum Spargis ubique tuum WE had to do even now with a downright mad-man and if we look well about us we would think every head frantick with a strange opinion and t●at some wild-fancy doth possesse all we meet with For behold here is another this Frano scus Stancarus a Mantuan cannot be quiet if the Churches of God newly setled in Polonia enjoy any peace and tranqu●llity but must needs busy himself to supplant them i. possible even in the●r first planting by an upstart opinion of his own namely that Christ was our Mediatour only in or according to his humane nature and not as the reformed Churches do hold and professe according ●o both his humane and Divine hypostatically united in one person Which he urged upon this ground but God knows 't is but sand that if Christ were a Mediatour according to his Divine nature then he should be lesse then the Father which seemed to him to be meer Arianisme and therefore he durst not hold otherwise Thus poor man being ignorant of the truth he drove out one Devil by or with another the Devil of Arianisme with the Devil of Socinianisme and the latter may prove the worser This opinion Blandrata liked well and did both defend it and confirm it But reverend Calvin took great pa●ns to stifle it if it could have bin as very obnoxious to the truth by sending over a timely admonition to the Churches wherein also he advised them as well how they might prevent and turn off the cavillations of Stancarus as also how they should avoid another errour into which they might run themselves namely to imagine a three-fold essence in God by being distinguished into three persons which was taken kindly by the Churches and for a time did some good among them But the folly of Stancarus rested not here but besides this corrupt opinion of his he laboured to confound the Doctrine of the Trinity imagining or framing out to himself which he would presse upon the belief of others that there is one God in a confused Trinity among whom the man Christ performeth the office of a Mediatour He traduced all persons and Churches which were not of his judgment as Arian as appears by the letters of the Ministers of Polonia written from the Pincovian Synode to the Divines at Strasburge to which they added an Orthodox confession of the faith fully cleering the Doctrine of the Trinity and the Deity of Christ against the Arians as they were then called subscribed among others by Georgius Paulus superintendent of the Churches in the Diocesse of Cracovia and Francis Lismanninus whom this very heresy not long after diverted from the truth Stancarus did many times offer a disputation before the Synode and was very importunate to have the grant thereof refusing none that would undertake to oppose him such was his delight in and confidence of his own abilities But the Synode wisely refused it not thinking it fit to call in question by publick disputation the common received faith of the Church to please the fancy or satisfie the humour of one turbulent and arrogant person I would al men that professe the truth would take the same course and we should quickly see errour and heresy dye of the sullen because none will trouble themselves to meddle with or take notice of them that make it their business to broach the same This Synode took rather another course with him censured him for an heretick condemned his books and committed them to the fire there to be consumed as they justly deserved He wrote something but very vainly as our Socinians use to do of the Doctrine of Justification That you may see what an arrogant Spirit he had and how highly he thought of himself as all hereticks do hear the proud vaunt he makes in his wonted manner One Doctor saith he brought up in my school is of more account or worth then an hundred Luthers then two hundred Melanchtons three hundred Bullingers four hundred Peter Martyrs and five hundred Calvins all which quoth he if any one would take the pains to beat in a mortar there could scarce begotten one ounce of Divinity from them all But that stone which slander casts at another ever in the end lights on herself and wounds herself insteed of another So Stancarus overvaluing himself and his Disciples was justly undervalued by the Professors of the Truth and lived and dyed without that reputation which he expected yea went out like the snuffe of