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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	justification_n	justify_v	3,020	5	8.4033	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67141	A trve relation of the chiefe passages betweene Mr. Anthony Wotton, and Mr. George Walker, in the yeare of our lord 1611, and in the yeares next following untill 1615 written by George Walker ... ; for the vindicating of himselfe from some imputations laid on him by Mr. Thomas Gataker, in his defence of Mr. Wotton.	Walker, George, 1581?-1651.	1642 (1642)	Wing W367; ESTC R22429	24,717	39

Mr. Wotton affirming that if we be freely pardoned then our sinnes were not punished in Christ our head and surety doth not deny Christs satisfaction for sinne 7. Quest Whether Mr. Wotton be not guilty of hereticall tergiversation and grosse contradiction in these passages First when he saith that there is no end or use of the imputation of Christs Righteousnesse pag. 12. of Mr. Gatakers defence And againe pag. 21. That it is hereticall and blasphemous to say that Christs Righteousnesse is not imputed as the meritorious cause of Justification And againe in his Essayes saith that there is no mention of the merit of Christ in all the Scriptures Secondly when he saith That Faith doth not justifie us per se by it selfe and yet is said properly and not tropically to be imputed to us for Righteousnesse pag. 27. of the Defence and is the onely condition which God requires on our part for Justification pag. 13. Also when he saith That Faith doth not justifie us but onely as it apprehendeth and applyeth Christ and his Righteousnesse pag. 27. And yet denyeth that Christs Righteousnesse is so apprehended and applyed by Faith that God counts it our Righteousnesse to Justification pag. 12. Thirdly when he renounceth the Law of God performed by our selves or any other in our stead for the justifying of us before God pag. 12. And denyeth that we are punished for our sinnes in Christ our head and surety for the satisfying of Gods just wrath pag. 29. And yet pag. 34. saith I acknowledge and professe that Christ hath made satisfaction for us by paying a true price to God his Father Is not this the same tergiversation which the Hereticke Socinus useth Who in some places confesseth in the Scripture phrases that Christ is our Redeemer our Ransome and the propitiation for our sinnes And in other places denyeth Christs satisfying and paying of a ransome to God for our Redemption and justification Fourthly when he saith that we are not accounted to be formally righteous by fulfilling the Law and satisfying the Justice of God in Christ and yet saith that we are accepted of God as Righteous for Christs obedience no lesse then if wee had indeed performed those things pag. 32. and pag. 26. For ought I hold of Faith Christs Righteousnesse may be even the formall cause of our Justification But pag. 22. He confesseth that he denyeth Christs Righteousnesse to be imputed as the formall cause whereby we are made formally Righteous which is a flat contradiction of the Apostles words Rom. 5. 19. By the obedience of one many shall be made righteous that is constituted and made formally righteous for so the Greeke word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} doth signifie 8. Quest Whether Mr. Wotton can with a good conscience by Mr. Gataker be justified and proclaimed free from heresie when he wil fully and perversely denyeth the very forme essence and being of Justification to wit the imputation of Christs Righteousnesse which he first simply rejecteth as being of no use and afterwards as the formall cause of justification seeing he the said Mr. Gataker hath publickely extolled and commended for Orthodox the like Treatise of Mr. William Bradshaw wherein he makes imputation of Christs Righteousnesse the forme of Justification and inveighed against some meaning me who had opposed some errours and contradictions which are in that Booke in his funerall Sermon Preached at Mr. Bradshawes buryall 9. Quest Whether the faithfull being by one spirit united to Christ and made one spirituall body and partakers of his righteousnesse and whole obedience to the Law of God and thereby constituted righteous before God can without hereticall perversenesse be denyed againe and againe to be formally that is truely and really righteous by that Righteousnesse though not inherent in every beleever but onely spiritually communicated from the head to every member of the body 10. Quest Whether Mr. Wotton might not justly be judged to be possessed with the spirit of Socinian blindnesse and giddinesse when he derides Orthodox Divines For making every beleever justifyed by imputation of Christs satisfactory obedience a Redeemer and Saviour and satisfyer for all the elect and faithfull for thus he argues If Christs Righteousnesse and satisfaction be imputed to every beleever then must every beleever be counted a Redeemer Justifyer Satisfyer for all the Elect But this is absurd Ergo the Antecedent is false In one of his written pamphlets though they doe not hold that Gods imputing of Christs obedience and satisfaction is an accounting of it to be performed by them in their owne persons or imputed as a meritorious efficient cause but onely his accounting it theirs by communion from Christ the head to every member so farre as to make him formally righteous And yet he himselfe contradicting his former absolute denyall of imputation pag. 12. doth hold imputation of Christs Righteousnesse as a meritorious and efficient cause of Justification pag. 21. Which is a manifest falling into that absurdity which he would pin upon others For if it be counted ours as a meritorious efficient cause then are we all counted justifyers who doe justifie the Elect and merit their justification I could propound divers other Questions but when Mr. Gataker sees himselfe seriously to answer these I hope he shall perceive if he hath ever an eye left to see that his defence of Mr. Wotton is worse then standing at his backe till his head be broken even a breaking of his head and a defaming of him by going about to defame me unjustly in this pretended Defence the issue whereof is That by publishing in Print those damnable hereticall speeches which I in private objected against Mr. Wotton out of his owne writings not one word whereof he could deny he hath made Mr. Wottons name to stinke like the issue of a running Cancer in a most foule body and like those Sepulchres dogges which scratch rotten carkasses out of their graves hee hath raked up Mr. Wottons rotten body of errours out of his grave as some godly Divines have said upon the reading of his defence For what true Christian when he reades those desperate speeches which I objected in my parallel now Printed by Mr. Gataker viz. That there is no end or use whatsoever of the imputation of Christs obedience active or passive for the justification of sinners That Faith taken in a proper sense is by God counted for Righteousnesse And is for all purposes as sufficient to justification under the Gospell as the fulfilling of the Law by a man in his owne person was in the covenant of workes that he renounceth the fulfilling of the Law by Christ for our Justification And that our sinnes are not punished in Christ nor Gods wrath satisfyed thereby is not so offended with the ill savour of those rotten heresies that he is forced to stoppe his nose at the reading of them as passengers doe when they passe by the valley of Hamon Gog Ezech. 29. 11. If Mr.

as my parallell of him with Socinus published by Mr. Gataker now in print proveth most fully If he be offended because I call this errour an heresie though he and his fellow Subscribers to Mr. Wottons exposition out of their great love to Mr. Wottons person and upon his promise of reformation did thinke it not fit to call any thing in his exposition of his speeches by the name of heresie or blasphemie I answer first that his speeches which I cited in my parallell are manifestly blasphemous and hereticall by his owne confession and of them and his opinion in them published doe I speake and call it heresie Secondly though I rather assent to Beza Paraeus Lubertus and other most learned and orthodox Divines who condemne some things in Mr. Wottons expositions for heresie blasphemie rather then to Mr. Gataker and his fellowes who were pleased to thinke otherwise I hope I give therein no offence especially seeing I have Gods Word for my warrant and have such cleare knowledge and full perswasion of the blasphemie of some of his speeches That I did as Master Downham Dr. Gouge and others present at our meeting did heare and see and if their memories faile them not will confesse challenge Mr. Wotton and Mr. Gataker also if he would take his part to defend some passages in those expositions and promised that I would aske Mr. Wotton forgivenesse on my knees if I did not by convincing arguments in strict syllogismes prove them to be hereticall which they cowardly then refused with shew of scornfull disdaine But if Mr. Gataker be so highly offended because I call Mr. Wotton by the bare name of Anthony Wotton I must answer that therein I did him a favour For under that obscure title his person might have beene hid and not made knowne to any but those who were acquainted with all the passages betweene him and me But Mr. Gataker by discovering him more plainly and blazoning his armes hath exposed his person to much shame and stained the name and memorie of him long agoe dead and buried in the dust with the brand of Heresie hath made all the world see that he was the man who first sowed these Socinian tares in the faire field of the Church of England As for my selfe I am assured that the goodnesse of my cause which is the cause of God his truth will beare me out justifie me against all his misreports And if any man be forestalled with prejudice and a sinister opinion of my proceedings against Mr. Wotton let him read this my relation which I can justifie both by living witnesses and by my papers which I have in my custody untill this day When Mr. Wottons opinions were first made knowne to me upon the occasion mentioned in my letter to Mr. Wotton which hereafter followeth I by meanes of my late reading of the controversies betweene Junius Arminius Lubertus Bertius Gomarus and others of the Remonstrants did easily discerne them to be of the same stampe with the heresies of Servetus and Socinus newly revived and set on foote in Holland by Vorstius Arminius and those of that faction I shewed Mr. Wottons papers to Mr. Alexander Richardson a most learned and judicious Divine to whom for his singular learning in Divinity and all other learned Arts and excellent knowledge in the originall tongues of holy Scripture divers studious young men did resort from Cambridge to his dwelling in the parish of Barking in Essex to be directed in their study of Divinity and other arts among which these proved men of good note in our Church Mr. Hooker Mr. Chauncey Mr. Yates Mr. John Barlow Mr. Perry with others Mr. Richardson approved my censure of them and so detested them that he could not read one passage without sighing He also sent to Mr. Wotton to meete him in a conference before some judicious hearers which Mr. Wotton promised but did not performe I also sent and desired that he would admit me to come to him and conferre with him but as he was afraid to meete Mr. Richardson so he disdained my youth and yeares and referred me to one Spencer a tradesman a factious Disciple of his as I have objected to him in my letter upon this I preached two sermons in the Church of which I am now Pastor in the one I laid open breifly the true received doctrine of justification in the other I discovered Mr. Wottons opinions to be Socinian heresie and shewed the danger of them The next day some of Mr. Wottons friends being startled came to me and intreated me to goe with them to him and promised that he should purge himselfe from those errors and give me good satisfaction I yeelded to their desire and went along with two of them to Mr. Wottons house who welcomed me coldly in words though his heart seemed by his countenance to be hot with indignation and disdaine At my first entrance into his Studie he told me very abruptly that I had untruly affirmed that the whole streame of learned Orthodox Divines did hold the same doctrine which I had taught concerning justification by Christs righteousnesse imputed to beleevers And withall he shewed a place out of Luther upon the Galatians in which Luther denyed justification by our owne workes and righteousnesse of the law but in the words which next followed upon the top of of the next page which Mr. Wotton covered with his fingers as he held the booke in his hand Luther in plain words affirmed that Christs fulfilling of the law for us is our righteousnes in the same page also saith that faith is not sufficient for righteousnes without Gods imputation of Christs righteousnesse I snatched the booke out of his fingers read the words which were directly against himselfe blamed him before the two witnesses for his dealing d●lo malo and going about purposely to delude us and with great compassion and teares in mine eyes professed my griefe to see him a man of great esteeme whom I had never seene before but had much reverenced for the reports which I had heard of his great learning to play the prancke of a deceiver and jugling Sophister After many words which passed betweene us but in no strict forme of disputation which I desired and M. Wotton refused he confessed that my doctrine which I taught concerning imputation of Christs righteousnesse was sound and saving truth able to save beleevers though they went no further but he had dived more deepely into the poynts of justification and did goe further but not a contrarie way But I protested against his opinion and told him it was as contrarie to my doctrine and faith as darknesse is to light Mr. Standish one of the witnesses who went along with me desired me to rest satisfied and to breake off to which I yeelded and tooke my leave And no sooner were we entred into the streete but the said Mr. Standish brake out into speeches of dislike against Mr. Wottons

all round about have heard and been offended And yet all this I have endured though the Law was in my hand to make them be apprehended brought before the Magistrate and punished and for all this there is no remorse nor amendment Shall I nay can I thinke you in this case judge any better of them then as of wilfull heretickes and blasphemers and of your Doctrine which leades them into this excesse then as of devillish heresie For the Doctrine which I delivered and they derided did not in one sentence differ from the doctrine of Calvin and all learned Divines as by my papers and notes shall appeare Lastly for I will not repeate all particulars which were an endlesse worke you still goe on in your opinions and send out pamphlet after pamphlet full of contradictions and falsifications as I can shew you to your face You will neither conferre before any of our learned Brethren godly Ministers privately nor publiquely before the Reverend Bishop of London You dare not commit yourselfe to him because he is a wicked Judge and will respect persons in Judgement my friends are too potent with him these are your excuses and I know them all to be false For so cunningly did you dissemble with that good Bishop and hide your errours that he rather blamed me than you as I heare Can you therefore in conscience blame me if I for these and such like reasons thinke hardly of you as of an Heretique and though my zeale doe burne against you like a fire though I cannot without griefe looke upon you May not a Christian Minister nay is he not bound in conscience being thus perswaded to cry out against you and to lift his voyce like a trumpet and make men know your abominations yea to threaten hell destruction and all curses against you except you repent Surely my conscience doth not accuse me of any thing which I have done in this cause I have the examples of the Prophets to warrant and encourage me and to justifie my doings If you will stop my mouth you must either by words or deeds perswade me to thinke otherwise and I promise you I will yea I desire to be otherwise perswaded if you will but purge your selfe from the crimes whereof you are openly convicted Wherefore I will once againe intreate you and earnestly request you yea charge you in the name of Iesus Christ that if you desire the peace of the Church and can abide to have the truth tryed you will cast off those carnall and corrupt yea hellish affections of pride and disdaine or at least this show of them which appeareth in you and meete me as a Christian before eight godly and learned Ministers chosen equally by both that they be witnesse betweene you and me and that it may be seene whether I doe justly charge you with heresie and blasphemy or no and whether your writings doe not shew you to be a Socinian The foure Ministers which I will chuse for my part shall be Mr. Stocke Mr. Downham Mr Westfield and Mr. Gouge I professe and take God to witnesse that I desire your conversion not your confusion It is my love and zeale for truth more then hatred or indignation against you which makes me so hot and earnest against your errours The first offence that ever you gave me was the injurie which you have done to the obedience righteousnesse and blood of our Saviour Iesus Christ whom you denye to be so made mine that his obedience is imputed to me for righteousnesse and his blood for the satisfaction of Gods justice For this if you obstinately persist in it I must hate you with a perfect hatred as if you were mine enemie neither shall there ever be peace so long as your errors are so great and pernicious God himselfe I am assured will trouble you And quickely confound you except you repent O consider therefore from whence you are fallen and suspect your selfe Cannot that faith be sufficient for you which hath saved so many Saints of God and for the which so many godly and noble Martyrs have heretofore shed their blood even in this place and in this Kingdome Me thinks that the name of Servetus and Socinus should terrifie your conscience if it were so tender as you have heretofore professed Can you hope for any good or pure water from such foule and polluted Cisternes full of all heresie and blasphemie O that you would but lay these things to your heart and be moved My heart I assure you is open to imbrace you with all love if you would truly repent God forbid that I should hate you any otherwise then as you are the enemy of Christ And God forbid that I should give you one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or God save you if you persist in this heresie which is so contrarie to the wholsome doctrine of salvation Wherefore if now you will shew but one signe of amendment by yeelding to my request and appointing a time and place where we may meete I will much relent from my Iealousie over you and I hope that God will give good successe But if I finde you so incurable that you will not admit of the least meanes which tends to the cure of your soule but will still upon no grounds at all persist in your novelties and publish them for the seducing of others to the overthrow of Gods ttuth and the disturbance of the Church I doe thinke my selfe bound in conscience to forbeare no longer but to publish your errours to the world that all may see those many errours blasphemies and contradictions which I have faithfully gathered out of your owne words and writings And because you doe goe about by your disciple Spencer to challenge me and to debase my calling and Ministery by laying false imputations upon me as ignorance slander and the like I have resolved to draw articles against you and to collect your errours and misdemeanours into one supplication and to present it to the Lord Arch-bishop of Canterbury his Grace and to the High Commission that there and before them it may be tryed and seene whether you doe not jumpe with Socinus in his heresie I know and have traced you in all your Socinian and Arminian trickes and distinctions and if you trust to them you are deceived If you compell me to take this last and most desperate course with you and if it turne to the subversion and ruine of your whole estate and of your selfe and your disciples blame your selfe and not me For you see I admonish you first and it is in your owne hand to prevent it I am loath to be a meanes of your open shame and confusion but if no better will be Melius est ut pereat unus quam unitas Our Saviour Christ you know gave this commandement that when you will not be privately admonished then we must tell the Church Sure I am that if you be once brought in publicke and persist