Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	abraham_n	faith_n	impute_v	5,476	5	10.4768	5	false

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

wishing him rather to make choise of some other both nearer at hand and of better abilities the City affoording such not a few yet at his instant request the rather pressing it upon me because he had as he said so happily light upon me unexpected and notwithstanding that he knew before my judgement in some particulars to differ from his having both by word of mouth and in writing also sometime at his own request manifested to him as much yet making no reckoning thereof I was at length induced to condescend thereunto The persons nominated by M r Walker were M r Stocke M r Downame M r Gouge and M r Westfield whereof three is yet living M r Stock onely is deceased Those that were nominated by M r Wotton because M r Mason by occasion of an extraordinary employment by his Majestie suddenly enjoyned of surveying a book of D r John Whites ready to be published could not attend the businesse another therefore being substituted in his stead were these M r Balmford M r Randall M r Hicks Chaplain to the Earl of Excester and my self who alone I suppose of all the foure now survive and am the rather induced to affoord this Christian office to so worthy a deceased friend It was thought not so fit to meet in a private house which at first we had done but found therein some inconvenience as in some Church that stood out of the way of ordinary concourse By occasion hereof D r Baylie afterward Bishop of Banghor came in as one of us and made up a ninth because we desired to make use of his Church There accordingly we met and some time being spent or if you will wasted rather in loose invectives then in orderly disputes I made bold to propound a course to the rest of the company because time was precious and my self came farthest for the better expediting of the businesse undertaken by us which was also generally approved of by the rest and by both parties agreed unto The Proposition was this That M r Walker should in a Parallel consisting of two columns set down Socinus his hereticall and blasphemous errours and positions on the one side and M r Wottons assertions wherein he charged him to concurre with Socinus over against them on the other side upon view whereof it might the sooner appear how the one suited with the other M r Walker undertook so to do and M r Wotton required onely to have M r Walker's said writing delivered unto him some two or three dayes before the set time of our next meeting that he might against that day prepare a brief answer thereunto in writing then to be exhibited The motion was on either side deemed equall nor did M r Walker himself mislike it Now by this means God in his providence so disposing it which at the present in likelihood was little dreamed of M r Wotton as Abel though deceased is inabled to speak in his own defence and to plead now his own cause as well as then he did M r Walkers Parallel and therein his Evidence produced for the proof of his charge above mentioned you shall have in his own words as it was then given in those pieces of it onely that were conceived in Latine being faithfully translated word for word as near as could be into English because in English M r Walker's book with the renewed Charge is abroad M r WALKER 's evidence THat it may plainly appear that Socinus Servetus Ostorodius Gittichius Arminius and M r Wotton do in the doctrine of Justification hold one and the same opinion in all points I shew by the parts and heads of their doctrine set down in order and by their own sayings and testimonies paralleled and set one by another The first errour of Socinus and his followers is That Justification is contained onely in Remission of sinnes without imputation of Christ his Righteousnesse SOCINUS His own words 1 For as oft hath been said by us in remission of sinnes which is the same w th not-imputation of sins is our righteousnesse contained and therefore with Paul not to impute sinnes and to impute righteousnesse or to account righteous are the same And with this imputation as we have said the imputation of anothers righteousnesse hath no commerce Treatise of Christ the Saviour Part. 4. chap. 4. pag. 463. column 2. near the end 2 There is no one syllable extant in holy writ of Christs righteousnesse to be imputed unto us Chap. the same pag. 462. 3 It is the same with Paul to have sinnes covered to have iniquities remitted to have sinne not imputed that it is to have righteousnesse imputed without works And this manifestly declareth that there is no cause why we should suspect mention to be made of anothers righteousnesse since we reade that Faith was imputed unto Abraham for righteousnesse or unto righteousnesse pag. the same col 2. 4 God delivered the Lord Jesus unto death that by him rising from the dead we might hope to obtain justification that is absolution from our sins Pag. 463. col 2. 5 That is first to be considered that this imputation can in no wise be upheld In the same place WOTTON 1 Albeit with Piscator I willingly acknowledge that the justification of a sinner is wholly comprehended in the alone pardon of sins yet I find no where in Holy writ that there is need of the Imputation of Christs passive obedience unto the attaining of it Theses in Latine 2. That Christs obedience is imputed by God to the justification of a sinner doth not appear by any testimonie of Scripture or by any argument or by any type or ceremonie in the Law or by any signification in the Sacraments of the Gospel In the same arg 1. 3 No necessary use or end can be assigned of the imputation of the obedience of Christ to the justification of a sinner In the same arg 4. 4 I renounce the Law both in whole and in part performed by our selves or any other in our stead to the justifying of us in the sight of God 5 I assent to Piscator that justification consisteth wholly in remission of sinnes For so doth the Apostle Rom. 3. 4. propound and dispute the question without any mention or inckling of Christs righteousnesse These are his words in a little English Pamphlet first published briefly and secondly by him enlarged The second point or errour is That Faith is a condition appointed by God to be performed on our parts for obtaining of Justification SOCINUS 1 The promise was made to Abraham not without a secret condition to wit that he should walk before God and be perfect that is he should not refuse to obey him Now to walk before God and to obey him are included in faith and cannot be without it yea they flow from it alone as he himself teacheth after in the same chapter 2 The confidence saith he which he had before affirmed to be faith is the cause of

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