Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	faith_n	justification_n	justify_v	20,042	5	8.5899	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

and applieth Christ and his Righteousnesse but by it self in a proper not metonymicall sense This third Errour hath two Propositions which shall be answered to severally The former is That Faith doth not justifie as it apprehendeth and applieth Christ and his Righteousnesse I hold this Proposition to be false acknowledging and confessing that Faith doth not justifie us but onely as it apprehendeth and applieth Christ and his Righteousnesse the very condition of the Gospel being That by Faith we apprehend and apply Christ and his righteousnesse to be justified thereby Treat of Justifie in explic of the definit of Reconcil The other Proposition is That Faith doth justifie us by it self in a proper not metonymicall sense I never said or thought that Faith doth justifie us by it self This onely I say that in this Proposition Faith is counted for Righteousnesse the word Faith is to be taken properly not tropically the question being in such Propositions not of the meritorious or formall cause of our Justification but of the condition required on our part instead of keeping the Law Therefore I agree not with Socinus in this third Errour but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of Justification The fourth Errour is That for Faith properly taken and dignified and made worthy not of it self but in Gods acceptation and of his mercy a man is justified and may lay claim to remission of sinnes Neither Socinus nor Servetus in the words you bring out of them affirm that a man is justified and may lay claim to remission of sinnes for Faith any way dignified c. Nay Socinus avoucheth that Repentance and Amendment of life is that by which that forgivenesse of sinnes which is brought by Christ is obtained Part 3. chap. 2. pag. 322. col 1. How then am I proved to agree with him in that Errour which he is not proved to hold Especially seeing that I never said that we are justified for Faith and do renounce all dignity and worth in Faith and give the whole merit of our Justification to our Saviour Christ and his obedience That which is alledged out of my papers is no more but this That the condition of the Gospel being Faith as the condition of the Law is Keeping of the Law he that believeth in Christ hath done as much that is performed the condition of the Gospel as well as he that keepeth the Law hath fulfilled the condition of the Law so that on his part God requireth no more to his Justification And that this is certainly my meaning the words going before in that English paper and those also that follow in the other English paper and in the Latine do manifestly shew Therefore I agree not with Socinus in this fourth Errour but am unjustly charged to be guilty of heresie and blasphemie for holding one and the same opinion with him in all points in the doctrine of Justification The fifth Errour is That Faith is no firm perswasion by which we apprehend and lay hold upon Christ and his Righteousnesse and apply them to our selves as of right belonging to us by our spirituall union but that it is a trust and confidence in Christ for salvation joyned with obedience to Christs precepts or to speak plainly a confidence that Christ having obtained by his obedience the kingdome and all power will certainly give us salvation if we rely on him and obey his counsels Whether the three Propositions set down in this Errour be rightly gathered from the words alleaged by M r Walker out of Socinus or no I leave to other mens judgement But whatsoever Socinus held I have nothing to do with any of these Propositions Onely of the first I say That the perswasion whereof I speak in the place he bringeth is that particular assurance that every man as some define Faith must have to Justification viz. that his sinnes are forgiven in Christ Whereas Faith being the condition required on our part must go before Justification at least in nature But this perswasion followeth it and is bred in us by the Spirit of God after we believe and are justified For it is given to us being already adopted Sons Gal. 4.5 and Adoption is a Prerogative vouchsafed us upon our believing John 1.12 Therefore I agree not with Socinus in this fifth Errour but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of Justification The sixth Errour is That Christs whole obedience and Righteousnesse serve first and immediately for himself to bring him into favour and authority with God and secondly onely for us Not that it might be communicated to us in him to make us truly and formally righteous but onely that it might serve for our use in that it maketh him gracious with God and so both able to obtain that Faith might be accepted for Righteousnesse and we for it and also powerfull to give those blessings which are promised to those that trust in him The words you alledge out of Socinus prove no more at the most but the first point of this Errour That Christs whole Obedience and Righteousnesse serve first and immediately for himself to bring him into favour and authority with God There is nothing in this sixth Errour that toucheth me All that I say in the former place alledged by M r Walker is no more but this That whatsoever maketh Christ beloved of God is some cause of Gods love to us who are beloved in and for him Ephes 1.3 4 6. Now among other things for which Christ is beloved his holinesse and obedience have no mean place Whereupon it followeth that they may be reckoned in the number of those causes that make us beloved of God in and for his Sonne our Saviour Jesus Christ Treat of Justific of a Sinner in explic of the Definit of Reconcil In the latter I say That we are not accounted to be Formally Righteous by having fulfilled the Law and satisfied the Justice of God in Christ And yet I acknowledge that we are for his obedience accepted of God as righteous no lesse then if we had indeed performed those things And this was determined in the first Errour to be neither heresie nor blasphemy Therefore I agree not with Socinus in this sixth Errour but am unjustly charged to be guilty of heresie and blasphemy for holding one and the same opinion with him in all points in the doctrine of Justification The seventh Errour is That Christ did not satisfie the Justice of God for us in such sort that we may be said when we truly believe to have satisfied the Justice of God and his wrath in him And that God of his Mercy without Christs satisfaction made ours doth pardon our sinnes and justifie and redeem us Socinus denieth all satisfaction by Christ

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

our obedience Therefore a man believeth because he trusteth And it is perfected by obedience because no man is truly said to have trusted before he do indeed obey Part. 4. chap. 11. pag. 555 556. And a little after 3 Whereby that appeareth to be most true which we even now strove to prove that that faith which of it self so far as concerneth what is in us doth justifie us is confidence in Christ 559. WOTTON 1 The condition to be performed on our part to justification is to believe Sermon 8. upon John pag. 352. 2 The act of faith or believing bringeth justification and adoption onely and merely by the place and office which the Lord of his own mercie hath assigned it to be the condition required on our parts for the atchieving of these favours and honours Serm. 9. pag. 452. The third errour is That Faith doth not justifie us as it apprehendeth Christ and his righteousnesse but by it self in a proper not metonymicall sense SOCINUS 1 We are justified by faith in Christ so farre forth as we trust in Christ Part. 4. chap. 11 pag. 558. col 2. 2 The faith of Christ doth justifie us by it self or to speak more rightly God doth justifie us by himself pag. 559. col 1. WOTTON 1 Faith in that place to wit Rom. 4.5 is to be taken properly unlesse peradventure it be used for to believe or to trust For that which is by some alledged of a trope whereby they suppose that Christs obedience apprehended by faith is signified I doubt how I may grant And a little after 2 What trope should there lie hid I see not 3 Also Serm. 9. on John Abraham believed God and it that is his believing was counted to him for righteousnesse pag. 453. 4 Also in his Purgation I think that faith in Christ without a trope in proper speech is imputed to all believers for righteousnesse The fourth errour is That for faith properly taken and dignified and made worthy not of it self but in Gods acceptation and of his mercie a man is justified and may lay claim as it were to remission of sinnes SOCINUS 1 For faith we are deemed perfectly just And a little after 2 Abraham believed God and for that cause he was accounted of him for righteous Part. 4. chap. 4. pag. 462. col 2. 3 For one act of faith was Abraham righteous Servetus Book 2. of Law and Gospel as Calvine reciteth in his refutation of Servetus pag. 903. WOTTON 1 He that believeth is accounted by God to all purposes concerning eternall life to have done as much according to the covenant of the Gospel as he should have been accounted to have done according to the covenant of the Law if he had perfectly fulfilled it In his first English paper The fifth errour is That faith is no firm perswasion by which men apprehend and lay hold upon Christ and his righteousnesse and apply them to themselves as of right belonging to us by our spirituall union but that it is a trust and confidence in Christ for salvation joyned with obedience to Christs precepts or to speak plainly a confidence that Christ having obtained by his obedience the Kingdome and all power will certainly give us salvation if we relie on him and obey his counsels SOCINUS 1 Faith in Christ which maketh us righteous before God is nothing else but to trust in Christ Part. 4. chap. 11. in the beginning and in the same page 560. col 2. 2 To believe in Christ is nothing else but to trust in Christ to cleave to Christ and from the heart to embrace his doctrine as heavenly and healthsome And a little before 3 This your apprehension of Christ is a mere humane device and a most empty dream And towards the end of the chapter 4 He calleth our perswasion of righteousnesse already obtained and gotten by Christ vain WOTTON 1 As for that perswasion wherein some would have faith to consist it followeth him that is justified not goeth before as faith must needs do Ser. on John p. 392. also p. 338. and 448. 2 To believe in Christ is to trust in Christ and to rest on him to have his heart settled and to relie wholly and onely on him And what this trust is he describeth more particularly pag. 390. where he saith 3 It is such a Faith as maketh us rest upon God for the performance of his promise The sixth errour is That Christs whole obedience and righteousnesse serve first and immediately for himself to bring him into favour and autoritie with God and secondly onely for us Not that it might be communicated to us in him to make us truly and formally righteous but onely that it might serve for our use in that it maketh him gracious with God and so both able to obtain that faith might be accepted for righteousnesse and we for it and also powerfull to give those blessings which are promised to those that trust in him SOCINUS 1 As Adams offense made him and all mankind procreated by him guiltie of death so Christs righteousnesse and obedience procured life eternall to Christ himself Whereby it cometh to passe that so many as shall by procreated by him become partakers of the same life Part. 4. chap. 6. and 2. part 2. Chap. 8. p. 178. col 2. and 3. part 3. chap. 3. in the end WOTTON In a paper written in Latine 1 All the good will wherewith God embraceth us proceedeth from that grace that Christ is in with God Now that is in these things for the most part contained that he is by nature the Son of God that he is perfectly holy that he hath performed obedience exact in all respects both in fulfilling the Law in performing all things belonging to the office of a Mediatour from whence it followeth that those that believe are for Christs righteousnes gracious with God And in the same paper 2 If question be concerning the formall cause of justification I exclude from it either obedience of Christ If of the efficient by way of merit I maintain it to depend upon both The seventh errour is That Christ did not satisfie the justice of God for us in such sort that we may be said when we truly believe to have satisfied the justice of God and his wrath in him and that God of his mercie without Christs satisfaction made ours doth pardon our sinnes and justifie and redeem us SOCINUS 1 Reade over all the places of the New Testament in which mention is made of redemption and you shall find none in which there is evident mention of the paiment of any true price or of satisfaction Part. 2. chap. 1. pag. 109. col 2. And a little after 2 As we are said to be sold under sinne that is enslaved to it without any true price intervening so are we said to be redeemed from the same by Christ that is freed though no price hath truly and properly intervened 3 Likewise Part. 1. chap. 7. in the