Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	holy_a	son_n	trinity_n	2,763	5	9.8407	5	true

Text snippets containing the quad

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

and erroneous doctrines of Socinus and his followers so that they may see out of what puddles they were raked and by whom they had their first rise and publication and may not give credit any longer unto those seducers which vent them as their own The bondage of this land was lamentable under the tyranny of Anti-Christ when we were driven to eat the bread of superstition and to drink the wine of fornication or fast But God hath delivered us and confirmed our deliverance for many years together if we shall now apostate and revolt from the integrity of his seruice our latter end will be worse then our beginning Insteed of Popery we shall find errour and heresie Turcisme and Devilisme til we can only say Here was once the Church of God No surer way no speedier course for the effecting of this then to be carryed away with the desperate and damnable opinions of the Socinians whom some have thought not worthy of the name of Christians and so not fit to live among us who professe the faith of the Lord Jesus Christ We will bring the matter into further question and see what may be said concerning it whether the Socinian Religion be the Christian Religion and so Socinians true Christians yea or no Socinians above others pretend to the name of Christ and boast of it for that purpose they entitle their Catechises The Institutions of Christian religion as is manifest by those of Socinus and Ostorrodus they only will have their denomination from Christ Smalcius against Franc reasoneth thus If those which do not confesse Christ are not Christians then it must needs follow that those which do confesse Christ are Christians We both by word of mouth writings and endevour do professe Christ before the whole Christian world witness so many books that are written and so many confessions that have bin made by us saith Muscorovius another of the same train Yea we are not only Christians but the only true Christians if they may be Judges in their own cause and for that purpose they argue thus Every Spirit that confesseth that Jesus is the Christ is of God But our Churches and they alone do confesse that Jesus is the Christ Therefore are they of God Seducers will say or do any thing so they may deceive Absolom what expensive bravery doth he put himselfe unto what liberal promises doth he make what courtly policie doth he use that he might seduce the hearts of the people from their due and true obedience Insomuch that the common acclamation must needs be this O courteous beau●eous bounteous Absolom So who can be by and hear the outside profession the seeming Christian confession which is made by these Socinians and forbear to cry out O Vertuous Pious Religious Socinian who would not take part with thee and be on thy side But O this heart of man how deceitful is it upon the weights how apt to be deceived and to dece●ve for do but search th●m sift them sound them and you shall find 't is no such matter their pure oare is but dross their sweet fruits but bitter to the tast and all this glorious boasting nothing but dissembling To stop their mouths and the mouths of all their adherents and complices we shall consider the name and appellation of Christian under this twofold Notion First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 generally or improperly Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specially or properly We do not deny the Socinians to be called Christians in the first sense that is the general or improper signification of the word for whosoever does acknowledge that Jesus is that promised Messias and that his Doctrine is only to be embraced and obeyed by us are such Christians making a difference between them and Jews who deny that the Messias is already come and Turks who professe and follow the Doctrine of Mahomet contained in their Alchoran We give them this to distinguish them from Infidels which know not Christ and from Jews which deny Christ but we cannot give them the title of Christians in that special sense in which the Scriptures use it nor may they proudly arrogate it to themselves for they are not worthy of it And this we make good by these ensuing Arguments First Because Christians are the peculiar Disciples of Christ and his Apostles Act. 11.26 But the Socinians are not the peculiar Disciples of Christ and his Apostles seeing they dissent from the Doctrine of Christ and his Apostles in very many mysteries and principal foundations of the Christian faith and do their utmost endeavour by their subtilties to overthrow them Therefore the Socinians notwithstanding their glorious outside profession are not Christians Secondly There is required to the compleating and making up of a true Christian a true and lively faith or an acknowledging and sincere profession of the true faith Rom. 10.9 1 Pet. 3.15 But they whose faith and profession concerning God and Christ is not true but false erroneous and heretical are not to be accounted for true Christians But the faith and profession of the Socinians both concerning God and Christ is false and erroneous yea and heretical too as we shall shew out of the Scriptures and shall set forth to the judgment of the whole Christian world Therefore the Socinians are not to be accounted or esteemed as true Christians Thirdly They which worship any other then the only true God are not true Christians But the Socinians worship another and not the true God for they adore not neither do they worsh●p the holy and ever blessed Trinity the Father Son and Holy Ghost one God in Essence in three distinct persons whom the whole Christian world doth acknowledge and adore but frame another God to themselves who is only one in person and essence who is not the eternal Father nor hath he an eternal Son of the same essence with himself and so they worship an Idol devised by themselves far different from the true God of the Christians but the true God of the Christians in whom we are baptized rhe Father Son and Holy Ghost the Holy Trinity blessed for ever they provoke and revile with horrid and most execrable blasphemies Therefore they are not true Christians Fourthly They which deny the proper Essence of Christ are not to be counted Christians For as he which denyeth the Essence of Man taketh away man so he which denyeth the proper Essence of Christ taketh away Christ and so is not truly a Christian But the Socinians deny the proper Essence of Christ because they deny the Divine Nature of Christ which is his proper Essence being Jehovah Jer. 23.6 God blessed for ever Amen Rom. 9.5 For he can no more be true God without the Divine Nature then man w●thout his humane nature Therefore they cannot be true Christians Fiftly he which confesseth not that Jesus Christ is come in the flesh or denies that Jesus is the Christ is not truly a Christian but is to be accounted as an

3.13 expresseth himself Christ saith he hath redeemed us from the curse of the Law when he was made a curse for us For it is written cursed is every one that hangeth on a Tree that the blessing of Abraham c. Which words we take as an answer to an objection occasioned from the 10. verse thus If they be accursed that continue not in all things written in the Law to do them then all men are accursed and the Gentiles are not partakers of the blessing of Abraham as is before declared To this the Apostle applyeth these words Christ hath redeemed us from the curse of the Law that is to them that believe there is full redemption from this curse of the Law to which they were lyable Christ himself having undergone the curse for them For the more cleer illustration of this answer the Apostle gives us a description of our Redemption in these three particulars 1. The Authour Christ hath redeemed us 2. The form or manner being made a curse for us 3. The end which is two-fold 1. More generally that the blessing of Abraham might come on the Gentiles 2. More particularly that we might receive the promise of the Spirit In the first and the last the Authour and the end we all agree the difference between us lyes in the manner or form of our Redemption expressed in these words Who was made a curse for us For the better understanding whereof these four things are to be enquired after First what this curse is Secondly how Christ is said to become a curse Thirdly in what nature Christ was accursed Lasty how far forth Christ was accursed First we will enquire what this curse is Here Socinus Gitichius Ostorodius Smalcius Muscorovius Crellius with all the rest do croud in and would fain be heard But let us hear the Dialogue and we hear them all who now lispeth not but expresly useth the same Language and to the very same intent and purpose with them which is that the Apostle speaks in this Chapter of a two-fold curse of the eternal curse vers 10. of the outward temporary curse vers 13. Namely such a curse as all men do suffer that are hanged upon a Tree which curse the Apostle brings in speaking in a Rhetorical manner only thus Christ hath redeemed us from the curse of the Law namely from the eternal curse at the very self same time when he was made not that q Christus non nostram sed aliam quandam subiit execrationem Socinus de Christo Servatore curse but a curse for us according to that in Deut. 21.23 and thus the Dialogue with them endeavoureth fictis illudere verbis with a shadow to deprive us of the substance But to deal truly and uprightly with the Reader we are to know that the Apostle in the 10. vers Speaks of the eternal or moral curse and in the 13. vers both of the eternal and ceremonial in neither of which is there any need of Rhetorick or any Rhetorical expressions What a strange imaginary or illusory curse would these men frame to themselves if they might have their own wills and make others believe our Saviour under-went When as St. Paul tells us in plain terms he was made that very curse that they had deserved which continued not in all things written in the book of the Law to do them And this doth appear by that place forecited r Deut. 21.23 Cursed even with that moral curse is every one that hangeth upon a Tree Besides this is made more evident by proving that the person hanged upon a Tree and accursed was a Type of Christ For if the type bare the ceremonial 't is then manifest that the Anti-type bare the moral that is the eternal curse If not only the curse of every one that is hanged upon a Tree be signified but also Christs redemption of us from the curse of the Law by being made a curse for us * Deus Ideò suscepit carnem ut maledictum carnis peccatricis ab●lerot factus est pro nobis maledictum ut benedictio absorberet ma edictionem integritas peccatum c. Abrosius de Fuga seculi cap. 7. Maledictionem condemnationem cui obnoxii eramus assumpsit Christus ultroque in serecepit quae pati debucramus illa ipse pertulit Theodoras Abucara disput 15. c. 5. be both signified and fore-told in that place of Deuteronomie then that place hath not only a proper but a typical signification But not only the curse of every one that is hanged upon a Tree is signified and fore-told in that place Therefore that place hath not only a proper but a typical signification which typical signification being taken away namely Christs bearing the moral curse upon the Tree all the Hebrew Doctors whose judgment in other things our Dialogue doth so highly esteem and magnify are now at a non-plus to give a sufficient yea probable reason why hanging upon a Tree should so much defame or fasten this special curse upon the person hanged above all other capital sufferings whatsoever I suppose Mr. Norton in his answer to the Dialogue hath written very fully and satisfactorily to this purpose to which I referre the impar●i●l and judicious Reader that so we may proceed This curse saith Abrahamus Callovius ſ Nihil aliud est quàm damnatoria s ntentia de subcundis paenis peccatu debitis vel i●s● paena à sent nti● legis damnaturia dependens de Satisfact Christi Pastor of the Church of Wittenberg is nothing else but the condemning sentence of the Law whereby a man is adjudged to undergo such punishment as is due to the offence committed Or else it is the very pun shment it self depending upon that condemnatory sentence of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is according to Aretius t Ar●tius in Gal. 3.13 the due punishment of sin that is the wrath and high displeasure of God yea even eternal death due to the Elect by reason of their transgressions which he in a manner and in some kind u Qu● ad acerbitate● etsi non quoad durationem D● Prid. de redem may justly be said to suffer for them We come to the second namely how Christ is said to be a curse For answer He is not so by nature for he is the very natural Son of God but first by voluntary dispensation Secondly by mutual combination between the three Persons of the Deity Father Son and Holy Ghost Thirdly by manifest and apparent Ordination w 1 Pet. 1.20 and that before the foundation of the World was laid Fourthly by Divine obsignation x Iohn 6.27 Fiftly by a seasonable and timely consecration and that first by his Baptisme in which saith Mr. Perkins y Perkins on the Gal. he took upon him our guilt as we put off the same in ours and secondly by his bitter crosse and passion in which he underwent the punishment of our sin and thus

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

his standard bearer and doth much condesmne him for his opinions yet commends him for his good conversation and austerity of life utinam tàm sanae esset Doctrinae quàm districta est vitae no bad wish I assure you would to God saith he he had bin as sound in his Doctrine as he was strict in his life Epist c x c v. Cujus conversatio mel doctrina venenum whose course of life was as Honey but his Doctrine as poyson Epist cxv I. Cui caput columbae cauda Scorpionis who had the head of a dove but the taile of a Scorpion whom Brixia spewed out Rome abhorred France refused Germany abominated and Italy would not entertain This purity of life in the Scholler doth much condemn the loose and licentious conversation of the Master for without question he was it boon companion and one that loved his belly well otherwise he had not bin taken and overtaken with such libidinous crimes of which he was accused For according to the old rule sine Cerere Baccho friget Venus concupiscence waxeth could where it is not heightened with wine and pampered with lusty and lustfull meats which being as fewel abstracted the fire either goeth out of it self or is quickly extinguished But this filthy wretch it seems took not this course for giving way to his untamed lust he defloured and defiled a May'd for which he was taken and guelded in so much as that he that for al his high intendments would not make himself an Eunuch for the Kingdome of God's sake must by others be made an Eunuch for his beastly lust sake and by reason of his blasphemons heresies which he maintained and published to the subversion of many others he was by the means of Bernard and the Bishops of France condemned for an heretick himself excommunicate and his books to be openly burned in the sight of all those that would behold them It is no marvel he took him to a solitary place as one that might well be ashamed to see or to be seen by others Now these are the chief heads of that corrupt doctrine which were noted to be in this perverse and blasphemons heretick and which he being full of the Spirit of pride and errour did in disputing and by writing principally endeavour to maintain 1. That Reason was to be Judge of the Articles of faith affirming that he could comprehend within the bounds of humane reason that whole immense which is God himself 2. That the Doctrine of the blessed Trinity as the reformed Churches did believe and hold it was not to be credited For he made degrees in the Trinity he denyed the Holy Ghost to be of the essence of the Father and called it the soul of the World 3. That Original sin was nothing else but that very debt of damnation in which we were bound when we were made obnoxions to eternal punishment for the fault of our Originall that is of our first parents from whom we took our original referring it rather to the punishment for then to the guilt of sin and he gives this reason for it but what reason there is in it let any indifferent Reader judge because saith he he who could not as yet make any use of free will nor had as yet any exercise of his reason could have no transgression or negligence imputed to him 4. That Christ did not satisfie the Justice of God for our sins For after a tedeons dispute which he had against the Satisfaction of Christ he saith that Christ dyed nostro bono for our good and nostro exemplo for our example but as our surety and nostro loco in our place or nostra vice in our steed are words which neither he nor any of his followers can abide 5. That the Law conteineth not any promise of life in it and that it did consist of imperfect precepts because our blessed Saviour Matt. 5. gives a cleer and full exposition of it he publisheth likewise many figments concerning it This is the Authour and these the chief heads of those vile and direfull opinions which he maintained and though he have gone far and done much for the furtherance of this gracelesse babe which he had begotten yet there are some that come after him that are in this matter to be preferred before him both for addition hereunto and propagation hereof using such execrable and damnable expressions that are far unbeseeming the ears of a Christian but Ordine quisq suo every one in his own place and according to his own order And therefore this Abailardus challengeth the first place as the revier of the old heresies of Arius Ebion Photinus and Samosatenus with others of the like sort who out of these as also the Turkish Alcaron and Jewish Talmude patched up a new one of his own as they that came after him did revive his with their additions and augmentations also For the Devil will loose nothing by lying still for a time but makes a gain of his losse and that to his very great advantage Michael Servetus Hispanus Medicus Tarraconensis Ignibus errorurm Ecclesiam vastâsse triumphas Servaté ex meritis ignibus ipse peris THE next instrument of the Devil after him mentioned in former Histories is Michael Servetus a Spaniard of Tarracon by profession at first a Physician Honest and Honorable in respect of it self but growing weary of this a notable argument of the inconstancy or selfe conceit of the man he betook himself to the study and profession of Divinity Plato sets it down for a rule that the beginnings of all councels are in our Will but the performance in the destinies so may we make the first choise of the pitch which we mean to fly but after we begin to mount and soare above the common sight Nullum medium inter summa praecipitia there is mean or middle course between the breaking of our necks and the satisfying of our humours Thus fared it with this unhappy man For soaring a loft and having now pitcht upon the best profession became worse in it then he was before and by the just judgment of God falls upon those tookes by which he was ruined A the black fly called the Beetle passing over all thy pleasant and fragrant flowers of choice and comely garden doth light upon an heap of dung So this man passing by the many glorious truths of Divinity in the study and practise of which he might have found much comfort pitcheth upon such contagious errours and such damnable heresies the pursuite and publishing of which could effect no lesse then the destruction both of body and soul Thus men overborne with the strength of a self conceit are so precipitated and drawn on with the swindge of an unruly fancy that leaving the beaten road and more usual way of truth they run into by-pathes of errour and so at length lose both their judgment and their faith so that then no way comes amisse to them how foul or

confidence as if Orpheus like he meant to charm all to follow him that did but once vouchsafe to hear him Spiritual arrogance is so much more mischievous as the soul is beyond all earthly pelf For when we are once come to advance and admire our own judgments we are at first apt to hugge our own inventions then to esteem them too precious to be smothered within our own closets the World must know of how happy an issue we are delivered and must applaud it to or else abide a contestation So that the Wiseman well noteth Prov. 13.10 only by Pride cometh contention So Puccius grew so high in the in-step by reason of this new-light which only he had discovered and these new opinions which he broaching defended that there grew some trouble thereby in the City of London for which he as the ring-leader was clapt up into prison Out of which being again delivered and perceiving that this was not a place for his purpose he again crossed the Seas being before crossed by Land and betook himself to Bavau From hence he sent divers times to solicite Socinus to a conference about their mutual opinions certain conditions were agreed upon and Moderators appointed to that end Socinus returns answer that he was in a readinesse to make his appearance there and to accomplish whatsoever should in reason be requested or required of him But Puccius either in confidence of his own ability or else induced by some other weighty argument takes a journey on purpose by way of prevention For he which for Socinus his sake came to Basil to meet him comes now for his sake also to Cracovia in Polonia where after they had met and had had divers disputations between them and could not agree for it is next to a wonder to see hereticks though never so neerly linkt together to agree in all things unlesse it be in the opposition of truth he returning from thence became a companion of some that studied magick with whom he came to Prague and there like an Apostate as he was fell to his old superstitious devotion again of cringing and crouching to every stock and joyned in Communion with the Church of Rome whom he had openly renounced and defyed as the whore of Babylon We see here the inconstancy of mans nature even in that wherein he should be most constant and that is religion Apostacy of manners cannot but be dangerous of faith deadly together with truth it looseth shame and not seldom swells up to the sin against the Holy Ghost for which there is no forgiveness in Heaven because there can be no remorse on earth This is a most perilous effect of spiritual pride which bears such sway in the heart of man that neither he himself is nor shall the Church of God be if he can help it at any quiet through his misgrounded novelty and most dangerous heresy to which he stands extreamly affected Can it be any other then an height of pride for a man to think himself wiser then the whole Church of God upon earth wiser then the Church of God that hath bin upon earth ever since the Apostles of Christ inclusively in all successions to this present time It was this pride that undid Puccius and brought him back with shame to that religion which he had disclaimed And many such examples have we of divers who have strayed from the truth to the Samosatenian or Socinian assemblies ye tat length have foully miscarryed either returning back to Popery from whence at first they took their flight or else to Iudaisme or Turcisme which is worst of all That Spirit which beareth rule in the hearts of the Children of disobedience bringeth them about with such a giddiness of mind that without Gods special preventing grace there is no help for them And no marvel they are so ready to turn Turcks or Jews that are once entred into the Socinian Doctrines For they are so like that there is not a pin to chuse Christophorꝰ Ostorrodus Smiglensis caetus Minister Ecclesiae pacem quis conturbavit amaenam Ostorrodus erat Daemonis arte potens CHristopher Ostorrodus a Germane Minister of the Socinian congregation at Smiglen is another of this heretical crew who did mightily infest the Churches of God in divers parts And sure the trouble that befell his Master Socinus in the University of Cracovia where by the rising of the Students for the suppressing of his heresies he was hardly entreated insomuch that he scarce escaped from thence with life was the cause of the travail and dispersing abroad of many of his most intimate disciples and followers and the coming of Ostorrodus into Holland and Friesland Who with Andraeas Voivodius a companion of his and fellow-Socinian brought thither their Masters book de Christo Servatore printed and divers others of the same kind both manuscripts and printed books prepared and provided for that very purpose to propagate the Socinian heresie in those parts also hoping to build their nest there and to settle themselves with more quiet and advantage then they could in Polonia But their project being discovered and their close underminings of the peace and tranquillity of the Churches by Gods good providence timely detected divers copyes of their pestiferous books were taken and brought before the States General of the United Provinces by whose especial command they were exhibited to the faculty of Divines in the University of Leyden whose Rescript together with the States decree which I conceived both necessary and worthy to be inserted I have here presented to the Reader A true Copy of the Rescript REnowned Lords the Copies of those books which ye commanded to be sent unto us we have now thorrowly perused some part whereof we have seen before and have found out by diligent search divers others of the same argument That we may not be tedeous to your Lordships we judge those writings to come neer to Turcisme endeavouring to overthrow the true and eternal Deity of Jesus Christ the Son of the living God and also of the Holy Ghost the office of Christ his saving benefits satisfaction redemption justification c. the institution of Holy Baptism and our religious duty to Christ consisting in prayer and invocation which they deny to be due unto him not being God and true Creator of the World with many other grosse errours As for example in the book de Servatore are these very words That the Justice of God could not require that our sins should be punished Also that Christ by his death and sufferings did not satisfie the Justice of God for our sins yea that Christ could not satisfy Divine Justice for us by undergoing those punishments in our place and steed which by the Law of God we were liable to have undergone Lastly though there be many more to this purpose that Christ could not satisfie the Justice of God for us by performing those things in our place and stead which we by the Law were