Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	death_n	sin_n	sting_n	3,612	5	12.7179	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

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

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

of an old Master who in his youth did wantonize in the rules of Logick and now is mad in the interpretation of the Scriptures who bearing himself up upon the wings of his supposed great ability and trusting too much to his own sufficiency doth earnestly content to have all yea the most deep mysteries of Faith and Religion to be measured and squared out by the rule of his reason and when as he seems to be ready to render a reason of all he himself saith Bernard presumes above reasons contrary to reason yea contrary to faith it self For what is more contrary to reason they by reason to endeavour to transced reason and what more contrary to faith then to be unwilling to believe what ever cannot be comprehended within the narrow bounds strait limits of humane reason So that the Court must have the attribute of the Queen that dwells in it the Queen the name of her Court Reason hath got the attribute of Religion and Religion in exchange the attribute and property of Reason But who can tell when this exchange was made What a lamentable weakness is this in man that he should build his eternal welfare on so sandy a foundation as the approbation of weak and pur-blind reason Likewise expounding that saying of the Wiseman * Pro. He that believeth maketh not hast saith thus lightly to believe is to make use of faith before or without reason Whereas Solomon in that place intends no such thing for he speaks not of faith in God but of that mutual-credulity and trust which we have in our dealings among our selves and one with another Thus we see they erre not knowing the Scriptures He wrote a book of the blessed Trinity in which he manifestly discovers that itch of wit with which he was so much troubled and with the very conceit of which he was many times so far transported out of or beyond himself and the limits of all true Christianity that he knew not either what he did or said Hear St. Bernard what he says concerning that work so highly commended by his Disciples and followers he maketh degrees in the Trinity measures in Majesty numbers in eternity He allowes God the Father all power the Son a certain kind of power limited and circumscribed according to his fancy but as for the Holy Ghost there 's none to spare for him he hath no power at all This is to be a Son to a Father as one power is subordinate to another as the Species to the Genus as homo to animal herein he scarce shews himself to be animal rationale to be able to judge o● hereticks that went before him but even following such blind guides must needs fall into the dirty ditch with them for is there not more then Arius here That book of h●s was found to be so sound and entire that it was condemned by the Belgick councell and according to order committed to the fire by the hands of the Authour himself afterwards he was forced not for his goodnes to retire himself into some solitary place where he lived solitary enough in respect of it self and yet sufficiently freguented by the continual concourse of Students and wise ones I warrant you who flocked thirther from all parts being drawn or rather seduced by the fame of his great learning Parturiunt montes c. but being come found no such great matter of admiration in h●m as Fame reported This place of his abode he first called the Trinity but for what reason I could never learne then changing the name he called it the Comforter for which he giveth this reason because saith he after all my trouble and molestation I have found quiet and comfort here which name continues unto this very day the place being called the Abby of the Comforter and indeed there cannot but be a great deal of comfort found in the place there was so much in the Master of it and in the Doctrine which he professed for what true comfort can be expected but by or from the Comforter himself which he could not have being under-valued and un-Goded by him He enveighed bitterly in many of his writings against the Doctrine of our redemption by Christ and that Satisfaction which was made and performed by him in our place and steed openly denying it and often protesting against it declaring the death of Christ to be to no other purpose then an example of constancy and an argument to move us to lone and honour Christ so much the more who was pleased to go before us in so uncouth a way leaving us the print of his foot-steps that we by the same way might follow after to the same glory where he sits ready to receive us This opinion of his concerning the end of Christs comming into the World together with his death and passion he expresseth in his own words thus that the Lord of glory should wholly empty himself that he should become lesse then the Angels that he should vouchsafe to be borne of a Woman that be should be conversant in the World that he should become weak in himself should suffer many indinities and reproaches from others and lastly by that base and ignominious death of the crosse should passe from this vale of misery to his ancient seat of glory is for no other end but to deliver unto men by so living and teaching such a form of life as may be acceptable unto God by suffering and dying to bequeath unto them an example of love and charity which we ought to practise if need so require one towards another Sure he never attained to so much charity from this great example as to practise it in himself towards any other whatsoever he thought it better as most in the World do to sleep quietly if it were possible in a whole skin But if this be all the cause for which Christ dyed then are we yet in our sins and the Lord have mercy upon us there is lesse comfort in this then if he had given us a thump on the back with a stone Bernard in his cxc 11. Epistle giveth us this description of him when he speaketh of the Trinity saith he you would judge him to be an Arian when of grace a Pelagian when a the person of Christ a Nestorian to which we add when he speaketh of the redemption which Christ wrought and satisfaction he made for us we may well take him to be a Socinian though this kind of denomination had not then a being So that we see he was a meer composition of heresies a man made up of dangerous and Devilish opinions which he endeavoured with all the art he had to publish with all the dexterity he could to set forth for his greatest advantage namely to court others to a liking and embracing of them He set forth many books by which he sowed abroad many heresies and got many followers among which was Arnold of Brixia as chief whom Bernard calls Abailardus