Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	heaven_n	life_n	name_n	2,965	5	5.6454	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67122	Mr. Anthony Wotton's defence against Mr. George Walker's charge, accusing him of Socinian heresie and blasphemie written by him in his life-time, and given in at an hearing by Mr. Walker procured ; and now published out of his own papers by Samuel Wotton his sonne ; together with a preface and postcript, briefly relating the occasion and issue thereof, by Thomas Gataker ...	Wotton, Anthony, 1561?-1626.; Wotton, Samuel.; Gataker, Thomas, 1574-1654.	1641 (1641)	Wing W3643; ESTC R39190	28,259	78

not onely with limitation as you propound it in this seventh Errour but absolutely as appeared in mine answer to the first Errour and accordingly he maintaineth that we are pardoned justified and redeemed without any satisfaction made by a true price paid to God the Father by our Saviour Christ for us But I acknowledge and professe that Christ hath made satisfaction for us by paying a true price to God his Father for us and that God doth not pardon us but for and in respect of that payment made for us In the places alledged out of my writings I say no more but that we cannot be held to have satisfied the wrath of God in Christ and withall to be truly and properly pardoned If we have been punished how are we pardoned If we be pardoned we have not been punished Christ hath been punished for us we are pardoned for his punishment Esa 53.5 Therefore I agree not with Socinus in this seventh Errour and having cleared my self of agreeing with him in any of the seven am unjustly charged by M r Walker to be guilty of heresie and blasphemy for holding one and the same opinion with Socinus in all points in the doctrine of Justification The Issue THus have you both M r Walker's charge and evidence and M r Wotton's Answer in his own Defence thereunto You exspect now I suppose in the next place to heare what the Issue of it was Upon the delivery in therefore and view of both compared together there was by word of mouth further debating of the severall points at large as well between M r Walker and M r Wotton as by the parties nominated on either side among themselves Who albeit they agreed not with M r Wotton in all particulars and in some things then debated were not all of one mind as in that question occasioned by M r Wotton's answer to one branch of the last Article to wit Whether in the work of redemption the faithfull be considered as one with Christ or no or in plainer terms Whether our insition into Christ in the order of Nature be deemed to precede the work of our redemption or the work of our redemption in the order of nature to go before it concerning which being somewhat a nice subtiltie they were divided some holding the one part and some the other yet so farre were they from condemning M r Wotton as guilty of heresie and blasphemie in the points above mentioned as that they professed divers of them and that some of M r Walker's own choice no one denying or opposing the rest therein to have oft taught some of them namely the second to wit That faith is a condition appointed by God to be performed on our part for obtaining justification which yet M r Walker affirmed to be a most dangerous errour In conclusion it was without further question or contradiction of any of the whole eight then present as well the nominated by the one as those assigned by the other with unanimous consent generally resolved and pronounced that there appeared not to them either heresie or blasphemy in ought that M r Wotton was by M r Walker convinced to have delivered or maintained Which M r Wotton requiring further to be testified under their hands albeit M r Walker perceiving it to be deemed equall and meet began to storm and flie out and demanded of them whether they would take upon them to determine heresie whereunto such answer was returned as was fit yet it was accordingly as of right it ought yielded unto The writing by all the eight then present subscribed being committed to the custodie of D r Bayly upon promise by him made to deliver it to M r Wotton when it should by two of the parties one of either side nominated be demanded of him in his behalf Now howsoever the Doctour afterward upon some pretences refused to deliver it as he had promised to do whether pressed by M r Walker to detain it or no I wot not himself best knoweth yet for the truth of this issue as it hath here been related in the behalf of M r Wotton it will plainly appear by the attestation of two of those of M r Walkers party yet surviving for a third is deceased and the fourth was absent at the meeting that concluded all in the very terms ensuing written with one of their hands and subscribed by them both We whose names are under-written do testifie that the eight Ministers at the hearing of the foresaid points in controversie betwixt M r Wotton and M r Walker and continuing till the end of that meeting though in every part they assented not to every of those Positions under their hands witnessed that they found neither heresie nor blasphemie in any of them or to the like purpose JOHN DOWNAME WILLIAM GOUGH Thus have you faithfully related upon ground of proof undeniable the carriage of the businesse between M r Walker and M r Wotton and the issue of the same You have M r Walker's charge and challenge together with the evidence produced and given in by him to make his charge good you have M r Wotton's defence in way of answer thereunto and you have the verdict and sentence of select parties appealed to by joynt consent delivered upon diligent view and due hearing both of the one and the other who all say in effect that M r Wotton did sufficiently clear himself from those foul imputations of heresie and blasphemie that M r Walker then charged him with and that M r Walker failed in making good that his charge then which with so much vehemency and virulency he reneweth now against him yoking him with Peter Abeilard and with Servetus and Socinus as agreeing with them in such damnable and detestable dotages as they held and maintained and for which they were condemned as blasphemous hereticks The iniquitie whereof though it may sufficiently appear by what hath already been related yet that the Reader may the better judge how equally these persons are here yoked together it will not be amisse though the matter be but unsavoury to acquaint him with some generall and principall heads of those points that Abeilardus Servetus and Socinus stand charged with Peter Abeilard or Balard for of his name they agree not whom some affirm to have been one of the first Fathers of the School-men and first founders of School-divinitie for Peter Lombard say they took from him is by Bernard charged to have savoured of Arius in the doctrine of the Trinitie of Pelagius in the doctrine of Grace of Nestorius concerning the person of Christ to have held Christ to be no true Redeemer of us nor to have reconciled us to God by his death but to have been an exemplary Saviour that is such an one as by his life and death pietie and charitie obedience and patience chalketh us out the way to heaven and to have broached in his books a number of sacrilegious errours

concerning the soul of Christ his descent into hell the power of binding and loosing the sacraments of the Church and by name that of the Altar of originall sinne of concupiscence of sinnes of delight infirmitie and ignorance of sinne in work and sinne in will But he telleth us not what they were Now whether Bernard charge him truly herein or no which for divers causes may be justly questioned and the rather for that Abeilard in his Apologie flatly denieth that he ever wrote taught or once thought the most of those points that Bernard fasteneth upon him and for that Bernard's reports concerning others of those times some whereof were his scholars are not unjustly suspected it is not much materiall to our purpose the rather for that the charge granted to be true the more pestilent and blasphemous his errours are found to be the greater inequalitie will appear in the collation unlesse the parties collated can be proved to have maintained opinions as pestilent and as blasphemous as his But for Servetus and Socinus the other two what they held we have records of sufficient credit For Servetus from whom M r Walker borroweth onely one small snip wherewith to piece up his Parallel whether his works be extant or no I wot not and the better it is if they be not But what he taught and maintained we have taken out of his writings from M r Calvine's relation together with an ample refutation of them adjoyned thereunto His chief assertions among a vast heap of other absurd prodigious and blasphemous ones are these That there is no such Trinitie of persons in the Deitie as is commonly maintained where he brandeth the orthodox tenet and the abettours of it with most hideous terms raked up from Hel it self and too vile to be related and fasteneth many uncouth and fantasticall conceits full of impietie and blasphemie upon the names given in Scripture to the second and third Persons That God in the beginning of the world produced the Word and the Spirit and began then as a person to appear in three uncreated elements and communicated of his essence unto all that he then made That This Word being the face and image of God is said then to have been begotten because God then began to breed it but stayed for a woman to bear it untill the Virgin Mary was that then Christ was conceived in her womb of the seed of the Word and the substance of the Spirit so that the Word was then first turned into flesh and then that flesh by the Spirit wholly turned into the essence of the Deitie and that Christ hath now a spirituall body that filleth heaven and earth That The Spirit is a kind of gentle breath which at first proceeded from the Word consisting partly of the essence of God and partly of a created power which having moved in the Creation on the face of the waters and there finding no rest retired again to heaven and there stayed till at the Baptisme of Christ it came down again That Man is said to be made after Gods image because the very essence of God is in every man from his originall and that not in the soul onely but in the body and that though the devil have by a kind of carnall copulation got into and possessed himself of the body yet that the divine essence remaineth still in the soul which notwithstanding it is by sinne become mortall and is breathed out into the aire yet in the regenerate by means of the Spirit it becometh consubstantiall and coeternall with God That Christ should have come to carie men to heaven albeit Adam had never fallen and that the Tree of knowledge of good and evil was a figure of Christ whom Adam over-hastily desiring to tast of threw himself and his posteritie into perdition That None are guilty of mortall sinne till they be twenty yeare old because they have no knowledge of good or evil till then nor are therefore till then to be catechised nor any to be baptized till they be thirty years old because of that age the first Adam was created and at that age the second Adam was baptized That Before Christs coming the Angels onely not God were worshipped nor were any regenerate by the Spirit nor did their faith regard any more then terrestriall good things save that some few by apropheticall spirit might aloof off have some smatch of spirituall things That From the beginning as well Gentiles as Jews that lived well according to natures guidance were thereby justified and without faith of Christ shall thereby at the last day attain to life eternall That The Law was given onely for a time and that men were then saved by the observation of it which was then observed when men did what they could who might therefore glorie then in their works being justified wholly by them but that men are not now to be scared with it That Faith is nothing else but to believe Christ to be the Sonne of God and to justifie nothing but to make a man righteous who was sinfull before and that we are now justified partly by faith and partly by works That On Gods part there is no promise required unto justification nor doth faith depend upon any promise of God or hath any respect thereunto in regard whereof he scoffeth at those that build their faith upon Gods promises or that mention them in their prayers That There is a perfect puritie in every holy action and such as may endure even the extreme rigour of Gods justice That Abraham was indeed justified by works howbeit that his believing is first said to be imputed to him for righteousnesse and he said to be just for one act of faith the place by M r Walker produced as if a prince out of his favour regarding his souldiers mind and good will would be pleased to accept the good endeavour for the thing fully performed and so Abraham was therefore by God deemed just because by his believing it appeared that he stood well affected to acquire a commendation of righteousnesse by his good works Which is all saith Calvine that he ascribeth unto faith either in us or in him Whose faith also he saith as of others before Christ was no true faith but a figure of true faith and the righteousnesse imputed to him no spirituall but a carnall righteousnesse and insufficient not a truth but a shadow and the imputation of it but a type of the great grace of Christ to us And thus much if not too much of Servetus his blasphemous and prodigious dreams and dotages for I have raked overlong in this filthy sinck in this stincking puddle which till upon this occasion I never pried or peered into before nor it may be should ever have done but for it Socinus remaineth whose positions what they were may appear by his