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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	believe_v	faith_n	impute_v	4,506	5	10.0193	5	false

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

form be a righteousness then one righteousness enforms another and hereupon they set themselves against this Doctrine of imputation and cry out of a great absurdity in it We answer Answ for they can never stop our mouths * We still have Peliadae stomachum cedere nescij that here is vox praeterea nihil nothing but clamour and noise words without matter For we deny the consequence we deny what ever they say or can say against it there is no such necessity for that that the form must needs be a righteousness We affirm and that openly without juggling or imposture for we care not who know it for any absurdity there is to be found in it that the application of that righteousness is the form And therefore to set the saddle upon the right Horse 't is they that make and 't is they must beare the absurdity with the shame and reproach that followeth thereupon What need we any more words How slightly soever the Dialogue and his Socinians think or speak of this comfortable Doctrine of imputation we would have them know it was a truth before any of their cradles were made and will be a truth whether they will or no when their coffins shall be rotten yet if any indifferently disposed to truth do desire further satisfaction herein I shall refer them to Bishop Downames treatise of Justification h Lib. 4. 5. and to Bishop Davenants prelections de Justitia habituali i Quaest 3. gen de formiali causa justif which will sufficiently confirm them in this high and excellent truth We find in Scripture that Michael Davids Wife by the just judgment of God upon her for deriding the holy zeal of her Husband was made barren yet if we observe the course of the World shee may be said to have many Children among whom our Dialogue for one with the rest of his Socinian brethren who scorne and deride this necessary * Nullos pro justis approbat Deus nisi quos prius verè ac summè non in ipsis sed in Christo suo seu imputata Christi justitia justificat Bek in Rom. 4.25 and comfortable Doctrine of a sinners justification by the imputation of his Redeemers righteousness unto him having none of his own to trust to throwing dirt in the faces of those that to Gods glory and the comfort of poor souls who were otherwise utterly undone do assert and maintain the same But with what advantage to themselves or prejudice to us let the World judge by these ensuing arguments which me thinks make it so plain to every understanding Christian as if it were described and discovered by a ray of the Sun that there is none but may even run and read it The first argument then we take from the Words of the Apostle k Rom. 4.6 Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works Here is righteousness and righteousness in expresse terms said to be imputed What righteousness can in this place be understood other then the righteousness of Christ For either our own proper righteousness is imputed to us or else the righteousness of some other But not our own righteousness because works are wholly excluded from justification besides he which is justified is said to be ungodly in whom before justification there is no proper righteousness at all Therefore it must necessarily be understood of the righteousness of another that is Christ Secondly from the imputation of faith as the same Apostle in the same Epistle l Rom. 4.5 speaking concerning him that believeth expresseth it thus his faith is counted to him for righteousness not as it is a work for as we said but now all works are here excluded and faith imputed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without works and as it apprehendeth Christ and his righteousness by which alone we are constituted and made just as is further proved Rom. 5.19 concerning which we shall by Gods leave speak more annon Thirdly from that place of our Apostle to the Galatians m Gal. 3.6 c. Abraham believed God and it was counted to him for righteousness Know ye therefore saith our Apostle that they which are of faith the same are the Children of Abraham c. where is cleerly expressed what kind of faith it was * Quae habetur Christo vel quae Christo nititur Hoc enim addendum fuit ne quis existimaret fidem esse illud quod justificat quam sit duntaxat instrumentam quo Christum justitiam nostram apprehendimus Bez. that was imputed to Abraham for righteousness namely such a faith as had respect unto Christ as vers 13. is manifest Christ hath redeemed us from the curse of the Law apprehending and applying his obedience even unto the death of the crosse by which he became a curse for us Fourthly from the Philippians 3.8 9. Yea doubtlesse saith St. Paul I account all things but losse and dung that I may win Christ and be found in him not having mine own righteousness which is of the ●aw but that which is through the faith of Christ the righteousness which is of God by faith Where to our righteousness is opposed the righteousness of ●aith in Christ which is no other way to be made ours but by imputation and is in the act of justification imputed to us So that we are justified not as having any proper righteousness of our own but as having by faith the righteousness of Christ by which we are found righteous in him Whence it is cleer that the righteousness of Christ which is apprehended by faith and applyed to our own particular interest is by the Apostles testimony that righteousness that very righteousness which is imputed to us Fiftly from that classick place n Rom. 5.18.19 As by the offence of one judgment came upon all men to condemnation Even so by the righteousness of one the free gifts came upon all men unto justification of life For as by one mans disobedience many were made sinners So by the obedience of one shall many be made righteous Whence we briefly argue thus If by the obedience of Christ only we are made just it is necessary not that our righteousness but the righteousness or obedience of Christ should be imputed to us for our justification But we are justified by the righteousness of Christ only Therefore it is necessary that it should be imputed to us Sixtly from those words of the Apostle o Rom. 8.3 4. for what the Law could not do in that it was weake through the flesh God sending his own Son in the similitude of sinfull flesh and for sin condemned sin in the flesh that the righteousness of the Law might be fulfilled in us c. Whence the argument is this If the righteousness of the Law be fulfilled in us as Christ performed it which was impossible for us in like manner the fulfilling of the Law performed

Adam and so could not be a sufficient sacrifice one for another Add to this moreover that among men there was never any yet found which out of an absolute purpose of mind and immutable constancy could be contented to offer up himself a sacrifice unto death unto such a death for the sins of those which were his Enemies with the like reason and resolution as our Saviour Christ did Though Moses and Paul wished that they might dye for the Israelites their Country-men yet it was not so simply and absolutely for them as Christ did for his Elect but conditionally that is to say upon such terms as stood not with the liking nor were agreeable to the good will and pleasure of God Whereas Christ not conditionally but simply and absolutely according to the decree of his Father laid down his life as willing to suffer what men or Devils could do against him and was accepted of him We might multiply reasons for this why God should free us who deserved to be punished unto all eternity and should lay that punishment which was due to us though in respect of time not unto eternity upon his own most innocent harmlesse and beloved Son without any the least suspition of wrong or injustice in God * Iustus est Deus omni a justè disponit eum tamen qui non debet puniri condemnat Mediator enim noster quia nullum culpae cont●gium perpetravit puniri pro se ipso non debuit Sed si ipse indebitam mortem non susciperet nunquam non à debitâ morte liberaret Gregorius Mag. lib 3. Mor. as being our Pledge Surety and Undertaker for us willingly and of his own accord laying down the full prise of our redemption But I suppose we have already done sufficient to this purpose Let God be just and true and not only all Socinians but even the whole World be false and liars For though man be so dimsighted that he cannot see or so weak in his intellects that he cannot understand how it is or which way it should be so u Scio quod ita sed non cur ita Bern. Epist 190. for there is defatigatio in intellectualibus says one of the saddest and the soundest of the Hebrew Rabbies w Rabbi Solomon in Eccl. the understanding may be dazled as well as the eye even in the best and they which think themselves wisest and would make the World believe they know most yet though we cannot alwayes discern it God is alwayes just in all his wayes and holy in all his works Where we understand not let us admire crying out with St. Chrisostome in an holy extasie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh the hight and the depth of the love of God c. This this is the Lords own doing and it is marvellous in our eyes and in the eyes of all that see it But least the Dialogue should think we had quite forgotten him we return again unto him finding him in the very same place where we left him who tells us that if Christ had stood a guilty person before God by his imputing our sins unto him he could not have bin a fit person in Gods esteem to perform the office of a Mediatour for our redemption We answer Qui benè distinguit c. and so distinguish between the guilt of commission and the guilt of obligation If he had in the least measure bin guilty in respect of commission he had not bin a fit person in relation to God if he had not bin guilty * Oblatus est pro peccatis non immerito peccatum factus dicitur c. Ambrosius in 2 Cor. 5. in respect of obligation he had not bin fit in relation to us God best knew what condition might render him most meet and most fitly qualifie him for the undertaking and performing of his Mediatorial office and therefore puts him into that capacity and condition by imputing the guilt of our sins unto him Before we passe any further who can forbid us that we may not marry these two together and make one entire proposition of them namely this That God did impute the guilt of our sins unto our innocent Saviour as unto our Pledge and Surety which indeed was the impulsive cause of all his sufferings being then thus joyned together by us and that without the help of a Justice of Peace We will by Gods assistance descend to a more particular confirmation hereof First from the passion and suffering of Christ being considered in himself as a most innocent and unblamable person without any the least tincture of sin or pollution from whence we argue thus whosoever is free from sin and yet neverthelesse is punished as one obnoxious to sin must needs have the guilt of others sins imputed to him * Christus peccatum quidem non fecit peccatum tamen pro nobis factus est Ipse eti●m qui in similitudinem hominum factus est habitu repertus est homo sine dubio pro peccato quod ex nobis susceperat quia peccata nostra portavit viculum immaculatum hoc est carnem in contaminatum obtulit hostiam Deo Origen homil 3. in Leviticum whereas saving Divine Justice no man can be molested afflicted or punished unlesse it be for his own proper sin or for the sin of some other imputed to him But the first is true of Christ our Saviour as we have plentifully proved already out of these several place Is 53. vers 4.5 also 2 Cor. 5.21 Therefore the latter The iniquities of us all did God make to meet upon him and by the reason thereof laid upon him also the punishment of those iniquities What other consequence can proceed from hence but that Christ seeing he could not be lyable to punishment for his own sin being free from all sin and every appearance of evil neither was there guile found in his lips for our sins being made subject to the same had the sins of others truly and indeed imputed to him The cause also of this imputation is just because Christ having taken the Mediatorital office upon himself by the joynt concurrence of his Father being willing freely and of his own accord to be deputed in our place and steed hence our sins were by right imputed to him after he became a Surety for us x Naemo quâ innocens puniri potest sed innocens quatenus reorum vas factus est omnino puniri potest docentum nomine pro quiby se sistit Essenius lib. 2. sect 3. cap. 1. de Satisfactione Christi In an obligation the debter and the bonds-man or Surety are reckoned and considered but as one person neither is it any injustice at all to require the debt of the one as well as the other seeing the one would freely and voluntarily engage for the other Yea more especially of the Surety when it manifestly appears as in our case it doth that the debter himself is no way

by Christ is imputed to us also But the former is true And therefore the latter Seventhly from another place in the same Epistle p Rom. 10.4 before we passe away from it in which the Apostle telleth us that Christ is the end of the Law for righteousness to every one that believeth From whence the argument may be thus framed If Christ be the end of the Law and the complement thereof for righteousness unto all that believe in him we ought assuredly to perswade our selves that the fulfilling of the Law performed by Christ is our righteousness by which we are justified before God But the Antecedent is true And therefore the consequent Eightly from the words of St. Paul q 1 Cor. 1.30 who saith he meaning as is before expressed Christ Jesus of God is made to us wisdome righteousness c. Whence we argue If Christ be made of God righteousness to us then is the righteousness of Christ imputed to us because he was so made righteousness as that we might be made in him the righteousness which is by faith through him as the Prophet Jeremiah r Ier. 23.6 the Lord our Righteousness But the former is true Therefore so must be the latter Ninethly from another place in the other Epistle to the Corinthians ſ 2 Cor. 5.21 He that is God made him namely Christ to be sin for us who himself knew no sin that we might be made the righteousness of God in him who otherwise of our selves knew not what righteousness was Here then as Christ was made sin for us wh●ch knew no sin So are we made the righteousness of God who knew not what righteousness meant in respect of any thing in us But Christ was made sin for us our sins by Divine Justice and his own submission thereunto being imputed to him and he suffering death for the s●me Therefore vve are also made yet without any work of ours ●n Chr●st the righteousness of God Christs righteousness being imputed to us Tenthly and lastly from another place of St. Paul to the Galatians t Gal. 4.4 when the fulness of time was come God sent his Son made of a Woman made under the Law c. Whence we conclude that if Christ were subject to the Law that he might redeem us from the Law verily the fulfilling of the Lawby Christ performed for us is truly imputed to us for our justification and salvation But Christ was subject to the Law for no other cause * Finis enim ostenditur ab Apostolo quod videlicet non sibi ipsi sed nobis talis est factus Tossanus in Gal. 4. pag. 212. but that he might redeem us from under the power and curse thereof Therefore the fulfilling of the Law performed by Christ for us is truly and really imputed to us for our justification and eternal salvation Thus we have proved the common Doctrine of imputation as the Dialogue scoffingly terms it that we m●ght if God see good to give a blessing to these poor yet well intended endeavours make it more common And herein we appeable to the judicious and understanding Reader whether he find the least shadow or appearance of that absurd●ty in it which he imputeth to it I hope then none will believe that lies are true We have now done with the Efficient Material and Formal cause of a sinners justification before God We come now to the last namely the F●nal cause which we conceive to be two-fold Supreme ex parte justificantis in respect of the person justifying Subordinate ex parte justificati in respect of the person justified The Supreme is the mani●estation of the glory both of the mercy of God and also of his justice which as they do concurre in all the works of God if we will g●ve any credit to the P●almist u Psal 145.17 as well we may who there saith The Lord is righteous in all his wayes and holy in all his works and espec●ally in the work of redemption and justification For therein God doth so exceedingly mani●est yea magnifie the glorious attribute of his mercy that rather th●n he would suffer such wretches as we had made our selves utterly to perish in our sins he sent his own only begotten Son out of h●s bosome that we might as the blessed Apostle St. Paul excellently sets ●t forth w Rom. 3.24 be freely justified by his grace though the redemption that is in Christ Jesus and mark the end to the praise of the glory of his grace Wherein as the same Apostle in another place expresseth it x Eph. 1.6 He hath made us accepted in his beloved His Justice also is made man●fest to the wonder and amazement of all the World For rather then he would suffer the sins and transgressions of his own Elect Children to go unpunished and so his Justice be unsatisfied he punished them in the person of his own Son exacting from him a full entire and perfect satisfaction for them having set him forth as St. Paul testifies y Rom. 3.25 26. for this very purpose to be a Propitiation through faith in his bloud to declare his righteousness that he might be just and the justifier of him who believeth in Jesus The Subordinate end of just●fication is our eternal salvation this is indeed the end both of our justification and sanctification For being made free from sin z Rom. 6.22 and become servants of God we have saith the Apostle in the person of the Elect our fruit unto holiness and the end everlasting life So St. Peter a 1 Pet. 1.9 the very end of our faith by which instrumentally we are justified is the salvation of our souls These are the causes We come now according to our promise to the fruits or effects of this excellent Doctrine of a sinners justification before God which we take to be these Remission of sins * Remissio peccatorum fit per justitiam imputatam perfectam Pareus castique Bell. de justif Reconciliation with God An effectual vocation An actual adoption Peace of conscience Joy in the Holy Ghost and other such like gifts of the Spirit which it worketh in the hearts of those that are just●fied We shal not have to do with al these they are somewhat too many and too far off from our purpose in hand the two first only fall within the compasse of our present intendment and first of Remission of sins Remission of sins we conceive to be the free absolution of the person offending both from the guilt and punishment which by an irregular conversation he hath contracted and deserved If it were not in some measure free it could not properly be called remission or condonation If it were from the guilt of sin only and not from the punishment also it were foolish and ridiculous for we may as well and truly affirm that a man is discharged of a debt without be●ng freed or acquitted from the payment of the same