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.

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 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 b Praecipue in controversiam vocatur . that I read of , more impugned , more obscured with errors and absurdities then this precious point . c 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 far from agreement among our selves ; Some affirming our justification to be by infusion of righteousness into us , for which we are accepted ; Others take away the imputation of Christ's righteousness from us ; A third sort deny the satisfaction of Christ ; A fourth would have the very act of beleeving accounted for righteousness ; One cries up this ; Another that , as their severall humours and affections sway them ; So that there are almost found tot Sententiae , quot capita , as many different minds as men .

Among which , I find one Gentleman ( the Author of the Dialogue I mean ) who by the fame and opinion of his learning and piety , hath drawn in many professours of Religion , not only to a liking , but defending of his errors ; For with that tract of his , baited with the glorious Title of the Meritorious price of Mans redemption , hath he hooked in many , and some no smal fools in the eye and judgement of the World . The very Title page d d Hedera illa , quam in Dialogi sui vestibulo & fronte suspensam habet , vinum intus haud vendibile indicat . whereof is sufficient to declare its contents to be unsound ; what then can be expected from the whole ? Indeed nothing but what is exceedingly derogatory both to the Justice of God , and the Grace of Christ , e e Nimis extenuatur Christi gratia , nisi ejus sacrificio , vim expiandi , placandi , & satisfaciendi concedimus . Cal. Inst. lib. 2. cap. 17. Sect. 4. which being openly published and secretly commended , especially by some of repute and office in this Common-weal , may contribute much to the heap of those many errors and heresies , too much abounding already among us .

For reclaiming then of the Ignorant , who are by him seduced , for confounding of the Impudent , who are by him perverted , and for stopping the mouths of those his high Admirers , who set themselves against the known Truth , so long received , so cleerly maintained , as a Christian , as a Minister ( though the least and most unworthy of many thousand ) I shall discover him to be a dangerous Socinian Sophister ; and his book so highly commended , so much admired , to be as opposite to Truth as light to darkness , Christ to Belial .

The whole controversie between us is laid down in these four things .

1. Concerning Christ's suffering the wrath of God due to the Elect for sin .

2. Concerning God's imputation of sin to Christ .

3. Concerning the true nature of the Mediatorial obedience of Christ , &c.

Lastly , the Justification of a sinner .

The two former , as they are disposed in the Dialogue are a meer 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , yet we will not alter their place , but take them up as they lye before us ; and write something briefly concerning each , leaving the more particular handling thereof to some more worthy , seing Reverend Mr. Norton cannot be heard ; or if God so please , to a more large and full discourse hereafter .

Zanch. de Attr. And first concerning Christ's suffering the wrath * * Ira Dei significat vel essentiale Dei attributum , vel ejus attributi effectum i. e. poenam . of God due to the Elect for sin .

I will pass by the impertinent and unsound exposition , which he makes of that place of Moses , Gen. 2.17 . wherein Mr. Norton hath cleerly evicted him ; for saith he , the sum of the sense thereof , according to the Dialogue is this , Christ could not sin , therefore he could not suffer the punishment due to the Elect for sin , as their surety ; which he calls , and that truly a reasonlesse and sick consequence , and the contrary thereof true . He could not as a Mediatour and surety have suffered satisfactorily the punishment due to others for sin , if he had not been himself without sin . Though Christ was not a sinner inherently , yet was he a sinner imputatively , whereupon the substantial f f Execratio quam Christus pro nobis subiit , non fuit ceremonialis , sed realis . Sibr. Lubbus . lib. 2. cap. 1. curse of the Law , was justly executed upon him ; and what is the substantial curse of the Law , but the wrath of God , which he for a time endured for us , that we might be freed from the weight thereof for ever ?

That Christ did suffer this is plain from that which follows , for that he should be so troubled in soul as St. John g g John 12.27 . declareth , in so grievous an Agony as St. Luke h h Luke 22.44 . in such anguish of mind , and deep distress as St. Mark , i i Mark 14.35 . have his soul so invironed with sorrow , and that sorrow to the death as St. Matthew k k Matth. 26.38 . doth set forth : no manner of violence being offered to him in body , no man touching him , or being neer him , in a cold night , l l For they were fain to have a fire within doors at that time of the year , as Bishop Andrews observes . And John 18.25 . being abroad in the air , and upon the cold earth , to be all of a sweat , and that sweat to be bloud , m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , sometime 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is taken for an adverb of simitude , and sometime adjuncta certitudinem indicat , Joh. 1.14 . Joh. 7.10 . i. e. in secret . and not as they call it Diaphoreticus , a thin faint sweat ; but Grumosus , of great thick drops , so many , so plenteous , as that they went through all , and streamed to the ground in great abundance , do all speake aloud the greatness of his sufferings : And that his most dreadful cry , which at once moved all the powers of Heaven and Earth ; my God , my God , why hast thou forsaken me ? must needs be the voyce of some weighty anguish wherewith his soul was smitten . For as that learned Prelate n n Bish. Andrews ser. de passion . pag. well observes , derelinqui a Deo , the body cannot feel , or tell what it meaneth ; It is the souls complaint : and therefore without all doubt , Christs trouble , anguish , agony , sorrow and deadly sorrow , must needs declare unto us those spiritual and internal torments , * * Propter nostram justificationem sic actum est per Christum . Nos enim peccatoris in ipso infernales poenas , quas justè meremur , exsolvimus . Nicol. de Cusa , exercitationum , lib. 10. which he suffered in his soul out of the sense of Divine wrath hanging over him , and inflicted on him , by reason of the guilt of our sins , which lay upon him , being imputed to him .

Besides this , he being the Son of God , Lord of Heaven and Earth , to be so terrifyed with the sense of a bodily death only , which he was to suffer , and the Dialogue endeavours to perswade , as that he should for very fear thereof sweat bloud , want the comfort and support of an Angel , and cry out so bitterly , when on the contrary we see many others , not only without sorrow and fear ; but even with joy and rejoycing , conflict with as violent a death every deal ; it must necessarily follow , that either Christ the Son of God , Lord of Heaven and Earth , had lesse strength , lesse courage , lesse confidence , and lesse constancy , then the common sort of men , which to say , is impious and blasphemous , ( and yet the Dialogue doth in effect affirm so much ) or else his sufferings must be more then others , and so , not only corporal but spiritual also .

To deny which , as the Dialogue every where doth , is , with Socinus and his followers , to swim against the stream of all the Orthodox both Antient , o o Damasus ad Paulinum , & Cyrillus de incarnatione , &c. Calvini Insti . lib. 2. cap. 16. Act. 10. &c. Bezae annotat . and Moderne ; p p Aug. cout . Fel. St. August . reasoning against Felicianus the Arian , proveth that Christ took not only humane flesh , but an humane soul , si totus homo periit , &c. saith he , if man wholly were lost both body and soul , he wholly stood in need of a Saviour ; Christ by his comming , wholly redeemed him , therefore Christ took upon him the whole nature of man , both body and soul . For since the whole man had sinned , and Christ only had taken our flesh , and not our soul , the soul of man should still have remained lyable to punishment : By the same reason we prove it necessary that Christ should suffer both in body and soul ; he did assume both , to redeem both : but he redeemed us , not in being born for us , or walking , or preaching here upon the Earth ( though these were preparations to his sacrifice ) but by dying and suffering for us . Therefore he suffered both in body and soul that very punishment , which was due unto the Elect , or that at least , which was equivalent thereunto , consisting in the very sense and feeling of Gods wrath ; yea , saith Willet , q q Synopsis , pag. 1642. the torments of Hell , [ for a season ] due unto them , by reason of their transgressions ; So Gerhard r r Dolorem inferni persen sit , ut nunquam illos sentiremus , Med. 7. in his Meditations . So that to deny this , is not only to oppose the Orthodox , but even to go against the Scriptures themselves , which ( being freed from the corrupt glosse the Dialogue puts upon them ) do sufficiently , not only in those very places formerly quoted , but in many others , prove the same . That the Prophet David s s Psal. 88. doth briefly & emphatically describe those torments , which Christ our redeemer suffered in his passion , not only the chief , but even al Expositors , t t Is enim ante alios omnes sensit iram & judicium Dei , &c. Mollerus in Argu. Psalmi . F●abritius , Musculus , Calvinus , &c. yea the substance & circumstances of the Psalm it self , do sufficiently declare . For vers. 3. My soul is Saturata malis brim full of troubles , u u Tanta mole calamitatum obrutam , & ferre aut sustinere amplius nequeat : Id. Moller . the Spirit of God chusing rather to expresse it , by soul then body ; because tho●e Calamities of which he speaks did especially oppresse his soul , * * Sanè non sclum corporis dolores , sed etiam maximos & inenarrabi●es animi angores persensisse , constat . Joan●●s G●●r . Vossius responsione ad judi●ium Ravenspurgr . by reason of the weight , which he sustained ; as also , Vita inferno appropinquavit ; my life draweth nigh to Hell , I know the word here used for Hell , is translated the grave , yet doth it admit of a more deep signification ; for if it were only the grave , why should our blessed Saviour , so cry out of that , and be so terrified with the thought of it , which would put an end to all his misery , and be an entrance for him into his glory , the very consideration of which hath put Spirit and Vigour into others , even in the midst of as great , if not greater corporal sufferings , then these of his ? Vers. 4. Tanquam vir cui nulla virtus , saith Millarus ; destitute of all help and succour as Musculus w w Heb. est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Grae. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Musc. in Psal. 88. turns it . His soul was even as scorched heath-ground , without so much as any drop of dew of Divine comfort : as a naked Tree , no fruit to refresh him within , no leaf to give him shadow without ; The power of darknes let loose to afflict him ; The influence of comfort restrained that should relieve him .

We cannot be barren or banquerupt of testimony for the vindication of this truth , namely , that Christ suffered the wrath of God due to the Elect for sin , that they might be freed from the same ; This Psalm is able sufficiently to furnish us , but we must not dwell upon particulars , lest we should swell into a volumne .

The Prophet Isaiah x x Isa. 53.4 . speaking of the sufferings of Christ , doth thus expresse himself . He hath born our griefs , and carryed our sorrows ; understanding and intending hereby those very sufferings , that were due to the Elect for sin , which Christ himself did bear for them , and in their steed , as may plainly appear , both by the scope of the chapter , and also by the two Hebrew words with are used in the same . The one is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he hath born ; for by that phrase ferre peccatum , to bear sin , is inferred the bearing of the punishment of sin ; For the Hebrews , that they may signify that , which the Latines call punishment , have no expression more common , and more received then this , ferre peccatum , to bear sin . Answerable whereunto is that of the Latines , Luere delicta , to bear the offence , that is the punishment of the offence , as Lev. 5.1 . He that heareth the voyce of swearing , and is a witness thereof , if he do not utter it ; shall bear his iniquity . The other word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 he hath carryed , veré dolores nostros bajulavit , he hath stood under the burthen of our griefs ; It hath a double signification in Scripture : it imports either the carrying of some burthen on the shoulder , so y y Isa. 46.7 . the Prophet speaking concerning their Gods of Gold and Silver , which they made , they leave them , says he , upon the shoulder ; and z z Gen. 49.15 . Issachar is a very strong Asse , couching down between two burdens , and seeing that rest was good , he bowed the shoulder to bear . Which manner of expression is used by God himself , concerning his dealing with his people a a Isa. 46.4 . yet by an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , even to hoary hairs will I carry you , I have made and I will bear &c. Or else the leaving of some grievous punishment , as , b b Lam. 5.7 . Our Fathers have sinned and are not , and we 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 bear their iniquities , that is , we do undergo as a great burthen , the punishment of their iniquities : for so by an usual Metongmie it is often taken in Scripture , the verb 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 retaining the proper signification of bearing an hard and heavy burthen .

Whence we conclude , whosoever hath born or carryed our iniquities , sustaining and suffering punishment and death for the same , that we might be free from the guilt and punishment thereof , he hath truly and indeed undergone those most grievous punishments due unto and for the same : But Christ hath so born or carryed our iniquities , sustaining and suffering death for the same , that we might be freed there from ; Therefore he hath truly and indeed sustained the most grievous punishments of our iniquities .

Here the Dialogue doth endeavour Tenebras inducore rebus , to cast a mist before our eyes , by telling us , that this very place being cited by St. Matthew c c Mat. 8.17 . , is by him applyed to bodily sicknesses and diseases , inferring from hence , that Christ did not bear infirmities or sicknesses from the sick and diseased , as a Porter bears a burthen , by laying them on his own body , but bearing them away by the power of his Word * * See how they reason ; Ferre seu portare in Scripturali quando , ergo Semper . , after which manner also he bare our sins and our iniquities ; One egg cannot be more like another , then these Words and this glosse are to those , and that of Socinus , d d De Christo Servatore . and his Disciple Crellius , e e Corporales morbos Christus non sustinuit aut perculit , sed ab hominibus abstulit , ac verbo Sanavat . Cont. Grot. pag. 56. if they may not be said , and that truly to be the same .

To which we , in the name of the Orthodox , do answer , that that place of St. Matthew is to be read by way of application , not explication ; sicknesses and diseases are the effects and fruits of sin ; therefore he declareth Christ to be a Physician , not for the soul only , but for the body also : and in token of spiritual health and recovery from sin , he did afford and apply corporal , from maladyes and distempers . So Pareus upon this place in Matthew . It was the end of Christs coming to bear our sins , which are the sicknesses of the soul ; and therefore he begins by practising upon the sicknesses of the body , that so having cured the one , he might proceed to the Sanation of the other ; Thus honest Ferus the fryer ; f f Christi propositum erat ut peccata nostra portaret , quae verè infirmitates sunt animarum , &c. in Mat. 8. Also St. Chrisost. saith , g g Homil. 25. that the corporal health which Christ afforded to the sick , was a type of that spiritual health which was to be expected from him . Nor is there so much difference ( if any at all ) between that in Isaiah , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and that in St. Matthew , which is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , as they would bear us in hand , in regard he may be truly said to bear both ; the one by passion , the other by compassion . Now seeing the figg-leaf will not serve to cover their nakedness , but that it must be discovered ; for that he bare wounds and bruises for us cannot be denyed ; He , that is our Dialogue tells us , that Satan and his instruments did thus bruise and wound him ; True , but not for us . The sufferings , wounds and bruises of which the Prophet Isaiah doth so liberally discourse , and so literally describe , are not only such , wherein Satan and wicked men were instruments , ( as these Socinians , the Dialogue and the rest h h We put them together as birds of a seather . do fondly fain ) but some of them were immediately inflicted by God himself , without any second means , as instruments of the same ; so Vers. 6. the Lord hath laid on him the iniquities of us all ; also Vers. 10. It pleased the Lord to bruise him : Now these sufferings were principally in his soul , which neither men nor Divels could afflict or terrify : but God could and did , as was forespoken of him in the same verse . Thou shalt make his soul a sacrifice for sin . Add to these the complaint of Christ himself , i i Matt. 26.33 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . my soul is exceeding heavy , even unto the death . And then the sum of all will be this , that Christ our Saviour did undergo most exquisite torments both in body and soul , joyned with , and lying under the sense of Divine wrath , by reason of the guilt of sin which lay upon him , and was imputed to him .

For the further confirmation hereof , I might urge ( and that with better authority , then any can refuse it ) that place in the book of the Lamentations , k k Lam. 1.12 . Is it nothing to you , all ye that passe by ? Behold and see if there be any sorrow like unto my sorrow which is done unto me ; wherewith the Lord hath afflicted me in the day of his fierce wrath . I know , and according to the letter , it cannot be denyed , but that these words are set down by the Prophet Jeremiah , in the person of his own people , being then in great misery , and of the holy City , then laid wast by the Chaldees , their professed Enemies ; what then ? says one l l Bishop Andrews his serm. as learned , as the best of those that dare oppose it . I find , saith he , there is not any of the Ancient writers , but do apply , yea , and in a manner appropriate this speech to our Saviour Christ ; and wheresoever they treat of the passion , ever this cometh in , to expresse the bitterness and the horrour thereof . And , to say the truth , taking the words strictly , and as they lye before us , they cannot agree with , or be verified of any , but of him , and him only . For though some other , and not altogether unfitly , may say the same words , yet it must be in a qualified sense : For , in full and perfect propriety of speech , he , and none but he can say , si fuerit dolor , sicut dolor meus ; no day of wrath like to his day : no grief , no sorrow , no torment to be compared to his , yea his exceeded them all . Besides , what if it were spoken literally of this people then ? So was that in the Prophesie of Hosea , m m Hos. 11.1 . Ex Aegypto vocavi filium , out of Aegypt have I called my Son : yet it is by the Evangelist n n Matt. 2.15 . understood of , and applyed to our Saviour Christ . My God , my God , why hast thou forsaken me ? was at first uttered by David o o Psal. 22.1 . yet Christ himself maketh use of the same words , and that more truly and properly , then ever David did or could : and of those of Davids , and of these of Jeremies , there is the same reason . Well , though the Ancients all along have ascribed them unto Christ , and in fitness of terms , and more fulness of truth , they may be taken to be spoken of him , more , and rather , then of any other whatsoever , yet because we will give n●ne occasion to cavil , we will freely and fairly passe them by .

A man that would commend a Spring water , need not drink up the whole Fountain , one or two draughts is sufficient ; We have already had a tast of the truth of Christs suffering the wrath of God for us : Yet we will take a sip or two more , and so will conclude this first part .

And to this purpose , mark how fully the Apostle Paul p p Gal. 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 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 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 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 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 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 w 1 Pet. 1.20 . and that before the foundation of the World was laid ; Fourthly , by Divine obsignation , x x Iohn . 6.27 . Fiftly , by a seasonable and timely consecration ; and that first by his Baptisme , in which , saith Mr. Perkins , y 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 he was made a curse .

For the third , in what nature he was made a curse ? We have this answer , In his humane nature , consisting of body and soul , yea in soul rather then in body , the soul of man being the principal seat , and place of residence for sin .

For saith Christ himself , z z Mat. 15.19 . out of the heart , which in Scripture beareth usually the name and title of the soul , proceedeth evill thoughts , murthers , adulteries , &c. Yet I say in both , compleating and making up the humane nature , sustained and supported by the Divine , being in Union with it . Here is something to be borne , and meet it is , a a Bishop Andrews ser. that every one should bear his own burthen ; the nature that had sinned bear his own sin ; Mans nature had sinned , and therefore mans nature ought to suffer . But that which mans nature should , mans nature could not bear , not the heavy and insupportable weight of Gods wrath due to sin : but God could ; The one ought , and could not ; The other could , but ought not ; if he had not bin man , he could not have suffered ; if he had not bin God , he had sunk in his sufferings , and had never bin able to have gone thorow with them . God had no shoulders ; Man had , but too weak , God knows , to sustain so great a weight ; So that as he was man , he was lyable , and as he was God he was able , saith that learned Prelate b b Pag. to bear the burthen in the heat of the day c c Psal. 16. . To the last , how far forth Christ was accursed ? We answer thus ; There is a two-fold death ; a first and a second death ; in the first death there are two degrees , separation of body and soul : and the putrifaction of the body separated . The first Christ suffered , but not the second : For his body being deprived of life ( according to the dialect of the Psalmist ) c c Psal. 16. saw no corruption . Again , in the second there are two degrees , the first is a separation from God in sense and feeling : The second is an absolute separation from him for ever , never to be admitted into favour any more . Into this last degree of death , Christ entred not : for in the midst of his most grievous sufferings , in the exaltation and height of all his sorrows , he yet cryed out , my God , my God ; declaring his trust in , and dependance upon God , notwithstanding all his misery . Neither could it be otherwise without a dissolution of the personal Union . But into the first deg●ees of this second death , we affirm , and that upon plain Scripture grounds , against all opposition , that Christ did enter ; that is , the sense and feeling of Gods wrath and indignation , d d Cum ira Dei sit voluntas puniendi rectè etiam di●ipotest Iratus illo quèm vice & loco delinquentium punire vult . essen. due to the Elect in regard of their iniquities , by which they had provoked him , to be highly displeased with them . Not to muster up any more * * Instances . witnesses , we will only take a short survey of that place of the Apostle to the Hebrews , cap. 5. vers. 7. Who in the dayes of his flesh , when he had offered up Prayers and Supplications , with strong crying and tears unto him that was able to save him from death , and was heard in that he feared ; and so free it , what we may , from the violence done unto it by the Dialogue , who notwithstanding his profession of reverence to those Authours , who expound the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; fear , yea , the fear of astonishment at the sense and feeling of Gods wrath for the guilt of our sins ; yet labours tooth and naile to overthrow their exposition ; and by one of his own , to carry the meaning of the Text another way ; telling us , that some translate it reverence , others dignity , a third sort piety , to which , because he himself adheres rather then to any other , doth therefore conclude , that it must be so taken here , and must not , cannot be otherwise .

But by the Dialogues good leave , there is no such necessity for that , as he would have us believe ; the proper signification of the word being fear ; together with the frequent use of it by all sorts of Greek Authours both holy d d Heb. 12.28 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and humane , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. Plut. in Camille . declare the contrary ; as also the Proposition annexed , f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which cannot be bribed or corrupted to comply with the sense and interpretation of the Dialogue . It was not an ordinary fear , arising from an ordinary cause , g g Metus vel solitudo , &c. that thus constrained our blessed Saviour to entreat and supplicate : for he felt such pains , saith Piscator h h In animo pariter & corpore tales sensit dolores , quales damnati sensuri sunt in inferno , ut ita satisfaceret pro peccatis nostris , quae ut Sponsor in se susceperat , &c. In Heb. 5.7 . as the Elect , ( if they had bin damned in Hell ) should have felt ; that so he might make satisfaction to the Justice of God for their sins , the guilt of which , as a Pledge or surety , he had freely and voluntarily taken upon him . He offered up saith the Apostle , prayers and supplications , with strong crying and tears , to him that was able to save him from death , and was heard in that he feared ; If it had bin fear of bodily death only ( as the Dialogue would have it ) what need such cryes , such strong cryes with tears ? Surely be would make him lesse then a man , and more faint in a good cause , then Malefactors are in a bad ; But the Text is plain , he was heard in that he feared , that is , saved from the death he feared ; but he was not saved from the bodily death : for he dyed , and gave up the Ghost i i Mat. 27.58 . therefore it was not the bodily death , but the great horrour of soul , * * Christus ut plenè pro nobis satisfaceret , non tantum corporis , sed etiam summos animi cruciatus sustinuit & Vicit . B●za . in Mat. by reason of the wrath of God , which he suffered , that he so feared , and from which he was in respect of the eternity there of delivered . Nor was it Christs deliverance out of these sufferings , much lesse from a bodily death only , as the Dialogue ( but upon what grounds I know not ) doth most vainly ( to say no worse ) affirm , but the glory of God his Father , in the salvation of the Elect , which was the Master-piece of all his prayers .

Well , we have enough for our purpose ; He prayed that he might be delivered from death ; True , but this death was the death of the crosse , the principal part whereof was the curse , that is , the wrath of God due to the Elect for sin , from which he was delivered in respect of duration , but sustained it for a time for them , that they might for ever be freed from the same . And this we take to be the very drift and purpose of the Holy Ghost in this place of the Apostle .

Further more , there are some , and those of no small account in the Church of God , who take that Article in the Creed of Christs descension into Hell , to signify those Spiritual and internal passions , which he suffered in his Soul , out of the sense of Divine wrath hanging over him , and inflicted upon him , by reason of the guilt of our sins , for which he was to satisfie . Thus U●sinus k k Catechism . pag 236. , and Spanhemius l l Summos cruciatus , angustias & dolores quas Christus perpossus , &c. de exinatione Christi , pag. 274. , also our own Perkins m m Perkins on the Creed . upon the Creed , expounding that part of Hannah's song , 1 Sam. 2.6 . The Lord killeth , and the Lord maketh alive ; He bringeth down to Hell , and raiseth up again , saith thus ; The Lord maketh men feel wo and misery in their Souls , yea even the pangs of Hell , and afterwards restoreth comfort and refreshment to them . But we passe this .

What ever uncertainty in this point the Dialogue would fasten on us , and make the World believe there is among us , shall so he may gain the more credit to himself , and his Socinian opinion , I leave to the judgment of the indifferent Reader ; in the mean season , let all men know , that in this we all agree , and this constantly and un●nimously affirm that Christ Jesus suffered that death , and those very Soul n n Ipsam poenam infornalem re ipsa tulit , &c. Poliander 1. concertatione . torments , to which the Elect were subject , by reason of the curse of the Law , which lay upon them .

For the further confirmation whereof , we here propound a three-fold question . First , in what manner ? Secondly , in what measure ? Thirdly , for what time Christ suffered this death and these torments ? Which being resolved , will not be much unlike Solomons three-fold cord , not easily broken .

First , how and in what manner Christ suffered this death and these torments ? Answ. Our sins , and we by reason of our sins , being accursed , hatefull and abhominable in the sight of the most pure God , not beholding us in our filthinesse but with indignation towards us ; It pleased Jesus Christ , being himself most holy , by the unspeakable mercy of the Father , and his own free grace and goodness taking upon him our miserable and forlorne condition , and undergoing both in body and soul , those torments which we should everlastingly have suffered , * * Christus fit pro nobis maledictio in cruce , luens poenam iis debitam qui voluerunt dificri . Bez. in Luc. 23. to free us from the same . This I say , he did freely , and of his own accord ; for though according to the Evangelist , o o Mat. 26.39 . there may seem some reluctancy in him , yet ( against the Monotholites ) we consider in Christ a double will , the one Divine , the other humane ; in respect of his humane will he may be said , under condition , to eschue death , and desire to be delivered from it : but his Divine will was , that the will of his Father , and not his humane will , might be accomplished ; which being considered , he did freely and voluntarily engage himself to suffer what ever his Father in Justice would , even to his wrath and indignation , to satisfy the same , and free the Elect from it . Secondly , how much and in what measure Christ suffered ? Answ. As much in full weight and measure ( if we may use the terms ) as did counter-vail all the sins of the Elect , past , present and to come ; and what was wanting in his bodily torments , to make full satisfaction to Divine Justice , was supplyed and made up in his soul sufferings , * * Christus cum Satana , cum p●ccatis , cum morte denique horren●a illa maledictione De●armatis , potenter luctans , &c. Beza in Mar. cap. 13. the sense of which , both before , and in the time of suffering , did so much molest and trouble him .

Thirdly , what time and how long did he suffer ? Answ. From the very time that he began to work out the Redemption of the Elect , date it when they will , untill upon the crosse he cryed out , consummatum est , it is finished . To the Jews this may be a stumbling block , to the Greeks foolishness , to the Dialogue and the rest of the Socinian brood , absurd and ridiculous , but , both to Jews and Greeks with all that believe , it is the mighty power , wisdome and goodness Object 1 of God to Salvation . But here the Dialogue , &c. do scoffingly object ; what ? would God deal so hardly with his own Son , as not to abate him any thing of the full price of that which sinfull man should have payed ? Answ. To which the Apostle himself hath given an answer , hear we him , for we cannot mend it , p p Rom. 8.32 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , non pepercit , he spared not his own Son , but gave him up to death ; and what death ? even the cursed death of the crosse for our redemption .

Object 2 It is further objected , that this punishment , and these sufferings , and that death , which our Savivour Christ endured , cannot he said to be eternal , because they lasted but a time , which being expired , they were likewise finished . Answ. For answer whereunto , we affirm , that a thing may be said to be eternal two wayes q q Vel ratione quid dicatis , vel ratione durationis , L. V. de satisfactione . , either in respect of the substance , or in respect of the circumstance , the being or continual being of a thing ; in the former sense , Christ suffered eternal death , not in the latter ; he suffered the essential part of those torments r r Ipsissimam maledictionem in lege minacum subierit . Idem . , which all the Elect should have suffered unto all eternity , though not the circumstantial in respect of duration . Besides , eternal death in the phrase and dialect of the Scriptures , doth not signify the perpetual dissolution of body and soul , as the Socinians do understand it , for so , the damned themselves do not suffer eternal death , s s Aliud est ceterum in morte manere : aliud est aeternam mortem sustinere . Illud durationem , hoc virtutem mortis , utrumque vel de animae & corporis solutione , vel de cruciatibus gehennae intelligitur . Cal. de Satisf . pag. 466. but either in the immeasurable greatness of infernal torments , or the everlasting continuance thereof . The first of which is essential , the other but accidental ; That Christ suffered ; This he could not , ought not to undergo . Could not , because he is eternal life it self , God blessed for ever , Amen .

Ought not , because it was his office to free us from death , by conquering the power , and taking away the sting thereof . Lastly , Christ may be said to suffer eternal death potentially ( if we may borrow that expression to declare our intention ) though not actually , that is , a death alwayes enduring ; though not by him alwayes to be endured . There is this proportion between that death which we should have suffered , and that which Christ did suffer for us ; the one being infinite in time , the other infinite in weight and measure . The Son of God then truly suffered eternal death in respect of the greatness of those miseries , which he endured , and the sense of Gods wrath in those sufferings , t t Ex gravitate dolorum , quos perpessus est filius Dei mortem aeternam subiit , &c. which he sustained .

Here the Dialogue by an imperfect and impertinent description of Hell torments , labours to betray and beguile his over-confident and unwary Reader , inferring from thence , that because Christ suffered not circumstantially , that is , in al the circumstances of time , place , &c. therefore he can in no sense be said to suffer any part or degree of the same ; as if the Devil , because not alwayes in the place of torment , cannot be therefore said to be tormented .

The New-English answer hereunto , u u Mr. Norton , pag. 29. hath made such a breach in this Fort , that every eye may sufficiently discern the weakness hereof , and so put no trust to , or confidence in it . But yet again some may Object 3 object and say , could temporal death , or the suffering of the curse for so short a time , counter-vail the suffering and substaining of that eternal death and destruction to which we by reason of our great impiety and Rebellion were lyable ? To which we give this affirmative answer ; Answ. Yes , if we do but consider , that which is here worthy of our consideration , namely the person that did suffer ? w w Etsi enim temporalia tantum , ac finita fuerint , quae fecit ac perpissus est , a persona tamen ejusmo●i quatis ipse fuit , praestita , equalis saltem meriti fuerunt & ad justitiae Divinae cùm satisfactionem cùm illustrationem , &c. Bradshaw de Justificat . For as our sin though not infinite in it self , yet in respect of the object against whom it is committed , the infinite Majesty of God , may therefore be said to be infinite : So the passion of Christ may be said to be infinite to , in respect of the subject , which did endure it , the everlasting Son of the Father , who thought it no robbery to be equall with God , the least of whole sufferings , for the least moment of time , was more and of more esteem , then if all the men in the World had suffered infinite and unspeakable torments unto all eternity ; Therefore the death of Christ , the beloved Son of the Father , both in respect of the measure of the punishment , as also in respect of the worth and dignity of the person , doth every way counter-vail and fully satisfie for that eternall death , to which we were lyable , and which we should have suffered to all eternity .

Object 4 Lastly , it is objected , could God be so angry with his own only begotten , most innocent and alwayes obedient Son , in whom he was for ever well pleased , as to inflict so great wrath upon him ? Answ. Answer . If any where that distinction be to be used , which the Dialogue would have so often remembred , that is , that Christ suffered as a Malefactor , and as a Mediatour at one and the same time , it is here , though not in that sense , in which the Dialogue takes it . Christ is to be considered under a double notion , as the Son of God , and so at all times , and for ever beloved of him ; and as our Pledge and surety , and so lyable to the curse of God , by reason of the guilt of our sins that lay upon him ; Neither is there any such contradiction in this , as the Socinians dream of , to say that Christ was grievously afflicted , and yet highly beloved of God , both a curse , and a sacrifice of a sweet Savour unto his Father , at one and the same time : because it is not spoken in one and the same respect . Christ was grievously afflicted , x x Afflictus & execrabilis factus est Christus , quae nostri locum sustinuit qui irae Dei & maledictioni obnoxii eramus Calovius de satisfactione Christi . and made a curse , as he stood in our steed , and took our place and case upon him , who were our selves Children of wrath , and obnoxious to the curse of God ; yet was he beloved of God , and most dear to him , in respect of his most holy , and perfect obedience , which he performed to all his commands ; likewise , a sacrifice of a sweet Savour in regard of the Effect , God being thereby pacified and reconciled to us . So that God inflicted wrath upon him , not as his only beloved Son , but as our surety , and one that undertook to bear the penalty for us , that Gods Justice being in him fully satisfied , we might be freed from that wrath , which otherwise might , and that justly have bin inflicted on us .

I suppose by this time we have sufficiently proved against the Dialogue , and in him Socinus , and all his followers , that Christ Jesus , as our Pledge and surety did suffer the wrath of God , * * Ira Dei peccata nostra in filio sponsore nostro vindicantis tenebrarum horrore sancitur , Beza in Mar. 15. being made a curse for us , yea that very curse , which we should have suffered , or else the Apostles Argument could not hold , there being in it four terms in respect of the diversity of the signification of the word curse . Hence are two things to be proved by us ; one , that Christ suffered the curse for us , to declare which , we thus argue , either Christ suffered the curse due to us for our sins , or we suffer it our selves , or the curse is not executed ; But we suffer it not our selves , neither is the curse not executed ; for then the truth of the commination and Divine Justice should fail . Therefore Christ suffered the curse due to us for our sins . The other , that he suffered that very curse to which we were lyable : this is plain . 1. From the Rule of interpretation rightly laid , not having recourse to Tropes or Figures , where there is no necessity for them . 2. From the Apostles alternation , we are freed from the curse of the Law , Christ is made the curse of the Law for us , which very variation or inversion doth evidently declare to any ordinary capacity , that Christ was made the very true curse of the Law for us . For the whole argument lyes thus . As Christ freed us from the curse , so did he suffer the curse ; But Christ did so free us from the curse , that he hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 truly redeemed us from the punishment and damnatory Sentence of the Law to which we were lyable ; Therefore he hath also so suffered the curse , that he hath 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 truly bin obnoxious to the punishment , and damnatory Sentence of the same . 3. From the quality of the curse ; He is made a curse , the word is 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , maledictus , not in respect of men only , as all the Socinian party would have it , but also in respect of God ; for so we read that place of Moses , y y Deut. 21.23 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , cursed of God . Now what is it to be cursed of God , but to have the punishment of the curse inflicted on him both in body and soul ? It is no marvell that the grand Enemy of our Salvation doth set men , and they their wits on work to oppose this wholsome Doctrine , namely the truth of Christs suffering the wrath of God for the Elect , considering the great benefit which issues from , and the good use may be made of the same .

As first , by faith beholding Christ in his Spiritual conflict with the wrath of God , and seeing him sorrowing , sweating , praying , fainting , crying out unto and upon his Father , * * Jesus in inferrarum gurgitem submersus ejulat . Bez. in Mat. as one utterly forsaken by him , no whit sparing , or one jot regarding him , standing in the room of sinners , and by reason of our iniquities suffering such things , should make us loath and abhorre our sins , which caused God to be so displeased with his own Son , by reason of the guilt thereof , which lay upon him ; and to think thus sadly with our selves , Oh how shall we , if we go on now , and lye down hereafter in our sins and transgressions , be able in the great day to appear before him ? How shall we endure his fury , which made the Son of God , so groane and cry ? Surely we can expect no other , no better , then with Esau to be sent away empty , though with tears we seek the blessing . We will therefore resolve thus seriously with our selves , reasonably to break off our sins by repentance , and our iniquities by turning to our God , from whom so long we have turned away , to serve our own turns in and upon the vanities of this life , which by no means the Devil can endure to hear .

Secondly , it begets an exceeding contentment and comfort in us , when the hand of God by sickness , with other bodily diseases and distempers do lye hard and heavy upon us , th●n to think with our selves , why ? what are these , to those miseries , that anguish , those horrours of conscience , those eternal and unutterable torments , which my sins have deserved , or my Saviour suffered ? As a poor Prisoner laid up for some capital crime , by reason of which , according to his desert , and the equity of the Law , he can expect nothing but death , and that with the severest execution ; but being beyond hope pardoned his life , and only adjudged to the penalty of some few stripes , doth rejoyce in the midst of these his petty sufferings , considering what he should have undergone : So we , though we be in misery here , yet being by the mercy of God , and the sufferings of Jesus Christ , delivered from those etern●l torments , which were due unto us by reason of our sins , do rejoyce in the midst hereof , with joy unspeakable , and full of glory , which the Devil cannot endure to see ; and therefore stirs up his instruments with all the slights and tricks that may be , to weaken the ground thereof ; And truly these of all other the most dangerous : for under the pretence of exalting Christ , they most of all debase him , making him more infirm then other men , which have suffered as great , if not greater bodily torments , and yet never expressed so much fear , grief and sorrow under them ; or else ( with shame to them be it spoken ) to counterfeit what he suffered not ; so while they inconsiderately endeavour to defend his glory , they most of all darken and obscure it , by calling in question the truth of his sufferings , and consequently the certainty of our Redemption , leaving us under the insupportable weight of Gods wrath , which if he hath not , none other , either man or Angel is able to satisfie for us ; yet here 's our comfort , Truth is strong , yea so strong , that the gates of Hell cannot prevail against it .

Secondly , Concerning Gods imputation of sin to Christ .

WE complained in the beginning of the Dialogues want of order , but know not how to help our selves ; for we resolve in his own way and method , to give him that answer , and the Reader that satisfaction , which we intend . And for our more orderly proceeding herein , we shall propose and prove these three things ; First , that sin was imputed to Christ ; Secondly , that it was imputed to him by God himself ; Thirdly , that it was imputed by way of satisfaction to Divine Justice .

For our entrance into the first , we shall enquire what imputation is , and what is meant thereby , that so it may be the better understood of what , and what we do affirm . The words 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 are not to be taken physicè , according to the native and natural signification thereof , as if any sinful quality were infused into Christ ; but relative , as he is considered in relation to us . Nor is it a naked and bare relation , that must make , or bear out such an imputation ; Christ therefore is termed ( and that truly to ) our Head , Husband , Saviour , Redeemer , Surety , Voluntarily interposing between God and us , undertaking our debt , and so becoming lyable to the satisfaction thereof . Imputation then z z Imputatio est rei unius pro altero acceptatio . Bradshaw de Justificat . is , the taking of one for another , nor is there any mistake at all in so doing , a righteous person is made a sinner , that is , justly esteemed and accounted a sinner : In this sense the Apostle Paul offers himself to Philemon , Verse the 8. of that Epistle , desiring that that wrong which Onesimus had done unto him , and his debt might 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 be imputed to him , that is , put upon his account , and esteemed as though they were his own , committed and contracted by him ; And thus is the word to be taken here , one standing in the room and place of others , and so in their steed accounted guilty : He was made sin saith the Apostle a a 2 Cor. 5.21 . , not in respect of act , but transaction , conveyance , &c.

It is no trouble at all to us , that the Dialogue doth so often term it the common doctrine of Imputation , St. Paul calls faith 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 b b Tit. 1.4 . , common faith ; and St. Jude , Verse 2. our Salvation 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , common salvation ; Now a good thing c c Bonum quò communius eo melius . the more common the more commodious . I would to God it it were yet more common , and then let the Dialogue scoffe his belly-full .

But because he knows not what kind of Doctrine it is , nor can his Master Socinus teach him ; therefore he would fain perswade us , there is no such thing ; shall a blind man perswade us there is no Sun , because he cannot see it shine ? Yea , he tells us , because he knows it not , that therefore it may well be suspected , to be but a device of Satan , to darken the truth of the most needfull Doctrine of a sinners justification ; bona verba ; but we intend not to be deluded by them ; For we can see light in Goshen , though he and the rest of his party can see none in Aegypt ; Doth 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 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 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 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 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 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 that signification , nor doth any Greek Writer so use it . This Grotius proves against Socinus ( and may serve as well to confute the Dialogue and his Disciples ) by many notable instances out of the word of God , we will take a survey of some of them ; Luke 24.51 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and he was carryed up into Heaven ; So Mat. 17.1 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , and he bringeth them up ; also in Mar. 9.2 . the same word is used ; and because the Sacrifices were laid , upon the Altar ; they are said Heb. 7.27 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to be offered up . Hence Abraham is said to offer up his Son Isaac , Iam. 2.21 . and Christ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to offer up himself . One place only is cited by Socinus , upon which he grounds his mis-interpretation , and by which he would lead us to the mis-understanding of the word , namely , Heb. 9.28 . In which he would have 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to signifie in his sense , to bear away sins ; But how unfitly , the learned know : without any example , the sense of the place no way bearing it , agreeing with it , or requiring of it . For the two commings of Christ , his first and second comming , are there opposed one to another ; the former , in which he shall come laden with our sins ; the latter , in which he shall come 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without sins , that is , free from the burthen and weight thereof . Now there is no opposition at all between these , namely , to be without sin , and to bear away sin ; but to be without sin , and to be laden with sin : So that it manifestly appears , even from this place to the Hebrews , which the Socinians make so much use of , that the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , is either to bear up , that is , upon the crosse , as in this place of Peter ( and that appositly , because here also it alludes to a sacrifice , the crosse being as it were the Altar ) or simply and plainly to bear or undergo , as apud Thucydidem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to suffer dangers . Therefore 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is to bear , not to bear away , as the Dialogue and the rest would have it , but are herein cleerly defeated . For the Apostle treateth here , not of every , or of any other grace of Christ , but of his great and admirable patience only , which is not seen , neither doth it evidence it self , in bearing away , but in bearing and sustaining the guilt or heavy burthen ( saith the Psalmist ) of our sins , which lay upon him , and was imputed to him .

We come to the next thing to be considered , namely , that God himself imputed our sins to Christ , which is very necessary to be proved , because the Dialogue seems to admit of a kind , though indeed a strange kind of imputation , an imputation of men , but not of God ; The Jews ( saith he ) laying many crimes to the charge of Christ , accounted him a most notorious sinner , and therefore instigated Pilate the Roman Deputy to punish him , not only so , but as an hainous Malefactor . True , we confesse so much ; but so to make him a sinner by the unjust criminations , and false accusations of men , as to deny any imputation of sin by God unto him , we cannot grant , lest we should sell our birth-right for a messe of pottage . For what are all the slanderous imputations of men to us ? they are neither to us , nor to our behoof : The burthen our sins must be taken from us , and layd upon him , whose only shoulders are able to undergo so great a weight , or else we are never the better for his coming in the flesh among us . We will refer our selves to the Holy Scriptures herein , and stand or fall according to the determination thereof , which are very conspicuous and cleer in this case .

A Prophet k k Isa. 53.6 . , tells us plainly the Lord hath laid upon him , that is Christ , the iniquities of us all . I wot well how busy Socinus and his brethen in evill are , leaving no stone unturned , to overthrow ( if they could ) the strength , and corrupt the genuine sense of these words , devising a new and uncouth interpretation of their own , to obscure the radiant beams of the cordial and comfortable truth herein contained : But all the powers of darkness shall not be able to do it .

For the more full discovery whereof ; I shall refer the judicious Reader to that tract of Grotius ; his defence of the Catholick faith l l De Satisfactione Christi , cap. 1. , the words themselves admitting no other sense then this , the Lord ( for no creature whether in Heaven or Earth was able for to do it ) hath made to meet on him , that is , hath fastened upon him our sins , and our iniquities , so that he beareth the whole weight and burthen thereof .

An Apostle m m 2 Cor. 5.21 . also tells us ; He , that is God , hath made him sin for us , which knew no sin : that we might be made the righteousness of God in him ; the adjunct is here to be taken for the subject . That the adversaries of the truth , may shift off the strength and authority of this place : they would perswade us to understand by sin , a man accounted a sinner among men ; First , without any example to that purpose ; for the original word is no where so taken ; and then contrary to the mind of the Apostle , who ascribes this action to God himself , plainly affirming that he made Christ sin , who knew no sin .

That the Jews did impute many notorions crimes to Christ , accounting him for one shamefully wicked and dangerously evil , is not to be esteemed as an act of God , or that he was the Authour thereof : for by his voyce from Heaven , and his miracles on Earth , he declared the contrary , and in all doth attest the innocency of his Son ; Besides , the Apostle opposeth sin and righteousness , we are made the righteousness of God , that is , we are justified being ungodly , or freed from Divine Justice , which we had deserved : but Christ , that this might be so , is made sin , that is , by reason of the guilt of sin imputed to him , suffered Divine Justice for us . There is also another opposition in these words of the Apostle , He , which knew no sin , and so had not deserved any punishment , hath God made sin , that is , would have to suffer punishment ; even the punishment of sin , which we had deserved . Christ was innocent , not only in respect of the Law of man , but also of the Law of God ; The force therefore and strength of the opposition doth require , that he should also suffer the punishment of the Divine Law . The Apostle doth not tell it for news ( for it is no new thing ) that those who are innocent and harmlesse , most unblameable in their conversation n n Homo quantò voluerit esse Spiritualior , tantò praesens vita ei sit amarior . Isod . , are troubled , molested and evilly entreated of evil men ; Every story is a Chronicle of this truth , and the whole World the practise thereof ; what age is not able sufficiently to furnish us ? But here the Apostle noteth some singular , eminent and notable matter , and what can this be other , then that God should inflict punishment upon a person , who considered in , and by himself , did no way in the least measure ever deserve it ? It is God then that imputes the sin , and himself inflicts the punishment thereof ; Not but that men , yea and Devils to , may be instruments for the execution ; but the punishment it self proceeds from Cod. For the Apostles , when they apply the passion of Christ to us , and would bring it home to our use and benefit , have no respect at all to the actings of men in it , or about it ; but only of God himself , as Isa. 53.10 . It pleased the Lord to bruise him , 't is he that hath put him to grief ; So that all the foul imputations of the Jews are nothing to this purpose . Thus have we in some measure heard , what the Scriptures say in this particular ; Now whether we should believe God or Man , Prophet and Apostle , or Socinus and the Dialogue , judge ye good Readers .

Here the whole Socinian band do fire at once , and to shew themselves doughty champions of the black guard , do discharge a full volley of most horrid blasphemies , even in the very face of the Almighty : If God , say they , shall impute sin unto Christ , his own innocent and harmlesse Son , he is unjust * * Ille agit injustè , qui invitum pro altero punit , sed qui illum , qui se sponté pro alterò ad supplicium effort , & habet fui , ipsiusque pro quo se offert , liberandi potestatem pro altero púnit , ille non agit injustè . Sibrandus Lubbertus , pag. 376. ; Thus , though Christ have taken our sins upon him , and hath engaged for us ; yet if God impute sin to Christ , they will be so bold , as to impute sin to God , and charge him with injustice : yea , the Dialogue it self , though he appear one of the last , is none of the least among them ; For he confidently affirms , that God cannot impute sin to our innocent Saviour ; but if he should do so , he should be as unjust * * Deus verè & summè justus in sponsere nostro Bez. in Rom. 4.25 . ; even as the wicked Jews ; what high presumption is it in these poor worms thus to reproach the living God , and to charge him foolishly ? He that reproveth him , let him answer it saith Iob o o Iob 39.35 . ; We may discover the ground of this errour , though there be none for their blasphemy ; Here , here is that ignis erraticus , that causeth them to wonder , namely , a vain supposition , that the works of God are no lesse subject to the Law of nature , and the Law of Moses , then the works of men : and that the work of mans redemption , published to us only by the Gospel , is to be squared by , and proportioned to the Law of nature engraffed in us , or the Law of Moses set down as a Rule of life unto us .

This they endeavour to maintain by an argument taken from the equal obligation , as well of God , as of man to the same , prefixed as a rule to both , and to both a like , beyond which , as man , so God himself cannot passe , but they do ( as it were ) pull him by the sleeve , tell him of it , and charge him with injustice . For , say they , God hath not ordained this Law for men only , namely ; The Fathers shall not dye for their Children , nor the Children for their Fathers , but every one shall bear the punishment of his own sin ; But also , did after a manner impose it upon himself , speaking thus by the Prophet p p Ezek. 18.20 . , the Son shall not bear the iniquity of the Father , neither shall the Father bear the iniquity of the Son , but the righteousness of the righteous , &c.

This Socinian argument is patcht up with very groundlesse , yea senselesse and fained suppositions , the first of which is , that God by Moses imposed the same Law upon himself , which he had engraven in the hearts of the Gentiles , and delivered to the Jews q q Deut. 24.16 . , namely , the Fathers shall not be put to death for the Children , nor the Children for the Fathers . That this is false may appear by the practise of Amaziah King of Judah , who having respect unto this Law did not understand it , as to extend it self so far as to God , the most high and supream Law-giver , but to be terminated and limitted in his vicegerents , and therefore r r 2 King . 14.6 . , he slew not the Children of those that had murthered his Father Joash , according to that which is written in the book of the Law of Moses .

We affirm then , that God was not lyable , neither can he possibly be subject to any external Law whatsoever ; the reason is plain , because his own will is the prime and chiefest Rule of Justice , who receiveth Laws from none , but prescribeth Laws to all ; as being the cause and original of all just Laws engraven in the hearts of men , or by writing committed to record , and commended to posterity . Wherefore as God will have no Law prescribed to his will , which depends not upon the will of any other : So , seing his will is in it self holy , and unchangeably just , there is no need at all , that he should prescribe a Law as a Rule of Justice unto himself .

The second supposition is , that this Evangelical affirmation of God , by which he declares his willingness , that Christ by his appeasing death should satisfie the debt of our sins for us , is altogether repugnant to that legal asseveration of his , that he would not that the innocent Son should dye for the guilty Father , or the innocent Father for the guilty Son ; Both which , though in several respects are most true and certain .

First , God would have Christ our Brother according to the flesh , being justified by the Spirit , and declared innocent by Pontius Pilate to be condemned and executed for us that were guilty : because Christ by joynt consent with God his Father appointed himself s s Aliud est alterum pro altero puniri invitum , aliud puniri illum qui se sistit ipro altero vadem seu sposorem . Christus hic hominem induit , & factum est peccatum & execratio , undèjustè solvit , quod a nobis erat debitum . Prideaux de Redemptione . a propitiatory sacrifice for us from all eternity ; whence he is called t t Ioh 1.29 . Agnus Dei. the Lamb of God that taketh away the sins of the World . A Lamb indeed without spot , without blemish , ordained for this very purpose , even before the Foundations of the World were laid ; but in these latter times manifested to us , whom he hath redeemed from sin by his most precious bloud as St. Peter expresseth it , 1 Pet. 1.17 , 19 , 20.

Secondly , God would not that out of mankind either the Father should dye for the Son , or the Son for the Father ; because he knew from all eternity , that no Father or Son could possibly be guiltlesse , proceeding from the corrupt masse of mankind , or out of the loynes of sinfull and degenerate 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 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 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 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 able to make satisfaction ; Christ therefore paid that which we did we , as David himself speaking in the person of our Saviour y y Psal. 69.4 . , saith , I restored that which I took not away , or I payed that , which I did not owe.

Secondly , from the manner of Gods dealing with Christ : He , which knew no sin saith St. Paul z z 2 Cor. 5.21 . , did God make sin , yea a curse a a Gal. 3.13 . , for us ; So then the argument will lye thus , He which was made sin and a curse for others , must needs have the sins and guilt of others imputed to him ; But Christ was made sin and a curse for others ; Therefore must he of necessity have the sin and guilt of others imputed to him .

For the first , namely , that of the Apostle to the Corinthians , we shall a little more fully expresse our selves concerning it ;

For the latter , we have no more at this time to say to it , though much more might be spoken of it . He was made sin , saith the Apostle ; by sin , whether we understand a sinner , as some , or a sacrifice for sin , as others do earnestly contend to have it , it is all to one purpose , and come both to one passe ; For from both the Doctrine of imputation is inferred ; If a sacrifice for sin , it is to free us ; If a sinner , it was by reason of our guilt imputed to him , and by God his Father laid upon him . And therefore Chrysostome , Theophilact , and Oecumenius affirm , that Christ was made sin , not only in respect of those afflictions and that punishment , which he suffered for our sins ; but also , and especially in regard of imputation , the guilt of our sins being charged on him . Likewise St. Augustine b b Enchiridion ad Laurentium . Ipse peccatum & nos justitia , non nostra sed Dei , non in nobis , sed in ipso , sicut ipse peccatum , &c. saith , as we are made righteousness , not ours , but of God , not in us , but in him : So he was made sin , not his , but ours , not in him , but in us ; and yet laid upon him by just imputation . Hence it is that Christ is pleased to charge himself with our sins , even after such a manner , and upon such terms , as if they were his own , for so he calls them c c Psal. 69.5 . , my sins are not hid from thee ; So that Christ is made sin for us * * Et si peccatum victima ex Hebraeorum idiotismo , &c. Tamen ratio Antithesis possit ut potius Christus dicatur factus esse peccatum pro nobis , i. e. peccator , non in se , sed ex omnium peccatorum nostrorum reatu ipsi imputato . Bez. in 2 Cor. 5. ult . , not only ratione nocumenti , in regard of punishment , undergoing those things , which we should have suffered ; but principally and especially ratione culpae & reatus , in regard both of sin and guilt , devolving them upon himself , bearing them for us , and in our steed .

Thirdly , from the designation of the meritorious cause of Christ our Saviours passion ; for if our sins were the meritorious cause of his sufferings , and he dyed by the merit thereof , it must necessarily follow , that our sins were imputed to him ; But the first is true , because he dyed for sins and for iniquities . Therefore the latter . For the further confirmation whereof , besides those places of Scripture formerly quoted by us , the Reader may please to peruse those following , Rom. 4.25 . also cap. 8.3 . with 1 Cor. 15.3 . Heb. 10.25 . all which necessarily conclude the same . The Socinians do attempt to blow up this truth , by laying their mine , and making their assault against the Proposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for ; telling us our sins may be an occasion , but not a cause , not the impulsive cause of our Saviours sufferings . But it is so apparent , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 joyned with an Accusative case , as they who have not out-lived the memory of their rudiments know , is by all Greek Authours both sacred and prophane , a most usual note of the impulsive cause , that the chiefest of them are ashamed to be seen in it , or to appear against it ; onely some few underlings & Novices in this Socinian heresie , that they may seem to be some body among the ignorant , have raised this dust on purpose : which I am the rather induced to believe , because the Dialogue doth passe it over in silence , without taking the least notice at all of it .

Fourthly , from the attribution of sin ; for whereas our sins and foolishnesses are ascribed to Christ , that is , those sins which proceed from folly and blindness of mind in us , it cannot otherwise be , but that all our other iniquities should be imputed to him also ; For these d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . really 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Christ by himself considered , are no way suitable unto , nor agreeable with him , he being exempted from all sin ; Therefore our sins , all our sins must needs be imputative ascribed to him * * Despectus erat & ignobilis quando pendebat in cruce , & factus pronobis maledictum , peccata nostra portabat . Chrysost. in Isa. cap. 53. , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as our Pledge and Surety take them upon himself ; For so in the Psalm before cited , Christ thus expresseth himself to his Father , Lord thou knowst my foolishness , and my sins are not hid from thee . That the Messias , our Mediatour doth speak in this Psalm , the boldest and most daring Socinian hath not the front to deny , if any of them should , the greatness of the punishments , vers. 2. &c. as also the cause and description of his reproach , vers. 8. &c. would easily convince them ; which can truly be spoken of , or safely applyed to none other but him ; together with drinking of Gall and Vinegar , not a dose of Oximel sweet and sour , but things sharp and bitter , vers. 22. the ensuing judgments upon the hard and obdurate Jews , vers. 23. Lastly , the explication hereof in distinct parts in the New Testament , do all stand forth and give a cleer evidence of the same ; and is with one consent allowed by Hilarius , Athanasius , Augustinus , Cossiodorus , Euthymius , and all the Orthodox Fathers of the Church ; Hence therefore we conclude , whosoever paying for , or restoring that , which another violently took away doth subject himself to most grievous pains , complaining of his sins and foolishness , being himself free from all manner of iniquity and transgression , must needs have the sins , foolishness , and violence of others imputed to him , which as his own , he ascribeth and appropriateth to himself . But Christ paying for that , which others had violently taken away , that is , the honour due to the Majesty of God , in disobeying his holy and just commands , subjected himself to most grievous pains , and doth miserably complain of his sins and offences , being himself free from all sin and iniquity ; Therefore the sins of others , that is , of the Elect , and their violence is imputed to him , &c.

Lastly , from the prefiguration of types cleerly manifested in the Levitical services ; For as the sins of the Israelites were imputed unto their legal sacrifices , for which they were offered e 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 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 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 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 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 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 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 l Psal. 89.47 . , nunquid in vanum ? What hath God made all men for nought ? What profit m 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 , and man , sinful man be spared , and relieved .

The contention stayes not here , but every one begins to make it their own case , and see themselves highly concerned in it . For sayes righteousness , what shall become of me , or what use at all of Justice , if God spare sinners , that have thus offended ? And what use of mee , sayes Mercy , the sweetest Attribute of the Deity , if God spare them not ? Here is hard hold indeed , insomuch as Perij , nisi homo moriatur , sayes Justice , I dye , if he dye not ; and Perij , nisi misericordiam consequatur , sayes Mercy , if he dye , I dye to ; To this passe it came , and upon these terms brak up their meeting , and so they parted each from other . Terras Astraea reliquit , away flings Justice up to Heaven ; Mercy stays behind , and keeps poor distressed man company .

For where should Mercy be n n Ubi enim misericordia esset , si cum misero non esset ? Hugo ? , if with misery shee should not be ? Peace being grieved to see this difference , plyes her hard between both , and doubles her endeavour to get ( if possible ) a meeting upon some better terms , to reconcile these two great and glorious Attributes of God , set them at rights , or else we might be sure it would go wrong with us . Our Salvation all this while doth , as it were , lye a bleeding .

The Plea hangs , and we stand , but as Prisoners at the bar , not knowing what to do , or what in the end will become of us .

Fain would Peace procure a meeting ; Mercy longs to see that day ; Justice shee is willing to ; where then lyes the fault ? only shee stands upon terms of satisfaction .

Justice else should be no Justice , and righteousness should not be righteous . If shee remain unsatisfyed , there is no hope at all for us : but if shee be once satisfyed , all is well .

The whole matter then rests upon her satisfaction , and hic labor , hoc opus , here is the work indeed ; how to satisfie her to her mind , that so shee may be content , content to save us , and to set us free . All the World cannot do this , not render unto Justice such , and so compleat a satisfaction , as may procure this from her . But behold , there is one that undertaketh for us , and speaks thus to Justice in our behalf o o Psal. 40.6 . , Sacrifice and offerings thou wouldst not have , therefore lo I come , of whom it is , written in the volumne of thy Book , that I should do this thing ; He then , the only Son of God , by taking our nature upon him , and laying down both soul and body an offering for sin , must needs give Justice full and condigne satisfaction . For what Justice either in Heaven or Earth could require more ? men or Angels could not expect so much ; If we speak of an expiation , a ransome , an 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( Christs own word p p Matt. 16.26 . ) here it is , and no where else , and this will do it to the full .

But here the Socinians are so sottish , as to object and Object 1 say , to what purpose is all this ? What need any satisfaction at all ? Hath God lesse power then every common creditor : Can he remit such debts as are dwing to him freely , and at his own pleasure , and cannot God forgive offences against him committed of his own free mercy and goodness , without satisf●ction , and putting his well beloved Son to all this pain ? Surely , say they , this must needs be an high derogation of the power and mercy of God . * * Aut Deus non voluit , aut non potuit nobis nostra peccata nisi satisfactione interveniente condenare ; si non voluit non est misericors , &c. We will answer these ; Answ. Least ( as Solomon tells us ) they should seem wise in their own eyes , though otherwise we esteem it not worth the while . If God ( who can do all things , that make for his own glory , and the good and benefit of his people ) would quit his Justice and wave his Truth , he could indeed ; But his Justice and Truth are in him as essential , as intrinsically essential as his Mercy , of equal regard , and every way as dear unto him ; and so he cannot . Justice otherwise remains unsatisfied , and satisfied it must be , either on our Surety , or us ; not on us , alas poor wretches we are never able in the least measure to give her that satisfaction , which shee requireth ; Therefore the Son of the most high God , the Lord Paramont of Heaven and Earth took our nature on him ; Our nature , that in our nature , for our nature , he might make to God his Father even ( as the schools expresse it q q Stando interminis Justitia . , standing on the terms of his most exact and strict Justice ) a compleat , full , and every way sufficient satisfaction .

Object 2 Here again it is objected , that the word satisfaction is no where to be found throughout the Scriptures , and therefore is justly to be suspected ; For God , say they , would not have left us , without some mention , yea plain and evident expression of that , had it bin of him , which we take to be an Article of our faith , and such an one , as is even the very all in all of our Religion . Answ. For answer whereunto , we urge not the words satisfaction , merit , &c. as if our Religon consisted in words , which being taken from us , it could not subsist ; we bid open defiance to such as say so of us , and would lay so foul an imputation on us ; we would have them know , that we build not the hope of our Salvation , upon so slight and sandy a foundation ; Not words , but things are the matter upon which we rest , and such things , as neither Socinus , Gitichius , Ostorodius , &c. with all their complices abroad ; Nor Biddle r r Some of whose black blasphemous lines I have seen more fit to be burnt by the hands of the Common Hangman , then to go abroad so uncontrouled , to the prejudice of others . , Dialogue or Devil at home , shall be able to move us , much lesse remove us from our holy profession , with all their sly and subtil whisperings , by which they closely endeavour to seduce some , or those fearfull and horrible blasphemies which they thunder out , and by which they endeavour to bear down all before them .

We grant , the word Satisfaction is not to be found in Scripture ; yet that there is not any such thing couched in , and intended by the Scripture , none but Sicinians dare deny ; For , though the word be not there , the thing it self signified by the word , is not only extant in it , but is the very subject matter of it ; as he that hath any spiritual insight into the Scriptures , may easily discern by terms and expressions equivalent and correspondent to the same .

Hugo Grotius s s De satisfactione Christi . , a man well skilled in this kind of Militia , musters up many testimonies to evidence and confirm the truth hereof , ranking them into these several files ;

First , such as speak of Gods aversion , and turning away of his anger from us , being in Jesus Christ his Son , our Saviour freely and fully reconciled to us . Now anger in God ( to speak after the manner of men ) is nothing else but a will or disposition to punish , which the Apostle saith t t Rom. 1.18 . , is revealed from Heaven against all ungodliness and unrighteousness of men , who hold the truth in unrighteousness ; from which , none out of the State of Grace , and communion with Christ , are exempted , being all by nature the Children of wrath , and so lyable to Divine indignation . This anger abideth upon some u u Joh. 3.36 . , and upon whom it abideth not , from them it is turned away , Christ having obtained this favour by his sufferings , from the hand of his Father . Here we would not be mistaken , as if we made God lyable to passions and affections , so that he should be one while angry & provoked against us , and by and by that anger should be mitigated , and he himself pacified towards us . God is not , neither indeed can be subject in the least to such mutations ; But this we believe and affirm , that Divine wrath or punitive Justice , being irritated and incensed by us , hath cause enough ( as well as power ) to take vengance on us , but Christ by his sufferings , hath purchased our impunity , and quenched those flames , by taking away the cause thereof , which otherwise would utterly have consumed us , and therefore is most fitly stiled , and that twice by the Apostle w w Joh. 2.1 , 2. and Joh. 4.10 . , a Propitiation . Add to these , that of St. Paul x x Rom. 3.24 , 25. , whom , namely Christ , God hath set forth to be a Propitiation , through faith in his bloud : Christ then is made 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a reconciliation by his bloud , dying for us , that so we might be freed from the wrath to come .

Secondly , such as declare our redemption by a prise or valuable consideration paid to the Justice of God for our deliverance , which words , with the like , which we meet with in holy Scriptures , are , as it were fitted to that freedome , that we enjoy , from the punishment that we deserved . That this is so , appears plainly by the Apostle Paul in two several places , using one and the same expression ʸ and ᶻ , in whom we have redemption through his bloud ; In which words we consider these particulars . 1. The matter what . 2. The manner how . 3. The means whereby . The matter what , that is , Redemption a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 est liberatio ali cujus ab incommodo , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 intercedente . , which is a delivering of one from m●sery or slavery , by paying a price or ransome for him ; It is that deliverance , which we enjoy from the bondage and slavery of sin and death , to which we were subject , so long as we remained in the Kingdome of darkness , in which none are free , but all under the same vassalage .

The manner how fully expressed in the word 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which signifieth such a deliverance as a man enjoyeth , the price of his redemption being paid ; For , as before , the Justice of God will not sign our discharge , nor give us our manumission , till shee be fully satisfied and contented . Nor is this any disparagement to , or diminution of the mercy of God * * Quàm multae est Deus ergo nos clementiae . Filio non pepercit , ut parceret servo . Unigenitum tra●●dit , ut r●dim ret serv●● planae ingratos , &c. Chrysost. in Isa . , as the Socinians do cunningly insinuate and pretend , that his Justice must be satisfied , before we can be delivered , seeing he himself doth afford the means , the whole means , ( which is our next consideration ) whereby it is accomplished , the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the very prise of our redemption , not gold , not silver , not any corruptible thing ; but the most precious bloud of Jesus Christ , hath redeemed us from that misery , into which , by reason of our rebellion we had plunged our selves .

Thirdly , such as denote a surrogation , or the setting and appointing one in the place , or room of another ; as when Christ is said to have tasted of death for all , Heb. 2.9 . that he should dye for the people b b Joh 11.50 . , when we were sinners Christ dyed for us c c Rom. 5.8 . ; This is a common expression in every Speech and Language , when one doth or suffereth any thing in the steed and place of another , he is said to do or suffer that for him . Neither is this phrase , or manner of speaking appropriated to persons only , but also to things ; For in the like propriety of speech , this is said to be given , put or accounted for that , which is given , put or accounted in the place or steed of that ; The Socinians would willingly decline this interpretation , by supposing some ambiguity in the Preposition pro , for ; which oftentimes , say they , is found to signifie a thing done for the profit and commodity of another ; and therefore do keep no small a do to have it so here ; But they had as good be quiet ; for it will not be ; and indeed it seems they are very ill provided , that are beholding to such poor shifts . I wonder none of their great Admirers and Abetters will take the pains to help the lame Dog over the stile . I have often found my observation true , Ignorance and Impudence are the first begetters of errour and heresy , and after , the chief maintainers and propagators of the same begotten . Indeed among the Latines they may seem to find some shelter , and among the Greeks too , if we had to deal with the Preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for ; But never with the Preposition 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , for ; which is here used , and with which we have here to do .

This may appear by the Evangelist St. Matthew d d Matt. 20.28 . , he came to give his life 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , a ransome for many , that is , to give his life in the place of many , and to dye in their steed ; Utterly rejecting the Socinian interpretation ; Also the same Evangelist e e Matt. 5.38 . , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c. an eye for an eye , and a tooth for a tooth ; one in the steed and room of another ; And the Apostle Peter f f Pet. 1.3 , 9. , not rendring 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , evil for evil , or railing for railing , as he expresseth it . Moreover , when ●t is applyed to persons , it denotes the succession of one , in the room and place of another ; as St. Matthew g g Matt. 2.22 . speaking of Archelaus , saith , he reigned 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in the room of his Father Herod , not their interpretation then , being too much derogatory to the grace of Christ , but ours , as most agreeable to the mind of the Holy Ghost , not for our good , benefit and profit only , as they would have it , but in our room and steed , as we expound it ; for so it must be here .

Lastly , such as speak of the death of Christ , as an holy expiatory , or sacrifice for sin , which the Epistle to the Hebrews , especially the 9th Chapter , setteth forth most cleerly . So then , though the Socinians cannot find this word Satisfaction in their Bibles , yet they may find that which is equivalent to it , and is put for it , as when the hurt or damage done to any one , either by sin , or other trespasse , is truly and fully recompenced , this is satisfaction h h See Grotius de Satisfact. Christi , cap. 7.8 , 9 , 10. That this was performed by Christ , and the Justice of God hereby appeased , which we had provoked by our transgressions , is manifest by those Testimonies formerly recited , and by such expressions as are in Scripture frequently used ; Yet , lest any should go away unsatisfied in this point of satisfaction , as it is impossible to satisfie all ; God in his just judgment having sent abroad a Spirit of delusion , there being multitudes , that will sooner comply with an upstart and erroneous opinion , upon the appearance of one single , and single sole argument , then embrace and cleave to a truth , though confirmed by many strong and sinewy demonstrations , evident and apparent probations out of the holy Scriptures ; even as one stroke will carry a man farther with the tide , then five against it ; And therefore I have the lesse hope to prevail with many ; yet to satisfy the ingenuous , and leave the rest without excuse , I shall propose these ensuing arguments to the serious consideration of the unbiassed Reader .

The first , of which we take from the meritorious cause of Christ his death ; Christ suffered and dyed for our sins whence we argue thus , He , that taking upon him our nature , hath therein undergone all the sufferings , which were due to the offenders , and such as were guilty , whose persons he represents : So that his chastisements have ceased in the pacification of the Imponent , his Sacrifice bin the expiation of all the offences , his stripes have brought health and deliverance to the delinquent ; He hath truly and fully made satisfaction for them ; But Christ Jesus , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God-Man ha●h suffered and undergone all these things , as hath bin sufficiently proved already by many texts of holy Scripture ; Therefore he hath made full and perfect satisfaction .

Secondly , from the expiation of our sins , and that reconciliation , he hath wrought between God and us , who were as the Prophet speaketh i i Isa. 59.2 . , separated the one from the other , so that from hence we thus argue . If Christ hath pacifyed the wrath of God towards us , which was exceedingly incensed against us , by reason of those sins and transgressions which were committed by us , so that now ( though before we stood condemned ) there is no condemnation at all to us ; He must needs satisfy Divine Justice , which otherwise could not be appeased towards us ; But the former is true , as we have already proved : Therefore the latter .

Thirdly and lastly from that redemption which we have by Christ ; Christ hath redeemed us by his death ; So that we thus conclude , wheresoever there is true redemption k k Heb. 9.15 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . , in which a certain price is paid l l Matt. 10.28 . and Mar. 10.45 . 1 Tim. 2.6 . , so that they for whom the price is paid , by reason and in consideration thereof , be freed and discharged from deserved bonds or punishment ; there also is true satisfaction ; But such is our redemption by Christ , the true prise 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 interveniente , being laid down and accepted . Therefore there is true and real satisfaction . Besides , he that was made sin for us m m 2 Cor. 5.21 . , that we might be made the righteousness of God , yea was made a curse for us n n Gal. 3.13 . , thereby freeing us from the same , hath truly & fully satisfied for us ; But this was performed by Christ our Surety in our steed ; Therefore he hath fully satisfied the Justice of his Father for us . Otherwise the Law was published to no purpose , & sentence denounced in vain against the violaters o o Gen. 2.17 . morte morieris . thereof , contrary to the immutability and unchangableness of God , yea and sin would also remain unpunished , contrary to his essential Justice .

Thus thou seest , good Reader , whether these blind guides would lead thee , and to what a miserable estate they endeavour to bring thee , robbing thee of the means and hopes of thy Salvation , and leaving thee burdened with the heavy weight of thy sins , which thou canst not bear , and lyable to the full measure of Gods wrath , which thou art not able to undergo . If this be so , we are of all men most miserable , and farewell all happiness after this life ; Men may sing ( if they have any heart to it , in this sad and desperate condition ) that old Epicurean ditty , ede , bibe , lude , &c. Oh what madness doth possesse the souls of these men ! were they not as good deny the very death of Christ , as deny the vertue , power and efficacy of his death ? May they not as well say he dyed not , as say he dyed thus , thus to no purpose , leaving us in our sins , and the Justice of God altogether unsatisfied for us ? These men , men said I ? Yea monsters rather , sub specie veritatis veritatem vulnerant , wound Truth in her own coat : under pretence of defending the Mercy of God , they deny his Justice . But let these stand or fall to their own Master , and seing that we have proved , that Christ hath done and suffered these things for us , let not the good and benefit thereof fall beside us ; Let us look at that with thankfull admiration , which these heretical Blasphemers do load with scorn and derision . Christ suffered for us , not only nostra causa , for our sake , or nostro bono , for our good , but also nostra vice , in our steed , and nostro loco in our place ; He representing our persons in the similitude of sinfull flesh , stood in our room , taking those stripes upon him , which would have dashed us to pieces , by the vertue whereof we have our healing ; The curse of St. Paul will surely light upon such as preach to the people any other Doctrine , nor can they expect a blessing , that are reduced by it , when ( as in these dayes ) they shall attempt it .

Thirdly , concerning the nature of the Mediatorial obedience of Christ , or the meritorious price of our redemption .

THE Dialogue having hitherto denied Christs suffering the wrath of God , due to the Elect for their sins by way of satisfaction to Divine Justice , as also the imputation of their sin unto Christ , as their Surety , though very immethodically , and out of place , preferring the effect before the cause ; lest he should fall into another foul absurdity in his reasoning , that is , to deny the subject of the question , doth present us with a new thing of nothing in the steed thereof : And because he hath prevailed with some , and they perhaps such as will not give their heads for the washing , it may be Masters in Israel , to comply with him , he expects the l●ke of all ; and therefore would have us follow all that he proposes to us , making no question for conscience sake . But should we be thus perswaded by him , we might unhappily choake our selves with bones insteed of meat .

If he would have men neither stop nor stumble at his Doctrine , he must carry the matter more cleerly , or more cleanly at the least , then hitherto he hath done , in that which hath already past our hands , or is willing to do , for ought we see , in that which yet remains to be surveighed by us : not forsaking the ordinary phrase of Scr●pture , such as hath bin in use in all ages with the Church of God , and by coyning new and unusual expressions , thereby , as much as in him lyes , to ob cure the Truth , and obtrude and confirm in the room thereof , his own devices ; yet he hovers about so long in generals , as that , me thinks , he seems desirous , that his Reader should understand more , then he is willing to expresse . And seeing he is so loth to tell us , what this new knack is , which he hath bin so long a hammering on the Socinian anvile , and what he means by his Mediatorial obedience , we will take the pains to sift him a little , and see if we can bolt it out ; and here at last it comes , and this it is , Christs Mediatorial obedience , saith he , is made up of certain actions , performed by him ( not in way of obedience to the Moral Law ; for all such actions he performed as a godly Jew , and as man only * * Rank Socinianisme . The Dialogue denies the hypostical Union of the two natures in Christ , which must not , cannot be severed one from the other . , but ) as God-Man , Mediatour unto the Law of Mediatour-ship , especially after thirty years of age , the Master-piece whereof was his yeelding himself up , to suffer a bodily death . Monstrum horrendum , informe ! What a piece of stuffe is here ? yet all this thrust upon our belief ( if we were so mad as to receive it ) without any other authority to back it , then a bare ipse dixit , the Dialogue himself affirms it . But fair play and above board will do well , especially in matters of such consequence . And we would have him know , that in matters of faith we must embrace nothing , but what we are perswaded is firmely and surely grounded on the Word of God , by which , when he hath proved this Mediatorial obedience , which he hath here proposed to us , his work is done , and it shall go hard , but we will get him leave to play .

In opposition then to this new no obedience , we will put into the other scale , that which we understand by the true Mediatorial obedience of Christ , that so the Reader , whose judgment is free , may plainly discover the van●ty of the one , by the reality of the other . It is then the whole conformity of Christ , God-Man in both Natures Divine and humane , to the will of his Father , doing and suffering all things needfull and necessary for the satisfaction of Divine Justice ; freeing also thereby the Elect in whose room & steed he dyed and suffered , from those eternal miseries and Calamities to which they were lyable . This is called the active and passive obedience of Christ ; which division is not allowed in respect of the several causes , but the circumstances only ; for no obedience in respect of the cause can be said to be passive , but active only . Christ therefore taking upon him our person , as well by doing as suffering ; subjected himself to the Law of God for us , fulfilling the same by his most perfect obedience , even to the death of the crosse , by which he compleated and perfected al his other sufferings . That this is so , doth manifestly appear by the Apostle p p Rom. 3.31 . by faith saith he , we establish the Law ; Now faith doth establish the Law these two wayes ; It was the first voyce of the Law , in the day that thou eatest thereof , thou shall dye the death ; after that it spake thus , cursed is every one that continueth not in all things , that are written in the Law to do them ; These threatnings of the Law , we establish by faith , because by faith we testifie that they are not in vain , and to no purpose , seeing it was necessary that Christ should dye , and endure the curse of the Law for us , that we might be redeemed from the same . Therefore first of all , by faith we confirm and establish the truth of the threatnings of the Law . The other voyce of the Law is , he that doth these things shall live in them , this also we establish by faith , because we believe we are justified freely without the performance of the Law in respect of our selves , but not so in respect of Christ , who that he might satisfie the Law for us , was lyable to the fulfilling and accomplishing thereof with most exact and perfect obedience , as every way most necessary and convenient .

In the second place therefore we are truly said to establish the Law by faith , because we believe that in Christ we have perfectly fulfilled it , even with that very obedience that the Law required . Also the same Apostle q q Rom. 8.3 . seeing , we could not perform the things conteined in , and commanded by the Law , in or by our selves , we have performed them in the person of our Mediatour , who hath taken off the threatnings of the Law , by satisfying the penalty of it , and suffering the utmost that by the rigour thereof could be inflicted on him ; as also hath fulfilled the precepts of the Law , by his most entire and perfect obedience to the same .

We stood engaged unto God by a double debt , one was the str●ct and rigid observance of the Law , every moment to fulfill the same , even from that first instant , wherein it pleased the Lord to kindle the light of knowledge in our hearts , untill the last minute , when he should be so pleased to put it out again , the whole course of mans life , and that both in regard of purity of nature , and purity of action .

This debt being laid upon us in the Creation , was severely exacted from us by the Law ; The other , having failed in this , is to give full and ample satisfaction to the Justice of God for the non-performance hereof ; Having broken this Law of God , holy in it self , and easy to be performed by us , in regard of the holiness of our Creation , in both these being obliged , and yet neither performed , what can be expected by us , but that we should suffer the greatest penalty that could be inflicted ? But Christ Jesus the beloved Son of his Father becomes our Surety , and by Gods acceptance of his obedience for us , made full and compleat satisfaction even to the rigour of the Law , both doing and suffering what was , or could be , according to the Justice thereof , required by it .

For the better and more cleer concerving of this Quest. 1 obedience , these three questions may be demanded ; First , when this Mediatorial obedience did begin , and when it ends ? Answ. Answ. This Mediatorial obedience performed by Christ , began at his Incarnation , the Angels told it for joyful tidings to the Shepheards , unto you is born this day in the City of David , what ? not a godly Jew ? such is the Dialogues esteem of him , but a Saviour , which is Christ the Lord ; Besides at eight dayes circumcised ; at twelve years of age si●ing among the Doctors in the Temple , hearing them , disputing with them , and asking them questions , somewhat tartly reproving his Mother for her inquisitive and un-necessary , searching for him , and seeking after him ; what wist you not , that I must go about my Fathers business ? Calvin in his Evangelical Harmony tells us r r Hoc verbo significat se aliquid habaere homine majus , &c. Cal. Har. , that those very words declare and speak him more then a man , and therefore more then our Dialogue would have him , a godly Jew . Christ himself sheweth , that the principal end of his coming into the World , was to perform the office , which was enjoyned him of his Father , and therefore seemed to neglect the duty due by nature to Mary his Mother , that he might truly declare himself in the duty which he was to perform to God his Father . That Christ then should be for thirty years together unmindful of this great and only business , which was his meat and drink to perfect and accomplish , is something unlikely , and very uncertain ; neither the Scripture say it , nor do the Fathers say it , nor any Orthodox Divines ancient or modern say it ; only the Dialogue sayes it , who , for ought we see , dare say any thing , without any more or other authority , then his own bare word ; But let him take heed , vae soli , wo to him that goes alone in his sense and exposition of the holy Scripture , and yet is so forward to obtrude his own conceit with confidence upon others .

This hath made so many schismes , and founded so many confounding Heresies , as are among us at this day .

Christ without doubt was , as we say early and late about his business ; early , even from his incarnation , for then he began ; late , even to his suspension upon the crosse , and that consummatum est , which he pronounced a little and but a very little before his expiration on the same ; for then he ended this great undertaking . But because Christ shall not be idle , with reverence be it spoken , they have found him some work to do , namely , to fulfill the Law of the Creator for himself * * Christus filius Dei , qui immunis jure fuisset ab omnia subjectione , legi fuit subjectus , ut libertatem nobis acquireret , Quemadmodúm enim qui liber erat captivum se & vadem conspituendo redemit & induendo vincula exuit : Ita Christus Legi servandae ob noxius esse voluit , ut nobis immunitatem acquireret ; alioquin frustra jugum legis subijsset , cùm sua certè causa non fecit . Cal. in Gal. 4. , to which he was engaged as a Creature ; Otherwise , say they , he had not bin an high Priest without blame ; Nor could his sufferings have steeded us , till he had perfected this for himself . A very hard task sure , have these task-masters put upon him , that he should be so long , even thirty years about it , before he could accomplish it ; For the better cleering hereof , and our more orderly proceeding herein , we shall prove these two things ;

First , that Christ was not bound to fulfil the Law for himself ;

Secondly , that he did fulfill the Law for us , and in our steed .

To the first , reverend Dr. Featly hath contributed a three-fold answer ; First , that Christ in regard of his Hypostatical Union , was freed from all obligation of the Law , which otherwise had layen upon him ; if he had bin meer man and no more ; Christ was not only the Son of man , as he is pleased to stile himself , but also the Son of God , yea , God blessed for ever Amen s s Rom. 9.5 . and Joh. 5.26 . and so Lord both of the Law * * Christus Dominus Legis fuit . Tossanus in Gal. 4. , and of the Sabbath , Matt. 12.8 . and Matt. 2.8 . Not bound by himself to fulfill the Law , being above the reach and pitch of any , of all Laws whatsoever .

Secondly , admit that Christ as man , after he had taken our nature upon him , was bound to fulfill the Law for himself , which cannot be granted t t Christus nihil pro se aut fecit , aut passus est , sed propter salutem omnium . Primasius in Rom. yet , because he freely u u Non nisi voluntarie Christus ses● legi subjecit ●xnecess●tate eidem obnoxius ●●●ime fuit , Calorius . ●● . took upon him our nature , and consequently this obligation for us , his discharging of it must needs accrue to us : As if one freely enter into bond for another mans debt , if he discharge the bond , he doth thereby release both himself , and his friend for whom he stand engaged .

Thirdly , we must distinguish between a publick person and a private ; what a man doth as a private person , belongeth only to himself ; but what as a publick person both to himself and to others . Thus far the Dr. with some addition , not to mend , but to make plain what was intended by him . We urge also that Aphorism of St. Iohn w w Joh. 1.17 . , the Law was given by Moses , but Grace and Truth came by Jesus Christ ; for how could the Law be given to Christ , by whom grace and truth were conveighed to men , to whom the Law only was prescribed ? Take a few arguments the more to strengthen this , and we will passe unto the next .

First , as Christ laid down his life , not by constraint , but freely for us : even so also did he freely subject himself unto the Law , being no small degree of that obedience which he performed ; But the former is true x x Joh. 10.18 . , no man taketh my life from me , but I lay it down my self . Also he , that is Christ , for the joy that was set before him , endured the crosse , and despised the shame . And therefore the latter must needs be so .

Secondly , if Christ being in the form of God , freely took upon him the form of a Servant , that he might manifest his obedience to his Father ; then of himself he was not a Servant of the Law , nor in this condition lyable to the Law . But the former is true z z Phil. 2.7 , 8. , he made himself of no reputation , and took upon him the form of a Servant , and was found in the likeness of men , and became obedient , &c. Therefore the latter .

Lastly , that which was only our School-master to bring us to Christ a a Gal. 3.24 . , cannot also be said to be a School-master unto Christ ; for what should it teach him ? or whether should it bring him ? But the former is true ; Therefore the latter .

The second thing is now to be considered by us , namely , that Christ fulfilled the Law for us , and in our steed * * Pro nobis eam in carne nostra implevit . Jossanus . Rom. 8. pag. 26. , This the Socinians do stifly deny , loading us with many bitter reproaches , for believing , and maintaining of the same , but all in vain : for they cannot shake us from our assured confidence herein , being so strongly confirmed and maintained by the Scriptures , as we find it is ; and that first , partly by that which hath bin said already ; if Christ were not lyable to the Law in respect of himself , which notwithstanding he truly fulfilled , it is then most certain that he fulfilled the Law for others . See what he spoke to Iohn the Baptist b b Matt. 3.15 . , it becometh us to fulfill all righteousness ; So c c Matt. 5.17 . I am not come , saith he , to destroy the Law , but to fulfill it .

Secondly , also partly by the opinion of the Apostle d d Rom. 8.3 . , for what the Law could not do , in that it was weak through the flesh . God sending his own Son in the likeness of sinfull flesh , and for sin , condemned sin in the flesh ; where the fulfilling of the Law is ascribed to the Son of God , which was impossible to be performed by us , that the righteousness of the Law should be fulfilled in us by faith , that is , in Christ Jesus . Moreover we may peruse that of the Apostle e e Rom. 5.18 . , and that to the Philipians , cap. 3. vers. 9.

Thirdly , from that Axiome of St. Paul to the Romanes , Christ saith he , is the end of the Law for righteousness to every one that believeth ; for what else is that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the end of the Law , but the complement , and perfect fulfilling of the same ? But for whom hath he fulfilled the Law ? Not for himself ; but for us , that believing in him , who hath done this for us , we might be justified .

Fourthly , from the imputation of righteousness g g Phil. 3 5. , that I may be found in him , saith the Apostle , not having mine own righteousness , which is of the Law , but that which is through the faith of Christ * * Quam quia non habemus in nobis , Deus nobis gratuitò donat. Calvin . in Gal. 3.6 . , the righteousness which is of God by faith ; Hence we argue ; If the righteousness of Christ be truly imputed to us , it is necessary also that it should be employed and improved , yea performed for us , that is in our steed ; But it is truly imputed to us h h Rom. 5.18 . ; Therefore it is necessary it should be imployed , improved and performed for us .

Lastly , from the very end of Christs being subject to the Law ; from whence also we conclude ; If Christ of his own accord subjected himself to the Law , that he might redeem us from the Law , and that we might obtain the adoption of Sons , it were requisite that Christ should compleat and fulfill the Law for us . But the former is true ; Therefore the latter .

Thus then we see , not for himself did Christ fulfill the Law of God , as Socinus and our Dialogue ( considering him only as a godly Jew ) would have it , but for us * * Christus pro nobis est in carnatus pro nobis obedivit patri : pro nobis baptizatus , passus , mortuus , resuscitatus , glorificatus . Symphonia Cathol. , and in our steed , did he compleat the same , though they never so much oppose it .

And so we come to our question again ; Christ was either doing or suffering , suffering or doing i i Christus in vita habuit actionem passivam , aut passionem activam . , even during the whole course of his life ; his triumph was upon the crosse , a little before his death , when he had procured deliverance from Hell , and right and interest to Heaven , then was the perfect consummation of his obedience : For , saith the Apostle k k Heb. 9.15 . , by the death of the Mediator , ( not his bodily death only , as the Dialogue falsly and fainedly would have it , but his whole sufferings both in soul and body , the close and conclusion whereof was death ) do we receive the promise of an everlasting inheritance ; and notwithstanding he was about it and all things in the way of obedience , which he either did or suffered , conduced to it ; yet with one l l Heb. 10.14 . oblation upon the crosse , did he perfect them that are sanctified ; Nor can they possibly be perfected ; but by the perfect obedience of Christ imputed to them ; And so we passe unto the other two Questions , which are yet to be handled .

Secondly , how Christ could obey , being God , and Quest. 2 satisfy for us being man ? Answ. Answ. Christ must not be considered in the transaction of this great and weighty business , either meerly as God , or meerly as man , but as God-man , or man-God , junctae juvant , both together will do well , but either alone will not serve the turn . It is a grosse absurdity , to say no more , of which the Dialogue is guilty in this particular ; conceiving him no other , no better for thirty years together , then any other common , though Godly Jew , notwithstanding he had then the work and office of a Mediator imposed on him . The two distinct natures of Christ Hypostatically united , must not , cannot be separated or divided , without wrong or in ury to the person of the Mediator , and his high and holy undertaking herein ; That the truth of this sacred mistery , which seems folly unto some , may the more cleerly be manifested unto all , who desire to be instructed in it , we will lay down these few ensuing arguments .

The first , of which is taken from the Names and Apellations , which are usually ascribed and given unto Christ , being not only God , or Man , or the Son of God , or the Son of man , but also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , God-man , as m m 2 Sam. 7.19 . Homo , qui Deus Dominus est ; So according to the Original , The Man , which is the Lord God ; also n n Isa. 9.6 . the Prophet telleth us of a Child , puer natus , a Child is born , and yet in the same verse , he is called the mighty God , the everlasting Father ; Likewise the Prophet Jeremiah o o Jer. 23.5 , 6. calls him the Branch of David , and yet the Lord our Righteousness .

The second from the Prophesies of the old Testament concerning the Messiah , in which , as true God he is set before us , and proposed to us , as also his coming in the flesh , as true man , is described to us , for the working out of our redemption .

The Psalmist notes him as true God in these words p p Psal. 45.6 . , Thy Throne O God , is for ever and ever , and vers. 7. as true man in these words , Thou art annointed with the Oyle of gladness above thy fellows . Also q q Psal. 68.18 . , where is described his Ascension according to his humanity , who is said as God , vers. 7. to go forth in his divinity before the people ; In like manner the Prophet Isaiah bringeth him in r r Isa. 49.16 . , as Jehova in respect of his Divine , and yet sent by the Holy Ghost in respect of his humane nature .

The third , from the most plain and evident Testimonies of the new Testament , in which also as God and Man he is delivered and descyphered out unto us ; So the Evangelist St. John s s Joh. 1. vers. 1. 2 , 3 , 4. and 15. , In the begining was the Word , and the Word was with God , and the Word was God , &c. Moreover in the same Gospel t t Joh. 5.17 . and 27. , where Christ doth both assert his equality with the Father , as God , and testify all judgment to be committed to him as man ; and yet further the same Evangelist u u Joh. 10.30 . , bringeth in Christ thus expressing himself , I and my Father are one ; where he professeth himself to be true man , and yet attesteth himself to be one with the Father ; confer with this verse the 33. and 38. of the same Chapter . St. Paul w w Act. 20 , ●8 . adviseth those that have the charge of souls , to look to them , and provide well for them , by feeding the flock of God , which he hath purchased with his own bloud ; So to the Colossians x x Col. 2.9 . , in him dwelleth all the fullness of the God-head bodily , attributing and ascribing unto the Lord Jesus both a Deity and a body at one and the same time .

See also the Apostle in the same Epistle y y Col. 1.18 . and 15. , where he sets him before us not only as the first born from the dead , but even the first born to , of every Creature . One glorious description there is of him , concerning which , setting the rest aside , we cannot chuse but speak z z Heb. 1.1 , 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . , God hath in these last dayes spoken by his Son , who being the brightness of his glory , and the expresse image of his person , and upholding all things , by the word of his power , when he had by himself purged our sins , sate down on the right hand of the Majesty on high ; where the Apostle prefers the preaching of the new Testament , before that of the old ; for then God spake to the Fathers by his Prophets , meer men , and such as were lyable to infirmities as well as others ; but now by his Son , his only begotten Son , manifested in the flesh ; Man , true man , and yet not meer man , but true God also , whose excellency he describes by many transcendent expressions , and glorious demonstrations .

The fourth from plain and distinct words , such as make evident and apparent the two natures of Christ ; by which he is proposed to our consideration , both according to the flesh , that is , his humane , and according to the Spirit , which is his Divine nature . To this purpose is that of the Apostle a a Rom. 1.3 . , concerning his Son Jesus Christ our Lord , who was made of the seed of David according to the flesh ; Christ our Lord declaring his Divine , made of the seed of David expressing his humane nature , both Hypostatically United in one and the same person . And the same Apostle speaking of the precious priviledges of the Saints , saith b b Rom. 9.5 . whose are the Fathers , and of whom as concerning the flesh Christ came , who is over all , God blessed for ever , conferred with that place in St. Iohn c c Joh. 1.14 . the Word was made flesh , and dwelt among us , and we beheld the glory , as the glory of the only begotten Son of the Father , full of grace and truth ; with that to the Hebrews also d d Heb. 2.14 . , for as much as Children are partakers of flesh and bloud , he also himself took part of the same , that through death , he might destroy him , who had the power of death , that is the Devil .

The fifth , from those sayings of Scripture which do maintain , partly the Divine , partly the humane qualities and operations in Christ , which , if he had not bin both , true God and true Man , could never have suited with him ; So the Wiseman doth describe him by his Divine Attributes and works e e Prov. 8.22 . , The Lord possessed me , speaking of Christ , the wisdome of the Father , in the beginning of his way , before his works of old . So the Prophet Micah f f Mic. 5.2 . , and thou Beth-leem Ephratah , though thou be little among the thousands of Iuda , yet out of thee shall he come forth unto me , that is , to be Ruler in Israel , whose goings forth have bin from old , even from everlasting . Thus also the Apostle Paul g g Gal. 4.4 , 5. , by his humane workings as he was man , and by his Divine workings as he was God ; you have killed the Prince of Peace , working peace and reconciliation both in Heaven and Earth ; To which purpose especially do tend these classical places , describing , as it were a posteriori , both his Divine and humane nature united together i i Joh. 3.23 . , ye are from beneath , saith Christ , I am from above k k Joh. 17.5 . , Father glorify me with that glory , which I had with thee before the World was . The Apostle exhorteth the Philippians l l Phil. 2.5 , 6. ; that they would have the same mind , that was in Christ Jesus , who being in the form of God , thought it no robbery to be equal with God , yet made himself of no account , and took , &c. and to the Hebrews m m Heb. 7.3 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ratione humanae , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ratione Divinae nuturae . , without Father in respect of his humane , without Mother in respect of his Divine nature , without beginning of time or end of dayes , in respect of his eternal Being and God-head .

The sixth from those Testimonies of Scripture , which describe the Mediatorial office of Christ ; for seeing this office cannot be convenient for one that is a meer man by nature ; because it is in it self truly Divine , and importeth Divine actions , agreeable only to the true God , such as are forgiving of sins , redemption of mankind , communication of righteousness , and eternal Salvation , it is necessary ; tha● Christ the Mediator , be not only true man , but true God also . The chief Testimonies to confirm this , are as I take it , these that follow ; The Spirit of God speaking by Isaiah n n Isa. 35.4 . , saith , behold your God will come with vengeance , even God with a recompence , he will come and save you . Also in the same Prophesy o o Isa. 43.13 , 14 , 15. , before the day was , I am he , and there is none that can deliver out of mine hand ; I work , and who shall let it ? Thus saith the Lord your Redeemer , the holy one of Israel , &c. and yet the farther p p Isa. 45.21 , 22. , I the Lord have told it , and there is none beside me , a just God , and a Saviour , there is none beside me . Look unto me and be ye saved , all the ends of the Earth : for I am God , and there is none else . The bloud of Jesus Christ his Son saith St. Iohn q q 1 Joh. 1.7 . , cleanseth us from all sin .

The last even from a supposition of one of their own , and he none of the least of the Socinian worthies r r Smalcius de Divinitate Christi . cap. 10. pag. 49. If Christ , saith he , had Divine power , which was proper and peculiar to him , and alwayes residing in him , it must necessarily follow , that there must be in him , not only a bare humane , but also a Divine nature ; and his reason is , because the D●vine power cannot be separated from the Divine Essence . But Christ had Divine power , which was alwayes proper to him , and resident with him ; Therefore he hath not a bare humane , but also a Divine nature . Indeed , they cannot possibly be severed ; For the God-head doth not redeem us without the Man-hood , nor the Man-hood without the God-head ; yet , to keep to our question . Christ as God and man , may both obey and satisfie : For as there are in Christ , as we have proved , two distinct natures ; So there are two distinct operations of the said natures ; And as the said natures united , make one Mediator : So the operations concurring and being united in one make out , and compleat the compound work of this Mediator , Therfore the obedience of Christ , being the work of a Mediator , hath in it the operations of both natures ; The support , strength and sufficiency is from the God-head , the practise , exercise or execution of obedience is from the Manhood .

Obedience is properly a subjection of the will , in reasonable creatures , to the will of God , now the will of the God-head is one and the same in all the persons ; Christ therefore becomes obedient , and yeelds subjection only in respect of the will of the Man-hood , in which he performs obedience , and the operation of the God-head , in this great and mysterious work , is to make the said obedience meritorious ; So that it is not only the thing done , but the Person by whom , namely , God-Man , that hath procured the Fathers mercifull Atonement , of which the Diologue makes so much mention , and in which he is so mistaken ; In this respect do I understand those expressions , of the Apostle s s 2 Cor. 5.18 . , God was in Christ reconciling , the World unto himself . Also speaking concerning the Church of God t t Act. 20.28 . , saith , it was purchased with the bloud of God . That is to say , in that nature which the Son of God assumed .

Hence then , say we , ariseth the true value , price and dignity of the obedience of Christ , being such a person , who did , and suffered these things for us and our redemption . I have bin somewhat longer about this question , then at first I intended , because I perceive they have all gotten more or lesse a tang of this , insteed of magnifying , as they pretend , to debase as much as may , be the Lord Jesus Christ , both in his person and sufferings for us .

Our third question then for the further cleering Quest. 3 hereof , shall be this ; How the obedience of Christ comes to be made ours ? To which we answer , Answ. by the free donation of God , bestowing it upon us , and imputing it unto us . Christ did perform this obedience , and hath this righteousness to no other end , then that he might impute it unto us ; Therefore saith Jossanus u u Tenenda igitur sunt hac Axiomata , Christum non sibi sed nobis factum logi obnoxiunt . Sibi non natus sed nobis natuus & datus . Junius de Iust. sect. 4. , these Axioms are to be held by us , Christ was not made subject to the Law for himself , but for us ; And that the whole obedience of Christ is ours , as being truly imputed to us . Now Christ , saith Mr. Perkins , is really given to us in the Word and Sacraments , and so consequently what is Christs , yea his whole obedience is made ours ; Even as when a parcel of Land is made ours , all the profits and emoluments arising and accrewing thereof are ours also . More might be said to this purpose , but I refer it to its proper place .

We have now seen what the Mediatorial obedience of Christ is , and which his Father as our Surety ( a term of relation which the Dialogue and his party are not willing to apprehend ) strictly exacted of him without any injustice or tyrannie at all ; and therefore his passionate blasphemy might well have bin forborn ; But quo semet est imbuta , &c. Socinians I see cannot forbear it .

Object . 1 Yet suppose some should soberly object , is not that Law two severe , that exacteth both the obedience and the penalty to ? Answ. To which we frame this answer . In the State of innocency the Law only exacted the obedience , and threatned the penalty ; Since mans deviation from that integrity wherein at first he was created , it requireth the obedience and the penalty also . The threatning of the Law exacts the penalty , the precepts exact obedience .

Object . 2 But yet farther may some say , doth not the Scripture it self in many places tell us plainly , that we are redeemed by the sufferings of Christ only ? As by the bloud of Christ w w Heb. 9.12 . we have entrance into the holy place ? Answ. Answ. Indeed this is one thing , which the Dialogue seems much to drive at , but we will endeavour to shew him his mistake ; for by the bloud of Christ we are Synechdochically to understand his passion , which cannot be severed from his active and voluntary obedience ; The reason is plain , because Christ in suffering obeyed and in obeying suffered ; in his life he performed a passive action , in his death he sustained an active passion . That distinction , which he makes of Christs obedience into Legal and Mediatoriall is by no means to be admitted by us : for Christ did not perform two sorts of obedience , as the Dialogue , and the rest of the Socinian party would perswade us , the one Legal for himself , and to which , as being man he was bound , and for which they joyntly urge , but much amisse , that place of the Apostle x x Gal. 4.4 . , in the fulness of time God sent his Son , made of a Woman , made under the Law , to redeem those that were under the Law ; we read not here , that Christ was born under the Law , the Words are distinctly set down , the Son of God , made of a Woman , and afterward made under the Law , not for himself , or his own cause , but for those that were under the Law , that he might redeem them . He himself is distinguished from them that were under the Law , as a Redeemer , from those that are redeemed ; Therefore he was not under the Law for himself * * Cum non esset proprie Legis debitor in se , neque respectu humanae naturae ( alias enim proptèr identitatem 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 logos ipse pro se ad legis ob sequium teneretur , quod in legis authorem foret contumeliosum ) nec respectu personae : sed respectu dispositionis v●luntariae , omni tamen , ex parte legi satisfecit , ut exuberans infiniti planè meriti plenitude nobis in Christo parata , &c. Junius de Iusti. Sect. 7 : , least in so subjecting him to the Law , we should be driven to conceive that he stood in need of a Redeemer as much as others , which is no small derogation to the Son of God , the Redeemer of the World . The other Mediatorial , for us and in our behoof ; but these are but one and the same obedience ; Christ performed nothing in way of obedience to the will of his Father , but for us , as our Surety , and in our steed ; The whole work whereof , may be called , if you will , Mediatorial from the office of the Perso● obeying ; Legal , from the Rule which was obeyed This obedience , as we have said , is but one , which y●● is constituted of these two parts ;

First , the perfect fulfilling of the Law ;

Secondly , the suffering of that punishment , which the breaking thereof deserved .

The fulfilling of the Law is the first part of Christ● obedience , by which he performed throughout t●● whole course of his life perfect obedience to the Law of God for us ; The enduring the punishment , for our sins is the other part of his obedience , taking upon him in our room that which we had justly merited by reaso● of our transgressions ; that so satisfying the severity of Gods Justice for us , we might be freed from that obligation and penalty which was upon us , so that Ursinus joyning both together saith * * Quicquid fecit aut passus est Christus , ad quod ipse tanquam justus & Dei filius non fuit obligatus , est satisfactio ejus quam nobis praestitit , & justitia quae nobis credentibus adeo gratis imputatur ; ea enim satisfactio aequiposset vel impletioni Legis per obedientiam , velaeternae paenae propter peccatum , ad quorum alterutrum Legi obligamur , pag. 394. .

Here the Dialogue takes an occasion , to what purpose I know not , to quarrel with the Lutherans , for an errour of theirs on the one hand , unlesse it be , that he may the better and sooner prevail with his over-confident Reader , and so carry him into an errour on the other , cunningly casting out one Devil by another , and yet the latter more dangerous , if not more desperate then the former . For neither one drop of bloud , as he chargeth them , nor all the bodily sufferings of Christ , as we charge him to say , but the perfect fulfilling of the Law for us , and the satisfying Divine Justice incensed against us , even the whole obedience of Christ ; is that by which we are redeemed from , and discharged of that debt and penalty , to which we were lyable , and for which we stood accountable .

The Dialogue , auribum lupum tenet , finding it too hard a matter to prove what he had undertaken , that is , That Christs natural , or bodily death only , is the meritorious price of our redemption , falls strangly off , and betakes himself unto an other matter ; For not being able to confirm by argument , he will perplex with amazement , his lesse attentive Reader , telling him , that the Jews and Romanes did not put Christ to death , but that he himself seperated his soul from his body , shed his own bloud , and did ( as he expresses it ) actuate his own death , contrary to the very letter of the Scriptures y y Act. 2.23 . where Peter in his Sermon chargeth them home with the cruel killing of Christ the Lord , saying , him have yea taken , and by wicked hands have crucifyed and slain . Again z z Act. 3.15 . , and have killed the Prince of life , What our blessed Saviour , speaks in Iohn a a Joh. 10.17 , 18. , that he laid down his life , no man taking it away from him , sheweth his willingness to yeeld himself up into their hands , who by the determinate councel and foreknowledge of God , were to be instruments of his death ; We know , that in respect of humane power , no man could take away his life , till he was willing to lay it down , which he did by submitting to them , when his hour was come , for that very purpose . We say , Christ dyed willingly , we cannot , dare not say wilfully , which he must needs do , if the Language of the Dialogue may passe for currant , that he shed his own bloud , and did actuate his own death . Christ offered himself to God his Father , yet did he not kill himself ; The Jews killed him , yet did they not offer him ; for indeed they could not : The Priest is more worthy then the sacrifice , yet here is one , who was Priest , Sacrifice and Altar too ; He was a Priest , but not in respect of his Divine nature alone , as the Dialogue labours to perswade : For whatsoever Christ did or suffered , in a Mediatorial way , was done and suffered by the two natures b b In exequendo Mediatoris officio utraque natura operatur rum communione alterius Leo ad Flavianum , cap. 4. , in him Hypostatically united , and not by either alone . Whole Christ is our Mediator , Redeemer , Priest and Prophet in both natures , according to his Deity and humanity .

What the Dialogue would force upon our belief from that place of Iohn c c Joh. 6.63 . , namely , that the humanity of Christ , which he understands by the word flesh , doth not profit us , is in the first place a meer contradiction to himself , having altogether pleaded for the bodily sufferings of Christ hitherto ; then we averre , that it is not to be found in , or gathered from the words : for the best Expositors tell us , that by flesh there is meant any natural food , and not the flesh of Christ , giving this reason for it ; wheresoever say they , Christ speaketh of his own flesh , there is the Pronoune My , added to it ; or else he expresseth it thus , the flesh of the Son of man ; but there is neither the one , nor the other ; and therefore cannot be meant of the flesh of Christ . They are exceedingly mistaken , says Scharpius d d Errant qui hoc loco percarnis vocem humanitatem Christi distinctè consideratam , & Spiritum , Deitatè significari volunt . Syphonia . , in the sense and meaning of our Saviours Words , who by flesh would have his humanity , by Spirit , his Deity to be signified or understood . But should we let this passe for granted ; which must not be , that the humanity of Christ doth not profit us ; must it therefore follow , that his obedience to the Law doth not profit us , nor his fulfilling of the same for us ? Did ever any that pretended the least knowledge in the Rudiments of Art , fetch a conclusion so far wide of the premisses ? But what shall we say to these Socinians , whom no rules of Art are able to keep within compasse of sound Reason , nor texts of Scripture , within the bounds of true Religion , but that they break through , and run over all to beguile us in the one , and betray us in the other ? Plutarch makes report of a certain Woman named Phea , who rob'd all passengers that came by her Pallace . These , these Socinians , the Dialogue and his fellows , are like unto her ; For none can escape their hands ; They rob God of his Justice , mercy and wisdome ; Christ of his merit and satisfaction ; man of all sound and solid means of Salvation , leaving him in a worse condition , then the thieves left that poor man , that went down from Hierusalem to Iericho , not half , but stark dead , without any help or hope of recovery . I shall bestow upon the Dialogue and his high admirers , with the rest of the Socinian Brethren , but this one argument , and so I will conclude this part also with a friendly advice to all Christian Readers .

That opinion which taketh away the means , by which God is revealed to be infinitely just , merciful and wise , making also the satisfaction of Christ , and his perfect fulfilling of the Law , a vain and needlesse thing , is most heretical , impious and blasphemons ; But this opinion takes away the means by which Gods Justice , mercy and wisdome are revealed to be infinite , makes Christs full and perfect satisfaction a vain , superfluous and needlesse thing . Therefore it is a most heretical , impious and blasphemous opinion .

You will say this is a hard and a heavy charge ; but if I make it not plain and evident , let me bear the blame , among all judicious and understanding men for ever ; for which purpose , and the better accomplishing hereof , we will discend unto particulars .

First , that which reveals God to be infinitely just is , that he cannot be reconciled to men , that have sinned against him , and provoked his displeasure towards them , without execution of his Justice * * Ita offensi Patris sempiternam justi● am absolutissimae perfectionis 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 miseris hominibus reconciliavit ut Deus Justitiae laudem in media misericordia non amitteret . , and a full satisfaction made according to the justness of his Law , which he imposed on them ; If not by men in their own persons , which is altogether impossible , yet by their Mediator and Surety for them , and in their behalf , and so by him communicated to them , and made theirs , as truly , and really , as if they in their own persons had done , fulfilled , and satisfyed the same . This is that means , by which God is known to be infinitely just .

Secondly , when Gods infinite Iustice was so strict , that nothing could satisfy it , or redeem man from the power of it , but a price of infinite value laid down for him ; and when all the World was not able to find out such an unvaluable price or consideration , Gods infinite wisdome having in her hand from all eternity , for this very purpose , this transcendent treasure , this great and inestimable price , did in due time , shadowing it in the similitude of fraile and sinfull flesh , deposite it for us , making hereby full and real satisfaction for every one that shall by the hand of faith lay hold upon it , and make a right application of it ; and this is that , which reveals Gods infinite wisdome .

Thirdly , in that God the Father would in this case , and for this purpose , give his own only begotten Son , out of his bosome , to be humbled in our nature , to obey , suffer , and make full satisfaction for poor miserable men ; and in that the Son would willingly and of his own accord take this , all this upon him , to do and suffer whatsoever strict Iustice should require to condigne satisfaction : and that when all this could not otherwise bring any profit or commodity to men , that the holy Spirit of God should not disdain to take up his constant and continued habitation with men ; yea , reside and dwell in them , working in their hearts all grace needfull and necessary for them , this is a plain and evident demonstration of Gods mercy , infinite mercy manifested to those that were in the greatest misery ; yet all these means cleerly manifested and maintained by the Scriptures , doth this wicked opinion of our Socinian Dialogue utterly overthrow , if it were possible , and take away , leaving poor souls quite destitute of the principal means of their Salvation , and therefore must needs be most heretical impious & blasphemous . Having thus briefly , yet faithfully , and fully ( I hope ) performed my undertaking , I admonish all men in the fear of God , as they tender his glory , and the dear Salvation of their precious souls , to take heed of this dangerous opinion , least they be unawares deceived by it : and the rather , because Satan hath this advantage of us , that he can transform himself into an Angel of light , that thereby he may bring many into his Kingdome of darkness ; and many Emissaries of his are now abroad , factoring in all places to enlarge that his hellish dominion , clothing and triming strang Doctrines , with strang words and expression an unusual dialect , whereby those , who are affected with novelties may be the easier allured and ensnared . And therefore let every one take heed , praemonitus praemunitus , thou hast bin often told of these things , so that I say unto thee , again , take heed , least through th●●r subtility , and thine own weakness or willfulness , thou be deceived , to thy shame and sorrow here , and thine eternal torment hereafter .

Fourthly , concerning a sinners justification before God .

WE are now to have do with the great and weighty business of a sinners justification before God , then which nothing is more necessary to be known , or more comfortable to be believed , and therefore , the blessed Spirit , by the Word and Ordinances , doth teach every faithfull soul to believe and know , that he , being a sinner in himself , and by sin obnoxious to eternal damnation , is by the mercies of God in the merits of Christ , by faith apprehended and applyed to his own soul , not only freed from the guilt of his sins , and the punishment due unto the same , but also accepted as righteous before God in Christ , and made heir of everlasting salvation . This Doctrine so necessary , and so full of comfort , is strangly and strongly opposed , by the Papists on the one side , with whom our controversy is not at present , by the Socinians on the other * * Justificationem & salutem per observantiam Legis , & praeceptorum Dei somniant . Calovius de Socinianis . Extra Christum ejusque mortem nos Salvari potuisse , ideoque absolute necessariam non esse mortem Christi ad nostram justificationem affirmat . Smalcius , libro de satisfactione . c. 10. p. 28. , from whose calumnies ; and foul aspersions , we shall endeavour to cleer it , with the best abilities God hath afforded us . Being then a controversy of such importance , that it concerneth our very title to Heaven and everlasting happiness , it is to be handled with all diligence , and not without a more then ordinary invocation of the Spirit of Truth , that he would lead us into all truth , and guide us in setting down the same , that God may have glory , and poor souls may find comfort ; as also assist and strengthen us against all the Enemies hereof , confirming and establishing us in the profession of the same .

For our more orderly proceeding herein , we intend ( God willing ) to passe by these several steps , or particulars .

First , we shall shew , what Justification is ;

Secondly , we shall declare the cause of it ;

Thirdly , we shall descend to the fruits and effects of it ; in some , if not in the most of which , we shall ever and anon have some skirmishing with the Enemy ;

And lastly , we shall conclude the whole , and yet all with as much brevity , as possibly we may .

We come to the first , namely , to shew the nature of Justification : for the right understanding of the Word will very much help and further us , that we may the better know , what it is , of which we are to speak ; for which purpose , neither Cicero , Terence , Caesar , nor any of those , who were the first and purest Authours of the Latine tongue , were ever acquainted with this word Justificare , which is now in use among us , and with which at this time we have to do , We must therefore seek farther , and look higher , if we mean to be truly certified hereof , and fully satisfied herein ; Omitting then all others , we will only pitch upon two places , the one in the Old , the other in the New-Testament , as the aptest in my judgment , of all other for this purpose ; The one that of the Wiseman e e Prov. 17.15 . , He that justifieth the wicked , and he that condemneth the just , even they both are an abomination to the Lord : Here is the Word it self , and its opposite ; the Word it self 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifying * * Absolvere ; to absolve , or free : the opposite 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 importing * * Improbificare ( si ita liceret loqui ) i. e. condemnare & ad supplicum tradere . to condemne , or to deliver over to just and condigne punishment ; They are both Judicial terms , exercised or used in judgment , holden on such weighty matters , as touch the life or death of the person concerned or engaged ; The other answerable hereunto , is that of St. Paul Rom. 8.33 . , where he propounds the question , Who shall lay any thing to the charge of Gods Elect ? and rather then we shall go away without an answer , he himself , as best able for to do it , will furnish us ; Surely none ; None indeed can justly do it , to which he adds a reason to the purpose ; For it is God that justifieth . The Apostle in this place makes a bold challenge in the behalf of all the Elect , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ? Who can accuse them , or call them into question , or , is there any thing that can be laid against them ? And yet we see they do not want accusers , the Devil is ready at hand to do it , the Law of Moses will do it , yea , rather then fail , their own consciences will do it ; But what says the Apostle ? al this is to no purpose ; For 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , it is God that justifies , that is , frees them from all these accusers , and their accusations too ; yea absolves them from the guilt of sin , not imputing it to them , but imputing the righteousness which is by faith ; For the Apostle opposeth justification to condemnation here , as Solomon also did before ; Even here also are two actions of judgment set before us ; The one charging a man with guilt , or crime , of which being justly convicted , doth pronounce the sentence of the Law against him ; The other opposite to both these , absolving and acquitting him from guilt and punishment , doth declare and publish him to be just and righteous . This is a matter of high concernment , and to speak the very truth , there cannot but be a great deal of difficulty in defining things of this nature ; We will not therefore trust to our selves , or any abilities in us , as thinking it sufficient to trade with our own stock , in a business of so much consequence ; but will rather ; as the man of Macedonia , call for help , and see where or how we may best supply our selves ; And behold here is one at hand , that is both able and willing to furnish us , ( of whom we will make use at present ; for I suppose we cannot mend our selves look where we will ) with such a definition of Justification , as may be justified in all the parts thereof , which is this , it is , saith he , an act of God whereby he acquitteth every penitent and believing sinner , not imputing to him his sins , but imputing to him the perfect satisfaction and righteousness of Christ ; There is not any part of this definition but is Scripture proof , as we shall see ( God willing ) by degrees hereafter : In the mean time , having seen what is meant by the word Justification , as also the nature and definition thereof , we passe on to the next thing proposed by us , namely , the causes , which ( as in all other things , so in this ) are four , to wit , the Efficient , Material , Formal and Final .

The Efficient causes of a sinners Justification are of two sorts , either principal or instrumental ; the principall is God , both essentially , the whole Trinity g g Isa. 43.25 . Rom. 3.26 . , I , even I am he that blot out thy transgressions ; and also personally ; The Father h h Rom. 8.33 . , That He , namely , God the Father might be just , and the justifier of him that believeth in Jesus ; The Son also testifieth this of himself i i Matt. 9.6 . , saying , the Son of man hath power to forgive sins , and so to justifie these that were ungodly .

The Holy Ghost performeth this too k k 1 Cor. 6.11 . , And such wretches by reason of iniquity were some of you , even guilty of the same impieties , but ye are washed , but ye are sanctified , but ye are justified in the name of our ●ord Jesus , and by the Spirit of our God : For seeing this work is of that kind , which by the Schools is termed ad extra , an outward action of God , it is common to all the three Persons ; And yet it is distinct too , in regard of the order and manner of working , as also the terms and limits of operation ; whence the Act of justifying is antonomastically ascribed to the Father , the merit thereof to the Son , and the application of this merit to the Holy Ghost ; So that God the Father justifieth as the primary cause , and as being the Authour thereof ; God the Son as the meritorious cause ; and God the Holy Ghost as the cause applicatory , and brought home to the justified persons conscience , in the comfortable assurance thereof ; So that the whole amounts to thus much , God the Father through the Son , doth justifie us by the Holy Ghost : The Father , I say , as the principal cause , and that in two respects .

1. In that he gave his only begotten Son for us , and set him forth to be a propitiation through faith in his bloud , that all that believe in him should be justified , as the Apostle witnesseth m m Rom. 3.25 . .

2. In that he absolveth those that so believe , and pronounceth them just in Christ . The Son , as the Mediator and meritorious cause , and that also in two respects .

1. As he his our Surety , who paid our debt , our Redeemer , who laid down the price of our redemption for us n n Isa. 53.11 . , affording unto us both the matter and the merit of our justification .

2. As he is our Intercessor and Advocate to plead for us , that his merits may be imputed to us ; For , though the sufferings of Chr●st be a precious salve to cure our Souls , yet we cannot look for healing by them , unlesse they be applyed ; and though his righteousness be a wedding garment sufficient in it self to cover all our Spiritual nakedness , yet will it not clothe us , unlesse it be put on ; Therefore in the third place the Holy Ghost is said to justifie us , because he brings home , and applyes unto our Souls the righteousness of Christ for our justification , both as he is the Spirit of regeneration , working in us the grace of faith by which we receive Christ for our justification in foro Caelesti , before God , and also as he is the Spirit of adoption confirming this faith in us , together with the assurance of our justification , by which we are freed and acquitted in foro conscientiae , within our selves , that is , by the testimony of an upright , sincere and rectified conscience .

The instrumental causes of justification are either external or internal ; external , such is the Word of God , the glorious Gospel of Jesus Christ , and is therefore called o o Rom. 1.16 . , the very power of God to salvation ; in which respect , Ministers are said to justifie , because as Daniel tells us p p Dan. 12.3 . , they convert many to righteousness , being instruments ( though poor and weak in themselves q q Media perfecta ad quae ordinantur . ) that God is pleased to make use of for this purpose , and by whom , those that are ordained unto life , are brought to believe r r 1 Cor. 3.5 . ; For by the preaching of the Gospel ; seconded and made powerful by the operation of the Holy Ghost , the sentence of justification and remission of sins , and so consequently of eternal life and salvation is pronounced and concluded in the conscience of the faithfull ; such the Sacraments also s s Tit. 3.5 . , not by works of righteousness , which we have done , saith St. Paul , but according to his mercy he saved us , by the washing of regeneration , and renewing of the Holy Ghost ;

For first , in them the benefit of the Messias is presented before us , and by those outward signs discerned by us ; in which respect the Sacrament is called Verbum visibile , a word which is visible ;

Secondly , such is the Sacramental Union between the sign and the thing signified , which is Christ , together with all the train and quire of his graces , as also all his merits offered to us .

Thirdly , this transcendent benefit of the Messias is not only offer'd in the Lawfull and commendable use of the Sacraments , but is also given to , and conferr'd upon every faithfull partaker thereof ; In this sense the Sacrament of Baptisme is said to be the seal of that righteousness which is by faith , as the Apostle calleth circumcision t t Rom. 4.11 . . The internal cause of justification is , not hope , though hope maketh not ashamed ; not charity , though it be faiths almoner , and shall be rewarded of God u u Prov. 19.17 . ; not fear , though it restrain us from sin ; not repentance , though it be the gift of God , by which we wipe out the old score of our sins past , and resolve to glorifie God for the time to come ; but faith , and faith only , by which we overcome the World ; and that not in respect of its existency , as Socinus would fain have it , and doth earnestly plead for it w w Imputatur nobis fides à Deo pro Justitia , &c. in Dialog. de Iustif . , but in respect of apprehension , and the faculty of application , as that which is alone ( though it never be found alone , without the company and attendance of other graces ) a convenient instrument , fitted for the laying hold upon the righteousness of Christ ; And yet for all this , faith is not to be considered in the Act of justification , either dispositively , or habitually , or formally , or meritoriously , or in the kind and nature of a work , but in part organically , in regard of its Act , and in part correlatively in regard of its object . Whence the Apostle wisely disposing his words , as being directed by the Spirit of Wisdome , it self , which cannot miscarry , saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 x x Rom. 5.1 . , we are justified through faith , and 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 by faith , but never 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 for faith . Hitherto the Dialogue and we walk together , passilus aequis , as it were hand in hand , neither of us stepping aside with Socinus in the place fore-quoted , and some other of his followers y y Non innocentiam aut justiam Christi credentibus imputat Deus , sed fidem illorum imputat illis pro justitia . Smalcius in disputat contr. Fran. , to take up this ball which they have cast in our way , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , faith it self , or the very Act of believing doth properly justifie ; yet if he be acquainted with Socinian John ( as I believe he is ) a●mighty stickler in this case , he may soon be drawn away , and easily perverted , to comply with him and his party even in this matter also . But now , partes locus est ubi se via findit in ambas , we come to the pinch indeed , in which we shall discover , where , and upon what terms , we are constrained to part company .

The matter or meritorious cause of our justification , is the next thing , that is to be considered by us , which is neither the habit of charity , or the exercise thereof ; but only the righteousness of Jesus Christ our Mediator ; And here , here it is that we must part , and not so fairly as may be expected ; For though the distance be small at the Center , yet 't is many times found to be wide enough by that time it come to the circumference : So the difference at first may seem small , that is between us , but being duly considered , is so great , that we can by no means give our consent of compliance : For the Dialogue using that faculty here , which in many other places he shews his dexterity in , namely , disputandi de non concessis , chargeth us with that which we never held , and which is more , never mean to do , if it please God to keep us in our right mind , that so he may take occasion , without occasion , to quarrel w●th us , thinking thereby to shew his valour in the eyes of his great admirers , fighting , though it be but with his own shadow , and yet now and then giving a slanting blow even at the Justice of God himself . Who ever heard any of us , ( whom God hath established in his truth , and made and constituted faithfull dispensers of the same ) so much as whisper among our selves , much lesse publish it abroad , that the active righteousness of Christ alone * * Justitia Jesu Christi , per quam justificamur coram Deo , est perfectissimato tius Legis Divinae obedientia . Polani Syntag. , that is , that obedience which he performed to the Law , doth justifie a sinner before God ? We never said it , we never thought it ; and therefore all the pains he hath herein taken to confute us , or rather to blast us , and the truth in us , under the pretence of confutation , might very well have bin spared , and the time better spent ; but some will be doing though it be to no purpose ; and how can we keep company with those , that charge us with such assertions which we utterly disclaim , and cast such aspersions on us which we did never deserve ?

Again , God cannot do this , God cannot in Justice do that * * 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 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 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 we 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 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 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 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 whereof , 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 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 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 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 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 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 h Lib. 4. & 5. , and to Bishop Davenants , prelections de Justitia habituali i 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 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 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 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 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 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 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 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 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 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 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 we 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 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 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 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 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 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 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 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 , as to say , a m●n ●s fre●d from the one , and yet not discharged o● the other . Some of the Socinian tribe do plead hard to have remission of sins the formal cause of a sinners justification ; but non benè convenit , it fadges ill in their hands ; For dissolution of sins guilt by Chr●sts bloud , before imputation , is an uncouth dissolution , it is a dissolution before application , that which putteth the effect before the cause * * Causalitate imputatio praecedit remissionem & necessario prae-requiritur . Polan . in Daniel pa. 324. ; But hear their arguments , and our answers , compare them together , and then judge indifferently .

First , say they , Remission of sins giveth denomination of justification ; therefore it must be the form ; Grant this , say we , ( though the illustration be not by whiteness and whitening , whereby they make whiteness the form , which , among unbiassed men , is the effect , the form being whitning or application ) yet they must prove , that it giveth denomination , which they do thus , and that worthily to ; If a sinner , say they , may therefore and thereby be justified , because he hath his sins remitted unto h●m , then remission of sins giveth denomination of being justified to that person , whose sins are remitted ; This is a meer begg●ng of the question , which is to be proved , and we deny a sinner therefore justified , till it shall be better proved , which will not be while this man is Major , I see by the manner of their working . For , say they , it is a vindication or an exemption from punishment ; We joyn issue here , & say it is so indeed , but after another manner then they take it , it is so in effect , that is , that followeth something necessarily preceding , which is just making , or being just ; or else we run our selves upon a rock , it will be justification of a wicked person , which God himself telleth us , is ah Abomination to him .

Secondly , remission of sins , say they , is the formal cause of a sinners justification , because it is that alteration and change , which is wrought in the person justified by that act of God . To which we answer ; 1. By denying the consequence , every change or alteration in the person cnanged or altered , is not the form ; if that act of God were the form , then peace of conscience should be so ; for it is an alteration , which supposeth pardon , grounded upon imputation of righteousness , whence justification , and then pardon , &c. 2. By affirming that justification it self is so , in that change which made , and yet it is not the form of it self ; yea , it is an effect of the form .

Thirdly , their th●rd reason is wound up thus ; That which makes a justified person compleatly righteous before God , is the formal cause of justification ; But remission of sins maketh a justified person compleatly righteous before God , because , say they , he is as cleer from sin , and the guilt thereof , as if he had fulfilled the whole Law , and never transgressed any part or particle of the same .

We reply , 1. That making is an ambiguous term , and cannot without more light , then they afford us , be fully discerned or discovered ; For every cause maketh , the Efficient , the Material , the Formal , &c.

2. Remission of sins maketh not a person formally righteous , and therefore we deny the reason : For though he be free from the guilt of sin , yea , so righteous as here they speak of ; yet the cause is the righteousness of Christ imputed , by whose obedience he is constituted just ; Again , they argue , for the proof of this , thus , That righteousness which needs not fear the presence of a most strict judge , is a compleat and perfect righteousness ; But remission of sins is such ; And now they think themselves cock sure ; for this , say they , will hold weight and measure . But let them take our answer with them for all their hast , which will , we suppose , take them off their confidence , and it is this ; That which these socinians are to prove , they often shift their hands of , and would have us take for granted , which we cannot do , without prejudice to the truth ; They are here to prove , that remission of sins is a compleat righteousness , but that which they endeavour to prove it by ( as the ingenuous Reader may plainly perceive ) beggeth the question ; namely , that it is righteousness : For every thing that will abide the presence of God , is not by and by righteousness , much lesse compleat righteousness , as they would have us believe , upon their bare word : As for example to the contrary , in love there is no fear , for perfect love casteth out fear b b 1 Joh. 4.17 , 18. , yet it is not righteousness , not that righteousness , by which we are justified .

Lastly , say they , remission of sins reacheth home , and is given to men by God for their justification ; Therefore it is the formal cause thereof ; This they tell us is evident , because by the formal cause , they mean nothing else but pass●ve justification . To which we return this answer ;

1. That many things may be , and are given by God for justification in some way or other , which are not the formal cause thereof ; for instance , the Word of God , and Faith , are given by God for justification , yet will any man therefore in his right wits conclude , that they are the formal cause of a sinners justification ?

2. We do absolutely deny remission of sins to be given for justification ; we assert the contrary , justification given for pardon and remission , as being the effect and consequent thereof ; So the Apostle c c Rom. 5.16 . , where mention is made of remission , a gift , as also , of the gift of righteousness ; Whence we see , ordine quidque suo , first justification , and then remission , made good in the 18. and 19. vers. of the same Chapter . Moreover , to put all out of doubt , if remission of sins be justification passive , as they said but now , that is , the effect of Gods justifying , it cannot possibly be the formal cause thereof also ; For one and the same cannot be both the cause and the effect , before and after it self ; the whole , and yet but a part ; how ever they seem to jumble them together .

I have bin somewhat longer about this , then at first I intended , there being not wanting , and that even among us , that take upon them to maintain , that remission of sins is the formal cause of a sinners justification before God , that seeing how poorly it is defended by those that are champions for it , the honest , and well minded Reader , may not be gulled by any Socinian 〈◊〉 bettor whatsoever .

The Dialogue is very much concern'd herein , he doth not lag behind the rest , setting remission of sins in its wrong place , and then ascribing too much unto it ; For he makes it even our justification it self , which cannot be ; for they are distinct in themselves , and in order of time , and manner of conferring to be distinguished by us : which being well and wisely considered , will plainly appear to be neither the whole , nor a part as he , nor the cause , as others would have it , of our justification ; but only the contingent effect thereof .

Reconciliation with God , arising from true justification , without which , man must necessarily , even unto all eternity , have remained under , and at all times bin lyable to the wrath of God , is that , whereby God for the Satisfaction of Christ , pardoning all his sins , doth freely admit and receive him into favour : Or else more plainly d d Emphasis vocis reconciliationem dissidentium per emptâ mutuâ dissentione importat . , It is a setting at one , those who by reason of some discord between , or hatred toward one another , were exceedingly divided and separated one from the other . This , and the word Atonement , which the Dialogue doth so often make use of , are meer Synonima's , no more but two several expressions of one and the same thing , yet admitting of , not different , but divers denominations ; For being referred to wrath , it is called a pacification , or an appeasing , either with a gift prepared , as Jacob did his brother Esau e e Gen. 32.20 . ; or by compensation made for some wrong or injury done , as David did the Gibeonites f f 2 Sam. 21.3 . ; and having reference to sin , it signifies to expiate or purge with Sacrifice , whence the day of Atonement is called g g Lev. 16.30 . a day of expiation ; and sometimes it is used for pardon and remission of sins , as h h Psal. 78.38 . he being full of compassion forgave their iniquity , in which sense the Dialogue takes it , and spends it self in the most part of that which remains , to make his Reader believe it , namely , that this very atonement or reconciliation is our very righteousness and justification . But this cannot be ; for this likewise were to confound the effect with the cause , as before in remission of sins , Atonement or Reconciliation being but the necessary , effect or consequent of a sinners justification before God : Thus you see , being driven to their shifts , they fly from one thing to another , and are at no certainty among themselves , into what a labyrinth then would they bring their perplexed Readers !

In this work of reconciliation or atonement Christ is to be considered after a two-fold manner , or under a double notion , either in respect of his essential Deity and Divinity or in respect of his Mediatorial office and Priestly performance ; in respect of his essential Deity common to himself with the Father and the Holy Ghost , he , by the same right , whereby the Father and the Holy Ghost , was exceedingly offended with , and highly provoked to indignation against us , by reason of our sins ; in respect of his Mediatorial offic● , by the common consent and councel of the whole Trinity , receding from his most just right , took upon him our flesh , that he might fully perform the part of a mercifull Mediatour between God and man .

In the transaction of this great husiness of mediation , reconciliation or atonement , ( for they are one in effect , though they differ in terms ) there are six distinct things to be performed by Christ ; The first is Discretion o● Dijudication of the cause , he takes notice of the state and condition of his Church and chosen ;

Secondly , he doth report the will of his Father , the covenant and agreement with God unto them ;

Thirdly , he makes intercession to God for them :

Fourthly , he fully satisfies the wrath and Justice of God provoked against them , and freely delivers them from the eternal punishment , which they had justly deserved should be inflicted on them :

Fiftly , he mercifully applies that satisfaction to them :

And finally , he everlastingly conserves them in this state of reconciliation into which he hath brought them .

And thus we dispose of these things thus wonderfully and mercifully performed by him . Discretion and Relation pertain properly to the Prophetical office of Christ ; Intercession and Satisfaction to his Priest-hood ; Application and Conservation to his Regal office , and that Kingly power , which he exerciseth in , and over his beloved ones : So that whole Christ , God-man in both natures , in all his offices , is employed in , and for the effecting this high and glorious work of the Fathers mercifull atonement and reconciliation which is no small comfort , being brought home , and seasonably applied to the heart of a Christian .

Thus have we set down the true nature , of Atonement or Reconciliation with God ; But as for the Dialogues Atonement , it is nothing else , but a vain , idle , imaginary and illusory thing , a meer fiction , which he having fancied and framed out to himself , would fain obtrude upon others , without the least colour of testimony from the Word of God ; For that which the Scripture presents , unto us under the name and notio● of the word Atonement is an effect of our righteousness and not a part , much lesse the whole , as he would have it ; concerning which ne speaks much , as being perhaps delighted in , and affected with his own expressions , but proves nothing of what is expected from him , many times crossing and confounding himself , much more his unwary and over-confident Reader .

To conclude then , for I hope by this time the good and intelligent Reader doth plainly discover what the drift and purpose of the Dialogue is , together with the rest of the Socinian faction , namely , to raze , if they could , the very foundation of our Religion , which we have built upon the Rock , that so we might erect a new structure on the sand ; but they shall not prevail , yet let every one of us take heed , that we build not thereon ; For other foundation can no man lay , and expect comfort in , or continuance of the building , then that is laid , the Prophets and Apostles , Jesus Christ himself being the chief corner stone .

These under specious pretences , and new coyned phrases , endeavour to betray us , that they may have whereby , as they think , to glory over us ; We know that offences to , and oppositions against the Truth , especially in these latter times , must needs come , that those which are firm and constant may be made manifest ; But wo unto them by whom such offences , and oppositions do come . From henc it comes to passe , that such th●ngs as were never handled by the Scriptures , are now hand over head urged and maintained from the Scriptures ; and such questions as were never dreamed of among the Apostles , are stoutly , yet strangely defended by the Apostles , By these means our Pulpits ring , our Presses groane , and our eares are filled with the confused noise thereof ; such loud lies , such lawlesse arguments , such naked collections , such backward conclusions , such an Ocean of tempestuous sequels , such a legend of unsound , and unseasoned Non-sequitur's , such upstart heresyes , and such high strain'd blasphemies , that the common Adversary scorneth at our follies , and all the Devils in Hell , as it were keeping holy-day , do rejoyce at our forwardness to run and destroy , not only the bodies , but even the souls too , one of another ; bringing hereby our selves into derision abroad , an the Scriptures themselves into suspition at home .

Thus are many , too many , God knows , poor , single hearted men misled , although by a contrary course , yet to the same gulf : running their Barques upon the sands and shallows of deceit , yet deeply dissembled , even where they least suspected them , and thought themselves most free from them ; For indeed , who would look for so foul errour and heresy to proceed from so great and fair pretenders to Truth ? Or who could imagine that they who seem to advance Christ and his Gospel , and do so much outwardly glory therein , should so much dishonour , yea so horribly blaspheme both the one , and the other , as the Dialogue and these Socinians commonly do ? I shall lay down but one argument more , to prove this opinion of theirs , for which , as for their Helena , the Dialogue and the rest , do so earnestly contend , to be both horribly impious , and notoriously blasphemous , that so all good Christians may look on it , and them too , as Seamen do on Rockes and Shelves , on purpose to avoid them , and with an holy resolution set themselves against them ; which argument is briefly this .

That opinion which is built upon an heritical and blasphemous ground , and is supported and maintained by wresting , wronging , and putting false and unsavoury glosses upon the Scriptures , whereby the very sound actions of true Religion , are not only shaken , but even razed and overthrown , must needs be most wicked and blasphemous ; And such is this opinion It is built upon this blasphemous ground , that God saveth sinners by such a righteousness , as is no where to be found in Scripture , without wresting and wringing of the same ; contrary to the sense and meaning of the Holy Ghost therein ; such a righteousness , which indeed is no righteousness at all , but an idle and fictitious thing and so consequently that sinners are not justified at all , but left in a sad , forlorne and desperate condition .

It blasphemously maintaineth , that our sins are not imputed unto Christ , and that he did not in any measure suffer the wrath of God to free the Elect from the same , which by reason of their sins they had deserved : and so tacitely chargeth God with injustice towards him , by inflicting so grievous punishments , especially in his soul sufferings , upon him without a cause : leaving by this means poor souls yet in the state of damnation , and lyable to eternal torments , for whom Christ made full and perfect satisfaction . It denies that Christ's righteousness is imputed to true believers , affirming , that it cannot be accounted theirs by God , because Christ's righteousness is the righteousness of one far different from them , and God cannot in justice , justifie one , by the righteousness of another : So denying under this , the spiritual Union of the faithful with Christ : For if he be one with us , and we with him , as we confidently believe and teach , then are our sins , that is , the guilt of our sins transferred unto him , and so made his by this Communion , and in him fully satisfied : as also his righteousness and satisfaction is not only made over to us , but is made ours , and we thereby justified , pardoned and reconciled to him , whom we had offended : for it is not the righteousness of a stranger , as they perswade , who maintain this destructive and damnable opinion , nor of another so different from us , but that he and we are one Spiritual body , by which Union and Communion with him , which may not , must not be destroyed , all his benefits are made ours , we have right and title to them , and an interest in them .

If for all this that hath bin declared , there be any to whom this poor endeavour shall come , that shall yet give heed to this opinion , and to these Spirits of errour , which broach , and set out such opinions , so as to follow or be led by them , being thus forewarned , they cannot be excused : For who hath bewitched them that they should believe lies ? These are accessary to their own destruction . But good Reader , be not thou deceived with vain words .

All is not gold that glistereth ; Many times we see that under the greenest Grasse doth lurke the foulest Serpent : Great is the mistery of Hypocrisie .

The Bee , that hath Hony in her mouth , hath a sting in her taile ; Loe , here is Christ ; Loe , there is Christ , but what says Christ himself ? Believe them not .

If we go all by the eare , the empty Barrel hath a deeper sound , then the full vessel ; If by the eye , the sowre crab hath as smooth a Coate , as the sweet Pippin ;

The search therefore , just examination , and strict tryall is all in all . But yet , this exquisite search , this sound and substantial tryall , is not in every mans power , neither is it for every mans trade . Every man may pull at a rope , but the Pilot only directs the course of the ship . There be some that can grease a scabbed sheep in hand , that cannot judge of a great rot to ensue ; The Butcher , that hath skill to open an Ox , is to seek in the curious anatomizing and desecting of a man ; So that though many think themselves able enough to judge and determine of these matters ; yet St. Pauls question may fit every one of our mouths , Q●is ad haec idoneus ; who is indeed fit for these things ? We had need then , even such as pretend most to knowledge , to be ever suspitious of our own judgment , and earnest with God in prayer for our further and future illumination and instruction , that we be not seduced in these dregs of time , these last and worst dayes , to which we are reserved .

And now O England , England ! where is the glory of thy Church become ? those precious ornaments of piety and purity wherewith shee was so richly adorned ? Oh! thou once beloved spouse , how hast thou turned thy self from ? how hast thou turn'd thy back upon thine own dear Lord and Husband , who chose thee ; and made thee glorious , above all others round about thee , to follow after , and prostitute thy self unto thy fond , thy fained lovers ? What distemper doth possesse thee , that thou shouldst so willingly retum to thine own , so eagerly pursue , so greedily lick up the vomit of other Churches ?

To the eternal praise and glory of God above , and to the high commendation of thy little Daughter * * The Church of New-England . abroad , be it spoken , more sound in her vitalls , more sincere in her profession of the ancient and honourable Truth , then thy self ; shee hath cast out the bond-Woman and her Son , the Author and his Dialogue , as gendering to bondage worse then Egyptian ; whom thou hast received into thy bosome , hugging herein , with the many errours and heresies of the times , thine own confusion . Thou ! even thou art become a cage of unclean birds , Zum and Ochim have taken up their habitation in thee , which are the very fore-runners of thy destruction and desolation .

Be zealous therefore and repent ; for behold , thy beloved yet standeth at the door and knocks : Cast off , and cast out , the unfruitful works of darkness , and give seasonable entertainment to the living Lord ; Consider , Oh! consider in time , the things that pertain unto thy peace , before they be hidden from thine eyes ; which God of his mercy grant may never be , and let all the people say , AMEN .

FINIS .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , OR A CAGE OF Unclean Birds .

Containing the Authors , Promoters , Propagators , and chief Disseminators of this damnable Socinian Heresie . Together with a brief description of their Lives , and a true relation of their deaths .

Collected Composed , and Published for the Glory of God , and the convincing of those that are in any measure Infected herewith .

By NICH. CHEWNEY , M.A. and M●nister of the Word of God .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Tit. 2.10 .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Joan. 1.1 .

Aequè peccarunt , qui blasphemarunt Christum regnantem in Coelis , quàm qui eum crucifixerunt ambulantem in terris .

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 Sr Nicholas Crisp Knt of Queax , in the Isle of Thannet . SIR ,

WHere I stand engaged in a Just Service , and would Publish it ; I less fear the censure of Vain-Glory then of Ingratitude . I know the Age is very severe in her Paraphrase on those who appear for Truth , when as others pass uncensured ; Yet I am resolved rather to hazard the imputation of a Weak-man , then to be accounted one Unthankful . He that doth but Tacitely acknowledge the Favours of a Noble Friend doth in a manner Bury them ; when as he that Proclaims them , hath in a part requited ; he hath repaid His Honour , and therefore Him , and so hath satisfied , though not restored . I desire not so much to expose my Labours to the World , as to express my acknowledgements of your Worth and Goodness . The Ancient of Days multiply your Days here upon Earth , and at last take you to that place where there shall be no Night : So Praying , rests ,

Sir , Yours to be commanded in the Lord . N. C.

To my once Beloved Charge , the Inhabitants of St nicholas at Wade , in the Isle of Thannet . Beloved ,

IT is not unknown to you , that I voluntarily left a very loving people , and a more beneficial place , to come among you , and reside with you , expecting ( and not without reason ) a more then ordinary success of my poor labours , with a retaliation of affection from you : But through the malicious subtilty of some abroad , and the notorious hypocrisie of others at home , I have been strangely frustrate in my expectation : Yet ( I hope ) there are among you some , who will give me cause to say , I have not laboured in vain . God ( the Searcher of all hearts ) shall witness for me , that I have not ceas'd to declare unto you , while I was with you , even the whole counsel of God , especially by those Doctrines which I conceived to be most needful and necessary for you : And being now departing from you , I commend this poor Piece as a lasting monument of my Affection to you ; Therefore ( I pray ) accept this free will Offering with the same hand and heart it is tendered to you . I have not wrote any thing to the prejudice of the person of the Author of the D●alogue , whose Christian Moderation in many things , is kn●wn to many ; whose holy conversation may be a pattern to most ; yet I am not willing that Truth should suffer by the hand of any whatsoever , much less be wounded by those that pretend to be her best friends , and make an escape in a croud , without any notice taken of it . I do not , cannot look to escape censures abroad , no more then St Paul did perils , and among the rest , especially by false Brethren , who are possessed with such a spirit of Pride and Bitterness , that scorning and reviling the works of others , how painful and elaborate soever , they think nothing well done , but what they do themselves : Let me therefore ( my good friends ) find kindness and curtesie from you at home , lest it repent me , not that I undertook , and by Gods mercy finished , but that ever I published these weak endeavours of mine . I have here unmasked Errour and Heresie , that you may the better see them , and seeing , know them , and knowing , avoid them , when you shall meet them in what ever Paint or Dress of Piety and Purity they shall seek to shroud or shelter themselves , so that you be not deceived by them .

I have made use of such Authors in the managing of this high and holy business , as have gone before me , and were needful for me : They ( I suppose ) may pass currant without any prejudice , or prejudicial censure : But my self , and what is mine , do importune your favour , which , I presume , will be the easier attained , in regard we both intend nothing but good unto you .

We are they ( my friends ) upon whom the very Ends of the World are come ; in which , not only homo homini Lupus , one man is a Wolf to another , preying upon the Body , Name , and Estate ; but homo homini Daemon , one man is a Divel to another , labouring to ensnare and betray the Souls , the precious Souls one of another . It is very necessary then that we take heed unto our selves , that we be not slightly carryed on to our own destruction . What caution the Apostle gave his Colossians , the same do I give to you ; Let no man spoil you through Philosophy and vain deceit : And further give me leave to say , let no man spoil you through Divinity and vain deceit : For no doubt , but the Serpent hath his poyson in his head , as well as his tayl ; and the Divel hath his baits as cunningly set on , and as covertly laid in the depths of Divinity , as in the shallows of Philosophy : yea rather did he attempt to have spoyl'd the great Commander of Divines with the Theorems of Divinity , then with the Rudiments of Philosophy ; he can frame either , or both , according to the times , places , or persons with whom he hath to deal , to serve his purpose , and make for his advantage .

Let us then consider , what is , or ought to be the credit , countenance , and authority of him that writeth any thing in publike ; not his Person , though it be Comly ; nor his Deportment , though it be Demure ; nor his Name , though it be Famous ; nor his Learning , though it be Profound , nor his Language , though it be Pleasing ; nor his Stile , though it be Smooth . But rather the Spirit ( if not only the Spirit ) by which he is guided . For otherwise were he as grave and ancient as Melchisedech , as wise and well learned as Solomon , as eloquent and well-spoken as Aaron , were he brought up at the feet of Gamaliel , or might he sit in the Gates of the City for his Judgment and great ability , yet if in these the Spirit of Truth accompany him not , we are so far from receiving any good from him , that there is the more danger to be infected by him .

And though the only or special credit of him that writeth , be the Spirit by which he doth it ; yet we must not believe every one that pretendeth he hath the Spirit . There are many false Prophets gone out into the world , and many times ( such are the unseasoned and unsavoury judgements of men ) they are taken , though mistaken , to have the Spirit of Truth , which indeed are but Spirits of Error : And again , they are esteem'd as Spirits of Error , in whom the spirit of Truth doth reside , and hath taken up his Habitation . We had need therefore be the more careful , to what and whom we do give heed , so as to follow , or be led by it ; and how we judge , lest we be judged for it . Now the very God of Truth , by his spirit , the spirit of Truth , guide us into all Truth , and keep us blameless therein , that we waver not our selves , nor give occasion to others to reproach it , by our disorderly walking in the Profession of it ; which is the earnest Prayer , and hath been the careful endeavour of

May the 13. 1656. Your once well-wishing Pastor , and your ever well-wishing friend N.C.

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Or a Cage of Unclean Birds . Containing the Authors Promoters , Propagators and chief Disseminators of this damnable Socinian , heresie . Together with a brief description of their Lives , and a true relation of their Deaths .

I Am perswaded that it hath bin one of Satans greatest designs either to br●ng Religion into scorn and contempt , Satans project to overthrow the practise and profession of all true Religion . by prostituting it to every base and unworthy enterprise : For there hath not bin any rebellion so horrid , nor any stratagem so hideous , which he hath not shrowded under the cloak and covert of Religion : Or else to confound it , by so great variety , every one pretending his own to be the truest , that men might not be able to discern truth from falsehood , a fond fain'd , and counterfeit religion ; the result of some Enthusiastick brain , from that which is commanded and commended to us in the Word of God .

Indeed variety in any thing distracts the mind , Variety though pl●asing yet troublesome , in Religion dangerous . and leaves it in a waving , and wavering condition , and ●n a dubious trouble : insomuch that it is then no hard matter to sway the mind to either side : But among all diversities that we meet with , none troubles us more , and puts us to more anxious perplexity , then those that are in Religion . This stumbles the unsettled soul , that not knowing which way to take , without the danger of erring , sticks to none : so dies he , ere he can set himself with any assurance or comfort about that , for which he was made to live ; the service of God , advancing his glory , and working not with fear and trembling his own salvation , and then the Devil rejoyceth , as having so far , as concerns this one poor soul , brought his design to a desired issue . And for this purpose he hath select and chosen instruments , The Devils white boyes . his own white boyes , ready prest to raise up new , or to revive some old heresies against the most absolute and substantial Articles of true Religion , about which at this time , and in these latter dayes , they are busily employed . Who can reckon up ( for I believe it would puzzle a good Arithmetician to number them ) what and how many portentous opinions he hath foisted into the World against God , his Nature , and Religion ? What horrid errours concerning God , concerning Christ , concerning mans redemption , justification , salvation , and other articles of our faith , are spread abroad among men , and so handed from one to another , that they are continued and propagated even to admiration ? Among the ancients , we may read that Irenaeus . Tertullian , Epiphanius , Philastrius , Augustine , Damascene , Leontius Byzantinus , with Harmenopolus , and divers others , have bin all occupied in confuting the several sects and heresies of their age ; nor have we bin ( by reason of the great encrease and groweth of heresies ●n our t●me , without our moderne heretick hunters , which have traced them out , and pursued them to the purpose . And yet for all this a man would be amazed at the multiplicity , and monstrority of the blasphemous Doctrine and diabolical suggestions , which are still broached by these hereticks , to obscure the bright face of Religion , and are delivered over for Doctrines of truth to their Disciples ; yea there hath not b n any th●ng devised , be it never so enormous and detestable , never so void of reason and Religion which hath not , by one heretick or other , bin caught up , published abroad maintained and defended , as some notable and transcendent truth .

Now heresy ●s variously described , Heresy described . sometimes more largly , sometimes more strictly ; Rightly to define heresy is , as I think , impossible , there being so many faces , as it were under one hood , all mak●ng for it , yet every one disclaining it ; or at least , very difficult ; so though Augustine , and yet in the first cap. to Honoratus he g●ves us his judgment concerning it , in his description of an ●eretick ; which is , saith he , one , who for some temporal commodity or vain-glory and desire of rule over the consciences of others doth either fondly , beget or perversly and obstinately follow and maintain some strange and false Doctrines .

But this is somwhat to full and large : That desciption of St. Hierome is more strict . Whosoever understandeth and applyeth the Holy Scriptures for the maintenance of any Doctrine , otherwise then the sense of the Spirit of God doth require or admit , by the special direction and inspiration of whom it was first penned , not withstanding he have the judgment of the Church in which he is , and of which he professeth himself a member , on his side , yet as to be accounted an heretick especially , if that Doctrine which he defends be known to be false and erroneous .

Papists mistake it . The Papists do give us but an ill definition of heresy , when they tell us , that he is an heretick who in matters of Faith goes against the tenure and practise of the Church of Rome . But we would teach them better , could they be won to learn of us , namely ; that it is an errour which is stiffely maintained contrary to the Articles of the Faith , which are necessary to be held and defended by us . I call it an errour , not that every errour is a heresy , though there can be no heresy without errour ; for errour persisted in , constitutes an heresy . The word being simply considered in it self hath no bad signification , how Use ; The great Master of words doth alter and change them , is another matter , for according to the primitive use of it in the Schools , from whence it came into the Church , it did but serve to distinguish one sort or Sect of Philosophers from another ; or to speak more proper , it signified the Election or choise or some one Sect , being so distinguished ; in the business of Religion we now use it as an errour in matters of faith , as when it is contrary to some , or some one chief article of the faith , then it is properly called heresy ; when it sets it self in opposition to all the Articles of our belief , it is Apostasie .

Heresy and Sect neer related . Heresy and Sect are so neer related , that in divers places , and by such as know the signification of words , they are taken for one and the same thing , and the one translated by the other ; but yet we may conceive them to differ thus ; Wherein they differ . Heresy hath relation to Doctrine , Sect to men , or a Company of men separating themselves from others , and observing one and the same customes practised , and following the same opinion professed among themselves . So then , they are hereticks , who under the name and profession of Christian Religion , do wilfully hold some opinions contrary to the Christian verity , and the chief heads and foundations thereof . Infidels , they fight against the truth , But it is not under the banner of a Christian profession , and therefore not so dangerous ; Hereticks fight under her banner , and yet against her , they wound truth in her own coate . Those are without , Turks , Jews and Gentiles , the Lord in due time bring them in ; the other are within , too many in conscience , the Lord in his good time drive them out ; against both these must Christians , defend their Religion , and quit themselves like men ; against those , that they openly cut it not off ; against these , that they secretly root it not up . These are many indeed , No heresy more dangerous and desperate then Socinianism . but none more dangerous and de●perate , as being farther gone from Christianism , and neerer to Gentilism , then this Sect of the Socinians whose Spseudo-Divinity ariseth from no other fountaine , then the abuse of the principles of reason , the corrupting of the words and sense of the Scriptures , and the pretence of Divine revelation ; So that they first determine by the rule and judgment of their own reason , what is , and what is not to be bel●eved , and then they wrest and wring the Scriptures to make them , if possible , speak to their purpose ; if any of these fail ; then they fly to their last refuge , they have a revelat●on for it , and therefore it must needs be so , and cannot be otherwise , which being taken ●or granted , what old heresies may not be revived ? what new ones invented and published for Doctrines of the Gospel , needfull and necessary for all men to observe , and by all means be obedient to ? But this must not be granted ; For if our dim understanding should search into those sacred mysteries , which the Word of God doth publish to us , we should certainly lose our selves in their turnings and windings ; there being in every one of them someth●ng to believe , above that reason , which leads us to the search . Reason commands and shews the causes why ; Religion bids and shews not wherefore . Reason gives us the Anatomy of things , and illustrates to us , with a great deal of plainness , all the wayes that shee takes , and all the business that shee undergoes , but her line is too short , to reach the depths of Religion . Reason commands , and shews the causes thereof ; Religion bids do a thing , without any enquiry , either why or wherefore ; and therefore procures , and that justly , the greater reverence .

For what we know not we reverently admire ; what we do know , in in some sort , subject to the triumphs of the soul , because shee hath made a discovery of it ; besides , this not knowing , makes us not able to judge ; and so , for the present , have lost the use of reason ; and so are forced to cry out with St. Paul , as in an Holy Extasie , O altitudo & profunditas ! should Reason be our purveyor in matters of Religion , we might quickly find we had a fat Reason , but I am sure we should have but a lean Religion . Besides , I should more then suspect his knavery , that should set the Scripture on the tenters to make it any wider , then the genuine sense will admit , or should suborne it to attest any desperate opinions or heretical blasphemies , which it utterly abhors . As for their pretended revelations , they are not to be regarded , Revelation meer pretences . for if they get it not by Hook , they shall never have it by Crook ; if neither Reason can perswade it , nor Religion laid down in the Scriptures , prove it , or allow it : pretended Revelation shall never obtain it at our hands , to believe their opinions so far , as to be guided and ordered by them ; unlesse we shall , by Gods permission , be so much deprived of our understanding , as that we shall not be able to descern between the right hand and the left , in matters of Religion . Nor is there a plainer presage of ruin and destruction , then when God so taketh away the understanding , that refusing the true sense of the Scriptures , and the good councel that by them is given , men betake themselves to their own inventions and imaginations , or follow the brainlesse advice of others , and thereby led aside after seducing Spirits and Doctrines of Devils . When men are once at this point , we may say , that God is rearing of a scaffold , whereon to take some exemplary punishment of them .

If the strict Justice of Almighty God , Doth sometimes draw the wicked to the rod , It first bereaves them of their understanding , Then blindeth them , that furious they may run then , By steep down wayes devoied of stay or standing , Unto that death , which their lew'd courses won them .

This appeareth plain by these men , whose head long courses in their heretical wayes , brought them to finish their course with ignominie and reproach ; For the manifestation of the just judgment of God , upon such as forsake the known truth , and make it their whole employment to seduce others from the same . We will not trouble our selves with any of those famous , or rather infamous hereticks of former ages , we have monsters enough neerer hand , and of our own times , to deal with , nor shall we encounter with all of them , but only such as have bin the chief Ring-leaders of , and grand Factors for this heresy of Socinianism , with which we have had to do in the former tract . In which discovery we shall observe the names , manners , places , where , and means by which they have dispersed and spread abroad their desperate and damnable opinions , together with a short description of the lives , and a sad , yet t●ue relation of the deaths of many , yea the most of them ; that the Reader may know what , and what manner of persons they were , by whom this cursed heresy was first invented , after propagated and promoted , that so he may be the lesse moved by , or affected with those sly and subtill Doctrines , which they thrust upon the consciences of their disciples , as absolutely necessary , on all hands , and in all points to be believed , to salvation ; the contrary whereunto being very prejudiciall , and ready at all times to bring unto eternal damnation .

Petrus Abailardus Parisiens . Professor . En Abilardus ego sum primus in ordine turmae , Dogmatis inferni Dux & Origo fui .

IN the year of Christs incarnation , 1540. 1540. in France was famous Petrus Abailardus , Professor at Paris , a Philosopher and Divine of great name , of whom Bernard in he cxc . Epistle writeth thus : We have here in France a new Divine 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 , 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 beastly soever it be .

Servetus being now a Divine in repute , but a Devil in practise raketh up and reviveth many wicked and desperate opinions ; among the rest that damnable heresie against the blessed Trinity in which he was so deeply rooted , that he left no stone unturned whither by preaching or writing to overthrow the Article of the Christian faith concerning , the same ; invading it with many execrable blasphemies , thereby endeavouring to corrupt the faith of others , and divert them from the the truth . The fire of dissention , which had some time now laine raked up in the embers of oblivion , began to break out again , and to flame about the eares of the Churches in those parts , which for the present was somewhat smothered , but could never be wholly quenched , unto this day , For this Factor for Hell being taken , had deserved punishment inflicted on him , being , publickly burnt at Geneva , to the example of all those that were seduced by him . But this fact was heynously token of those that were his friends , and adversaries to Calvin , who to work him a spIght , did publish it abroad for truth , that that slaughter , as they called it , was long before plotted and contrived by him , and at last cruelty effected by his only means ; when as indeed the Councel of Geneva did nothing in the busines without the judgment and approbation of the Senates of Bernen , Zuring , Basil and Schaffuse , the advise also of many Cities and Churches of Christ being required and received ; How ever these friends of his , and adversaries of the truth have censured the fact , and opened their mouths wide to condemne it ; yet other un-byassed men of as great ability , and more integrity then they , have highly approved of it . Melancthon in his Ep●stle to Bullenger writeth thus concerning it ; I have read , saith he , your answers to the blasphemies of Servetus , and I Commonly your piety and judgment . Also I suppose the Senate of Geneva hath done w●ll , and performed a noble act , in taking away that obstinate wretch , who was resolved never to cease blaspheming , so long as he had here a being . But I wonder that any should accuse them of severity in inflicting just vengeance on a person guilty of so much impiety . Also famous Rivet , Alexander More , Jacob Trigland , with divers others , do commend the zeale of that Senate in this very matter .

Yet farther to cleer Calvin from this false imputation , that it was not his malice , but Servetus just desert that brought him to that shameful and painful end , may evidently appear by that great endeavour which he used to reduce this blasphemous monster to a better mind ; but when he saw it would not do , nor any gentle and fair perswasions prevaile with him , he sought to mitigate the rigour ( as he then thought ) of that Sentence which was past upon him ; And sure there was something more then ordinary in it , that he , ( who was alwayes severe towards other offenders of a far lower form ) should be so courteous and gentle towards such a monster of mankind , so blasphemous an heretick , and such a disturber of the peace , both of Church and Common-weal , as he declared himself to be .

He wrote some books , but so stuft with impiety , and detestable blasphemy , that they are not without danger , and horrour to be received , and read among us . Beza writing to Andrew Dudithius ( of whom we shall speak hereafter ) doth thus expostulate with him , Who hath bewitched thee , my dear Brother , that thou shouldest take so desperate a course , and be led away by such damnable opinions , what hath Servetus , that Arch-heretick done it ? Who maketh the very substance of God to be mutable , and teacheth that he is part of all things , who denies the eternity of the Son of God , and taketh away the Hypostatical Union of the two natures in him , who gain saies the substance and Divinity of the blessed Spirit of God , who often terms , [ obstupui , steteranque comae , &c. I tremble to rehearse it , ] the Father , Son and Holy Ghost , the three-headed Cerberus of Hell , who affirmeth the Soul to be mortal , calling Moses a ridiculous Imposter , the Ancient Church of the Jews , an heard of Swine , maintaining Cata-baptisme , denying redemption by Christ , and thirty years and more , hath never ceased to blaspheme the living God ? What wilt thou be ruled and over-ruled , b● such an one as he ? Can any Christian say , ( yet some there are that do affirm ) that he was burnt for Religion , a●d not ra●her for his horrible impiety and execrable blasphemy ?

By the good opinion which they had of this man , his piety and holiness , they would fain make a Martyr of him ; but it will be but a stinking one , when all his done . Well , neither better nor worse , burnt he is , but indeed too late , who , if it had bin the good pleasure of God , I would had never b●n borne , to poyson the Church , and seduce so many poor Souls from the truth with his pestoferous and damnable Doctrines . Calvin , then whom no man was more diligent in the perusal of his blasphemous writings , which he published and commended to his seduced Disciples , in the confutation hereof , doth testifie , that in more th●n an 100 several places , he impiously calls the Holy and ever blessed Trinity , the three headed Cerberus , a Diabolical phansie , the monstrous Geryon , of whom the Poets of old had strang fictions , and by some strang mysterie of Philos●●hy they feigned to have three bodies . Good God! what pains did this man take to out-doe all the hereticks that went before him , and to un-doe both himself and all those , who by his strang delusious should follow after him , or be led by him ? But what shall we say , negamus ? potius hor●emus vocem . Errours , that are so insolent are to be exploded , not di●puted , to be spit at , rather then con●r●u'd . Confutat●on bears no rule , no sway here , it is Authority that must do it ; And therefore the State , did well to rid the Church of such a violent enemy to the truth of her profession . Melanchion wrote an excellent , and pithy admonition to the States of Venice , wherein he adviseth them to take special heed , and beware of the blasp●mous errours and heresies of Servetus , which ( to omit those which he had drawn out of the works of others ) are briefly , these :

1. He denied and opposed the eternity of the Son of God , affirming that he might be the Son of the eternal God , but not the eternal Son of God .

2. He denied the power of Original sin , that we are not lyable to it , nor to be punished for it , with divers others of the same kind .

Thus this wretched Man having consulted with Jews , Turks , with all manner of Hereticks his Predecessours , was taken with their heresies , and justly punished for them .

Valentinus Gentilis Campanus Csentinus . Gentili , falso , nulli impietate secundo , Supplicie capitis digna ruina fuit .

THE Church of God having , by those excellent instruments of Gods glory the Senators of Geneva , rid her hands of blasphemous Servetus , could not rid her self of those blasphemies which were broached by him , and were left behind him ; Insomuch that that which proved his ruine , proved likewise to be the ruine of many others , that did adhere unto the same . These cursed opinions did exceedingly molest and trouble the whole Church of God , especially that at Geneva , to which there was at this time great resort , partly for Religion sake , which there was professed , in its pristine purity , and partly to avoyd the Papal persecution , which was then very sore and raging . Insomuch that many strangers , from several quarters , did frequent that place , and had there taken up their habitation ; among whom , first closely and privily , then more apertly and openly the Doctrine of Servetus began to be broached afresh . For the timely and seasonable prevention of that mischief which might hence ensue , it seemed good to that Church to draw up and publish a certain form of faith and confession , to which they required a general consent and subscription ; Against which Joannes Paulus Alciatus , a man of as much religion as a Horse hath in him , a long time opposed and stood out , but Valentinus Gentilis at last overcame him by importunity , and brought him in ; so that at length all of them suscribing , did mutually engage themselves that whosoever should do , or dispute , otherwise then was conteined in this confession , should be accursed of God , and accounted false , and fore-sworn among men . But the Religion of an oath hath no prevalency with those , who only use it for to promote their own base designs , and to further their wicked purposes ; They must needs go , that the Devil drives , he having designed some of these for principal instruments , to ●ow and disperse abroad the seeds of this damnable heresy ; first in the Church of Geneva , and from thence through all the parts of Europe , which they industriously perfornmed , and their black Master had a crop accordingly : For in lesse then thirty years space from their first dissemination , this Socinian faction could reckon up some hundreds of Churches that were fallen to them ; So readily and really did they go about their Masters busines , and such an one was this Valentine of whom we are now to speak , as the next Champion of the Socinian band .

This Valentinus Gentilis of ●osentine in Campania , with his confederates , made hast to then old trade of life and manners . Now begins ●e to publish his errours , to hold disputations , used other machinations to tempt the faith , and try the constancy of others , to see whether he could bring them to has bent or no ; He did much trouble the peace and quiet of the Church by teaching , that the essence of the Son , and Holy Ghost was diff●rent from that of the Father ; That the Father only had a Divinee essence , and that the Son was essentiated and deified by propgation of essence from him ; That there could not be more persons in one essence , but there must needs be divers essences , and they different in degrees of deity , with many more such vile and devilish opinions , by which he waxed great in the eyes of his admirers But at length both for his perfidious basenes , and also for publishing such heretical blasphemies , by which both Church and Common-wealth was sorely disquieted , he was taken by the command of the Magistrates of Geneva and cast into prison . Where being examined concerning what he had done , and said , of first he stood stoutly to the maintenance thereof , but such was his levity , and hypocrisy , that he sudainly relented , condemned his errours , and once more made a publick profession of the true faith .

The Magistrates , yea the whole City having ( as ( as they thought a rare and eminent testimony of his repentance , gave him his enlargement ; his recantation out of prison he thus testified and deelarcd , by which we may be able to judge of his opinions .

First , I have offended in that , I have affirmed , that only God of Israel to be the Father of Jesus Christ , not considering that the Divinity of the Son was closely excluded , by those oppostions , of only God the Father , and of Christ .

Secondly , when I considered the essence without the persons , enforcing thereby a Quaternity , or a necessity of a fourth person : which I did very unadvisedly , because the essence is no where to be considered , bu● in the three persons , every one of which , being wholly the whole essence .

My third crime is , that I maintained the person of the Father to be sophisticate , seeming to be what indeed it is not , which among the rest I professe to be most false , as is now plainly shewed to me .

In brief there are many false consequences , built upon these putrid and ruinous foundations , which I here detest and abominate , professing my self to take and understand these things no otherwise then the Consistory hath explained them to me in their writ●ng .

The pennance which , according to the sentence of the Judges he performed was this : First , that being stripped to his shirt ( they are the very words of the sentence denounced against him ) bare footed , and his head uncovered , holding a lighted candle or taper in his hand , and kneeling down upon the ground before the Judges , he should ask pardon for those blasphemies which he had published , and those writings of his , contaning so much heresy , and such horrible btlsphemy , a fire being made before them , he should with his own hands cast into the same , therein to be wholly consumed ; afterwards in the same fashion , a trumpet sounding before him , he was led through the most eminent streets of the City , where he manifested , or rather handsomely counterfeited his repentance before all the people : for this fair and specious shew of repentance soon vanished away , and came to nothing , the Dog returning to his vomit , and the Sow , that was supposed to be washed , to wallowing in the mire ; he had no sooner got leave to be enlarged out of prison , upon condition not to depart the City without the pleasure of the Councell first known , and their favour procured , contemning his oath by which he had engaged himself unto them ; and slighting the grave authority of those , that might have taken away his life , yet dealt so gen●ly with him , he secretly steals out of the City and runs away .

Being thus unworthily fled from Geneva ; he first took sanctuary at the house of his old comrade and associate Gribaldus , who lived in a Village , whereof he was Lord , and is on the confines of the jurisdiction of Geneva , but is under the rule and government of Guyen or Bernen , where he lived obscurely , as one banished ●rom all company , but what did belong to the family ; yet even there met he with Alciatus , who was much endeared to him , who with another in the house , which was the Master of Gribaldus his children , did often treat of , and discusse their affairs with many , and various disputations . Hence he went to Lyons , which place finding not fit for his purpose , he soon got on his back , and then went to Grationopolis , Camarack , and so wandering through divers Regions , taking great pain● in all places wheresoever he came to make Pros●lires , he returned again to Gribaldus his place . Where he had not long remained , securely enough as he thought , he was taken , and cast into prison by the Governour of Guyen , being advertised of the Doctrine and disposition of the man , but after a few daies indurance , he is freely dismist , having given his faith to live peaceably and quietly , so long as he stayed in their jurisdiction . But he leaving them and their power to themselves , and those that should have occasion to use it , returned to Lyons , where he was for his pestilential Doctrine which he had preached therein , apprehended by the Viceroy of the City , and was about fifty dayes in prison , from whence he had not bin released , had he not closely and cuttingly tampered with the Pontificians there , to whom he promised , that he would immediately enter into the lists against Calvin , and would confute that Doctrine which was mainta●ned by him ; which they verily believed ; and so by reason of the inveterate hatred they had to Calvin , without any farther scanning of the matter , were easily perswaded to set the man at liberty ; From thence he event into Poland , after he had filled Italy and France , with the poysonous contagion of his damnable Doctrines , whether he was sent for by Blandrata and Alciatus , who had there received him before , that by their joynt labours and Devil●sh endeavours , they might trouble and infest the Churches of Poland , being as yet but in their infancy , with those detestable heresies , wh●ch they were now ready to publish abroad a fresh , under the shadow of new truths , or new lights lately discovered to them , and they , ( good men ) being loath the World should sit any longer in ignorance and darknes , were willing to discover and impart unto others . He abode here two whole years and upwards , where he did , having time enough to do , much mischief ; and without question they had not removed their camp so soon , had they not fallen out among themselves . , Blandrata turning perfect Arian , of whose opinions they were ashamed , and whose name they abhorred , yet secretly cherished his Doctrines , and embraced his heresies ; Alciatus becomming a Mahometan , they were all , by the Kings speeial proclamation , commanded forthwith under the penalty of their heads , to depart his Torritories ; whence they were forced to trudge with bagge and bagage ; Gentilis stricks over to Moravia , where he consorted with the assembly of the Anabaptists , as one who sided with them in their dirty opinion , and with whom for some time he drove a great trade , and might no question have longer resided with them , but that there was some secret work of the Almighties hand in it . From Moravia then he passed to Austria , and last of all to Sabaudia . And here is to be observed , that which before was secret , namely , the just judgment of God inflicted on these heretiks . For although they go from place to place , and passe from Region to Region , yet vengeance all the while Doggs them at the heels , Ultio peccatum sequitur , and are at length , by a certain secret instinct brought back again to that very place where incensed justice which sleepeth not , hath already prepared , deserved judgment to wait for them . Thus it fared with this Gentilis , who having ranged thorrow whole Countries and serveral Regions , doth at length hasten to that very place , where some years past for his heresy and blasphemy , under the power of the Common-wealth of Bernen , he was cast into prison by the Governour of Gayen , who now would make sure work , and not suffer himself to be deluded by another escape , the second time , as he was before ; he was therefore with a sufficient guard conveighed thence to the councel of Bernen , and many times by the Senate and Judges , publickly examined concerning those abhominable Doctrines which he had there delivered , which with all the arguments could be produced by him , he endeavoured to maintain , but how weakly he came off , and with what disadvantage , you may perceive by the sequel ; being also demanded by the Judges , what was become of his two companions in mischief Blandrata , and Alciatus , answered , that one was fallen away to Arianisme , the other to Mahomitanisme . Lastly , being convicted of many notorious , heresies , blasphemies , perjuries , and seditious tumults and commotions , he was condemned to loose his head , that head , which had plotted the ruine of many others , must now stoop to the strock of Justice , and so the sentence of condemnation pronounced by the Councel , being put in execution , he puts a period to his life , and his blasphemies both together ; but yet witthout the least shew or visible appearance of any remorse for his sin , or repentance for so foul a fact ; But it was just with God , to deny it to him now , who had so deeply dissembled with it , in the counterfeiting of it before . It is ill mocking either God or men , Specie virtutis & umbra , with a shadow insteed of substance ; God will one day cry quit with such an one , to his greater shame , and more publick confusion .

Laelius Socinus Italus Sinensis . Articulos fidei , & divini Oracula verbi , Laelius humana volt ratione regi .

AS Affrica is ever producing some new monster : So Italy is ever bringing forth , and bringing up some strang heresy ; hence sprung Socinus , both Laelius and Faustus Italians of Sienna , of a family famous for their experience in the Law , and as infamous for hereticks , which have perverted the truth of the Gospel . Marianus Socinus had two Sons , Alexander and Laelius , this the Uncle , that the Father of Faustus Socinus , whose story followes , after ; This Laelius was a great favourer of the admired Doctrines of Servetus , and took his death very heavily ; he was a man meerly made up of contradictions , and one , wvho wholly bent his studies , to foment and advance those controverses in Religion , which were then in question ; like the Salamder , taking a delight to live in the fire of contention , and for that purpose started such questions , and held such disputes as brought great trouble , and disquiet among the Professours of the truth ; yet all this so closely and covertly , that he was not suspected to be so soul an heretick living , as he was found to be , when he was dead . For he secretly laid the first foundations of that work , whereon afterwards his Nephew Faustus reared up his glorious , or rather , inglorious structure . Yet as it appears by an Epistle of Calvins written to him , he was then somewhat high flown , endeavouring to bring all the mysteries of Religion , and the Articles of our faith , within the graspe of natural reason ; whereas in secrets without bottome , and such are they , of which we are speaking , except faith hold us up , like Children , we swim without bladders , and must either dabble to the shore , or sinke , Reason hath not so much as an hand to lend us . Can this Reason of theirs , which they would put upon so high an enterprise , comprehend matters of lesse consequence , then I shall believe them in the greater ? Can they by the strength of their reason shew me the height of Heaven , and the depth of Hell , can they number the sands of the Sea , the drops of rain that fall from the skie , or the hayrs that are upon their own head ? Could they plane me out by some perfect demonstration the truth of these things here below , I should then think their reason were able to aspire to those things which are above ; but they have no power of compassing the one , nor any possibility to atchieve the other . And therefore their rational Divinity is nothing worth : But to return to our purpose , as this Laelius did magnifie reason , on the one hand : So did he vilifie and deprave true religion , on the other , even the most substantial and fundamental Articles thereof , as the Satisfaction of Christ , his death and merit , our justification , faith , &c. which depravation , to what purpose it tended , namely , to the utter subversion and destruction of all true , sound and saving Religion ; that holy man Calvin saw , and wisely foresaw , when as by a more then ordinary severe admonition , or rather increpation , he endeavoured at first to restrain him from this exorbitancy , to which he was violently tending , and to keep him within the bounds of modesty and true religion , which he was heedlesly passing ; There is , saith he , no cause that you should expect an answer from me , to those prodigious questions which you put forth ; If it be your pleasure to soar aloft through those aiery speculations , suffer me , I pray you , an humble Disciple of Jesus Christ , low and submisse in mine endeavours , to meditate those things , which conduce to the edification of my faith , and the encrease and growth of true religion . And ( I hope ) shall get that by my silence , which I desire , namely , that you trouble me no more hereafter ; Yet I cannot but be grieved , that you should employ that liberal wit , which God hath bestowed on you , not only in things of no moment , and to no purpose , but should take a course , utterly to overthrow it and your self to , by deadly and destructive figments , which mischief I have openly declared before , and now , ( if not too late ) do admonish you of again ; unlesse therefore , you do timely prevent this extraordinary desire , and itch of searching and diving into those things , which are not necessary , it is to be feared , that you will provoke God to hasten some judgment on you , to your own misery , and the example of others , deterring them thereby from the like vanity . If by indulgency I should nourish vice , which I know to be very abnoxious to those that are addicted to it , I should be false and injurious to you , yea I should thereby contract a guilt upon mine own Soul , which would not easily be washed off . Wherefore I had rather you should now be offended a little with my austerity , then being caught in an evil not by the enticing baits of curiosity , be carried away past recovery ; There will be a time , I hope , wherein you w●ll have cause to rejoyce , that ever you were so violently roused up . Thus Calvin to him ; Hear we now what Beza saies of him , He was , saith he , descended of an ancient and noble family , sufficiently instructed b●th in the Greek and Hebrew tongues , with other additaments of Arts , necessary for his p●ofession , and correspondent to his condition : And , ( which is much to be desired , and very commendable in all , especially such , whose employment it is , to instruct others ) outw●rdly of an unblamable life and conversition ; for which cause , saith he , I contracted with him a more then ordinary friendship and familiarily ; but he was a man full of errours , and compacted of heresies , which yet for all that ( so artificially did he cover them , and so politickly discover the judgment of others concerning them , and what propensity or inclination they had towards them ) that he seemed never to propose any of them to me , but by way of conference , and only for disputation sake , and often propounding questions , as if he earnestly coveted instruction and satisfaction . I believe that for many years together he favoured the Samosatenian heresie , and perswaded many to a liking and embracing of the same ; he assayed me also , with divers arguments , and if he could have prevailed , to have overwhelmed me in errour and destruction both together ; But through Gods mercy , I did so often foil him , that many times he had not a word to say for himself . Learned he was and very studious ; but alas , learning in many is a disease ; not a perfection , yea a meer surfeit . A greedy knowledge feeds not our understanding , but oppresseth it , and like a ravenous appetite chews more to poyson , then to nourishment . Were I to drink freely of what is sacred ; I should desire that which flows of it self , rather then that which is pumped for ; waters that are troubled yeild mud , and are oftentimes as well the bane , as the comfort of the receiver . A. Pioner , or bold myner , which diggs too far for his rich vein of Ore , meets many times with a damp , which choaks him ; And we may find some dispositions , of which this mans may justly be one , rather desperate then venturous , discerned more by a heady resolution , then a wise cautelousnesse , whom we may resemble to that silly , and shipwrackt Seaman , who dived so long for a piece of his sunken treasure , that he was at once deprived both of life and fortune : So Laelius digging so deep , and diving so far into these sacred mysteries , by the strength of his natural reason only , by which he was wholly guided , that at once he lost both himself , and his Religion , if he ever had any to loose : He hath bin so long conversant in the School of Philosophie , that he hath forgotten that it is Religion , with which he hath to do , insomuch that turning the World upside down , he makes that the Mistresse of , which before was but the handmaid to Divinity . And therefore ( might I be thought worthy of hearing or determining this matter ) I should count it no lesse a policy , then right in such sad learning , and deep mysteries , to give Divinity the chair ; for if Arts themselves with their subtile retinue , do but once invade it , Sense and Reason will quickly hisse faith , and Religion out of doores ; As we may see by woful experience in these times , and among these men it is already come to passe . He that trades only with the stock of reason , in such weighty matters , is like to make but a sorry market . Those enterprizes are temerarious and over-headstrong , which put on , where there is not only danger , but a despair of conquest . How can reasonable man , but lye buried under the weight of such a mysterie , at which the very grand Pillars of the Church have not only shook , but shrunk ? All reason then ( whatever , Laelius and his sect do think ) is tongue-tied , all apprehension non-plust , all understanding darkned , when we come to speak of the high and mysterious things of faith and Religion ; For these carry with them such an awe , do bear such a Majestick port , as if they looked to be obeyed , not disputed , and freely assented to , not preposterously controverst . He seems to me to be Master of little or no reason at all , who would have Reason a competent judge of those things which are above , and beyond reason , and all finite apprehension whatsoever .

For his good conversation , it deserves commendation , if it were real ; I would be loath to be , ( what ever the World , and some ill byassed men think of me ) an Advocate for debauchery , I here openly protest against it ; in the sight of God and man ; yet to speak my mind freely , I believe , the Devil , that hath many wayes to catch men , hath in'd a greater harvest by the means of such austerity , and seeming purity ( I judge no man , ) then ever he did by those , that are too much addicted to company ; To decline offences , to be careful and conscionable in our several actions , is a perfection , which every man ought to labour for , and to attain unto , which we may well do , without a sullen segregation of our selves from all society , or at least from all society that are not of our opinion . The Donatists were pure in their lives , but desperate in their Doctrines ; What Saints did the Anabaptists seem at their first rise and Original to be ? Insomuch that Luther himself wrote to the Duke of Saxonie in their behalf ; desiring him not to be too severe to those innocent and harmelesse persons ; yet afterwards when they had gotten the staff into their own hands , what Monsters they discovered themselves to be , what horrible outrages were acted , what horrid impieties perpetrated by them , poor Germany can yet remember , and declare to her long lasting sorrow , and their everlasting infamy . An affected austerity a supercilious gravity ; a starch't deportment , insteed of reverence , which is looked for , beget scorne and contempt .

If there be any priviledges , they are surely granted to the Children of the Kingdome , to which , many without warrant , intitle themselves , If mirth and recreations be lawful , surely such as desire to keep faith and a good conscience may lawfully use them ; Let us not then judge one another , but every one of us , labour to build up one another in our most holy faith , that God may have the glory , his Church the peace , his Servants the comfort , that is to be desired . Well , having considered this Laelius in his life and Doctrine , we now come to his end , having attained to the middle of his age , being about seven and thirty years old , and at that very time , when being moved by the importunity of his friends , he had determined , yea had already begun , to bring to light , and publish to the World , some fru●t of his laborious and industrious studies in Divinity , he was cut off by the sudain stroak of death ; insomuch that all his endeavour , which was wholly bent , ( if possible ) to the ruin of Orthodox Doctrine , and their great expectation for the present dyed with him , and came to nothing . How did death cousen both the living and dead ? This intended now out of hand to publish , Those to enjoy the result of many years hard and painful studies ; yet both are prevented by one sudain and unexpected blow ; We are here , even in our best condition , but as a flower , that lasts some dayes , we last some years , at a certain period both fade ; It should be our care , to be alwayes well doing , and then let death come when , where , and how it will ; We may then with comfort sing that Swan-like song of good old Simeon , Nunc dimittis , &c. Lord now le● thy Servant depart in peace .

Mattheus Gribaldus Iurisconsultus Patavinus . Jam Patavinus adest Gribaldus jure peritus At verae legis cognitione caret .

MAttheus Gribaldus , to whom that runagate Galentinus Gentilis , flying out of Geneva , first betook himself , was a Lawyer of Patavia , as able in his profession , as any in that School , one that lived well , and in good repute , t●ll he was drawn away by the sly and subtil perswasion of Laelius Socinus , that broker for the Devil , who cunningly wrought the downfal of this man and many others . He was familiarly present with Francis Spira , in that desperate conflict which he had by reason of his Apostacy , and ab●egation of the faith , contrary to his conscience and his former pro●ession of the truth ; He also wrote the History of the same , the whole matter whereof in his preface he terms , ( and that very truly ) a great wonderfull example of Divine Justice upon the man , to the terrour and astonishment of all beholders ; For he , together with Paulus Vergerius Bishop ●f Justinopolitanus , ( who unlesse he had seen Spira in that Agonie , had never come over to Basil to us , as himself was wont often to say ) did very often visite Spira , and give him what comfort he could , at that time in a better cond●tion then himself , who having forsaken the faith , and abandoned his profession , he betook himself secretly to his village in the Country , where he lay close and obscure for a time , at length he joyned himself a companion to these Italian hereticks , who took him off cleerly from the foundations of his Religion ; So that by degrees , for , nemo repente fit turpissimus , he became as Arch an heretick as any in the company . No enemy like to bad company , it destroyes both our bodies and souls , it gives us immedicabile vulnus , such a wound as will admit of no cure .

How many have lived ignominiously , and dyed miserably , who have used their last breath , only to complain of this , as the witch that hath enchanted them to the commiting of those evills which now they must smart for , and that for ever ? Many a man had bin good , which is not , had he not fallen into ill company ; This , this wrought such an unhappy change in Gribaldus , that the sad example of Spira , which before had made some impression in him , was now quite gone , and that terrour , which it had wrought , was removed . Quantum mutatus ab illo , what can we think of him , when as Beza writing concerning him saith , that he had denyed with open and apparent perjurie that Religion , which in his conscience he thought to contain the very truth ? This made Calvin refuse to take , or give a hand , when he met him , unlesse they first might know each others minds , and what agreement was between them in the prime Article of the Christian faith , that is , the sacred Trinity , and the Deity of Jesus Christ . But the difference proved so wide , that Calvin , and he were never at amity , many times at enmity , during his abode at Geneva . After this , we find that he returned to his profession of the Law , but never to the profession of the truth : And therefore t is not for nothing , that this saying came in use , to convince an heretick is next to a miracle , that is , so to convince him , as to bring him to acknowledge his errours , to be sorry for them , and utterly to relinquish and forsake them . By the favour of Vergerius , ( who either knew not , or winked at his errours , and heresies ) he was called to Tubinga , where he set up his profession , practised the Law , and in a very eminent and publique auditory read Lectures thereof , for the instruction of others ; but at length by the prudence of Hieronymus Gerh●●dus , one of the privy councel to the Prince of Wertenberge , he was detected of heresy , but secretly made an escape ; being after this taken at Bernen , he was again enlarged by vertue of a counterfeit abnegation which he made : for he presently turned to his old byasse again ; so that being imprisoned , he was swept away by the pestilence , and so saved the Hangman a labour , preventing the execution , which was prepared otherwise for him .

Georgius Blandrata Saluciensis Medicus . Hic Medicus Blandrata fuit , dum corpora curat , Haereseos virus mentibus ille parat .

GEorge Blandrata of Salucia , by profession a Physician , who not long after followed his companion Gentilis , flying from Geneva for fear of the Magistrate , who is not a terrour , but to those that do evil , and who ( as he supposed ) laid out for him , to take him if possible , conscius ipse sibi , as one conscious of his own baseness ; but by a slight escaped , he fled away , no man so much as pursuing him : For while he , among the rest , was hearing Calvin in a publick Auditory , by chance espying the Magistrate or chief Judge comming in , whom to avoid , he cunningly clapt his hand-kerchief to his nose , as if he had bin taken with a sudden bleeding , and so fled out of the Church and out of the City , being never afterwards seen therein . During his abode at Geneva he often disputed with Calvin , in whose works we may find the answers to Blandrata's questions ; He ingennously confesseth that he received great satisfaction from Calvin by his publick disputations , and consented with him , but never held to any thing so close , as his pernicious errours , and damnable heresies , of the foulness of which , notwithstanding he were convinced in his conscience by his own confession , yet such power had the Devil over him , that he was never able , or willing to retract , and wholly forsake them : Insomuch that Calvin told him to his face , thy countenance bewrayes that all is not well , thou hast some detestable monster within thee , which thou makest much of , and lies lurking in thy very heart . Ill actions are perpetual perturbations : his countenance cannot be serene , whose conscience is over cast with the guilt of his impiety .

At Ticinus escaping the hands of the Inquisitors , who would willingly have gotten him into their power , he went into Helvetia , and so to Germany . He passeth from thence to Polonia and Transylvania , where he practiseth Physick , and under the notion of that profession , wherein he proved happy , either by his ability or successe , did the better obscure that heresy which he mainta●ned , and endeavoured so much to advance by his wily whisperings , and crafty dist●lling it into the ears of those eminent persons , who by reason of his practise he had to be his patients . To him Faustus Socinus , ( being now grown up ) write an Epistle bearing this title or Dedication , To George Blandrata chief Physician to Stephen the most renowned King of Poland , and one of the privy Councel , his Lord and Patron most worthy to be honoured , &c. This man was a very great favourer and promoter of the Socinian faction , and stood them in great steed , both in the Court of Polonia and Transylvania , where his word did bear some weight by reason of his profession and power , by which also he attained to a very rich and plentiful estate ; But it seems towards his end , he grew somewhat luke-warm in his affections to them , and not so indulgent towards their affairs as they expected or desired , which made them much to compla●n of him , and insteed of titles of honour , to lade him with terms of infamie and reproach . However he dealt with them at the last , yet sure they had never gotten so much footing in those parts , had it not bin for him : his secret endeavours , his open and apparent writings , may evidence the good will he bare unto them ; and therefore shall not go unpunished , sometimes private punishments gripe a man within ; while others looking in their face discern not their hurt ; sometimes God punisheth openly , and the offences of men meet with a Market lash ; thus dealt he with Blandrata , he was strangled in his bed by his own Brothers Son , whom he had appointed and constituted his heyr . Non haec sine numine , &c. This was not done in a corner , nor without Gods just revenge upon this wicked and ungodly wretch , whom he thought fit to hurry out of the World , by such an unwonted and cursed kind of death , being a prime Authour , of many execrable heresies in the Churches of Christ , many horrible blasphemies against God and his truth , many filthy and abhominable books , many terrible rufflings among the Professors of the same truth of God , which can never be wholly vanquished ; Errour and heresy may blow on it , and shake it to , but not overthrow it ; for it is founded on such Basis , and hath such a sure ground-work , as is subject neither , to battery , nor undermining , The rock Christ Jesus .

This Blandrata , with the counsel and assistance of Francis Davidis , wrote a book against the blessed Trinity , opposing one ( to whom the Church of God in those parts was very much beholding , as being a notable Assertor of the Orthodox Religion , that is , George Major , ) whose very Title doth declare both the Authour and the matter of the same , ( being a certain Refutation of a writing of George Major's ) to be unsound and heretical , wherein he endeavours to prove , but out of the pit of Anti-Christ , that there are not three distinct Persons , and but one Essence in the Godhead ; We will not trouble our selves with the blasphemies against God , the Calumnies and Slanders vomited out against the maintainers of the truth , which are therein conteined ; it is sufficiently known , that their whole Religion consisteth in nothing else , which being ( if it were possible ) taken from them , they would not have a fig-leaf left them to cover themselves withall . By this book of Blandrata's , we come to know who were the Authours of that most cursed pamphlet published 1567. in the name of the Ministers of the Churches agreeing together in Sarmatia and Transylvania , that is to say , this wicked Blandrata , Francis Davidis , and some others of the same stamp ; It is no marvel , that he who laboured to stifle the honour of God in the Churches , should be stifled by the hands of him , who should have done honour to him . We see though the wayes of vice be smooth , yet are they slippery , inviting by the eye , but tripping up the heels , to the wounding or drowning of those that take a delight to walk on them .

Paulus Alciatus Miles Mediolanensis . Alciatus miles Blandratae fidus Achates , Ecclesiam contra militat ante malâ .

PAulus Alciatus of Mediolanum a City in Milla● a Souldier , and an intimate friend and Comp●nion of B●adrata's , marketh up next , to fire agai●st the truth ; But Q●is militis usus ? no need of Souldiers here . I shall ever suspect that Religion , which needs the hands of Souldiers to support it , and is cemented with bloud . In the building of the Temple at Jerusalem , no Axe , no hammer , nor any too● of iron ( while it was in building ) was heard in it ; and why swords n●w ? Did this Souldier think to make his Religion the more passable , by cutting a way for it with his Sword ? or to worst the truth with his weapon ? The Sword may force Nature , and destroy the Body , b●t canno● work upon the mind so , as o perswa●e it to believe that good , which is ill begun ; It suits well w th Turks and Pagans ; and may do as well ( for ought we see ) with the ●ocinians . Yet hear what Lucan ●aith , concerning such ; certainly either they must be very bad , or el●e he was much out of cha●i●y with them .

Nulla sides , Pietasque viris , qui castra sequuntur , Venalesque manus : ibi fas , ubi maxima mer●es . Nor faith , nor conscience common Souldiers carry ; Best pay , be●● cause : their hands are Mercenary .

And such an one , neither better , nor worse , was this Alicatus , while he followed the camp : but forsaking that kind of life , he did associate himself with these professed enemies of the truth ; whereby he wrought much mischief among the Professours of the same . He was a special means of calling over Valentinus Gentilis into Poland , to trouble and molest the Churches there with their execrable and abominable Doctrines , contrary to the truth conteined in the Scriptures , and delivered to us by the Prophets and Apostles , and therefore hath justly merited that curse , which afterwards he was an inheritour of , and is denounced by St. Paul , whosoever teacheth any other Gospel , then what ye ha●e received , let him be accursed . Calvin makes mention of him in an Epistle , which he wrote concerning Blandrata , but t is for no good you may be sure ; For he reported of us , that we worshipped three Devils , ( did we ever think that impudency or madness would have attained to such an height of blasphemy , as to belch forth such horrid expressions ? ) because we worship one God in three persons : yea , saith he , they a●e worse then all the Idolls of the Church of R●me . O horrible impiety ! O damnable blasphemy ! Sure the gallows must needs groan for such a wicked wretch as this . But Laesa patientia fit furor . Delayed vengeance is severe in the execution . And God takes a course with him , whereby he exceedingly mani●ests his indignation towards him , gives h●m up to hardness of heart , and searedness o● conscience , the greatest judgment , on this side ●ell . So that being led away with strong delusions , he did believe one o● the grossest lies in the World , namely , th t the Turkish Alcaron was th●● very , that only rule , which God had laid before us , according to which he would be worshipped , and served by us . And therefore turned Turk , was circumcised , thereby denying the Lord that bought him , and so brought upon himself swift destruction ; For having lived for some time among them , and after their manner , he dyed most wretchedly , and desperately , his very name being more vile and stinking in the nostrils of God , & al good men , then his corrupt and rotten carcasse . We may here see the issue of a mans deserting his calling ; be the intent never so good , it will little availe us ; for it is the Cannon of the Apostle , let every man abide in the same calling wherein he was called . It is no thinking that the wise and Holy God will be pleased with a well meant confusion ; for t is not our abilities , be they never so great , but our vocation , that must bear us out in our undertaking .

Faustus Socinus Laelij nepos . Fauste , Redemptoris vadimonia , diraque mortis Tormina , peccantes absolüisse negas ?

THat mischief , which was intended by Laelius Socinus the Uncle , to be brought upon the Churches of God , being the result of many years study , but was prevented by a sudden and unexpected death , was fully accomplished by Faustus Socinus his Nephew , as a man cut out of purpose for such a desperate design , and that to the wonder and astonishment of divers ; and by the secret working of God , according to that prediction of his Uncle concerning him . He having recited an expresse of Laelius death , hastens with al the speed that might be principally to Tigurum , to sequester the movable Library of his Uncle Laelius , which he had left behind him ; But being possessed with a panick fear , lest the Tigurians should deal with Laelius , as the Basilians had dealt with that arch Heretick David George , as he himself confesseth in a letter to Dudithius , he privately dispatched that business , and so departed . Faustus or rather infaustus Socinus being now , according to his hearts desire , made Master of his Uncles Library , did afterwards become his Scholler , and a true heyr of his opinions , which he improved to the purpose . He was at this time a yong man , of three and twenty years of age , and books , though exceedingly coveted by him , were as yet of little use , or benefit to him : for returning to Italy , he spent twelve whole years as a Courtier under Francis the great Duke of Hetruria ; Being now five and thirty years old , and it seems , growing weary of his attendance at Court , he leaves Italy , and betakes himself to Germany , and in Basil makes his abode , where he spent three years , not in hearing the Doctors , not in frequenting the Schools , not in consulting Authours , and other authentick Writers , which were sound and Orthodox , but in diligent searching of his Uncles books , having wholly addicted himself to the study thereof , and fully given himself up to be guided and governed by them , as Oracles , which could not be mistaken ; And now disdaining the name of a disciple , he took upon him to be a Doctor in Divinity : whence it came to passe that he , which never learned , becomes now a teacher , and takes upon him to be a great Master , in Israel , supposing no lesse , then one whole Province committed to him to be instructed , doth vainly arrogate it to himself . But what good could be expected from this light , courtly , and immature kind of studies , the master-ship of which , he grasped and encompassed only , by poring into the writings and opinions , of one only man , who seeth not ? Now Faustus begins to look big , and to adventure abroad , trading with his Uncles stock . He forthwith began a book de Christo Servatore , of Christ our Saviour , disputing in it against James Covet , Minister of Paris , who going to Franckford , by chance met together in the same Inn ; Wherein he shews more of h●s wit , then of his honesty , and yet not much of either ; stoutly denying the satisfaction of Christ ; nor is this all , though this be very much , but as the title of the book declares , he opposeth many other things , which by the professors of the truth , and partly by others also , who do not wholly assent with us , in other matters , are believed and esteemed to be the saving axiomes of Christian Religion : which he presumptuously takes upon him to demonstrate , to be , very dangerous and pernicious errours , and would fain shape us out a form of Religion according to his own fancy , as if , the Doctrine of Christ , and the true Religion , stood in need of such a tricker and trimmer of it , to make it saleable . This disputation was after printed and published by a friend and follower of Socinus , Elias Arcissevius a Polonian , with the Authours name to it , which was never done before , in any of his other writings ; which is so magnified by this beastly merchant , on purpose to prostitute it to every customer , and of which he doth so exceedingly boast , that he is not ashamed to say , that there is so much knowledge of Christ , and his office contained in it , as could possible be desired ; when as on the contrary , it may be more truly said of it , that there is so much perversion of the Doctrine of Christ , and his offices as could be imagined , and more then ever was before published .

Before Socinus could fi●●sh his book de Servatore , he was interrupted with sickness , and by his absence from the City , for all his treasure , namely , the writings of his uncle Laelius , out of which ( as himself confesseth ) he was principally instructed , concerning the matter in controversie , was conteined within the Walls of Basil ; from whence he was constrained to absent himself by reason of the plague , which was there begun , so that he could make no progresse in his intended purpose ; That God which d●d for a time retard , could have wholly hindered , and prevented the comming forth of this pestiferous book ; but he often permitteth such things to be , for the glo●y of h●s name , in bringing good out of evil , and that those which are stedfast might be made manifest ; Besides , we see what a Doctor Faustus was who was able to do nothing of h●mself without the help and directions , of his Uncles writings : h●s confidence was more , then his ab●lity ; otherwise he had never waded so far into these great , and mysterious matters , by which he hath cast away him●elf , and all that follow him . While he remained at Tigurum , he had another disputat●o● with Francis Puccius a Florentine , ( concerning whom more hereafter ) of the state of the fi●st man , wherein it was debated , whether Adam in his fi●st estate were mortal , or no ? What , and how necessary , such questions as these are to salvation , let any man judge ; yet such curious questions as these , were commonly the subject of all his disputations ; whereas indeed , matters of a far lower stra●n , would better have sorted with the indifferency , both of his arts , and parts , to discusse them . Q●aeries that are too nice , rather torment the understanding then inform it , and are more apt to puzzle our judgment , then to rectifie it . Subtilty of questio●s , I know not whether , it hath more convinced , or begotten errour , or improved us in our knowledge , or staggered us . And hence , I suppose , was the substance of the Apostles advice to the Romans , cap. 14.1 . He that is weak in faith receive you ; but not to doubtfull disputations . Curiosity , of questio●s have ever b n the very engines , and stales to heresie ; and therefore to be avoyed by us . He wrote many and divers things , and so far he went , that at last he brought this heresy into a more perfect form , and raised ( as he thought ) a goodly structure on that foundation , which was laid by Laelius ; following that rule , which Architecture layes before us , the higher we build the deeper to lay our foundation ; laying the foundation , of t●is his monstrous religion , even in the depth of Hell , that he might raise ( if possible ) this his Babylonical structure up to Heaven .

What others have done , or attempted to do by peece-meale , he hath effected , as it were , at once , upon the very body of religion . For there is almost no article of our religion , to which he hath not offered some violence , and hath , as much as ●n him lay , endeavoured , either utterly to overthrow it , or to pluck it up by the very roots : thinking it worth the while , by defacing , or turning off the old , to bring in another form of religion under his own name , and according to his own liking . He was a man of a crafty and quick wit , but insufferably audacious and petulant , specie & formâ magis , quàm virtute religiosus , sed gloriae & novitatis improbe cupidus , as Ruffinus saith of Arius , In vertue not so much refined , as in the depor●ment of the outward man , which promised some gravity , though no truth of religion ; violently th●rsting , and pursuing a●ter honour and novelty . He was guilty o● very much levity , being drawn partly from the nature of the Country , where he was borne , partly from the family , out of which he sprung , and partly from the Court in which he was bred ; Insomuch that he was constant in nothing , but inconstancy ; which yet was not in any thing so pernicious , as in those sacred mysteries , with which he above measure desired to be tampering , and into which diving , though he drowned himself therein : For he had but a light tincture of learning , as the writer of his life affirms , and he himself is not ashamed to confesse , what exquisite judgment , saith he , or deep understanding in these kind of Philosophical , Theological and hard disputes could be expected from me , a man , who neither learned Philosophy , nor at any time could attain to the knowledge and understanding of that Divinity , which they call Scholastick , nor tasted , but o●ly of the rudiments of Logick , and that very late to ? And ●n his Epistles , pag. 587. he complains , that he spent a great part of his time in Italy , his native country , but yet the very seat of idleness and va●ity ; and therefore it was no wonder , if he came short in the knowledge both of humane and Divine mat●ers : So that he ●oared up to those sacred mysteries , meerly upon the confidence or his own wit , having not had time for the laying of any solid f●undation ; T●at height of Spirit , which he had either gotten , or augmented , while he was a Courtier , he ever afterwards retained , and often declared in overturning , and demollishing the very foundations of all Catholick Antiquity , and Christian Religion : As also in curbing and subduing those , which were his companions , or had yeilded themselves up to be guided by his crooked direction .

He must be chief among them , and Lord over them , or else it is no bargain . He was indeed very proud and high minded , scorning to receive ●nstruction from any , being , in his own judgment , inferiour to none ; Trimness and court-like gaudiness was strongly riveted , to him , and deeply rooted in him , his apparel and deportment much unbeseeming such a man , as he professed himself to be , like unto those ancient Arians , of whom Hilarie speaks , that were rather Bishops of the Court , then of the Church . Of all those books which he wrote ( and truly there are many under his name , and the names of others , whom he borrowed , the better to vend his false and deceitful ware , by which the Church of God sustained much detriment ) none pleased him more then that which he wrote against Eutropius , as Hieronymus Muscorovius , a bird of the same feather , reporteth of him , as from his own mouth , and l●kewise adds this of his own unto it , that Socinus , in that very work had much out-done himself ; But how much to be esteemed that book is , or what account is to be made of his judgment , who so much cryes it up may appear by the d sputation of the Trinity , which is the argument of that transcendent peece of work . We will not spend time to reckon up these writ●ngs in order , or to set down the number , I would they had bin fewer , but if any of them shall happen to come to our hands , as it is much if some of h●s , or other such Doctors do not , in the perusal thereof , it is very necessary to employ our greatest judgm●nt , and utmost diligence , lest when we think we are tak●ng meat to nourish us , we take in poyson to destroy us : we cannot expect two contrary effects from one and the same thing : So Tertullian , no man can be built up by that by which he is destroy●d , no man can be illuminated , by that by which he is darkened and obscured .

This man now is Haereticorum Patriarcha , the support of he●eticks , and ●he prop of heresies , and therefore gives denomina●ion to the whole Sect ; Of Socinus then are they called Socinians , who professe any of those heresies , which were either collected or broached by him . And how should it be otherwise , if we look upon Laelius Soci●us as the first Authour , & Faustus Socinus , his Nephew as the chief amplifier and propugnator of this wretched heresy ? To the one is rightly referred the original of th●s pseudo divinity , if it be considered materially : to the other , if we look upon it formally : from him in respect of invention , from this , in respect of disposition , from both by Divine permission . To passe by all other arguments , let this be sufficient , that Socinus , with the utmost endeavour that he could , did first propagate this his heresy in Sarmatia , and Transylvania , where the seeds were sown partly by Laelius , who about the year 1555. is said to disperse his errours in Polonia , partly by his complices in Transylvania : but after that of Faustus the whole heresy being compacted , and neatly made up , as it is at this day , maintained among them , was planted in these and in divers other places beside , whose Doctrine , although it were for somtime opposed , and that in the chief heads and f●ndamentals , as concerning the satisfaction , which was made by Christ , unto the Justice of God for our sins , which he strongly opposed ; as also his sacrifice compleated in Heaven and not on Earth , of the Kingdome of Christ , of Justification , of Baptism and the like , which at first suffered divers contradict●ons , yet at last were embraced , and accounted as the Oracles of God ; Insomuch , that whole Churches , and they of no small number , and concernment , were not only fallen to this heresy , but were ready vi & armis to maintain it against all opposition .

Neither was he sparing of any labour or toyle , so that he m●ght disseminate , and disperse abroad this heresy thus composed and compounded by him ; Witness his so many writings , his frequen● letters of solicitation , his private and publique disputations , so many informations of those , whom he had as interpreters of his mind and meaning , his so long and tedeous journeyes , from the utm●st confines of Silesia , even into the heart of Lituania ; compassing Sea and Land , as our blessed Saviour speaks of the Pharisees , to make proselytes , and to gain others to embrace their dangerous and deadly Doctrines . Hence forth then we know them no more by the distinct name of Arian , Ebionite , Photinian , Samosatenian , Abaila●dian or Servetian , but by this compound de●ominati●n of Socinian , as including and comprehending all the rest .

I know that there are divers causes of heresy , the ambition of some , the contention of others may be , and many times are , causes of the springing and growing up , of m●st damnable heresies ; In Socinus both these did concur , being both ambitious to get a name by , and to give a name to , this lovely babe o● innovation and contagion ; And also contentious , never g●ving over quarrelling , and contending with those , that held any thing contrary to his mind or liking , till he had brought them to that passe , that he would have them , & his own wicked and desperate designs , to that issue which he desired . Thus l ved he to be a trouble and vexation to al the Churches in Italy , his own Country , Germany , Polonia , the great D●kedome of Lituania , Trans●lvania , ( and where not ? ) by setting up , and setting forth his deadly and destructive Doctrines , and qualis vita , finis ita ; as he oppos d Christ in his li●e , Christ must needs deny him that comfort at his death , which perhaps he might expect ; for , faith Christ , he that denyeth me before men , him will I al●o deny before my father which is in Heaven ; and if Christ den us , who will own us ; but own we him , and he will own and honour us , before God and his Holy Angels .

Franciscus Davidis Superintendens . Audet Franciscus superis indicere bellum : De summâ Christum trudere sede suâ .

THE next fire-brand of sedition and broacher of this blasphemous Doctrine , which the Devil cast into the Church of God by which it was enflamed , and which he set on work , by which it was molested , is this Francis Davidis Superintendent , one as it were , fitted , on all hands to do mischief , but to do good he had little knowledge , and lesse will . He was Authour with Blandrata of that hellish confutation , which was written against George Major , fraught full of blasphemy against the sacred Trinity : For although he agreed with them of the Socinian party , in opposing the Trinity of the persons in the Unity of the essence , as the Orthodox professe , and the Deity of Jesus Christ ; Yet he dissented from them , and went beyond them , in his opinion concerning the invocation of Christ : Est illud mirabile ( saith Athanasius ) cum omnes haereses invicem pugnent , in falsitate omnes consentire — It is greatly to be wondered at , that notwithstanding all heresies jar among themselves , yet they agree well enough on opposition of the truth . He was with them in all the rest , he out-went them in this , affirming , that Christ ought not to be worshipped , because he was not God , not true God of the same essence with his Father . Hence much contention , and divers hot disputations arose among them ; in which they seem at once both bountiful and injurious to the Lord Jesus , willing to invest him with the title 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , but d sr●be him of that glorious , and his own 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , granting him a like essence with the Father , but not the same , equal to him in power , but not eternity . By way of digression a little , for satisfaction to others , and confutation of this audacious Arian , who dares thus undervalue the Lord of Glory , might we have leave to strip one heretick to clothe another , & put on this , what Tertullian did on Marcion , we should quickly and quietly discover the truth . Quid dimidi●s mendacio Christum ? Why doest thou thus peece-meal a Deity , and half God ( as it wer● ) the Son of the Almigh●y ? Totus veritas , he is the Spirit of truth , and Oracle o● his Father , the brightness of his glory , in whom are hid all the treasures of wisdome and knowledge , by whom God made the World : So the Apostle , 1 Cor. 1. stiles Christ , the power and wisdome of God : If the Son of God , be the power and wisdome of God , and that God was never without power and wisdome , how can wee scant the Son of a co-eternity with the Father ? For either we must grant , that there was alwayes a Son , or that God had somtimes no wisdome , which this Socinian , in the height of his madness will be loath to affirm . Ego & pater unum sumus , saith Christ , Joh. 10. I and the Father are one ; u●um , to shew he was the same thing , in respect of essence , and to manifest a consent both in power and eternity . I often find that those of the shallowest capacities , are ever most prone to dive into the deepest mysteries ; but I know not the reason , unlesse to verifie the Proverb , There 's none so bold as blind Bayard . In sacred matters , the most nimble Criticisms are as obnoxious to desperateness , as danger to be curious here , is to be quaintly mad , and thus to thrust ( as these poor sneaks presume ) into the bed Chamber of the Almighty is a frantick sawciness ; who can unlock those coffers of omnipotency , but he that breaks in peeces the gates of brass , and cuts in sunder the bars of Iron ? Who those Cabinets of abstruf●r knowledge , but he , that gives thee the treasure of darkness , and hidden riches of secret places ? How can our low built apprehensi●ns but flagg , in the expression of those hidden mysteries , which have transported Prophets and Apostles with wonderful admiration ? yet some wil venture to untwist them , though to their own wrong , and the confusion both of them●elves and others : So this Davidis , never dispu●ing , but about such questions as were ●ar better to be let al●ne , then to trouble and stagger many thousands , by the starting of them : He disputed much concerning this matter with Socinus , who had alwayes a party of that company with whom he was , ready to counter-porse him , and those that stood on his side , of whom was Simo● Budnaeus , Christianus Francken , and divers others ; There is extant an Epistle of Socinus to him , wherein he answers him to those arguments , by which he endeavoured to prove from that place of John 20.28 . where Thomas cryes out , my Lord and my God , that Christ was not there called God : but he had better have taken a Wolf by the ears : Besides a fragment , of a more smooth and placide stile , being an answer to the writing of Franciscus Davidis concerning praying to , or calling upon Christ in our needs and necessities , remaineth among the works of Socinus , where also are some of his nice and needlesse questions , with the others answers thereunto . He published divers Theses , by which may be easily discovered what a dangerous and desperate heretick he was ; we find them in order thus .

1. That invocation , being a part of Divine worship , is not any where found in Scripture to be attributed unto Christ .

2. That if Christ at any time confer Grace and Peace , it is so to be understood , as that he shews the way and means to attain them , and not that he truly and effectually confers them on us .

3. That if we read in Scripture of any power ascribed unto Christ , it is no otherwise to be understood , then of that power which he shall assume hereafter , when he shall be constituted Judge both of the quick and dead , and is not to be interpreted of , or applyed to any present power , which he exerciseth , or doth execute .

4. That Christ when he was on earth , was careful of his Church ; but being departed hence , he hath committed and commended that care to the Father , who shall exercise the same till the appointed time .

5. That wheresoever we find any thing in Scripture concerning the Goverment of Christ , and the care which he taketh of the Church , it is either to be referred to the power of the ministry ; or is to relat to the time to come

6. That it is contrary to the truth of the Holy Scriptures , that Christ can hear our prayers , and knows our works .

7. That when the word Saviour is appropriated to Christ , it signifies , that he shews us the way , which leadeth to salvation , and doth truly and carefully instruct us therein .

8. That if we worship God in Christ , we may as well worship the Sun , the Moon and the Stars , and so all Idolaters are hereby excused , who pretend they worship God in their images .

9. That that is a truth which is in the Turkish Alcaron concerning Christ , that he is not able to help and succour those , who bestow Divine worship on him ; with such others .

Horresco referens ! What a strange Gospel is here ? What monstrous positions are these ? What Devil could more b●aspheme the Lord of life and glory , God blessed for ever , Amen ; then this wretched caitiff hath done ? Who●e ears do not tingle , and whose hayr not stand an end , to he●r these horrid and execrable blasphemies ? But opinion once seeded in errour , shoots out into heresies , and after some growth of time , into blasphemy : So that men once entred , are still going on a malo ad peju● , ●rom bad to wor●e , till sudden destruction seize upon them , and stop their course .

These hell-hatcht Doctrines , were opposed by Socinus himself , but he that hath but half an eye , may discerne , that he had a mind to let the matter coole in his hands : For there is neither that solidity nor integrity manifested in it , which was fitting and requisite for so great and weigh●y a business . And indeed how could i● be otherwise ? Could any imagine that he could with a good stomack confute tho●e opinions ●n another , w●ich he was known to justify in himselfe ? For though they seemed to be different in some , yet were they linked last t●gether in many of the same opinions , e●pecially concerning the person of Christ , which did much weaken , if not quite overthrow the true and proper ground of giving Divine adoration to him . If Christ be inferiour to his Father , as ●ocinus ●eld ; It is ranck idolatry to give him the same worship , which we give to the Father , as Davidis held . I cannot better compare them then to Sampsons foxes , whose heads may be different , but I am sure their tailes meet , and with those firebrands , which are between them , do set the whole Church of God in an open combustion . Is this the way think you to convert the Jews to Christianisme ? Is it not rather a surer course to harden them in their old and unprofitable Religion , and to pervert such as professe the Christian Religion to Judaisme , and to bring all to confusion ? yet for all this our Socinian is in his pomp , and flourisheth like a green bay tree , but look for him anon , and his place shall not be found ; For like the proud man in the Psalmes , he stands in slippery places , and with him is suddenly destroyed , perished , and brought to an unexpected and fearful end .

The sore-mentioned positions being questioned and examined , the matter debated , and the obstinacy of this wicked wretch observed , he was by the most Illustrious & Renowned Prince of Transylvania Christophorus Bathoraeus , cast into prison , where by the just judgment of God , he who was mad for so many years before published , maintained and defended against , even all reason and Religion , such heady and hayr-braind positions , fell into a phrenzy , and there and there n● , miserably finished the course of this mortal life . Anno 1580. Raemundus reporteth of him , that being in prison , distracted of his wits , the Devils in horrid , and dreadful shapes appeared to him ; at the sight of which , be cryed out to some that were there , loe , saith he , these are they which wait upon me , as companions of my journey .

If God will not suffer his own Children , sinning against him , to go unpunished , was it likely that such a desperate blasphemous wretch as this should escape ? Gods judgments are for the most part slow , but they are sure ; and his hand , when it strikes , will give a blow to the purpose . He was a man altogether unlearned , obstinate , foolish , and besotted by the Devil in his impious and blasphemous opinions ; so that he neither cared for God , nor man , nor himself ; but wholly bent his purpose , and made it his utmost endeavour to overthrow , and exterminate all true and sincere Religion , and to set up in the room thereof , that which he vainly called his own , which was either none at all , or a Devilish one , as may be gathered out of his positions of which while he lived he so much boasted , that among many , that had any understanding , he was and that justly , made ridiculous ; But there are some that will down with any thing , be it never so grosse , heynous or diabolical ; Otherwise , it could not be expected , that his damnable positions should have passed for new , and undoubted Truths .

Franciscus Stancarus Mantuanus . Mantua te genuit , sed tu , Stancare , venenum Ex Orco petitum , Spargis ubique tuum .

WE had to do even now with a downright mad-man , and if we look well about us , we would think every head frantick with a strange opinion , and t●at some wild-fancy doth possesse all we meet with ; For behold here is another this Frano scus Stancarus a Mantuan cannot be quiet , if the Churches of God newly setled in Polonia enjoy any peace and tranqu●llity , but must needs busy himself to supplant them , i. possible , even in the●r first planting , by an upstart opinion of his own , namely , that Christ was our Mediatour only in , or according to his humane nature , and not ( as the reformed Churches do hold and professe ) according ●o both , his humane and Divine , hypostatically united in one person ; Which he urged upon this ground , but God knows 't is but sand , that if Christ were a Mediatour according to his Divine nature , then he should be lesse then the Father , which seemed to him to be meer Arianisme , and therefore he durst not hold otherwise ; Thus poor man , being ignorant of the truth , he drove out one Devil by or with another , the Devil of Arianisme , with the Devil of Socinianisme , and the latter may prove the worser : This opinion Blandrata liked well , and did both defend it , and confirm it ; But reverend Calvin took great pa●ns to stifle it , if it could have bin , as very obnoxious to the truth , by sending over a timely admonition to the Churches , wherein also he advised them , as well how they might prevent , and turn off the cavillations of Stancarus , as also how they should avoid another errour into which they might run themselves , namely , to imagine a three-fold essence in God , by being distinguished into three persons ; which was taken kindly by the Churches , and for a time did some good among them . But the folly of Stancarus rested not here , but besides this corrupt opinion of his , he laboured to confound the Doctrine of the Trinity , imagining or framing out to himself , which he would presse upon the belief of others , that there is one God in a confused Trinity , among whom the man Christ performeth the office of a Mediatour . He traduced all persons and Churches , which were not of his judgment , as Arian , as appears by the letters of the Ministers of Polonia , written from the Pincovian Synode to the Divines at Strasburge , to which they added an Orthodox confession of the faith , fully cleering the Doctrine of the Trinity , and the Deity of Christ against the Arians , as they were then called , subscribed among others by Georgius Paulus , superintendent of the Churches in the Diocesse of Cracovia , and Francis Lismanninus , whom this very heresy , not long after , diverted from the truth . Stancarus did many times offer a disputation before the Synode , and was very importunate to have the grant thereof , refusing none , that would undertake to oppose him ; such was his delight in , and confidence of his own abilities : But the Synode , wisely refused it , not thinking it fit to call in question by publick disputation , the common received faith of the Church , to please the fancy , or satisfie the humour of one turbulent and arrogant person . I would al men , that professe the truth , would take the same course , and we should quickly see errour and heresy dye of the sullen ; because none will trouble themselves to meddle with , or take notice of them , that make it their business to broach the same . This Synode took rather another course with him , censured him for an heretick , condemned his books , and committed them to the fire , there to be consumed as they justly deserved . He wrote something , but very vainly , as our Socinians use to do , of the Doctrine of Justification ; That you may see what an arrogant Spirit he had , and how highly he thought of himself , as all hereticks do , hear the proud vaunt he makes in his wonted manner . One Doctor , saith he , brought up in my school , is of more account or worth , then an hundred Luthers , then two hundred Melanchtons , three hundred Bullingers , four hundred Peter Martyrs , and five hundred Calvins ; all which , quoth he , if any one would take the pains to beat in a mortar , there could scarce begotten one ounce of Divinity from them all . But that stone which slander casts at another , ever in the end lights on herself ; and wounds herself insteed of another .

So Stancarus , overvaluing himself , and his Disciples , was justly undervalued by the Professors of the Truth , and lived and dyed without that reputation which he expected ; yea went out like the snuffe of a Candle , leaving an horrible stench behend him .

Bernardinus Ochinus Senensis Monachus . Papicolas fugiens , verum profitetur Ochinus : Corde tamen simulat ; Namque Arianus erat .

GOD , as he is one , so he loves singleness and simplicity in the inward parts ; As therefore he hath bin pleased to give us those senses double , whereby we might let in our selves , as our eyes and eares ; and those limbs double , whereby we might act for our selves , as our hands and feet : So those , which he would appropriate to himself , as our hearts for beleef , and our tongues for confession , he hath given us single ; Neither did he ever ordaine , or can abide two hearts in a bosome , two tongues in one mouth ; It is the hateful stile , which he Spirit of God gives to an Hypocrite , that he is double minded ; In the Language of Gods Spirit , a fool is said to have no heart , and a dissembler hath an heart , and a heart ; And surely , as a man that hath two heads is a monster in nature : So he that hath two hearts , is no lesse a spiritual monster to God ; And such an one was this Bernardine Ochinus , first a Monke of Siema , after that a Professor , I would I had had occasion to say , a true professour of the true Religion . But making a shew thereof , ( as Hypocrites are the Saints Apes , and can counterfeit to the life ) he was therefore cited to Rome , to make answer for that , which he then was thought really to professe , that is , manner of worship which they corruptly , call heresy . By the advice of his friends , especially of Peter Martyr , who loved him intirely , for his profession sake , and those good parts that were in him ; he openly defied both Rome and the Pope , with all their abominable trash and trumpery : So that forsaking Italy , he was much furthered in his flight by the excellent & godly Dutchess of Ferrara ; For he was accounted a most exquisite and famous preacher ; Dulcis erat in colloquio , suavis in Sermone , persuadens animas & blandiens ; His discourse no lesse sweet , then powerful ; and where he gains no conquest by perswasion , there he undermines by a secret kind of insinuation , which could not be with stood . Peter Martyr first brought him to Geneva , where he often preached , and was approved and applauded by all ; Alter that he went to Tigurum , where for a while they were exceedingly taken , both with the matter , and manner of his preaching ; but not long after , he was disgracefully put from his Ministry , and deservedly expelled the City ; when they perceived he did not 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , foot it right in the way , and course of Religion , but did secretly bear a good will and affection to the damnable Doctrine , of that heretick Arius defended polygamie , as being desirous to get another , his own wife , yet living but poorly , and in a servile condition , at a great distance from him , without either regard or relief to support and maintain her : He brought in question also , ( that he might thereby the sooner , and the better overthrow , ) the chief foundations of the Christian Religion . All is not manhood that looks bigg , and spits fire as it speaks ; Nor is all beauty , that the curious art of trimming doth set forth ; There is a paint , a dresse of holiness , which God shall wash away with a floud of brimston , and consume with the fire of the same . What is an eye glotted up to Heaven , a hand martyring the breast , a knee kissing the Earth , a Talent of fine , nimble and running discourse of true Religion , the parts and properties thereof , without a mite of pure sincerity , and sound integrity ? This , this must carry us , not only into , but through our profession , or else with Ochinus here , we shall surely be discovered , when we least expect it , and so our faces be covered with shame and confusion both here , and hereafter :

Being banished from thence , he came to Basil , but stayed not there , either finding the place unfit for him , or he unfit for the place . Belike he could not put off his bad wares to such an advantage here as he desired ; and therefore speedily quit the place ; of whom we say according to our Proverb , A fair riddance without a sessions . He wandered about from one Town to another , from one City , to another Kingdome , but could do no good to the purpose that he principally intended ; The expectation of the wicked perisheth ; and their high thoughts come to nothing . But cum nemini obtrudi potest , when neither one place nor another would receive him , nor give heed unto him , he betook himself to the Trithecta's , Arians and Samosatenians , which to make shorter work of it , are our Socinian brood , chusing rather to feed upon huskes with Swine , then to enjoy the wholesome and plentiful food of his Fathers Table . As he out-stript Socinus in that article concerning God : So also he went beyond him in another concerning the office of Christ , his satisfaction for our sins , and that merit , which by his suffering for us , and in our steed , is imputed to us ; Insomuch that Gregorius Zarnovecius a Polonian in the preface of his book , wherein he treats of the satisfaction of Christ , doth prefer Ochinus before Socinus , calling one the Master of the other ; But in time Socinus catcht up this also , and made as much of it , as any that went before him , or ( as I believe ) will come after him . Ochinus coming from Basil , met by chance , with the Cardinal of Loraine returning into Italy , with whom , to curry favour , he profferd to make known to him , if he pleased to hear him , the many grosse errours , which the reformists maintained , and which he had discovered while he had his residence among us : intimating hereby , that he went over to us for no other purpose , but by strictly observing us , to get the better advantage against us : But the Cardinal utterly refused to give him any admittance into his presence , or to have any thing to do with so sordid and sottish a fellow . And thus he , that was uncertain in himself , found a great deal of incertainty from others : being repudiated , and cast off on all hands , both of his own , whom he voluntarily forsook , and of the Churches of God , whom he deceived by an outward profession only , like a vagrant he wandred from one place to another , with little heed and lesse comfort from any , and so miserably concluded the dayes of his pilgrimage .

Adamus Neuserus Pastor Heidelbergae . Neuserus recto de tramite aherrat , & inter Fines Numedicos carpere tentat iter .

IT is a common saying among us , give the Devil his due : And surely it is possible for us to wrong , even that malignant Spirit , in casting upon him those evills of which he is not guilty , not can properly be called his : It is true , he is the tempter , and both injects evil motions , and draws them forth into act : but yet all ill is not immediately his ; We have enough , and too much of our own , to stand fast long in a good profession , unlesse the Lord be pleased to afford us the grace and favour of his assistance , if he do but withdraw himself , or his support from us , we fall away from the truth , and wander up and down in the by-pathes of errour , till at length we become a prey to that roaring Lyon . Thus did it happen to this Adam Neuserus , once one of our own , ( as we supposed ) a painful and industrious preacher of the Gospel , Pastor of the Church at Heidelberg , and outwardly a great stickler for the truth ; but one that secretly harboured Arianisme in his heart : as he evidently afterward declared . The glosse of profession without sincerity will not last . What St. Hierome said of the Scriptures , we may say of Religion : It is not in superficie & verborum folijs , sed in medullâ cordis , not read in superficial leaves and letters , but in the marrow , and substance of the heart . Christian religion is more practical , then theorical , rather an occupation , then a meer profession , which is like the Artificers wit , at his fingers ends . But can we taxe hereticks of idleness ? Me thinks they are busy enough , both to their own , and the ruine of those that are bewitched by them ; they work indeed , but it is secretly and closly , like Moles under ground ; So Neuserus , having ordered all things , as he thought close enough , for his passage over to the Turks , with whom he had before bin tampering , but was taken as it were in the very act by Prince Palatine Frederick III. and cast into prison ; From whence by sleight or connivence , he secretly stole away , and went into Poland , after that into Transylvania , sowing still as he went , the seeds of his desperate and damnable Doctrine against the blessed Trinity ; which became the subject of opposition , to every idle and phantastick brain ; against the nature , office , and merit of Christ , his satisfaction made to the justice of his Father for us , together with our redemption , justification , &c. But all this while Neuserus was not where he would be , and therefore he never rested , till he got over to Constantinople among those , whose religion he esteemed , and whose Society he affected above all other : The wicked cannot be quiet , till their vicious desires be accomplished ; they have oculos inquietos ad peccandum , as Calvin renders it , their meat and drink is to do their Fathers will , that is , Satans .

Ahab is sick till have Naboths Vineyard ; and Neuserus is ill at ease , till he be with his desired companions : Well among them , he is ; But what does he there ? that which would make a Christians heart to tremble , renounce that religion , whereof he made profession , while he was among us , turned Turk , and after their manner was circumcised , and so lived among them ; But breve sui sceleris gaudium . For God struck him with an incurable disease , of which he shortly dyed , and that with such horrid clamours , and dreadful yellings , that the very Turks themselves were astonished at it , and openly confessed , that they never saw any man expire , in a more tragical manner , than he ; whom therefore they called in their language Satan ogli , the very Child of the Devil . And this was the unhappy end of this miserable caitiffe , this grand Apostate , first from the true-faith to Arianisme , from thence to flat Turcisme . Let the fall of others be a warning to us .

Ioannes Sylvanus Inspector Ladenburgensis . Sylvanus socius remanens in carcere vinctus . Praetium persolvit proditionis ejus .

IT is a strange thing to see , how many are taken with meer Novelties , and specious pretences , and how eagerly they pursue them , and how madly they run after them : forfeiting both reason and religion , for the pleasing of a foolish humour , in the enjoying of them , and gaining others to bear like affection to them ; When we consider this , we may very well doubt whom we may account free from a touch , or , ( at least ) the danger of this indisposition to , and opposition of , that which is good , yea best : and a promptitude and proclivity , to that which is evil , yea worst , the blaspheming of Gods Holy name , the trampling upon the bloud of the covenant , and counting it an unholy thing . How many opinions do we see raised every day , which argue no lesse , then a meer Spiritual madness ? such as if they should have been but mentioned , some years ago , which now passe uncontroverted , or at least wise uncontrouled , as if the sacred truth of religion , could admit of change and alteration , according to the times and seasons , to which in mercy or judgment , we are reserved ; the question would be , out of what Bedlam they had broken loose ? This appears by the Story of Sylvanus , which we have now in hand , who was crost and troubled with such variety of distempers , that he was alwayes in a doubting ; many times in a bad , at last in a lost condition . All that we can do , is but to pity and bewaile such as are living , and pray for their recovery ; and sadly lament those that are dead and gone . Among which , this Joannes Sylvanus may be one , whose religion was like adulterated Wine , you may call it what you will , who loved to prey upon Novelties and absurdities , as Atalanta on the golden apples , though he lost the prize . He was Inspector or Controuler of Ladenberge , a great friend and associate with Neuserus , his fellow Renegado , if he had not been prevented : for intending to take flight with him over to the Turks , he was likewise apprehended with him , and cast into prison : but being not so light heeld as his fellow , he was forced to abide by it to his cost ; Of whose Apostacie from the truth , his execrable opinions against the blessed Trinity , the Deity , office and merit of Christ , of his conspiracy and rebellion against the State , Prince Palatine Frederick , being by letters from the Imperial Majesty certainly ●nformed , he was publickly convented , legally convicted , and justly adjudged to be beheaded , which execution was worthily done upon him ; For they sin no lesse , qui blasphemant Christum regnantem in caelis , quam quic rucifixerunt ambulantem in terris ; that revile Christ reigning in Heaven , then they that crucified him living on earth . To hear a man blaspheme God , or his truth , was a kind of prodigie among the Jews ; This man blaspemeth , say they , and presently , they rent their cloths ; should every one of us , when we hear God , and the Gospel blasphemed , do the like , we should have more rents , then whole cloths , and scarce a whole garment would be found among us . But we are little or nothing affected herewith . Gods Holy name is blasphemed , his truth traduced , the hearer sayes , let the Magistrate look to it : the Magistrate sayes , let the Minister reprove it : the Minister sayes , let the hearers reform it , they say , let the offender himself answer it , the offender sayes , curet nemo , let no man mind ; Thus we thrust it from one to another . The Sea breaks in , all the borders contend , whose right it is to mend the damme , but while they strive much , and do nothing , the Sea breaks farther in , and drowns the Country . That we may escape the like misery , from an inundation of all false Doctrine and heresy ; Good Lord deliver us .

Franciscus Lismanninus . Claudiopolitani caetus Pastor . Se Lismanninus puteum conjecit in altum : Triste erat exemplum Justitiae Domini .

MEn do commonly wrong themselves with a groundlesse expectation of good ; fore-promising to themselves all fair terms in their proceedings , and all happy successe in the issue ; and indeed they may go on with a prosperous gale , and full saile for a time , but at last they fall into unexpected trouble and danger , so that their former misreckoning makes their present dis-appointment , so much the more grievous to them , and drives them into the greater desperation . This we shall find verified in Lismanninus , who encouraged himself with a hope of gaining many to the embracing , and following of his wicked , and abominable opinions , and for this purpose , he thought no pains to much , travelling from place to place , to propagate the same . It were to be desired , that we that professe the truth , would be but half so industrious , for the converting of some , and the confirming of others in the profession thereof , as these instruments of the Devil , these Factors for Hell , are for the subverting them in , or seducing them from their holy profession , to their diabolical tenets , and hellish devices . He was one of those , which that runagate Blandrata , ( having insinuated into the favour of the most illustrious and excellent Prince of Transylvanià ) sent for thither , to unsettle the newly setled Churches of God in those parts , by sowing tares among their good corne , his most pernicious heresies , even then , when they least suspected it . But he could not go over to them , as yet for having so much of the devils business to do in other places , he could not at present intend to wait upon them there . His expectat on was high , and soaring , thinking to over-run all the Churches in Italy : first , with his damnable Doctrines , and that in a moment , ere he could perform the desire of Blandrata in going into Transylvania . Hear what he wrote back unto him , and you see his aime . Before he returned , he must constitute the Churches of Bernen , Lausanna and Geneva , formerly visited by him , and to which he was again taking his journey , to observe the form of doctrine , discipline , and ceremonies , together with the administration of the Sacraments , which were in each of them , and to confer and reason with the Ministers , by whose help and councel , he should co●e the better instructed and inform'd to their Church , when time and opportunity served ; Which he performed according to his promise , and by which he did very much retarde the blessed reformation , which Calvin so much endeavoured to promote among those Churches . For he did so exceedingly fascinate the minds of divers , that they could not be restrained by the faithful admonit on s , no not of Calvin himself , whom they once highly esteemed , and who much laboured in the business ; but would needs rush head-long into the dangerous pit of Arianisme , or Tritheitarisme , to their own ruine and destruction . This man was Pastor of the conventicle at Claudiopolis , to which he openly preached the Doctrine of Arius , and held that Christ was a certain spiritual substance , being before all others created of God , who afterwards took unto him an humane body , in which he performed many things for our example . At last being openly confuted , plainly detected , and too late ( if God had not otherwise permitted it ) for the Churches good , convicted , either for shame of what he had done , or for fear of what he was to suffer , he threw himself head-long into a well , and so perished ; He that wilfully cast many others away , doth now desperatly cast away himself both body and soul .

Andraeas Dudithius Episcopus Quinquecclesiensis . Dudithius doctus cupiens vitare Charybdim Incidit in Scyllam , fata dolenda sua .

THis Andraeas Dudithius by nation a Hungarian , Bishop of Quinquecclesiae a City in Panonia , was a very learned and famous man , employed in divers Embassies to Ferdinand and Maximilian , Caesars ; being present as a Bishop in the name of the Hungarians at the Councel of Trent , he there made two elegant Orations ; the one , of the necessity of the Cummunion under both kinds ; the other , of the lawfulness of Priests marriage , both composed very eloquently , and full of excellent variety , yet home to the purpose , for which they were intended : For he was an exquisite Orator himself , a great admirer and follower of the Tullian eloquence ; insomuch that ( as Thuan reporteth of him ) he thrice copyed out Tullies works with his own hands . After all this , bidding the Pope , with all his shavelings adieu , he marryed a wife , a noble young Lady Sophia Gonicella , whom he light upon by chance in the Court of the Polonian King , when he was sent thither Embassador from Maximilian the Emperour ; For shee being extreamly taken with his discretion , judgment , and other good parts ; he with her beauty , piety and perfection , they mutually combined each to other in holy matrimony . As for religion , he was better seen in the leaving , then the taking part . For having forsaken popery , and not having joyned himself to the reformed Churches , he was a long time disquieted in mind , not knowing what course to take , or which way to turn himself in matters of religion ; He knew the Church of Rome was full of errours , he saw the Churches professing the Protestant Religion , to be full of dissentions and divisions , which caused him to doubt , and ( as we use to say ) to look before he leapt . Hast makes wast , is a true Proverb , in the precipitant carriage of business : Fair and soft goes far : Not too fast for falling : Stay a little , and we shall have done the sooner . These be the sayings of Moderation , to correct , and qualify the rashness , of our terrene and sublunary undertakings . But in our spiritual proceedings , when our journey is Heaven , and the end eternal salvation , Delay is more dangerous then Celerity : it proved so here ; for while he was uncertain , what to do , and so did nothing at all ; he was artificially drawn aside , by Socinus and his fellows , under the specious allurement of vain , and doating reason , he is sudainly hurryed into their mischi●vous heresy , of denying the Trinity , the merit and satisfaction of Jesus Christ for sinners ; with all the rest of their blasphemous opinions . In defence whereof he wrote a letter to John Lasius a Polonian Knt. and an intimate friend of his , which was lately published , with the answer of Maresuis , annexed to it . As in dark nights , pyrates use to kindle fires , and make great lights upon the rocks , and maritime coasts , whether poor , weather beaten Sea-men do steer , in hope of harbour , and there meet with wrack and ruin : So these hereticks , with their flourish of the Scriptures , or at least , with some flashes of them , like false fires , and deceitful lights , did entice this poor soul to repair for succour , but found nothing being come , but pernicious , and deadly errour ? And it is a common thing to see , that dead errours are the snares , which the Devil layes by his instruments , to catch living souls .

How much Beza made of this Dudithius , with what a Christian affection he loved him , how solicitous he was to draw him from errour , and to perswade him to , and confirm him in the truth , against those doubtings , and distractions , by which he was much molested , between the profession of the Papists , on the one side , and the Socinian on the other , doth appear by a large and elegant letter written to him , and is to be found among the letters of Beza .

Zanchie also , wrote to Dudithius a letter , concerning the true Church , being the same argument about which he had written to Beza , and Wolphius a little before , proposing this question to them ; How comes it to passe , that in your Church , ( if it be the true Church , ) there be so many dissentions , and divisions among you , and that in , and about the chief articles of religion ? This is one stone of stumbling , which the Devil hath cast in the way to the profession of the truth , by which he hath hindred many , from walking in it , or giving any credit to it . But to this , that good man Zanchy gives a full , and a solid answer ; First , that there are not so many , nor so great contentions among us , who professe the true faith , as the Devil , and his complices would make the World believe , thereby to bring the truth into suspicion : And then , that those , which are among us , are no argument of doubting of the truth of the Church , but rather of approving it : For the continued , and common condition of the Church of God here is militant , and subject to infirmity , only in Heaven it is already in part , and shall be hereafter , wholly triumphant . Christ himself gives the Church a caution hereof , Matt. 7.15 . Beware of false Prophets , which come to you ; Not to Turks , not to Infidels , and yet to these , but not to these only , but to you also , to you principally and especially , who have the Gospel , and to whom God affords the means of Salvation . The Devil is let loose for a season , Rev. 20. For a season , to try the faith and patience of the Church . And but for a season , to fortifie the courage of the Church . Had it not bin , that Satan hath bin busy in the obtruding of errour , the Church of God had not bin so busy , in searching out the truth . Therefore the Church is on the getting hand hereby . Had not those Arians and Sabellians , at the first , vexed the Church of God with their heresies , which are but branches and lims of this of Socinianism ; the deep mysteries of the sacred Trinity , had not bin so accurately cleered , so strongly fortifyed to the faith and belief of men , as by the Ancient Doctors then it was , and this day it is among us . Heresie makes men sharpen their wits , the better to confute it ; That Absynthium , that smarts the eye , cleers it , and we thank that pain that gives us sight . Dudithius then , had no reason to douht of , but rather to joyne issue with that , as the true Church , who by the contentions , that were among them , got the more knowledge of , and laid the faster hold upon , the truth of the Gospel . But he was not so happy .

He wrote divers Orations , and political admonitions . In the Bodlejan library at Oxford , are to be seen , divers works of his , as the signification of Comets ; divers , and they very pithy speeches , which he made in the councel of Trent . An Apologie to Maximilian the II. An Epistle concerning the inflicting of capital punishment upon hereticks . The life of Cardinal Pool was drawn out by his artificial hand , and flourished by his pen. There are divers letters also of Socinus to him , by which at first he solicited and and as is to be believed , gained him to his party . Raemundus reporteth of him , that being invited by a certain friend of his to dinner , who earnestly requested his company , at that time in good health , free from all sense , or the least suspicion of sickness , much lesse of death , gave the Messenger this answer ; his friend must have him excused , for that he was at that very time to go another way , and had some other business , of greater consequence to do ; Namely , to pay the last debt which he owed to nature , which accordingly , at that very time he did , and so departed . Truly this man was much to be pitied , who having forsaken a bad , yet chose no better , a religion , then which a worse , could not be raked out of Hell : giving himself over to the Socinian faction , in whose destructive opinions , as he lived : So he dyed , without comfort . That old saying , may stand us in some steed , if we list to make use of it , Optimum est alinâ , frui insaniâ , to take heed by other mens harms , is experience bought at a very cheap rate ; and whom they teach not , may want , not grief , but pity :

Franciscus Puccius Florentinus . Ecclesiae Christi membrum se Puccius instat , Scilicet egreg●um ; Relligionis inops .

IF our souls were as sensible of sin , as our bodies are of pain , we would be m●re careful of our selves for ●ear of a relapse . We would not willingly fall again into the same sicknesses , under which we have a long time groaned , and ●rom which we are for the present delivered ; and yet we take no care of falling into the same sins , or runing into the same wayes of errour , out of which God by his mercy hath luckt us , like brands out of the fire ; when we were ready to be consumed .

This was verely the fault of Francis Puccius a Florentine , of the noble and renowned family of the Puccij of Florence , who , so journing at Lyons , being there about some necessary affair , when as disputations about religion waxed hot , and matters of moment were freely debated therein , was convinced in his conscience of the vanity of the Popish religion , in which he was at that time very Zealous , after some debatement thereof with himself , and some conference concerning it , with others , he utterly renounced it , as tend●ng to the destruction both of body and soul . Hereupon , he came into England , and first to Oxford , where for some time he studied Divinity , after that , to London ; and so over to B●sil , where he had that disputation with Socinus , which was formerly mentioned by us ; But where , or from whom he got those whimsies , and fancies of dotage with which he was possessed , those wild , and mad opinions , which he broached , and by which the Churches were very much troubled , we cannot learn , nor do we greatly care to know . For besides those opinions , which he held in common with the Socinians , he maintained a certain kind of natural faith , by which we m●ght attain to salvation , as also universal redemption and other stuffe , ejusdem f●rmae , of the same batch . By reason of which , he was constrained to leave Basil , from whence he took his course directly for England , and so up to London ; where he began to publish his paradoxical opinions ; and that with such 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 enjoyned to perform . Such execrable blasphemies are therein contained , which without inevitable danger of contagion , may not be suffered to passe among Christians , being no small disparagement to their holy profession , and an high measure of despight done to the Spirit of Grace . Which things being so , we are in hope your Honors will wisely and speedily take a course , that these men which have brought in , and dispersed abroad , these cursed writings and books , may not long abide with you , or remain within your coasts , and also that the writings and books themselves may not come into the hands of any , to whom they may be a snare either through simplicity , or curiosity .

Renowned Lords , we beseech God ; that he would bestow upon you more and more the Spirit of truth and wisedome ; and would be present with you from Heaven in all your affairs , and especially in this great and weighty cause , which pertains so much to establishing of the truth of God , and the common salvation of his people : that those things , which are pious , holy and just , may be seasonably provided for by you , and perfected in the Lord ; That those things also , which have any tincture of errour or heresy , may be wholly extirpated by you . Dated at Leyden the 12. of August . 1598.

An extract of the Resolution of the Lords States General of the United Princes March and September 1598. taken out of the Registry .

THE States General of the United Provinces , being informed that there are certain books found with , and in the possession of two Persons here present at the Hague , which came lately from the Kingdome of Polonia , into these united Provinces , the one , named Christopher Ostorrodus , the other , Andraeas Voidovius , which books , being examined in Leyden by the faculty of Divines , there are divers things therein found , to agree with the Doctrine or religion of the Turks , denying the Divinity , both of the Son of God , and of the Holy Ghost . And that the foresaid persons openly professing the same Doctrine , came purposely into these Provinces , that they might publish the same herein , and so disturb the present State , and quiet of the Church hereby . We therefore , be●ng willing to prevent ●n time the ensuing mischief hereof , for the maintaining of the honour of God , together with the profit and commodity of the United Provinces , ( which like Democritus Twins , do laugh and cry , l●ve and dye together ) have decreed , that the foresaid books , in the presence of the foresaid persons , shall openly be burnt to morrow before noon , opposite to our Chamber of General meeting . A●ter that , the aforesaid two persons shall be charged , and straitly commanded , as by these presen●s they are charged and commanded , that within the space of ten dayes next to come , they shall depart out of these united Provinces , under the penalty of such punishment as shall be inflicted on them according to discretion , if afterwards they be found or taken herein ; All which we thought fit to ordain for the peace and quiet of the Church of Christ , and for the benefit and commodity of the united Provinces : Conceiving it also very necessary , for the better and more due accomplishing hereof , that all the Provinces should be admonished of th●s , and a Copy of this Attestation be conveyed to them , which is above written , and subscribed by the faculty of Divines at Leyden , concerning the foresaid books ; that the foresaid persons be not suffered to tarry or abide longer in these Provinces , then the time limitted for them ; and that their abominable Doctrine , may be expelled hence also , Mar. 1599.

What better course could have been taken for the dispatch of these Brethren in evill , with all their trumpery with them , out of these parts ? But what are good and wholesome Laws without execution ? even like a body without a soul : for as a body without a soul doth quickly perish , and come to nothing : So the best Laws that can be made , without due execution do dye in the very letter ; For notwithstanding this decree made , and published with so much strictness , and good intention on the States part , there was some connivence in the matter , by which these persons thus proscribed , were yet retained and secured . If it be true which John Uytenbogardus saith , who wrote the story , they remained still in Friesland , and there privily drew up an Apologie , to the decree of the States General , which they printed and published both in the Latine and high Dutch tongues .

I cannot but wonder at the mad folly , or foolish madness of those , that professe either reason or religion , that they should be so far transported with the novell Doctrines of the●e half - Lunatick Teachers , that they should keep them , and secure them within their own bosoms , who watch all opportunities to destroy them . Yet a new fashion does not more take a proud Lady ; nor a new Tavern a drunkard , nor a new drug an Emperick , then a new opinion does those , that are affected to heresy , be it never so divelish and blasphemous . And I beleeve they made a great ( I cannot say a good ) reurn of them ; For I have heard of above thirty Sects , and sorts of Religion in one Town in those parts : so that come will you be of our Church ? was a solicitation as frequent as the ordinary salutation one to another , of good morrow , or good even . To be w●lling to be seduced , hath given occasion to divers to attempt it , which otherwise , had never been attempted , so did these Hereticks play with , and play upon those that gave them entertainment . This Ostorrodus was a notable factour for the Devil , deceiving many with his cousening trash : For besides that disputation against Tradelius which he had , , concerning the Deity of Christ , which was the mark they all shot at , the Deity also of the blessed Spirit , to deny which , I take to be an high degree of the sin against the holy Ghost ; the expiation of our sins , the imputatio● of sin to Christ , the satisfaction he made to Divine Justice , paying the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 of our redemption , that it stood not with the freeness of Gods mercy in pardoning sin , to require satisfaction for it , by which , and many other damnable opinions , destructive to the very essence of Religion , he drew many away after him , to the liking and embracing of his Socinian tenets . He wrote also certain institutions of the cheif Articles , and principal points of Christian , ( he would , he should have said ) Socinian Religion , which have perverted divers ; yet are learnedly opposed and confuted by Iacobus ad Portum , that excellent instrument of Gods glory , and painful labourer in his vineyard .

Jacobus Palaeologus Graius . Si quaeras , cur iste Pal'ologus igne crematur , In promptu causa est , haeresiarcha fuit .

TO be loose in the main joynts of Religion is very bad , and gives the Devil and his instruments great advantage against us ; we may see the truth of this in the example here set before us ; Jacob Palaeologus of the ancient and Jmperial family of the Graecian Palaeologi , came from his own country to Rome , where having spent some time , in observing the several sorts of Orders which were there , he chose ( as being most , and best affected with their manner and Discipline ) the order of the Fryer Dominickes , according to whose rule he lived and conformed himself . Yet did he not carry the matter so close , nor live so regularly therein , but that he gave to some ( it seems ) that had an eye over him , a shrewd suspicion , and jealousy of his wavering , and incertainty in the faith , In so much that he is delivered over to the Inquisitors , and by them ( as who ever escaped their talons , being once suspected and taken by them ? ) committed to prison , out of which escaping , he fled away secretly , first into Germany to the Protestants , with whom he lived for a time , but like●ng not the way of truth , as children of darkness love not the light , he forsook them , and went into Poland to the Arians , as they were then called , to whose heresy he was so closely rivetted , that he was never loosed from them to his dying day . He that hath strayed into these thickets , is so amazed with intricate circumnolutions , that he can very hardly unwind himself ever after . Now he passeth from thence to Moravia , where he manifests his affection to these desperate opinions , which he formerly entertained and digested ; Here he makes all ring again , so that neither Scriptures , Patriarchs , Prophets , Evangelists , Apostles , no nor Christ himself can be heard for him , and his Socinians . Pope Pius V. did his utmost endeavour to catch him in his traps , which he had laid in several places , and by several persons for him , but while he lived , he kept out of his clutches . But Gregory the 13. by the means of Maximilian the 2. brought it to passe , that being at dinner with some other company , he was suddainly apprehended , clapt up into a coach , which stood ready provided for him , was brought first to Vienna , from thence to Rome , where he was made sure enough for ever escaping again . He was often examined by the Jesuites Magius and Bellarmine , and being conuicted of Arianisme , which it seems stuck closer to him then any other profession , he was for the present doomed to the deep dungeon of the tower of Nonnana , into which , his hands , feet , and neck being laden with gyves and fetters , he was miserably thrust down , there to remain til farther order should be taken with him . Where in the mean time , he had divers exhortations and admonitions to forsake those damnable heresies , into which he was fallen . But continuing , or rather encreasing in his former obstinacy , being brought forth to the Chappel of St. John de Lateran , according to the Ceremonies of the Church of Rome , was first degraded , then delivered over to the Secular Power , and so condemned to the fire . When he came to the place of execution , and beheld the fire prepared for him , with certain Sorcerers standing ready bound to their stakes , which were to be burned with him , he was so exceedingly terrified , and wholly agast , that he gave publick testimony of his will●ngness to retract and recant his errours if he might have liberty so to do ; Which being signified to the Pope , he is repreived from the fire , and brought back again ; In a place appointed for that purpose he makes his recantation , renounces and forswears his errours and damnable heresies , confessing , that Jesus Christ is the very true and eternal Son of God . We see that fire could extract from him a confession of that truth , which before he denied . The fear of death striketh us into such a dump , that we are contented to do any thing , rather then dye . By the way , what is it , should make us so unwilling to dye , seeing it is a debt we owe to nature , and the payment thereof cannot be avoyded ? Is it the horrour of the pain that doth affright us ? Is if the fear and doubt of what shall become of us hereafter that doth terrify us ? Or , is it the guilt of our misguided souls , already condemning us , by the pre-apprehension of a future punishment , which waits upon us ? If death were alike terrible to all , we might think there were something more in it , then we can imagine : But some men can look upon it , when it comes , w●thout any terrour at all , though ●t set out in all it's pomp for to destroy them ; yea they long for it before it comes , and sing St. Pauls cupio dissolvi , desire to passe hence , though it be in Elias fiery Charriot : whereas others are stroke into such a tripidation , with the very sight of it , that they are at their wits end , know not which way to turn themselves . The cause of this difference is not in death , but in our selves ; for death comes alike to all , but finds not all alike when it comes . Guilt of sin , and fear of punishment here , and hereafter , may be cause why many labour to avoid it ; which might for the present , as not being fully hardened in impiety , move Palaeologus to desire mercy : But now he comes to act his last part upon the Stage of this world , and 't is a deadly one ; for remaining as yet in prison , till he had given a further confirmation of his former recantation , he most wretchedly hardens his heart , insomuch as that God hardens it also ; and the Devil driving him on to a relapse into his former herisie ; which being openly manifested , he is ipso facto condemned , and by the fury of the flames wholly consumed . This , saith Raemundus , is briefly the History of the unhappy life , the heretical Religion , and the deserved death of miserable Palaeologus : I● any man shall think the better of him , or his Doctrine , because he was condemned by the Church of Rome for an Heretick by whom all true Religion ●s accounted Heresie : let him know 't is the cause and not the sufferings , that make the Martyr , though some are unjustly condemned by them ; yet this man for Heresie , and that justly .

Iacobus Arminius Leydensis Professor , Sampsonis vulpes Arminius atque Socinus , Juncti per caudas , ora diversa sua .

HEresie creeps in at a little hole , but infects , infests the whole house , like a plague that comes in at the windows , and then propagates it self , beyond all measure . And for that purpose the Divel raiseth up instruments in all places , such who are so over-wise , that the very curdle of their wit , procures a breaking out into faction , then grows to error , and at last to some notorious and blasphemous Heresie : Cum discipuli veritatis non erunt , magistri erroris sunt : Refusing to be schollars of Truth , they become Masters of errors . They must be Masters , though it be of the black Art : And such an one was this James Arminius , once Divinity Reader in the University of Leyden , who having had some familiarity , either with the men , of whom we have already spoken , or their works , did very much favour this Socinian heresie : He did first secretly teach and subtilly instil it into the ears and hearts of many of his Disc●ples , and afterwards did op●nly p●ofess it ; as we may read in his Epistle ad Hypolytum de collibus , and other of his writings . And although those errors which he held and maintained , were justly condemned in the late Synod of Dort : Yet his Disciples the Remonstrants , do obst●nately persist in them , though t●ey would m●ke the world beleeve they decline and disclaim them .

Let Ancient and Reverend P●reus stand forth , and hear we him in this matter : Anno 1613. writing from Heidelberg , to those o● Leyden , he saith , The Socinians of Poland have lately taken , and acknowledge your Arminians for their own , together with Arminius himself , as their cheif Dictator ; and one Bonfinius , Acontius , with the rest that are clandestine waiters on him . And because Arminius will not be behind in courtesie ; he and his complices do mutually and expresly declare , that they can entertain fraternity with all sects ; yea even with the Socinians themselves , the Reformed Churches only excepted . We will compare their opinions , and by that means we may the better judge of them , especially in this point , the satisfaction of Divine justice , which is at this day so much controverted among us . It is no where extant , say the Remonstrants , That Divine justice is satisfied for our sins , by the sufferings of Christ ; yea it is manifestly repugnant to that free grace of Go● in remission of sins , which he offers to us by Jesus Christ . Now hear the Socinians in this matter , who say , Christians commonly think , that Christ by his death , hath made full satisfaction for our sins , and merited salvation for us ; but this opinion is false and erroneous , yea very dangerous and pernicious . Again , they both affirm , that the righteousness of Christ is not ours , nor accounted as our Righteousness before God : It cannot be , sayes the one , That God should impute Christ or his Righteousness to us ; This Doctrine say the other , hath no footing in the word of God , nor common reason . We might follow them by the foot , and see how they walk together in many , if not most of one anothers Heresies . But we need not any further witness , then their own confession , one egge is no ●iker another , neither doth milk more resemble milk , then the Remonstrants do the Socinians , in their Doctrine and manners : So that Arminius did but play Socinus his game , or act his part for him in Leyden , which he , and his wretched adherents had done in Italy , Germany , Poland , Transylvania , the great Dukedome of Lituania ; and divers other parts and places besides : by which the peace and tranquillity of the Churches hath been much disturbed : the progress of the Gospel impeded , many poor souls seduced , the Kingdom of Satan enlarged , and their own condemnation hastned ; as may appear by the suddain and violent deaths of many , yea the most of the Professors and propagators of the same .

Antonius Wotonus Anglus . Anglia quid de te meruit , Wotto●e , quòd illam , Haeresibus divis perdere tute velis ?

SIngularity in conceit concerning matters of Religion , is as perilous , as to follow a plurality or multitude in the custome of evil : Yet Wotton blinded therewith , was led aside himself , and endeavoured to misguid others . This is the last perverse Publisher of this damnable Heresie , that we shall think fit to name ; and who first openly professed it in England , and by manuscript Pamphlets , and Printed books , dispersed it in London ; a place as much adicted to , and taken with novelty , as any other whatsoever : For let the Doctrine be what it will , if it smell not of novelty , it hath there , for the most part , no better enterta●nment then Christ among the Gadarens , they regard it n●t ; from thence it was carryed as a discovery of some new truth , into several places of the Country ; and this about forty years ago . But being detected , hotly pursued , and strenuo●sly opposed , by that stout Champ●on for the Truth , Mr George Walker , Pastor of St John the Evangeli●t , London ; and by his Zeal , together w●th the industry of some other Ministers in that City , he was quickly quell'd ; and his opinion seemingly suppressed : But yet , because he would still uphold a secret faction : He wrote a Book in Latine , wherein he seemed to retract , or rather to run from some desparate opinions , which he formerly maintained , and wild speeches and expressions , which he had uttered , which are to be seen in his private Manuscripts , given by him to those of his party , and so delivered over from hand to hand , and formerly dispersed : But the Plaister was nothing neer so broad as the sore . For his retraction , if any , was clandestine and secret , whereas his endeavours to propagate this pernicious heresie , were notoriously manifest by his writings , wherein he professeth in plain words his desent from all our Orthodox Divines , which had before written any thing concerning the necessary Doctrine of a sinners justification before God ; saying , I am forced to dissent from them all : In that very Book he shews , how skilful he is in the art of dissimulation , wh●ch is able to deceive thousands : For therein he makes a shew of consent with them , and endeavours to perswade them to beleeve it , whereas he wrests their doubtful speeches to countenance , and to cover his errour and socinianism , which he would have his seduced Disciples to embrace and follow . This Book , some of them , h●ving more Zeal then knowledge , more faction then Religion , with much difficulty ; after it was rejected at L●y●en , and ( which is wonderful to tell ) at Amsterdam , procured privately to be Printed at their own cost elsewhere brought over the Copies and sold them in London , where they thought they might make the best market of such wicked and deceitful ware : But by the blessing of God upon the careful endeavours of those that stood up in the gap against it , it was utterly extirpate , and might have lyen rotting with the carcase of him , that first brought it over , and brought it into England , to get him a name , though but an evil one , by poysoning his country with the contagious infection of this damnable heresie : but that our Dialogue by the New-English Gentleman revived some , Iohn Biddle others , of these diabolical doctrines : The one having the very words , the other the opinions of Socinus , and his followers . And are not we all beholding to these , and such as these that go before , for raising the dust to put out the eyes , or at least for the present to blind the sight of all those , that follow after ? He that hath an eye left to see , let him see , and he that hath an ear to hear , let him hear , and the Lord touch his heart that he may understand , what God is yet doing , and speaking to the Churches ,

Quod scripsi , scripsi ; was Pilates answer to the Jews , that that I have written ; I have written , and so say I , What I have written , I have written , for the good of my poor seduced Countrimen that are taken , but mistaken with these upstart , revived heresies , insteed of new lights , or new discoveries of truth , which these seducers pretend , they meet with , and are misled by the errours 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 Anti-christ . 1 Iohn 2.22.23 . 1 Ioh 5.7 . But the Socinians deny that Christ is come in the flesh , because they deny the incarnation of the Son of God , which is urged by St. Iohn 1. Epistle . 4.2 . and 1. of his Gospel , 14. against Ebion and Cerinthus , as predecessors of the Socinian heresie . And although in words they confesse that Jesus is the Son of God , and the Christ ; yet in deed they deny it , both because they take away his filiation or Son-ship , whereby he is the Son of God by generation of the substance of the Father ; and also because they overthrow the office principally designed to him by his name Christ , whereby he is anointed a Priest , and is the Saviour of the world , when as they make void the satisfaction of Christ , without which , he is not properly either a Priest or Redeemer , or Saviour to us , but is so made or conceived metaphorically by them : Therefore they are not truly Christians .

Lastly , They which serve the creature besides God the Creator , and do Religiously worship him , which is not God , they as such , are rather Pagans and Infidels then Christians : But the Socinians do serve the creature , besides God the Creator , and adore him with Religious worship , who by nature is not God , namely their false , and fained Christ , who they themselves say , is not God , yet give him divine adoration . Therefore the Socinians are rather Pagans and Infidels , then true Christians ; and are so to be accounted by us .

Thus my dear Country men , You have seen what these men are ; whose damnable opinions do mislead us , what in their lives , what in their Doctrines : why should we rake the Sinks of Italy , or drain the Puddles of Germany , for those Heresies which have both infested , and infected the Churches of God in those parts , and in diverse other places beside ? Let them keep their damnable opinions to themselves , so we may walk the plain way to Heaven ; what need we seek out by-paths to our selves , to bring our selves in danger thereby ? Let them Mahomatize , Judaize , or what they will ; it behoovs us to look wel to our selvs that we follow not or be seduced by them . Let us keep our selves in that Station wherein God hath set us ; and perform that duty which he therein requires of us . Let us seriously consider what infinite mischief hath ari●en to the Church of God , from the presumption of ignorant and unletterd men , that have taken upon them to interpret the most obscure places of Scripture , and pertenaciously defended their own sense , when they have done , though there be neither sense in it , nor reason for it . How contrary is this to all practise in other vocations ? In the Taylors trade , every man can stitch a seam ; yet every man cannot cut out a garment . In the Sailers Art , every one may be able to pull at a cable , when they are wheighing , but every one cannot guid the helm , or direct the course ; when they are sailing ; In the Physicians profession , every gossip can give some ordinary receipts upon common experience ; but to find the nature of the disease , and to prescribe proper remedies from the just grounds of Art , pertains only to the professors of that science ; and we think it , and that justly to , absurd and dangerous to allow every ignorant Mountebank to practise therein : And shall we think it safe , that in Divinity which is the Mistress of all Sciences , and in matters , which concern the eternal safety of the soul , every man should take upon him to shape his own Coat , to steer his own Course , or to prescribe his own Dose ? It was an old saying among us , but it seems that it is quite worn out of use , That Artists were worthy to be trusted in their own Trade . Wherefore hath God given men skill in Arts and Tongues ? Wherefore do the aptest wits spend their time and studies , even from their Infancy , upon these sacred Imployments , if men altogether in expert in all the grounds both of Art and Language , can be able to pass as sound a judgment , in the depths of Theological truths as they ? How happy were it , if we could all learn ( according to that word of the Apostle ) To keep our selves within our own lines ; As Christians , the Scriptures are ours , but to use , to enjoy , to read , to hear , to learn , to meditate , to practise ; not to wrest to our fancy , or to interpret according to our private conceit , for this faculty we must look out of our selves , expect it some where else , and from some others ; and the Lord himself hath taught us where we shal seek and find it too . Mal. 2.7 . The Priests lips shall preserve knowledge , and they shall seek the Law at his mouth : for he is the Messenger of the Lord of Hosts . Let us then ever suspect our own abilities , and look unto those whom God hath set as watchmen over vs ; yet not so , as that this whole work were theirs ; and that God required nothing at all of us , but being instructed by them , let us do what is required of us , in those places wherein he hath set us , and leave the rest to them , and Gods blessing upon them , and their endeavours . Let us but abate our pride , that spiritual pride , which lies lurking in us , and our contentions and quarrels in Religion will dye alone . Now the most Omnipotent and most glorious Lord God , for his ineffable mercy and goodness , more and more illuminate our minds with the light of his Heavenly truth ; encrease the gifts and graces of his holy and blessed Spirit in us , recall the wandring into the way of righteousness and Salvation ; and confirm them and us , in the true & saving knowledge of Christ ; disperse and bring to nought the crafty sleights and wilie delusions of Errors and Sophistications ; root out of the Church ( the Spouse of thy dear Son Jesus ) those most destructive and hurtful divisions , which do so much infest it , and all the seeds of false Doctrine and Heresie , which the envious man , by his wicked Instruments , hath sown therein , and 〈…〉