Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Had M. Walker either dealt more fairly at first, with his Christian brother and fellow-Minister of Christ, M. A. Wotton; or upon second thoughts (a which are wont to be the wiser) better considered of what before he had unadvisedly attempted; he had therein peradventure in part at least, either saved or salved his own credit: sure I am, he had eased me of some labour, that I had little lust unto. He traduced M. Wotton in the Pulpit as a vile heretic, while he lived, what time he knew Master Wottons tongue, through the iniquity of the times, to be so btied up, that he could not in public plead his own cause. Long after his decease he reneweth his revilings of him, and brandeth him again for the like in print; when being hence translated, he cannot now either in public or in private personally appear for himself. A true relation of the carriage of the main matter in controversy between them, in a meeting of M. Walkers own procuring, wherein M. Wotton was acquitted, being hereupon published; he proceedeth, after his wonted guise, in violent and virulent manner, not only to charge him, as before, with heresy and blasphemy in the doctrine of justification, but (yet further to express his extreme malice and rancour against him) cwith the denial of the eternal Deity of Christ; how ⟨p. 2⟩soundly, yea or seemingly, for any show or shadow of reason, let any intelligent Reader judge. And over and besides that, (hoping thereby to help himself, where he sticketh fast in the mire) he sticketh not to dcast foul aspersions upon all those that had any hand in that hearing, not sparing them therein whom himself had made choice of.
HAd M. Walker either dealt more fairely at first, with his Christian brother and fellow-Minister of Christ, M. A. Wotton; or upon second thoughts (a which are wont to be the wiser) better considered of what before he had unadvisedly attempted; he had therein peradventure in part at least, either saved or salved his owne credit: sure I am, he had eased me of some labour, that I had little lust unto. He traduced M. Wotton in the Pulpit as a vile hereticke, while he lived, what time he knew Master Wottons tongue, through the iniquity of the times, to be so
tied up, that he could not in publique plead his owne cause. Long after his decease he reneweth his revilings of him, and brandeth him againe for the like in print; when being hence translated, he cannot now either in publique or in private personally appeare for himselfe. A true relation of the carriage of the maine matter in controversie between them, in a meeting of M. Walkers owne procuring, wherein M. Wotton was acquitted, being hereupon published; he proceedeth, after his wonted guise, in violent and virulent manner, not onely to charge him, as before, with heresie and blasphemy in the doctrine of justification, but (yet further to expresse his extream malice and rancor against him)
with the deniall of the eternall Deity of Christ; how
⟨p. 2⟩
soundly, yea or seemingly, for any shew or shadow of reason, let any intelligent Reader judge. And over and besides that, (hoping thereby to help himselfe, where he sticketh fast in the mire) he sticketh not to
In the former whereof, he complaineth grievously of me, and echargeth me with breach of piety and charity, and defect of humanity and common honesty, in labouring to set upon him foul brands of the like nature, being a Minister yet living in Gods Church; and in adding thereby affliction to him, who hath suffered persecution and bonds for the truths sake.
Which passage, when I read, minded me of the Italian professor of the Civill-law at Oxford, who having in some things carried himself, neither so religiously, nor so respectively towards divers worthy Divines, as had been to be wished; and being therefore by Doctor Rainolds in a private Letter freely told of it, and withal admonished fto have more regard of piety and modesty in his writings for time to come, then in some formerly he had showed; in way of answer to his Letter, taketh on and stormeth not a little against that mirror as well of modesty as of learning, as ghaving done him no small wrong, in taking upon him so to check and control him, who had left his own country for his conscience, and was for Religion sake content to live as an exile: tho mean while, it may be, enjoying as ⟨p. 3⟩plentiful an estate here, as ever he had, or might have attained, had he stayed still where before he was.
Which passage, when I read, minded me of the Italian professor of the Civill-law at Oxford, who having in some things carried himselfe, neither so religiously, nor so respectively towards divers worthy Divines, as had been to be wished; and being therefore by Doctor Rainolds in a private Letter freely told of it, and withall admonished fto have more regard of piety and modesty in his writings for time to come, then in some formerly he had shewed; in way of answer to his Letter, taketh on and stormeth not a little against that mirrour as well of modesty as of learning, as ghaving done him no small wrong, in taking upon him so to checke and controle him, who had left his own countrey for his conscience, and was for Religion sake content to live as an exile: tho meane while, it may be, enjoying as ⟨p. 3⟩plentifull an estate here, as ever he had, or might have attained, had he stayed still where before he was.
fUt in eis duarum rerum majorem babeas rationem, pietatis & modestiae. 10. Rainold. ad Alb. Gentil. ep. 1.
gQuod me modestiae laesae facis tu reum,—non vides te cum eo fic agere imperiosè, qui Papae imperium contemp•it, & exulare patriâ potuit & universo regno papali? Alb. Gentilis all […]. Rainold. ep. 2.Quod me modestiae laesae facis tu reum,—non vides te cum eo fic agere imperiosè, qui Papae imperium contemp•it, & exulare patriâ potuit & universo regno papali? Alb. Gentilis al 〈…〉. Rainold. ep. 2.
But to come more directly to M. Walkers exceptions against me, or prescriptions rather for himself, as a sacred person, or a Sanctuary man; and not therefore to be so dealt with, as I have herein dealt with him; and to discuss them briefly apart. I suppose a little self-love, and self-respect proceeding from it, had hdrawn a film over M. Walkers eyesight, or cast a mist at least before his eyes, when he entered these pleas; that kept him from considering what the party was whom himself had so despitefully dealt with.
But to come more directly to M. Walkers exceptions against me, or prescriptions rather for himselfe, as a sacred person, or a Sanctuary man; and not therefore to be so dealt with, as I have herein dealt with him; and to discusse them briefly apart. I suppose a little selfe-love, and selfe-respect proceeding from it, had hdrawn a filme over M. Walkers eyesight, or cast a mist at least before his eyes, when he entered these pleas; that kept him from considering what the party was whom himselfe had so despightfully dealt with.
h[Greek or Hebrew]. Plut. de amie. & adul. & de util. ex inimic. ex Platone de leg. lib. 5.〈non-Latin alphabet〉. Plut. de amie. & adul. & de util. ex inimic. ex Platone de leg. lib. 5.
For first, is M. Walker a Minister of Gods Word? and was not M. Wotton the same? and that peradventure nothing inferior to M. Walker in ought; however M. Walker may please to esteem or deem of him. iAt whose doom yet, well it is that he neither stands nor falls.
For first, is M. Walker a Minister of Gods Word? and was not M. Wotton the same? and that peradventure nothing inferiour to M. Walker in ought; however M. Walker may please to esteem or deem of him. iAt whose doom yet, well it is that he neither stands nor fals.
Secondly, as concerning survivorship, I have ever held it, and so still shall, having kvotes therein with me, I am sure, not a few, until M. Walker shall be able to convince me of error in it; that it is a worse ⟨p. 4⟩matter to traduce the dead, then the living. Since that the one may, the other cannot now make apology for himself. Besides that it is generally held an argument of lno ingenuous disposition, to insult over, or deale• igorously with the deceased. And it may well be questioned whether an injury done to a Saint in Heaven, have not the greater guilt, in regard o• his present estate. Sure I am, that against those of the Romish party, mour Writers use it as an argument, and nthe Apostle may well seem to add strength thereunto, that it is a greater wrong to offer any indignity to Christs body now glorified in Heaven, then it had been to do the like unto him then, when in the state of humiliation he conversed with men here on earth. Nor see I ought, why it may not hold as well in the other limbs, as in the head; that the greater sin it is to offer any wrong or contumely to them, the more highly they are now honoured and advanced by God. And what greater wrong or contumely can be done to them, then to blast their reputations, to charge them with inexpiable crimes, to damn them to Hell, that now reign with God in Heaven? So osacred hath the condition of the deceased been deemed, that it hath been accounted a ⟨p. 5⟩point of psacrilege, to disturb their remains, or to meddle with the monuments wherein their corps lie enclosed. But the godly deceased, qhad they sense and understanding of what is here done, (as they had wont to speak, and rwe well may) would without all doubt, account it, as well they might, a far greater wrong, to have their names tainted with foul aspersions, of this nature especially, even of the highest and most heinous guilt against the divine Majesty, then to have their Sepulchres defaced, their graves laid open, their bodies digged up, their bones burnt, and their ashes either dispersed into the air, or scattered upon the surface of the waters; or whatsoever other indignity and insolency the vain rage and fond outrage, not of humane, but of inhumane spite and malice hath exercised upon their remains. Let not M.
Secondly, as concerning survivorship, I have ever held it, and so still shall, having kvotes therein with me, I am sure, not a few, untill M. Walker shall be able to convince me of errour in it; that it is a worse ⟨p. 4⟩matter to traduce the dead, then the living. Since that the one may, the other cannot now make apologie for himselfe. Besides that it is generally held an argument of lno ingenuous disposition, to insult over, or deale• igorously with the deceased. And it may well be questioned whether an injury done to a Saint in Heaven, have not the greater guilt, in regard o• his present estate. Sure I am, that against those of the Romish party, mour Writers use it as an argument, and nthe Apostle may well seeme to adde strength thereunto, that it is a greater wrong to offer any indignity to Christs body now glorified in Heaven, then it had been to do the like unto him then, when in the state of humiliation he conversed with men here on earth. Nor see I ought, why it may not hold as well in the other limmes, as in the head; that the greater sinne it is to offer any wrong or contumely to them, the more highly they are now honoured and advanced by God. And what greater wrong or contumely can be done to them, then to blast their reputations, to charge them with inexpiable crimes, to damn them to Hell, that now reigne with God in Heaven? So osacred hath the condition of the deceased been deemed, that it hath been accounted a ⟨p. 5⟩point of psacriledge, to disturbe their remaines, or to meddle with the monuments wherein their corps lie inclosed. But the godly deceased, qhad they sense and understanding of what is here done, (as they had wont to speake, and r
k[Greek or Hebrew]. Moschio. [Greek or Hebrew]. Dionys. trag. [Greek or Hebrew]. Archiloch. [Greek or Hebrew] Euripi•. Antigon. [Greek or Hebrew]. Idem Phaeniss. [Greek or Hebrew]. Sophocl. Ajac. [Greek or Hebrew] Gregor. Stasim. in carm. Schol. ad illud Aristoph. Paco. [Greek or Hebrew]. Et Suidas. [Greek or Hebrew]. Hinc diverbia illa [Greek or Hebrew]. Aristoph. Avib. [Greek or Hebrew]. Soph. Ajac. [Greek or Hebrew]. Laert. Menedemm. [Greek or Hebrew]. Lucian. de sect. Et vulgare illud, De mor•is nil nisi bonum. Quod […] Solonis lege tractum est, [Greek or Hebrew]. Plut. Sol. è Demosth. in Leptin. et in Baeot. Et Chilo Sparta. [Greek or Hebrew], Laert.〈non-Latin alphabet〉. Moschio. 〈non-Latin alphabet〉. Dionys. trag. 〈non-Latin alphabet〉. Archiloch. 〈non-Latin alphabet〉 Euripi•. Antigon. 〈non-Latin alphabet〉. Idem Phaeniss. 〈non-Latin alphabet〉. Sophocl. Ajac. 〈non-Latin alphabet〉 Gregor. Stasim. in carm. Schol. ad illud Aristoph. Paco. 〈non-Latin alphabet〉. Et Suidas. 〈non-Latin alphabet〉. Hinc diverbia illa 〈non-Latin alphabet〉. Aristoph. Avib. 〈non-Latin alphabet〉. Soph. Ajac. 〈non-Latin alphabet〉. Laert. Menedēm. 〈non-Latin alphabet〉. Lucian. de sect. Et vulgare illud, De mor•is nil nisi bonum. Quod 〈…〉 Solonis lege tractum est, 〈non-Latin alphabet〉. Plut. Sol. è Demosth. in Leptin. et in Baeot. Et Chilo Sparta. 〈non-Latin alphabet〉, Laert.
Walker therefore deem his offence in this regard the less heinous, because the man is dead, or sdeceased rather, whom he thus dealeth with: wherein peradventure, as the said sometime of Sulla, he had dealt more wisely, had he been less eager. Nor hath he any just cause to complain, because he surviveth; if in the necessary vindication of the deceased so wronged, his inconsiderate carriage therein be discovered. If any blemish accrue to himself or his ministry thereby, he may blame himself rather ⟨p. 6⟩then any other, who by these violent and outrageous courses much impeacheth and impaireth his own estimation in the minds of all moderate men.
Walker therefore deeme his offence in this regard the lesse hainous, because the man is dead, or sdeceased rather, whom he thus dealeth with: wherein peradventure, as the said sometime of Sylla, he had dealt more wisely, had he been lesse eager. Nor hath he any just cause to complaine, because he surviveth; if in the necessary vindication of the deceased so wronged, his inconsiderate carriage therein be discovered. If any blemish accrew to himselfe or his ministery thereby, he may blame himselfe rather ⟨p. 6⟩then any other, who by these violent and outragious courses much impeacheth and impaireth his owne estimation in the minds of all moderate men.
sAbiit, non obiit. Ambr. Theodos.
t[…] reliquias dissipari▪ jussit, acerbiore odio, quam si tam sapiens fuisset, quam v••emens fuit. Cio. de leg• l. 2.〈…〉 reliquias dissipari▪ jussit, acerbiore odio, quam si tam sapiens fuisset, quam v••emens fuit. Cio. de leg• l. 2.
Of M. Walkers restraint for some time, I have heard. During which also I sometime visited him at his brothers house. And that he suffered for the truth, I hope also is true, though it be more then I know; because I know not for what he suffered. Of his bonds, I never heard till now. If he were ever in bonds, (God be thanked) he is now free. But however, he might do well to remember, that M. Wotton, upon occasion of a passage used in his prayer, when the settling of Church-matters with us was in agitation, (which as things now stand, I suppose would not be so heinously taken) that His Majesty who then was, might in that weighty business, not be swayed with prejudice of long or pretended antiquity, but proceed according to the rule and direction of Gods Word, had for some good space of time before been deprived of the exercise of his ministry, and of the means thence arising for the maintenance of him and his; his charge then depending upon him being greater, then I suppose M. Walkers either then was, when he so suffered as he saith, or now is. And that he lay still at that very same time under that heavy pressure, (which he was never wholly quit of to his dying day) when M. Walker pursued (I may well say, xpersecuted him) with those hideous imputations of teaching ydevilish heresy and zblasphemy, and athe most pestilent opinions that ever Satan sowed among Christians. Now whether ⟨p. 7⟩this his demeanour toward M. Wotton in such times, were to badd affliction unto affliction, or no, I leave to any man, not of cbrass bowels, and iron entrails, to determine. This am I sure of, that if M. Walkers troubles, past and overblown now, may aggravate ought here, the storm still continuing might much more aggravate there. But this is the common guise of humane weakness, that men are rather prone to tender dtheir own griefs, then the grievances of others; and to deny that privilege of esanctuary to their adversaries, under which they require yet to find shelter for themselves. Howsoever, a fond thing it is for any man to imagine, that his sufferings for the truth, either should seal him a Licence to rave against, and rail upon his Christian brethren at pleasure, whether surviving yet, or deceased; or should protect him against all Apology upon such occasions, made either by themselves or by others for them, in their behalf.
Of M. Walkers restraint for some time, I have heard. During which also I sometime visited him at his brothers house. And that he suffered for the truth, I hope also is true, though it be more then I know; because I know not for what he suffered. Of his bonds, I never heard till now. If he were ever in bonds, (God be thanked) he is now free. But however, he might do well to remember, that M. VVotton, upon occasion of a passage used in his prayer, when the setling of Church-matters with us was in agitation, (which as things now stand, I suppose would not be so hainously taken) that His Majesty who then was, might in that weighty businesse, not be swayed with prejudice of long or pretended antiquity, but proceed according to the rule and direction of Gods VVord, had for some good space of time before been deprived of the exercise of his ministery, and of the means thence arising for the maintenance of him and his; his charge then depending upon him being greater, then I suppose M. VValkers either then was, when he so suffered as he saith, or now is. And that he lay still at that very same time under that heavy presure, (which he was never wholly quit of to his dying day) when M. Walker pursued (I may well say, xpersecuted him) with those hideous imputations of teaching ydivellish heresie and zblasphemy, and athe most pestilent opinions that ever Satan sowed among Christians. Now whether ⟨p. 7⟩this his demeanure toward M. VVotton in such times, were to badde affliction unto affliction, or no, I leave to any man, not of cbrasse bowels, and iron entrals, to determine. This am I sure of, that if M. VValkers troubles, past and overblown now, may aggravate ought here, the storm still continuing might much more aggravate there. But this is the common guise of humane weaknesse, that men are rather prone to tender dtheir own griefes, then the grievances of others; and to deny that priviledge of esanctuary to their adversaries, under which they require yet to finde shelter for themselves. Howsoever, a fond thing it is for any man to imagine, that his sufferings for the truth, either should seale him a Licence to rave against, and raile upon his Christian brethren at pleasure, whether surviving yet, or deceased; or should protect him against all Apology upon such occasions, made either by themselves or by others for them, in their behalfe.
For as for all that, which in the next place *he subjoineth, in his declamatory way, concerning M. Wottons assertions; how sincerely they are extracted from M. Wottons writings, or how depraved with M. Walkers own glosses and fillings; as also how by M. Wotton himself in writing answered, where they might seem to sound somewhat harshly by collating place with place, and reducing them to the state of the point there in question; and lastly, what was thereupon concluded, when these things were at large long since debated, in a way that M. Walker himself pressed M. Wotton unto; you have fully laid down in the Relation before mentioned: which M. Walker also here referreth himself unto; and to ⟨p. 8⟩transcribe again therefore, would be but lost labour, both to me and to my Reader. That which the rather also I here wave, because I shall be constrained, treading M. Walkers wild maze; as now I must do, to meet with them again more then once or twice, where fitter occasion will be to consider further of them.
For as for all that, which in the next place *he subjoyneth, in his declamatory way, concerning M. Wottons assertions; how sincerely they are extracted from M. VVottons writings, or how depraved with M. VValkers own glosses and fillings; as also how by M. VVotton himselfe in writing answered, where they might seem to sound somewhat harshly by collating place with place, and reducing them to the state of the point there in question; and lastly, what was thereupon concluded, when these things were at large long since debated, in a way that M. VValker himselfe pressed M. VVotton unto; you have fully laid down in the Relation before mentioned: which M. VValker also here referreth himselfe unto; and to ⟨p. 8⟩transcribe againe therefore, would be but lost labour, both to me and to my Reader. That which the rather also I here wave, because I shall be constrained, treading M. VValkers wild maze; as now I must do, to meet with them againe more then once or twice, where fitter occasion wil be to consider further of them.
After this complaint commenced of me, M. Walker proceeds eto lay down the occasion, by which he hath provoked me to proclaim so bitterly against him, and to brand him with breach of piety and charity, and defect of humanity and common honesty; and to enquire what the cause of my so doing should be.
Where, first, how I have proclaimed (as he speaks) against him, or what bitterness I have used, either in my Preface or Postscript, I am well content that others indifferently affected judge. Howbeit I see none forwarder to complain of bitterness in others, then fthose that are most troubled with the overflowing of the gall themselves, and who write ordinarily, as if their pens were dipped and steeped in no other but that bitter liquor.
Where, first, how I have proclaimed (as he speaks) against him, or what bitternesse I have used, either in my Preface or Postscript, I am well content that others indifferently affected judge. Howbeit I see none forwarder to complaine of bitternesse in others, then fthose that are most troubled with the overflowing of the gall themselves, and who write ordinarily, as if their pennes were dipped and steeped in no other but that bitter liquor.
f[Greek or Hebrew]. Apud Suidam N. Q. [Greek or Hebrew]. Sext. Empir. Pyrrhon. l. 1. c. 29. Alex. Aphrod probi. l. 1. q 101. Alarcus lmper. co•mert. l. 6. § 57. Greg. Stas. desed▪ constant.〈non-Latin alphabet〉. Apud Suidam N. Q. 〈non-Latin alphabet〉. Sext. Empir. Pyrrhon. l. 1. c. 29. Alex. Aphrod probi. l. 1. q 101. Alarcus lmper. co•mert. l. 6. § 57. Greg. Stas. desed▪ constant.
Secondly, I demand of M. Walker, where I have thus branded him. True it is, that I do indeed directly and expressly charge him with gunequal dealing; and hwant of candour in his carriage toward M. Wotton. And this he returns never a word unto, nor will be able ever to wash off. With those other defaults here mentioned I do not my self charge him. I affirm only that such carriage as I there describe, ihath been ever generally held a breach of piety and charity, and may well be deemed to argue no small defect of humanity, not to add of common honesty. And what I therein say, no ⟨p. 9⟩man, I suppose, will deny; not M. Walker himself. But whether M. Walker in his late dealing with M. Wotton have so carried himself, as to contract such guilt, or no, I pronounce not; *I say nothing, but leave it to be deemed and determined by others, upon that which afterward is related, under the hands, either of M Walker himself, or of those whom he himself chose, and by his own choice of them made competent Judges in his cause.
Secondly, I demand of M. Walker, where I have thus branded him. True it is, that I do indeed directly and expresly charge him with gunequall dealing; and hwant of candor in his carriage toward M. Wotton. And this he returnes never a word unto, nor will be able ever to wash off. With those other defaults here mentioned I doe not my selfe charge him. I affirm only that such carriage as I there describe, ihath been ever generally held a breach of piety and charity, and may well be deemed to argue no small defect of humanity, not to adde of common honesty. And what I therein say, no ⟨p. 9⟩man, I suppose, will deny; not M. Walker himselfe. But whether M. Walker in his late dealing with M. Wotton have so carried himselfe, as to contract such guilt, or no, I pronounce not; *I say nothing, but leave it to be deemed and determined by others, upon that which afterward is related, under the hands, either of M Walker himselfe, or of those whom he himselfe chose, and by his own choise of them made competent Judges in his cause.
That he charged M. Wotton with heresy and blasphemy, he denieth not: that he referred himself for the truth of his charge to the hearing of eight grave Ministers, his own Letter *relateth: that he failed in his proofs, *they testify under their own hands, whom he referred himself unto: that notwithstanding that fail, he hath now so long after that, since M. Wottons decease, in print renewed that his charge, his book evidently showeth.
That he charged M. Wotton with heresie and blasphemy, he denieth not: that he referred himselfe for the truth of his charge to the hearing of eight grave Ministers, his own Letter *relateth: that he failed in his proofes, *they testifie under their own hands, whom he referred himselfe unto: that notwithstanding that faile, he hath now so long after that, since M. Wottons decease, in print renued that his charge, his booke evidently sheweth.
The imputation therefore of such guilt, if all that hath been related do not prove M. Walker faulty in such carriage, he remaineth free enough still from, for ought that I say. If it do evince him so to have carried himself; it is not I, but his own carriage, and the verdict of his own Judges, that fast•eth the imputation upon him.
The imputation therefore of such guilt, if all that hath been related do not proove M. Walker faulty in such cariage, he remaineth free enough still from, for ought that I say. If it do evince him so to have caried himselfe; it is not I, but his own cariage, and the verdict of his own Judges, that fast•eth the imputation upon him.
But come we to his enquiry. Where first he moveth doubt, kwhether therefore •be so offended, because he calleth the error, that he chargeth M. Wotton to have been the publisher of, heresy. And if that be the matter he telleth me, that howsoever I and my fellow-subscribers (that is the scornful title that now he giveth us) did not think fit (for some causes, of which hereafter) to call any thing in his Exposition of his speeches by the name of heresy and blasphemy: yet some of them cited in the Parallel, are by his own confession manifestly heretical and blasphemous. And that he rather assented to Beza, Pareus, and Lubbertus, who condemn some things in M. Wottons expositions for heresy and blasphemy, then to me and my fellows (D. Bayly, M. Balmford, M. Randall, M. Stock, M. Downhum, M. Gouge, and M. Hicks) who were pleased to think otherwise. And he hopeth that therein he giveth no offence; especially having Gods Word for his warrant.
But come we to his enquiry. Where first he moveth doubt, kwhether therefore •be so offended, because he calleth the errour, that he chargeth M. Wotton to have been the publisher of, herefie. And if that be the matter he telleth me, that howsoever I and my fellow-subscribers (that is the scornfull title that now he giveth us) did not thinke fit (for some causes, of which hereafter) to call any thing in his Exposition of his speeches by the name of heresie and blasphemy: yet some of them cited in the Parallel, are by his own confession manifestly hereticall and blasphemous. And that he rather assented to Beza, Pareus, and Lubbertus, who condemn some things in M. Wottons expositions for heresie and blasphemy, then to me and my fellows (D. Bayly, M. Balmford, M. Randall, M. Stock, M. Downhum, M. Gouge, and M. Hickes) who were pleased to think otherwise. And he hopeth that therein he giveth no offence; especially having Gods Woudfor his warrant.
Where first, I wonder how the matter against M. Wotton cometh so much to be aba•ed, that from so many pretended heretical and blasphemous errors, whereof seven horrible heads at least were represented in the Parallel, it should be brought down now to one single error, to one heresy. M. Walkers heart here, it may be, did misgive him; suspecting that some of them might be generally by all votes acquired of heresy at least, if not of error. And he thought it therefore the wisest and wariest course to pitch upon some one; and yet not to tell us, which that one […] meant, was, that so he might be free to ⟨p. 11⟩fasten where he should think fittest, if either his proofs concerning any of the other should fail; or those, whom he calleth in for Advocates in his own behalf, and for witnesses to give evidence against M. Wotton, as condemning his opinions for heretical and blasphemous, should be found voting in some of them rather for him then against him.
Where first, I wonder how the matter against M. Wotton cometh so much to be aba•ed, that from so many pretended hereticall and blasphemous errours, whereof seven horrible heads at least were represented in the Parallel, it should be brought down now to one single errour, to one heresie. M. Walkers heart here, it may be, did misgive him; suspecting that some of them might be generally by all votes acquired of heresie at least, if not of errour. And he thought it therefore the wisest and wariest course to pitch upon some one; and yet not to tell us, which that one 〈…〉•eant, was, that so he might be free to ⟨p. 11⟩fasten where he should thinke fittest, if either his proofes concerning any of the other should faile; or those, whom he calleth in for Advocates in his own behalfe, and for witnesses to give evidence against M. Wotton, as condemning his opinions for hereticall and blasphemous, should be found voting in some of them rather for him then against him.
2. Whereas he telleth us, that there are somethings in M. Wottons Expositions (of which term here more anon) which Beza, Pareus and Lubbertus condemn as heretical and blasphemous; neither yet doth he show what those things are, nor where they so stile them. Yea, if to avoid the former exception, he shall say, that the error he meant and called heresy is this, that lFaith, and not Christs righteousness is imputed for righteousness in the Act of justification; because he saith that his new adversary hath so stated the question; (with whom yet, or his stating the question, I have nothing here to do) he must be minded, that in the proposition so conceived there are two positions included; both which he condemneth as two pestilent and blasphemous heresies, and in mhis Parallel pointeth at either of them apart.
2. Whereas he telleth us, that there are somethings in M. Wottons Expositions (of which tearme here more anon) which Beza, Pareus and Lubbertus condemn as hereticall and blasphemous; neither yet doth he shew what those things are, nor where they so stile them. Yea, if to avoyd the former exception, he shall say, that the errour he meant and called heresie is this, that lFaith, and not Christs righteousnesse is imputed for righteousnesse in the Act of justification; because he saith that his new adversary hath so stated the question; (with whom yet, or his stating the question, I have nothing here to do) he must be minded, that in the proposition so conceived there are two positions included; both which he condemneth as two pestilent and blasphemous heresies, and in mhis Parallel pointeth at either of them apart.
Now for the former, to wit, that Faith is imputed for righteousness; besides the Apostle nS. Paul more then once averring it, (whom neither these men nor M. Walker, I hope will so charge) two of them are express and peremptory for it. For so Beza, writing on those words of the Apostle, oAbraham believed God, and it was imputed to him for righteousness. pHere, saith he, is entreated of that which was imputed to him ⟨p. 12⟩by God, to wit of his faith. And again, qPaul relating passively, what Moses spake actively, omitteth the affix, which he might have rendered, that thing, to wit, Abraham's faith it self: but he afterward twice plainly expresseth it in the fifth and ninth verses. And Pareus reconciling the Greek with the Hebrew: rThese two are all one, God imputed faith, and faith by God was imputed. As for the sense, this speech concerning Abraham containeth two things: first, his faith; Abraham believed God. Then the fruit of his Faith; And (faith) was imputed to him for righteousness. And again, sAnd (faith) was imputed to him for righteousness. The fruit of Abraham's Faith is hereby signified, even free justification. tThat the Verb should be rendered, not impersonally, but passively; that, to wit, Faith was imputed; it is manifest, both by the Hebrew Text, and by the Apostles declaration in the fifth and ninth verses. Which to observe is of much moment for the right understanding of that Scripture.
Now for the former, to wit, that Faith is imputed for righteousnesse; besides the Apostle nS. Paul more then once averring it, (whom neither these men nor M. Walker, I hope will so charge) two of them are expresse and peremptory for it. For so Beza, writing on those words of the Apostle, oAbraham beleeved God, and it was imputed to him for righteousnesse. pHere, saith he, is entreated of that which was imputed to him ⟨p. 12⟩by God, to wit of his faith. And againe, qPaul relating passively, what Moyses spake actively, omitteth the affix, which he might have rendered, that thing, to wit, Abrahams faith it selfe: but he afterward twice plainely expresseth it in the fifth and ninth verses. And Pareus reconciling the Greeke with the Hebrew: rThese two are all one, God imputed faith, and faith by God was imputed. As for the sense, this speech concerning Abraham conteineth two things: first, his faith; Abraham beleeved God. Then the fruit of his Faith; And (faith) was imputed to him for righteousnesse. And againe, sAnd (faith) was imputed to him for righteousnesse. The fruit of Abrahams Faith is hereby signified, even free justification. tThat the Verb should be rendered, not impersonally, but passively; that, to wit, Faith was imputed; it is manifest, both by the Hebrew Text, and by the Apostles declaration in the fifth and ninth verses. Which to observe is of much moment for the right understanding of that Scripture.
pAgitur hîc de eo, quod ipsi d De• imputatum est, nempe de lpsius side. Beza in Rom. 4. 3.
qPaulus activam locutionem passivè convertens, praetermittit affixum Hebraeum, quod vertere potuit [Greek or Hebrew], ipsam videlicet s•m Abrahami. Sed hoc ipsum p•stea disertè bis expri•it. nempe versu 5 & 9. Ibid.Paulus activam locutionem passivè convertens, praetermittit affixum Hebraeum, quod vertere potuit 〈non-Latin alphabet〉, ipsam videlicet s•m Abrahami. Sed hoc ipsum p•stea disertè bis expri•it. nempe versu 5 & 9. Ibid.
rIdem valent, Deus imputavit fidem, & sides a Deo est imputata. Quantum ad sensum duo continet hoc eloquium; Primò fidem Abrahae; Credidit A. Deo. deinde, fidei fructum, & imputata est ei (fides) ad justitiam. Par. in Rom. 4. 3.
sEt imputata est ei (fides) pro justitiâ. Fructus fidei Abr. significatur, gratuita justificatio. Ibid.
t[Greek or Hebrew], non impersonaliter reddi debere, imputatum est, sed passive, imputata est, nempe fides, ex Hebrae• textu, & Apostoli declaration. Vers. 5. & 9. manifestum est. quod ad sensum Scripturae recte intelligendu• refert observare. Ibid.〈non-Latin alphabet〉, non impersonaliter reddi debere, imputatum est, sed passive, imputata est, nempe fides, ex Hebrae textu, & Apostoli declaratione. Vers. 5. & 9. manifestum est. quod ad sensum Scripturae recte intelligendu refert observare. Ibid.
And for the latter position, that Christs righteousness is not imputed in the act of justification; if by Christs righteousness be understood his habitual holiness, or his actual righteousness consisting in the perfect observation of the Law moral: here also two of M. Walkers Authors must of necessity leave him, unless they will condemn themselves for blasphemous heretics. For both Pareus and Lubbe•tus, going Ursines and Piscators way, hold justification to consist wholly in remission of sins. For so Pareus expressly (besides what out of him velsewhere) in his Commentaries before mentioned; uThe Apostle placeth justification in the ⟨p. 13⟩Remission of sins alone. Nor doth *Lubbertus herein depart from him. And both therefore also herein concur; that they ground our justification, not upon the Righteousness of Christ, so understood, as hath been said; but on the merit of, and satisfaction made by his sufferings. That which, as for Pareus, by a whole xTreatise written of purpose by him about that Argument, doth most evidently appear; so for Lubbertus is also clear enough, by divers ypassages, even in those works which were written by him professedly against the errors of Socinus. Yea so far doth Pareus proceed herein, that he sticketh not to avow that, zThose that ascribe the merit of righteousness unto Christs active obedience or his native holiness, cdo thereby derogate from the death of Christ, and do undoubtedly make it vain, or superfluous. Now I would gladly understand from M. Walker what he thinketh of Pareus, and whether he count not him a blasphemous heretic, as well as M. Wotton. As for me & my fellows, as in scorn now he calleth them, (tho peradventure as good men as M. Walker himself) I hold it no disgrace to me, to be yoked with such; and to have deemed rather as they, then as M. Walker either then did, or now doth. Mean while how little cause M. Walker hath to crake so much of these Authors, by what hath been said, ⟨p. 14⟩may easily be deemed; and much less to affirm, what so confidently *elsewhere he doth, that he hath all learned Divines agreeing with him in what he holds: and that “the whole stream of learned Orthodox Divines hold the same Doctrine with him concerning justification by Christs righteousness imputed to believers. Which in such sense and manner as he maintains it, he cannot but know to be most untrue;
And for the latter position, that Christs righteousnes is not imputed in the act of justification; if by Christs righteousnesse be understood his habituall holinesse, or his actuall righteousnesse consisting in the perfect observation of the Law morall: here also two of M. Walkers Authours must of necessity leave him, unlesse they will condemne themselves for blasphemous heretickes. For both Pareus and Lubbe•tus, going Ursines and Piscators way, hold justification to consist wholly in remission of sinnes. For so Pareus expresly (besides what out of him velsewhere) in his Commentaries before mentioned; uThe Apostle placeth justification in the ⟨p. 13⟩Remission of sinnes alone. Nor doth *Lubbertus herein depart from him. And both therefore also herein concurre; that they ground our justification, not upon the Righteousnesse of Christ, so understood, as hath been said; but on the merit of, and satisfaction made by his sufferings. That which, as for Pareus, by a whole xTreatise written of purpose by him about that Argument, doth most evidently appeere; so for Lubbertus is also cleere enough, by divers ypassages, even in those works which were written by him professedly against the errors of Socinus. Yea so far doth Pareus proceed herein, that he sticketh not to avow that, zThose that ascribe the merit of righteousnesse unto Christs active obedience or his native holinesse, cdo thereby derogate from the death of Christ, and do undoubtedly make it vain, or superfluous. Now I would gladly understand from M. Walker what he thinketh of Pareus, and whether he count not him a blasphemous heretike, as well as M. Wotton. As for me & my fellows, as in scorn now he calleth them, (tho peradventure as good men as M. Walker himselfe) I hold it no disgrace to me, to be yoaked with such; and to have deemed rather as they, then as M. Walker either then did, or now doth. Mean while how little cause M. Walker hath to crake so much of these Authors, by what hath been said, ⟨p. 14⟩
*Manifestum est, non imputar• peccatum, pony pro justificare, Lub. ad Socin. l. 2. c. 2. p. 124. col. 2. Saepe ostendimus justificationem contineri gratuitâ peccatorum remissione. Ibid. l. 4. c. 10. p. 551. col. 2.Manifestum est, non imputar• peccatum, poni pro justificare, Lub. ad Socin. l. 2. c. 2. p. 124. col. 2. Saepe ostendimus justificationem contineri gratuitâ peccatorum remissione. Ibid. l. 4. c. 10. p. 551. col. 2.
xDe justitiâ Christi Activâ, & Passiva Epist. ad Com. Lud. Witgen.
yIn [Greek or Hebrew] est justitia duplex, divina & humana. Humana est inhaerens, & acquisita, illam vocant habitualem; hanc meritoriam. de illa loquitur Apus. Heb. 7. 26. & 1 Pet. 3. 18. de hac Rom. 5. 9. per unam satisfactionem. v. 19. Lubb. c•ntr. Socin. l. 3. c. 5. Sanguine, srve obedientiâ Christi justificamur formalite•; fide instrumentaliter. Ibid. c. 2. p. 355. Duo ad justificationem reqiruntur; unum, ut Christus pro peccatis nostris mortuus sit, atque ita pro eis satisfaciat: alterum, ut nos hanc Christi solutionem five satisfactionem vera fide recipiamus. Ibid. l. 4. c. 9 p. 547. Haec justitia, s•ve obedientia, iive [Greek or Hebrew] Christi, sive denique sacrificium, sive sanguis Christi, sive solutio pretii redemptionis nostrae à Christo sacta, absolvit nos […] reatu, constituit nos justos, justificat nos, &c. Ibid. c. 1. p. 445, 44. Christi enim obedientia, quam Patri in morte pro nobis praestitit, est vera illa justitia, quâ Patri reconciliamur. Ibid. c. 4. p 472.
3. Yea but M. Wotton▪ […] M. Walker, is *proved a blasphemous […] by h••onf•ssion. I answer in a word. How M. […] •th the denial of Christs righteousness imp• to be heretical and blasphemous; he plainly expresseth himself in his adefence; whence M. Walker produceth it. To which therefore, and M. Bradshaw's Preface to his English Treatise of justification, I refer the Reader: yet so, that of the one, and out of the other, somewhat hereafter also shall be said.
3. Yea but M. Wotton▪〈…〉 M. W•lker, is *proved a blasphemous 〈…〉 by h••onf•ssion. I answer in a word. How M. 〈…〉•th the deniall of Christs righteousnesse imp• to be here•icall and blasphemous; he plainely ex•resseth himselfe in his adefence; whence M. Walker produceth it. To which therefore, and M. Bradshawes Preface to his English Treatise of justification, I referre the Reader: yet so, that of the one, and out of the other, somewhat hereafter also shall be said.
4. How far forth M. Walker hath Gods Word for his warrant, in condemning M. Wotton, not of error (for that neither was, nor is the question) but of heresy and blasphemy (for that was the point in controversy, when time was) he hath not yet made to appear, no more then he did. For what here fondly and ridiculously in that kind he presumeth, by the sentence of his own delegates, he was not then able to make good.
4. How farre forth M. Walker hath Gods Word for his warrant, in condemning M. Wotton, not of errour (for that neither was, nor is the question) but of heresie and blasphemy (for that was the point in controversie, when time was) he hath not yet made to appeare, no more then he did. For what here fondly and ridiculously in that kind he presumeth, by the sentence of his owne delegates, he was not then able to make good.
The other doubt he moveth concerning the cause of my proclaiming so bitterly against him, and being so highly offended with him, is, cWhether it be, because he calleth M. Wotton by the name of Anthony Wotton. And if that be the cause, he telleth me, that dtherein he did him a favour. For that under that obscure t••le, his person might have been hid, and not made known to any but those, who are acquainted with all the passages between him and M. Walker. But M. Gataker is the man, that hath exposed his person to much shame, and stained his name and memory with the brand of heresy, &c.
The other doubt he moveth concerning the cause of my proclaiming so bitterly against him, and being so highly offended with him, is, cWhether it be, because he calleth M. Wotton by the name of Anthony Wotton. And if that be the cause, he telleth me, that dtherein he did him a favour. For that under that obscure t••le, his person might have been hid, and not made known to any but those, who are acquainted with all the passages between him and M. Walker. But M. Gataker is the man, that hath exposed his person to much shame, and stained his name and memory with the brand of heresie, &c.
Which to show, let me entreat M. Walker to make M. Wottons case a while here his own. M. Walker, as by his Parallel plainly appears, edenieth Faith to be a condition on mans part required unto the attaining of justification. Now suppose that some one of his own spirit should thereby take occasion, in a Treatise of his published many years after M. Walkers decease, to traduce him for the same, by the name of George Walker, as the first publisher in this Land of a most pestilent heresy; and thereby charge him to have made himself fguilty of Paganism, Ind•is• and Mahumetanism. Would it not be ridiculous, for the party having so dealt with him, to demand of one that should write in his defence, Why he is so highly offended with him, and whether it be for this cause or no, because he calleth him George Walker? &c. For were it not all o•, as if some rude fellow, having c•st a shovel of du•t or two upon a man, as he passeth in the street, should ask the party so misused, contesting with him about ⟨p. 16⟩it, what he aileth to be so offended with him; and whether it be, because he did not make him a leg, or give him, as we use to say, the time of the day. He might as well have moved question, whether I were not so offended, because he stileth him barely Anthony Wotton, and not Mr. A. Wotton: Or whether because he calleth him Anthony and not Antony, as he usually and rightly wrote his name, save that by the Printers correction, or corruption rather, he found it so also in my relation.
Which to shew, let me entreat M. Walker to make M. Wottons case a while here his owne. M. Walker, as by his Parallell plainly appeares, edenieth Faith to be a condition on mans part required unto the attaining of justification. Now suppose that some one of his own spirit should thereby take occasion, in a Treatise of his published many yeeres after M. Walkers decease, to traduce him for the same, by the name of George Walker, as the first publisher in this Land of a most pestil••t heresie; and thereby charge him to have made himselfe fguilty of Paganisme, Ind•is• and Mahumetanism. Would it not be ridiculous, for the party having so dealt with him, to demand of one that should write in his defence, Why he is so highly offended with him, and whether it be for this cause or no, because he calleth him George Walker? &c. For were it not all o•, as if some rude fellow, having c•st a shovell of du•t or two upon a man, as he passeth in the street, should aske the party so misused, contesting with him about ⟨p. 16⟩it, what he aileth to be so offended with him; and whether it be, because he did not make him a legge, or give him, as we use to say, the time of the day. He might as well have moved question, whether I were not so offended, because he stileth him barely Anthony Wotton, and not Mr. A. Wotton: Or whether because he calleth him Anthony and not Antonie, as he usually and rightly wrote his name, save that by the Printers correction, or corruption rather, he found it so also in my relation.
But that that followeth, is yet more ridiculous, that herein he did M. Wotton a singular favour. For under that obscure title he had lien hid and unknown to any, but those alone that had been acquainted with all that had passed between M. Walker and him.
Is the name of Antony Wotton then so obscure a title? or are there so many of note so named, that this our A Wotton may lie hid in the heap, among the multitude of them, unless be be by some special notes and marks otherwise deciphered? And yet any man, not utterly cracked-brained, would have thought, that gAnthony Wotton, one that some 28. years ago lived in London, and there in Manuscript Pamphlets and Printed books dispersed his opinions concerning justification, and hby the fame and opinion, which men had of his great learning and no less piety, drew many zealous professors into the liking of his errors; and afterward i•rought a book De Reconciliati•e, in Latin, &c. Any man would think, I say, unless he wanted his •its that thus much were sufficient to discover, who the man were, that M. Walker meant, though they that read him were not privy to all M. Walkers either revilings of him in public, or baitings of him in ⟨p. 17⟩private. Suppose M. Walkers adversary before assigned him, had only styled him, George Walker, one that so many years ago had in the City of London out of the Pulpit inveighed and declaimed oft against M. Wottons writings and M. Bradshaws works, as containing much heretical and blasphemous matter, &c. were it not enough to let men know who the man were that be meant (notwithstanding I suppose there be and have been about the City more Walkers then Wottons) unless they had been acquainted with all things, that either at the solemn meeting of Ministers, or in private otherwise, had passed between him and M. Wotton.
Is the name of Antonie Wotton then so obscure a title? or are there so many of note so named, that this our A Wotton may lie hid in the heap, among the multitude of them, unlesse be be by some speciall notes and marks otherwise deciphered? And yet any man, not utterly crackt-brained, would have thought, that gAnthony Wotton, one that some 28. yeeres agoe lived in London, and there in Manuscript Pamphlets and Printed bookes dispersed his opinions concerning justification, and hby the fame and opinion, which men had of his great learning and no lesse piety, drew many zealous professours into the liking of his errors; and afterward i•rought a booke De Reconciliati•e, in Latine, &c. Any man would thinke, I say, unlesse he wanted his •its that thus much were sufficient to discover, who the man were, that M. Walker meant, though they that read him were not privy to all M. Walkers either revilings of him in publique, or baitings of him in ⟨p. 17⟩private. Suppose M. Walkers adversary before assigned him, had onely stiled him, George Walker, one that so many yeeres agoe had in the City of London out of the Pulpit inveighed and declamed oft against M. Wottons writings and M. Bradshaws works, as containing much heretical and blaspemous matter, &c. were it not enough to let men know who the man were that be meant (notwithstanding I suppose there be and have been about the City more Walkers then Wottons) unlesse they had been acquainted with all things, that either at the solemne meeting of Ministers, or in private otherwise, had passed between him and M. Wotton.
gM. Walkers Socinianism discovered and confuted. p. 6.
But that, which herein exceedeth all the rest; is, that iM. Gataker by his relation of the business that passed between them, and thereby blazoning his Arms, hath exposed him to shame, and stained his name with the brand of here•ie.
But that, which herein exceedeth all the rest; is, that iM. Gataker by his relation of the businesse that passed between them, and thereby blasoning his Armes, hath exposed him to sh•me, and stained his name with the brand of here•ie.
I never knew that I had any skill in Heraldry before; nor have heard of staining with brands till now. Two new trades M. Walker hath here put upon me, both which I must needs profess my self utterly unskilful in. But to let these things pass; whether of the two, stain a mans name, and expose him to shame; he that publicly chargeth him with heresy and blasphemy; or he that publisheth his acquittal from such horrid imputations, by the verdict, and under the hands of those, whom the same party appellant himself had made therein his Judges; I am well content that any, not wholly in kOrestes his mood, whatsoever else he be, determine.
I never knew that I had any skill in Heraldry before; nor have heard of staining with brands till now. Two new trades M. Walker hath here put upon me, both which I must needs professe my selfe utterly unskilfull in. But to let these things passe; whether of the two, staine a mans name, and expose him to shame; he that publikely chargeth him with heresie and blasphemy; or he that publisheth his acquitall from such horrid imputations, by the verdict, and under the hands of those, whom the same party appellant himselfe had made therein his Judges; I am well content that any, not wholly in kOrestes his mood, whatsoever else he be, determine.
kNec savi esse •is non• nus jaret Orestes Pers. sat 3.Nec saui esse •is non• nus jaret Orestes Pers. sat 3.
After this Preamble thus premised, M. Walker proceeds to his Narration. lThe former part whereof is spent in such stories, as M. Walker is pleased to entertain ⟨p. 18⟩his Reader withal, of matters foregoing the Meeting of the Ministers before mentioned, concerning mhimself and his reading and preaching, nM. Richardson and his approbation of M. Walkers censures passed upon M. Wottons opinion; oM. Wottons dealing, and pthe carriage of some of his followers.
After this Preamble thus premised, M. VValker proceeds to his Narration. lThe former part whereof is spent in such stories, as M. Walker is pleased to entertain ⟨p. 18⟩his Reader withall, of matters foregoing the Meeting of the Ministers before mentioned, concerning mhimselfe and his reading and preaching, nM. Richardson and his approbation of M. Walkers censures passed upon M. Wottons opinion; oM. Wottons dealing, and pthe cariage of some of his followers.
All which yet I suppose no man is bound to make any part of his Creed. Such of them especially as are grounded upon other mens reports; as the frivolous and ridiculous tale, that qhis Clarke, he saith, told him, concerning some of M. Wottons Disciples and himself; and may the rather be questioned, because in the ensuing Discourse are found some very palpable untruths; and such as were to be charged upon M. Walker himself, were they not salved with a some say. And what he reporteth rof M. Wottons juggling repeated again sin his Epistle, and *elsewhere, is by M. Wotton very confidently and peremptorily denied, as shall hereafter be related.
All which yet I suppose no man is bound to make any part of his Creed. Such of them especially as are grounded upon other mens reports; as the frivolous and ridiculous tale, that qhis Clarke, he saith, told him, concerning some of M. Wottons Disciples and himselfe; and may the rather be questioned, because in the ensuing Discourse are found some very palpable untruths; and such as were to be charged upon M. Walker himselfe, were they not salved with a some say. And what he reporteth rof M. VVottons jugling repeated againe sin his Epistle, and *elsewhere, is by M. VVotton very confidently and peremptorily denied, as shall hereafter be related.
As for that he relateth of M. Richardsons censure, both there, and uhereafter, be it true or no; I say only thus much to it: that if M. Richardson shall condemn all those for blasphemous heretics, who deny the imputation of Christs righteousness consisting in the perfect observation of the Law Moral unto justification; and hold justification to consist wholly in remission of sins: (which I conceive to be M. Wottons principal error, and wherein I dissent both from him and them) he shall together with M. Wotton exclude from life eternal Olevian, Piscator, Ursinus, Pareus, Scultetus, Altingius, Cameron, and many other Worthies, who were as famous and bright lights in the Church of God here, as ever M. Richardson was, while he lived; ⟨p. 19⟩and (if the Prophet xDaniel may be believed) do now shine as Stars in the Kingdom of heaven, and so shall do for ever and ever; whatsoever doom M. Richardson, or M. Walker shall pass on them. For my part I deem this their censure not unlike that other conceit, that I remember to have heard M. Walker sometime maintain, and is fathered likewise upon the same party, (concerning whom, I forbear to speak my mind, lest I undergo the lash of M. Walkers tongue) that, The fall of our first parents proceeded not from the mutability of their will: and that all that hold it to have thence proceeded, by so holding, make God the Author of sin. By which censure all the Divines in the World (for ought I know, M. Walker, and M. Richardson, if he at least so also held, only excepted) are condemned of extreme impiety; yea of Atheism, or worse, (if yM. Walkers manner of arguing by deduction may go for currant) since that zit is much at one, to hold God to be wicked, and to hold him no God at all.
As for that he relateth of M. Richardsons censure, both there, and uhereafter, be it true or no; I say only thus much to it: that if M. Richardson shall condemne all those for blasphemous heretiks, who deny the imputation of Christs righteousnesse consisting in the perfect observation of the Law Morall unto justification; and hold justification to consist wholly in remission of sinnes: (which I conceive to be M. VVottons principall error, and wherein I dissent both from him and them) he shall together with M. Wotton exclude from life eternall Olevian, Piscator, Ursinus, Pareus, Scultetus, Altingius, Cameron, and many other Worthies, who were as famons and bright lights in the Church of God here, as ever M. Richardson was, while he lived; ⟨p. 19⟩and (if the Prophet xDaniel may be believed) doe now shine as Starres in the Kingdome of heaven, and so shall doe for ever and ever; whatsoever doom M. Richardson, or M. Walker shall passe on them. For my part I deem this their censure not unlike that other conceit, that I remember to have heard M. Walker sometime maintain, and is fathered likewise upon the same party, (concerning whom, I forbeare to speake my mind, lest I undergoe the lash of M. Walkers tongue) that, The fall of our first parents proceeded not from the mutability of their will: and that all that hold it to have thence proceeded, by so holding, make God the Autour of sinne. By which censure all the Divines in the World (for ought I know, M. Walker, and M. Richardson, if he at least so also held, only excepted) are condemned of extream impiety; yea of Atheisme, or worse, (if yM. Walkers manner of arguing by deduction may go for currant) since that zit is much at one, to hold God to be wicked, and to hold him no God at all.
zQuid interest Deos neges, an infames? Senec. •p. 133. [Greek or Hebrew] Plut. de. supers•it. [Greek or Hebrew]. Porphyr. de abstin. l. 2. [Greek or Hebrew]. Epiphani aneor. §. 9.Quid interest Deos neges, an infames? Senec. •p. 133. 〈non-Latin alphabet〉 Plut. de. supers•it. 〈non-Latin alphabet〉. Porphyr. de abstin. l. 2. 〈non-Latin alphabet〉. Epiphani aneor. §. 9.
we well may) would without all doubt, account it, as well they might, a far greater wrong, to have their names tainted with foule aspersions, of this nature especially, even of the highest and most hainous guilt against the divine Majesty, then to have their Sepulchers defaced, their graves laid open, their bodies digged up, their bones burnt, and their ashes either dispersed into the ayer, or scattered upon the surface of the waters; or whatsoever other indignity and insolency the vaine rage and fond outrage, not of humane, but of inhumane spite and malice hath exercised upon their remains. Let not M.
l[Greek or Hebrew]. P ato politic. l. 5 Ael•aao Sopb•stae, qui in lmp•ratorem defu•ctum Stylum strinxe▪ rat, Phil•stratus, [Greek or Hebrew]. Hinc Antholog. l. 1, c. 5. [Greek or Hebrew]. Audet vel lepus exanimi ••sultare lconi. Hectorique jacenti insultat Danaûm ignavissimus quisque Iliad. […]. Et Quamlibet ignavi praecipitata premunt. Naso trist. lib. 3. eleg. 11. Nec Plancus illepidè, eum diceretur Asini•s Polio orations in eum parare, quae post mortem P▪ anci ederentur, ne respondere posset, cum mortuis non nisi larvas luctari: quo apud eruditos nihil impudentius judicatur. Plin. praefat. Hist. not. Itaque Maro Aen. l. 11. Nullum cum victis certamen & aethere cassis. Deest, esse oportet. Serv.〈non-Latin alphabet〉. P ato politic. l. 5 Ael•aao Sopb•stae, qui in lmp•ratorem defu•ctum Stylum strinxe▪ rat, Phil•stratus, 〈non-Latin alphabet〉. Hinc Antholog. l. 1, c. 5. 〈non-Latin alphabet〉. Audet vel lepus exanimi ••sultare lconi. Hectorique jacenti insultat Danaûm ignavissimus quisque Iliad. 〈…〉. Et Quamlibet ignavi praecipitata premunt. Naso trist. lib. 3. eleg. 11. Nec Plancus illepidè, eum diceretur Asini•s Pollio orationes in eum parare, quae post mortem P▪ anci ederentur, ne respondere posset, cum mortuis non nisi larvas luctari: quo apud eruditos nihil impudentius judicatur. Plin. praefat. Hist. nat. Itaque Maro AEn. l. 11. Nullum cum victis certamen & aethere cassis. Deest, esse oportet. Serv.
oTerra novissimè complex• gremio, tum maximè ut mater operiens, nullo magis Sacramento, quam quod nos quoque sacros facit. Pl•. Hist. Nat. l. 2. c. 65. [Greek or Hebrew]. Pl•t. de •olon. leg.Terra novissimè complex• gremio, tum maximè ut mater operiens, nullo magis Sacramento, quam quod nos quoque sacros facit. Pl•. Hist. Nat. l. 2. c. 65. 〈non-Latin alphabet〉. Pl•t. de •olon. leg.
pUhi corpus homi•is demortui co•aas, sacer esto. Numae lex. Sep••chrorum sanctitas in ipso solo est, quod nul â vi mov•ri nequ• dele•i potest. C•c. Philip 9. Ebustis defurctorum lapidem movere, terram evertere, cespitem evellere•proximum Sa•rilegio majore, nostri semper habu•runt. Julian. Cod. l. 9. tit. 19. leg. 5. •nde emen•andus Codex. Theodos l 9. tit. 17. l 4. Defunctorum cineribus violentiam infer, sacrilega praesum•••. Valent. novel, tit. 5. Ne Sepu••hra quidem dirip•r• & ca•avera •poliare illicitum ducebant •a•rilegae v•pilatorum manus. Eu•eb. Hist. Lat. vers. l. 3. c. 4. Sacrilegae bus•is abstinuere manus. Senec. epigr. 4.Uhi corpus homi•is demortui co•aas, sacer esto. Numae lex. Sep••chrorum sanctitas in ipso solo est, quod nul â vi mov•ri nequ• dele•i potest. C•c. Philip 9. Ebustis defurctorum lapidem movere, terram evertere, cespitem evellere•proximum Sa•rilegio majore, nostri semper habu•runt. Iulian. Cod. l. 9. tit. 19. leg. 5. •nde emen•andus Cod•x. Theodos l 9. tit. 17. l 4. Defunctorum cineribus violentiam inferre, sacrilega praesum•••. Valent. novel, tit. 5. Ne Sepu••hra quidem dirip•r• & ca•avera •poliare illicitum ducebant •a•rilegae v•pilatorum manus. Eu•eb. Hist. Lat. vers. l. 3. c. 4. Sacrilegae bus•is abstinuere manus. Senec. epigr. 4.
q[Greek or Hebrew]. Homer. Il. [Greek or Hebrew]. Plato Menex. [Greek or Hebrew]. Isocr• Evag. [Greek or Hebrew]. Polyb▪ l 8. Siquis est sensus in morte. Cic. Phil. 9. Siquis inferis sensus est Sen ad Po•yb. 6. 18. Siquis vit• digressis est dolor. Ammian. l. 30.〈non-Latin alphabet〉. Homer. Il. 〈non-Latin alphabet〉. Plato Menex. 〈non-Latin alphabet〉. Isocr• Euag. 〈non-Latin alphabet〉. Polyb▪ l 8. Siquis est sensus in morte. Cic. Phil. 9. Siquis inferis sensus est Sen ad Po•yb. 6. 18. Siquis vit• digressis est dolor. Ammian. l. 30.
rSic enim & nostri. [Greek or Hebrew]. Greg. in Jul. 1. Idem in Cae•ar. [Greek or Hebrew]. Idem in Pasco. [Greek or Hebrew].Sic enim & nostri. 〈non-Latin alphabet〉. Greg. in Iul. 1. Idem in Cae•ar. 〈non-Latin alphabet〉. Idem in Pasc•. 〈non-Latin alphabet〉.
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may easily be deemed; and muchlesse to affirm, what so confidently
the whole stream of learned Orthodox Divines hold the same Doctrine with him concerning justification by Christs righteousnesse imputed to beleevers. Which in such sense and manner as he maintaines it, he cannot but know to be most untru•;
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In 〈non-Latin alphabet〉 est justitia duplex, divina & humana. Humana est inhaerens, & acquisita, illam vocant habitualem; hanc meritoriam. de illa loquitur Apus. Heb. 7. 26. & 1 Pet. 3. 18. de hac Rom. 5. 9. per unam satisfactionem. v. 19. Lubb. c•ntr. Socin. l. 3. c. 5. Sanguine, srve obedientiâ Christi justificamur formalite•; fide instrumentaliter. Ibid. c. 2. p. 355. Duo ad justificationem reqiruntur; unum, ut Christus pro peccatis nostris mortuus sit, atque ita pro eis satisfaciat: alterum, ut nos hanc Christi solutionem five satisfactionem vera fide recipiamus. Ibid. l. 4. c. 9 p. 547. Haec justitia, s•ve obedientia, iive 〈non-Latin alphabet〉 Christi, sive denique sacrificium, sive sanguis Christi, sive solutio pretii redemptionis nostrae à Christo sacta, absolvit nos 〈…〉 reatu, constituit nos justos, justificat nos, &c. Ibid. c. 1. p. 445, 44•. Christi enim obedientia, quam Patri in morte pro nobis praestitit, est vera illa justitia, quâ Patri reconciliamur. Ibid. c. 4. p 472.
zQui obedientiae activae, aut sanctitati nativae, meritum justitiae ascribunt, mortem Christi sine dubio inanem reddunt. Par. de justit. Christi activ. & pass. pofit. 5. p. 181.
cM•rti Christi justificationem contra Scripturas derogant. Ibid. p 182.
