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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

* Deus justo judicio suo à nobis omnia exigebat quae in 〈◊〉 Scripta 〈◊〉 ●uae cum solven● non essemus pro nobis Dominus noster illa persolvit ab illo pater debitum nostrum exigebat Theodorus Alucara disput 15. lib. 5. is the common language of the Dialogue without any reverence or respect had to the Majesty of the person of whom he speaks taking that for granted which we absolutely deny and which was never intended by God namely to justifie a sinner by Christs active obedience only God hath made over to us in Christ that which he expects from us and is sufficient for our justification the matter whereof is the righteousness wherein we stand perfectly just and righteous before him This in many places saith a reverend Divine of ours and not long since with us but now departed z Downame de Justific by the communication of properties is called the righteousness of God because it is the righteousness of that person which is God as the Apostle shews Rom. 1.17 For therein speaking of the Gospel is the righteousness of God revealed Also the same Apostle bemoaning the condition of the people of his nation saith a Rom. 3.21 and Rom. 10.3 that they being ignorant of Gods righteousness went about to establish their own in the steed thereof which could do them no good at all Not our righteousness then but his not infused into us but inherent in his person and imputed to us is that by which vve are made and constituted just before God Now whether this righteousness of God be the righteousness of Christ as he is God or as he is a Mediator betwixt God and Man is to be considered The righteousness of Christ as he is God is the essentiall righteousness of the God-head which is his essence and therefore himself and so cannot be the righteousness of any who is not God by which if we should be justified we should also be deified Moreover the essential righteousness of God being the essence of God and so the very God-head cannot be communicated to any creature much lesse can it become the accidentall righteousness of the creature It is not therefore the righteousness of the God-head no nor the righteousness of the Man hood but the righteousness of Christ our Mediator which he being both God and Man in the dayes of his flesh performed for us And this is to be understood not of a part as the Dialogue doth cunningly insinuate and would make the World believe we do affirm but of the whole righteousness of Christ perfomed by him e●ther in fulfilling the commandements of his Father or in satisfying the curse of the Law for us as we have already fully declared If there be any jarring among Divines about the right stating of this matter I am sure the Dialogue takes no course to reconcile them that so God may be glorified in the Spirit of Peace and Unity among such as make Profession of the truth he doth rather slighly and subtilly as a learned Civilian expresses it capture tempora impacata inquieta fish for advantage to himself in their troubled waters making for that purpose the breach far wider then indeed it is None ever affirming that God the Father doth impute Christs legall obedience to sinners as their obedience for their full and perfect justification We say it and say it again * In hoc convenimus omnes Si justitia Christi satisfacientis nostra fiat per imputationem cur non etiam justitia Christi Legis implentis that the whole obedience of Christ both active and passive is the matter of a sinners justification before God Neither is there any absurdity that follows this Doctrine as he would fain perswade If he would know where an absurdity is let him look into that passage of his own immediately before the like to which he finds not among all those who maintain that which he calls the Common Doctrine of imputation which is this b Turpe est Doctori cùm culpa redarguit ipsum that if Christs passive obedience should be imputed to sinners for their justification then should sinners be their own Mediators which by his leave who so highly chargeth us is most absur'd For this righteousness of Christ being truly imputed to us by it we are accounted just not because this righteousness is inherent in us but because we are inseparably joyned to him who hath this righteousness inherent in him which through faith is made ours by the benefit of communication and not by the manner of inhaesion One whose memory is yet precious I hope in the once famous University of Cambridge c Davenant de Justitia habituali as well worthy of that honour conferr'd upon him calls this ridiculam illacionem a foolish inference for which he gives this reason he can never be said saith he to be a Mediator or Saviour who receiveth redemption and salvation by the benefit and merit of another imputed to him but he who by the power and efficacy of his undertaking performs it for another by this means he may truly be said to be redeemed and saved but no man in his right mind will say he is a Mediator or Redeemer * Yet the Papists and the Dialogue are both in a mind Thus Bellar. Si verè impucaretur nobis Justitia Christi profecto non minus justi haberi censerique deheremus quam ipse Christus proinde redemptores Salvatores mundi quod est absurdum But let Chameir determine fieri non potest ut qui imputative justus est sit redemptor mundi Servator sed tantum servatus redemptus de Just c. 20. p. 23. 24. Si veritatem justitiae nobis imputatae spectes non minùs justi censemur coram Deo ac Christus nec tamen Redemptor es Trelcat pag. 94. For the Dialogues argument we passe it by not as unanswerable but because we have sufficiently proved the one already namely that the guilt of our sins was made Christs by Gods imputation thereof unto him and we shall by Gods assistance in due time make good the other also that is to say that Christs obedience and satisfaction is made ours by Gods imputation thereof unto us That Christ did not perform perfect obedience to the Law of God because he was not a married man is more then the Dialogue is willing plainly to affirm and yet in effect he saith as much because he did not perform all manner of acts of obedience which God in that condition requires of us Our answer hereunto is in as much as Christ being himself an infinite person and our Surety performed al that was required of him and more then ever in our best condition could be expected from us he performed full and perfect obedience for us He fulfilled all righteousness and by it all are perfectly righteous that believe whether men or Women married or unmarried And therefore this

Anti-Socinianism OR A brief Explication of some places of holy Scripture for the confutation of cerrain 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat. ad Trall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. Haeres 74. LONDON Printed by J. M. for H. Tw●ford and T. Dring and are to be sold in Vine-Court Middle-Temple and at the George in Fleetstreet neer Cliffords Inn. 1656. TO THE RIGHT WORSHIPFUL And his Ever Honoured UNCLE HENRY CRISPE Of Queax in the Isle of Thannet Esq Sir YOur Commands have given Being especicially in Publike to these Lines and did I not believe they would pass by the mercy of a Worshipful Perusal I should never have exposed them to the Criticisme and Comment of such a Censorious Age as this which under-values most things because they are common and many things because they are good Though these poor Labours of mine can lay no Title to the latter in respect of their Frame and Structure they may in respect of their Subject which is High and Sacred our very Right and Interest unto Heaven and so not only invite acceptance but enforce it As they are good Sir vouchsafe them entertainment The Noble encouragements you have hitherto given and fair Interpretations you have made of things of this Nature have even fully assur'd me of the same I have made bold therefore to stamp your Name upon them that others in our Age may be the rather induc'd to peruse them and that Posterity also may know as well as we that you were one that durst both countenance and maintain poor simple naked Truth when flaunting Errour and Heresie do almost bear down all before them I dare assure you it is no small honour to have a fixed heart in such loose times and stayed feet in such slippery places as your Worship hath lived in and waded thorow And it is both a comfort and an honour to none of the meanest that I can shelter these poor lines under the protection of one of your gravity solidity and other great ability from the malignity of these erroneous days What shall I say God send Truth more such Friends and they in due time that recompence which the God of Truth hath promis'd to them and reserved for them Constancy and Perseverance are the way to it and Faithful is he that hath promis'd it To whose merciful Protection I commit and commend your Worship with Sir Nicholas Crisp your Son and the Vertuous Lady the Lady Thomasin Crisp his wife for whose sake I was the more willing to engage in this quarrel and to encounter with this supposed Goliah Beseeching God to crown your life with such Blessings here as may the better adapt and fit you for the Crown of life hereafter So praying rests SIR Your humble Servant and respective Kinsman N. C. To the Right Worshipful his once Honoured Patron and his ever Honoured Friend Robert Hales of Howlets in the County of Kent Esquire Noble SIR JNGATITUDE being a sin which not only Men but Divels abhor I could not durst not forbear the publishing of my Thankfulness for former though Malice hath for present rendred me uncapable of future Favours lest Posterity should rank me among those ingrateful wretches that are unthankful unto such as have been bountiful unto them Necessity then obligeth me to this Publike Manifestation of the Thankfulness of my heart to you for those many expressions of Bounty and Goodness which my hand hath received from You. But what are Verbal Thanks in respect of Real Courtesies Yet God himself in whose place somtimes You sit and in whose stead You Act telleth us plainly That a man is accepted according to what he hath and not according to what he hath not Accept then I pray You this humble and hearty acknowledgement of your Worships Real and Ready Favours and suffer it to lie by You as a lasting Monument of Your due deserved Praise and my just acknowledgements of Your Worth And now seeing I can serve You no longer as I desire give me leave to Bless You before I go The Blessings of the Bed and of the Board the Blessings of the City and of the Country the Blessings of the Sea and of the Land the Blessings of the Basket and of the Store the Blessings of Heaven and Earth in a word all Blessings that were ever showred down upon Mortals be upon You and Yours Your Vertuous Consort Your Hopeful Issue Your Well-ordered and Religious Family And so Praying rests Worthy SIR Yours at Command in and for the Lord N.C. Anti-Socinianism OR A Brief Explication of some places of Holy Scripture for the confutation of certain gross Errors and Socinian Heresies lately published in a Dialogue called The Meritorious Price of our Redemption c. CONCERNING 1. Christ's suffering the wrath of God due to the Elect for sin 2. God's imputation of sin to Christ 3. The true nature of the Mediatorial obedience of Christ 4. The justification of a Sinner First Concerning Christ's suffering the wrath c. I Had verily resolved to have been silent in Polemical matters but as the Prophet Jeremiah saith a Jer. 20.9 so may I the Word of the Lord was in mine heart and as a fire shut up in my bones and I was weary with forbearing yea I could not stay For Sions sake then I cannot hold my peace especially when I hear that those who pretend much to Truth and some who Virtute officii should be Assertors and Maintainers thereof do take a course to betray it by countenancing and commending such books as are repugnant thereunto I know the weighty doctrine of a sinners justification before God hath been notably canva●ed and discussed among Divines of all sorts and is excellently defined and determined in and by the word of God yet partly through the weakness of humane apprehension and partly through the deceit and malice of the devil There is not any doctrine of our Religion b Praecipue in controversiam vocatur that I read of more impugned more obscured with errors and absurdities then this precious point c Doctrinam Christi Apostolorum de praecipuo salutis Articulo vocat Dr. Prideaux Lect. 5 de Justificat To wave the difference between the Papists and us concerning it and to speak the very truth we are

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

silly shift is to no purpose Would the Dialogue bu undresse his brames take off and lay a side these and such like phanatick toyes that gingle about his understanding God might receive more glory the Church more peace himself more comfort others more benefit by or from the study and practise of those Truths which lend directly and necessarily to edification and salvation For fear this will not be we will leave wishing and woulding and return to the prosecution of the matter we have in hand We are justified by the perfect and compleat righteousness of Christ by which the Law is fulfilled the justice of God satisfied and we delivered from that wrath which we had deserved * Communis omnium nostrorum sententia neque quòd ad rem attinet quisquam è nostris aliter scripsit aut sensit all which we will wind up upon this one bottome and comprehend in this one argument By that righteousness we are justified by which the Law is fully satisfied By the righteousness of Christ the Law is fully satisfied Therefore by the righteousness of Christ are we justified For the proof of the Proposition three things are to be granted First that whosoever is justified is made just by some righteousness For to think that a man should be justified without any Justice is as absurd as to imagine a man to be clothed without rayment Secondly that all true righteousness is a conformity to the Law of God which is the perfect Rule of righteousness insomuch that what is not conformable to that Law is called and that justly to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin Thirdly that there can be no justification without the Law be fulfilled * Christus induens nostram carnem nostro nomine perfectè praestitit legem either by our selves or some other for us For our Saviour Christ protested when he came to justifie and redeem us that he came not to break but to fulfill the Law * Tum demum redderetur inanis si illi non satisficeret vel per nos vel nostro nominae per alium atqui id per Christum est satisfactum qui non venit solvere sed implere Tossa pag. 26. and that not one jot or title of the Law should passe away without its due and true accomplishment These things thus premised being taken for granted the proposition is firm and undeniable The assumption is that by the righteousness of Christ the Law is fully satisfied For the cleering whereof we are to understand that to the full satisfying of the Law since the fall of Adam two things are necessarily required the one hath respect to the penalty to the suffering vvhereof sin hath made us lyable the other to the precept it self to the performing and compleating whereof the Law it self doth oblige us The former to free us from Hell and damnation the other to intitle us to Heaven and eternall salvation according to the Sanction of the Law if thou doest not that which is commanded thou art thereby accursed but if thou do then thou shall be saved In respect of the former the Law cannot be satisfied in the behalf of him who hath once transgressed it but by eternal punishment or that at least which is equivalent thereunto in respect of the latter it is not satisfied but by a total perfect and perpetual obedience Now our Saviour Christ hath fully satisfied the Law for all them that truly believe in him in both respects For he hath super-abundantly satisfied the penalty of the Law for us by his sufferings and death he hath likewise perfectly fulfilled the Law for us by performing all r ghteousness ●hat it even to the uttermost either did or could require So that by them both we are freely and fully justified being freed from Hell that place of torment by the one and entitled to Heaven that place of happiness by the other God in Christ esteeming and accounting a sinner as just d Deus in Christo peccatorem estimat acsi ipse omnia singula peregisset perpessus esset quae Christus utraque illâ obedientiâ suâ peregit perpessus est Bradshaw de Justific as if he had performed and endured all and every thing which Christ himself both by his active and passive obedience performed and endured The form of a sinners justification is the imputation of the righteousness of Christ because by imputing it the Lord doth justifie which was also expressed in the definition And this doth necessarily follow upon that which hath bin already said of the matter For it cannot be imagined that we should be justified by that righteousness of Christ which is out of us and in him otherwise then by imputation For as we were made sinners by Adams personal disobedience e Rom. 5.19 So are we made righteous by the obedience of Christ But how could we either be made sinners by Adams disobedience or justified by the obedience of Christ either active or passive unlesse they were communicated to us And how could that be but by imputation Downame f De Justific lib. 1. cap. 3. makes it cleer by another action not unlike unto it As when Rebeccah clothed her Son Jacob in the raiment of Esau her elder Son the matter of this action was that which did cloth him that is Esau's garment the form of that action was the applying of it unto him and the putting of it upon him So the Lord justifieth us by putting upon us the precious raiment of our elder brother Christ his righteousness in which we obtain the blessing Thus doth St. Ambrose g De Jacob vita beata also use this action for illustration of the form of our justification with divers others It is not unknown how stifly Socinus and his followers oppose this namely that imputation is the formal cause of a sinners justification and how directly they conclude against it that no imputation whatsoever Object 1 can be the form of justification and they give this for a reason because it is no righteousness whereas a form of justification must of necessity be a righteousness Righteousness imputed say they and our Dialogue is not much behind them is a righteousness but the imputation of righteousness cannot be righteousness To which we answer 1. It is true Answ righteousness must be to make one righteous but that is the matter imputation of it or it imputed is the form the introduction of this which is imputation hath the place of a form And 2. this introduction giveth denomination it is the constitution of a man righteous by applying to him that which he hath not in or of himself that is the righteousness of another Again say they if the righteousness of Christ be Object 2 the matter as we have declared and imputation thereof the form as we do affirm then one righteousness must be the form of another because the form must needs be a righteousness if the matter and