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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
earth_n	body_n	heaven_n	soul_n	16,244	5	5.2792	4	true

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

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 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 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 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 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 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 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

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 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 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 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 John 12.27 declareth in so grievous an Agony as St. Luke h Luke 22.44 in such anguish of mind and deep distress as St. Mark i Mark 14.35 have his soul so invironed with sorrow and that sorrow to the death as St. Matthew 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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 Damasus ad Paulinum Cyrillus de incarnatione c. Calvini Insti lib. 2. cap. 16. Act. 10. c. Bezae annotat and Moderne 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 Synopsis pag. 1642. the torments of Hell for a season due unto them by reason of their transgressions So Gerhard 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 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 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 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 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 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 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 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 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 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