Selected quad for the lemma: act_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
act_n	condition_n	faith_n	justification_n	3,398	5	9.7058	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85830	Shadowes without substance, or, Pretended new lights: together, with the impieties and blasphemies that lurk under them, further discovered and drawn forth into the light: in way of rejoynder unto Mr Iohn Saltmarsh his reply: entituled Shadowes flying away. Wherein nothing lesse is shewed to have been performed, then what the title page importeth; or the preface promiseth. As also, divers points of faith and passages of Scripture are vindicated and explained. / By Thomas Gataker, B. of D. and pastor of Rotherhith. Published by authority.	Gataker, Thomas, 1574-1654.	1646 (1646)	Wing G326; Thomason E353_25; ESTC R201089	123,738	127

Treat p. 27 29. for propounding the promises of the Gospel to men with conditions of repentance sorrow for sin c. as so clogging them with conditions and q●lfications that because they are things they cannot doe in stead of drawing a soul to Christ wee put it further off from him Now to return the reproof upon him r Ans p. 24. I tell him that hee may as well be said to doe the same when hee propounds them so clogged with conditions of receiving taking and believing on unlesse hee dare say that it is an easier matter to believe then to repent Whereunto Mr. S. returns us this answer 1. ſ Repl. p. 14. Sect. 8. I preach not receiving as a condition as you do repenting But Sir your precise words are these u Treat p. 30. The way of coming by a right or purchasing an interest in this righteousnesse or salvation wrought by Christ it is held forth without price or work onely for taking and receiving and believing in Where to omit that you say more then wee dare doe in ascribing a purchasing power unto faith whether these words imply not as much if not more then a bare condition amounts unto let any man that hath not utterly lost his wits judge Wee attribute nothing neer so much to repentance as concerning faith these words import 2. x Repl. ibid. I preach Christ the Power and Life and Spirit that both stands and knocks and yet opens the door to himself Sir wee preach as much in this kind as you here mention and as much as you doe if you preach no more then Christ himself doth in his word Nor doth this or any other part of sound doctrine concerning Gods work in the act of conversion either take away or contradict those other parcels of Scripture wherein upon such conditions part in Christ is propounded Nor is any man to be blamed for the pressing of the one any more then to be taxed for preaching of the other You might as well pick a quarrell to Peter for his y Acts 2. 3. two first Sermons and with Paul for his whole discourse of justification by faith in the third fourth and fifth chapters of his Epistle to the Romans as to any of us in this regard 3. z Repl. Ibid. I preach not receiving as a gift or condition given or begun for Christ but Christ working all in the soul and the soul working up to Christ by a power from himself Sir you prate and vaunt very much of your preaching But Sir compare what you say you preach and what wee present you with from your self in print and see how well they sort together For as for Christs working all in the soul you have been answered more then once 4. a Repl. Ibid. If you would preach repentance and obedience as no● either preceding or previous dispositions wee should agree better in the pulpit then wee do in the presse If wee preach otherwise then the word of God warrants us reprove us out of it Otherwise Sir blame us not tho we agree not with you either in pulpit or in presse In the next place taking a new leap you passe over all that was b Ans p. 25. excepted against your parallelling of the promises of salvation by Christ with the covenant made with Noah and to the result of your Assertions and summe of your Divinitie thence extracted to wit that c Ans Ibid. The promises of the Gospel belong to all sinners without exception and that all are therefore bound to beleeve the said promises being not conditionall but absolute even as absolute as the promise to Noah of never drowning the world again Nor is any man to qestion his faith or what ground he hath for such his beliefe From whence it necessarily follows that men may be saved whether they believe or no repent or no as from that concerning the promise to Noah and other your Assertions there related is inevitably inferred To the last branch I say of this to wit That men may be saved whether they repent or no beleeve or not silencing the whole residue you thus reply 1. d Repl. p. 14. Sect. 9. Should I say to you The summe of your Divinity is this That faith and repentance and obedience are helps with Christ and conditions with Christ to mans salvation and that salvation is not free but conditionall the covenant of grace is as it were a covenant of works Should I do well in this to upbraid you and those of your way Sir If you should upbraid us with ought that wee teach not or doth not necessarily flow from ought that wee teach you should wrong us as in part here you doe Concerning which and your doctrine herein enough already hath been said for the cleering both of us and it But Sir there is nothing here charged on you but what either in expresse terms you deliver or of necessity follows from what you affirm 2. e Reply p. 15 Say not then that I think men may be saved that never repent nor beleeve Sir what you think I know not and it may be you scarce know your self what you think or would have you seem to be of so many mindes But what you have written and taught both you and wee know and if you think otherwise as you here say why take you so much pains to possesse your Reader with such principles as f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ad Eunom S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. ad Golot being admitted do necessarily infer as much as is here avowed Yea why do you not cleer your self hereof by shewing that such things doe not follow from the grounds by you laid and by removall of the Arguments whereby the same is evidently evinced Mean while you must give us leave to say what wee see and to relate what wee read And to meet with that your unjust and groundlesse charge wherein you do so passionately expostulate with us as if some apparent wrong had been offered you and the rest of your crew g Repl. Ibid. Why do you set up and counterfeit opinions and then engrave our names upon them Sir 1. Shew what the opinions are that are by mee fathered on any of you that have not been proved to have been taught by them whom I have therewith charged But you are like h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lucian de Gymn slippery eels the most of you i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athanas de Arian in Synod Nicen. defens one while you stoutly avow your erroneous conceits where you misdoubt no opposition or discussion of them Another while you cry out that you are of an other mind and wrong is done you in them not sticking to report that you have made the same manifest by repair to those and giving satisfaction to them who were never once in that kind spoken with And otherwhile pretending to be altered in judgement

for what I say from this injunction of our Saviour then you have or can have for your professed profusenesse from that speech of his directed to his friends in the Canticles 2. You ask l Repl. ibid. What were all of us in our unregenerate condition sinners or righteous persons unholy or holy men of faith or unbelief or not rather dead in trespasses and sins till qickned with Christ And Sir what tends this Qestion to Who denies or makes doubt but that m Eph. 2.1 5. we were all such untill God qickned us with Christ and yet how were any of us fitted to taste or able to drink of that pretious spirituall liqour before we were so qickned But in stead hereof you might have been pleased to consider what you found objected n Ans p. 17. a little after against your second Assertion which you there waiv it seems unable to answer Nos actum non agimus Your next work is to justifie some of the Assertions in your Treatise excepted against as warping too much toward the way of those that o Jude 4. turn Gods grace into wantonnesse some whereof you take notice of and seek to salve others you leave to shift as they may for themselves The first is that p Treat p. 102. The promises belong to sinners as sinners not as repenting or humbled sinners The second that q Treat p. 186. None ever received Christ but in a sinfull condition In justification hereof you give us a large reply tho not answering at all the objections r Answ p. 17. made against either nor shewing how what you say is appliable to either in these words ſ Reply p. 11. To whom doe all promises belong first but to Christ and from whom to us but from Christ and what are the elect and chosen in him before they are called and beleeve but sinners as sinners doe you look that men should be first whole for the Physitian or righteous for pardon of sin or justified for Christ or rather sinners unrighteous ungodly while we were yet sinners Christ died for us Hee died for the ungodly Christ is the Physitian the righteousnesse the sanctification and makes them beloved that were not beloved and to obtaine mercy that had not obtained mercy and saints that were sinners and spirituall who were carnall So as we looke at Christ and the promises coming to men in their sins But those men were beloved of God in Christ who suffered for sins before so as they begin not now to be loved but to be made to love God begins not to be reconciled to them but they begin to be reconciled to him t Rom. 5. the love of God being shed abroad in their hearts by the Spirit which is now given unto them So as wee looking at persons as chosen in Christ and at their sins as born by Christ in his body on the tree we see nothing in persons to hinder them from the Gospel and offers of grace there be they never so sinfull to us or themselves they are not so to him who hath chosen them nor to him in whom they are chosen And this is the mystery why Christ is offered to sinners or rogues or whatsoever you call them u Rom. 11.28 They are as touching the election beloved for the Fathers sake I speak of such to whom Christ gives power to receive him and believe on him and become the sons of God and Christ finds them out in their sins and visits them who sit in the region and shadow of death and them that are darknesse he makes light in the Lord. Sir All this long discourse of yours concerning Gods election of men in Chrst the estate they were in when Christ died for them Gods reconciling them to him loving them before they loved him c. Doe not all prove that the promises of the Gospel to wit of pardon of sin and salvation doe belong to finners as sinners and not as repentant and humbled sinners x Mat. 11.28 such alone as Christ invites and promises to refresh nor doe you frame hence any formall argument whereunto a direct answer might be duely shaped and returned but heap us up a pile of words affording no premises from which what you should prove can be necessarily concluded For to passe by that your uncouth phrase of all the promises belonging first to Christ not unlike that which you have elsewhere that a Treat p. 125. God makes no covenant with man but with Christ tho wee deny not but that b 2 Cor. 1.19 Gods promises are all yea and Amen in Christ Election and Predectination either of Christs or of any other in or unto Christ must be distinguished from the actuall exhibition of Christ either by his incarnation or by the application of him unto any As c 1 Pet. 1.20 Christ was pred●stinate to be made man and to suffer from eternitie but was not actually exhibited d Gal. 4 4. untill that set time that God had before appointed so God e Eph. 1.4 elects men from eternity hee f Rom. 8.29 30. calls and converts them in time hee g Eph. 1.5 predestinates them to be adopted it is the Apostles own language but hee doth not actually adopt untill hee give them power to h John 1.12 receive Christ in whom they are adopted hee determineth to justifie them from all eternity but hee doth not actually justifie them untill he work faith in them i Rom. 5.1 whereby they are justified and whereby they k Gal. 2.16 beleeve that they may be justified as the Apostle speaks of himself thereby implying that hee was not justified untill hee beleeved Hee decrees to pardon and remit sins from eternity for l Acts 15.18 from the beginning were all Gods works known to himselfe and resolved upon with himself but doth not actually remit or release sin untill hee give grace to repent which in the Gospel phrase and method m Luk. 24.47 Acts 3.19 8.22 goes constantly before pardon and so doth in nature tho not in time Hee purposeth from all eternitie to sanctifie all his who are therefore said to be n Eph. 1.4 elect thereunto and yet were they not nor could be actually sanctified before they were nor were for a long time after they were many of them it may be the most Nor will it avail to object as some doe that sanctification is a transient act and causeth a reall change in the person of the party sanctified which justification doth not for justification doth the like tho not in the person yet in the state and condition of the party justified and may in that regard be termed a transient act also Howsoever for School-terms it be sure it is that justification and adoption are herein both alike and since that the Apostle in saying that we were o Eph. 1.5 predestinate to be adopted doth thereby imply that the

do I omit that which you close with concerning u Answ p. 11. the peculiar office of faith Concerning which this may further be added that that howsoever the sweete and comfortable effects of faith here mentioned may evince the beneficialnesse of that grace unto our selves yet they argue not any excellency or eminency above other graces simply considered which in regard of their proper nature and peculiar employments make us more beneficiall and usefull to others Faith is as the houswife Love as the Almoner Faith brings all in Love layeth all out faith brings God and Christ home to us love carieth us out and x Act. 20.24 21 13. Phil. 1.20 ●1 2.17 2 Cor. 12.15 expends us in all pious offices unto the glory of God and good of man Now this adde I the rather to take off your ensuing complaint of that from which your self here are not wholly free to wit that a Reply ibid. Faith hath so much put upon it as becomes a stumbling stone and a rock of offence to many Just fication Imputation of Righteousnesse is put upon faith Salvation upon Faith as Christs bloud is put upon the wine b 1 Cor. 10 16. the Cup that we blesse is it not the Communion of the blood of Christ and Christs body upon the bread c Ib●d the bread that we break is it not the communion of the body of Christ and yet neither the wine nor the bread is his bloud or his body no more then faith is either justification or righteousnesse but such a work as goes out most into him and caryes the soule into him who is righteousnesse and Justification to us The word were no mystery if it were not thus ordered and things so mingled that t e Spirit onely could discern and distinguish the Papists stumble at works because they see not faith for works and others stumble at faith because they s e not Christ for faith What all this ayms at is hard to say It concerns nothing I am sure that Mrs S. and I had in debate But let us rove a litle to beare him company and go along out with him into his impertinent excursions and his intricate discourses 1. Truly Sir I dissent as much if not much more then your self from any that put too much upon faith as some of the Ancients have done making it d Chrys st in Rom. 4. a matter of more worth and excellency then the keeping of all Gods commandements from whom I have also therein e Animadv in ●ud ●ucii Scrip. de Iustif part 1. Sect 9 n. 7. elsewhere testified my dissent But Sir it is your selfe rather then any of us that trip at this stone when you would have faith so much pressed in the doctrine of salvation in regard of the gloriousnesse and eminency of the grace it self which to assert is not sound 2. As for the putting of justification and imputation to righteousnesse and salvation upon faith as Christs bloud is put upon the Cup and Christs body upon the bread I mislike not much the resemblance tho it bee nothing exact nor conceive well what it drives at But Sir who of us ever affirmed faith to bee either justification or imputation to righteousnesse or salvation wee affirm with the Apostle that f Rom. 5.1 wee are justified by Faith and g Eph 2.8 wee are saved by Faith and that h R●m 4.9 Faith is imputed to righteousnesse And in all this wee say no more then the Apostle himselfe in expresse tearmes doth Yea even those of us who maintain Faith to bee taken in a proper Sense and not by a Metonymicall Trope as well in any one of those phrases as in another do not say any more then may well bee justified nor do they differ at all in doctrine so farre as I am able to conceive and I love not to make differences where I apprehend none that say the one or the other but contend onely about the Analysis of the Text and the Grammaticall acception of one term in it to make this clear by some instances of the like kinde when it is said This Childe is fed not by the breast but by hand if one shall hold that the hand is in such speech taken in a proper sense without trope or scheme for the hand of the dry Nurse wherewith the child is fed it being the instrument whereby meat is conveyed into the mouth of it and another shall maintain that the hand is there taken not properly but by a trope or a metonymie for the meat wherewith the child is indeed fed because the hand of it selfe hath no power to feed the child but is said to feed it as it hath relation to the meat would any understanding man from hence conclude that they were of divers minds concerning the thing it selfe and not rather that they dissented in a qestion of Schoole-learning concerning the Analysing of an Axiom and the Grammaticall interpretation of a word in it Or when it is said The mouth feeds the body if one should contend that the mouth were taken for the meat that goeth into the mouth another for the mouth it selfe whereat the meat goes in what difference were there in matter of judgement here between the one and the other concerning the thing it selfe Or to make use of an instance given by k ●ubbert collat cum Bert. § 57. an eager stickler in this Argument who l Ibid. § 58. reckons up for his party a larger bead-roll of Writers then I suppose he is able to produce Suppose a Painter holding out a Pencill shall say m Si dicis Pencillum dealbare parietem This Pencill drew that Picture if one shall affirm that the word Pencill in such a sentence must not be taken properly for the Pencill it self but for the Picture-drawer himselfe that made use of that pencill in the drawing of that picture or for his hand that guided it in that work or for the colours wherewith the picture was drawn another that the word pencill is to be taken properly as well as the word picture the one for that very instrument which the artist held in his hand the other for the work he pointed to when he so said I suppose it would not be deemed that there were any difference at all between them concerning the thing intended notwithstanding the controversie between them about the phrase or form of speech In like manner concerning the word Faith in the fore mentioned forms * Phrases sum aeqipollentes Paraeus ad Rom. 4.3 Obs 3. which in effect come all to one when some shall say that the word is taken properly for that grace or that act of grace whereby wee apprehend Christ and his sufferings n Vide Calvin Lubbert insra the meritorious cause or subject matter term it whether you please of our justification or that whatsoever it be in Christ for which wee are justified

very act of adoption is no more from eternity then the act of sanctification or the act of salvation unto which p 2 Thes 2.13 through sanctification wee are said to be elect the like may we concerning justification from those words of his justly conclude Wee grant then that from eternitie God purposed to bestow Christ on his elect but wee say withall and that with good warrant from Gods word that Christ is not actually exhibited unto any of them to be his untill he work faith in them whereby they may receive him that he may become theirs The elect Ephesians were out of Christ and q Ephes 2.12 without Christ untill they beleeved nor doth hee bestow faith on any without repentance and humiliation which are two unseparable companions of it and spring all three from the same principle of spirituall life Nor doth all therefore that here you say either confirm your assertion that the promises of the Gospel belong to sinners as sinners and not as penitent or humbled sinners or to justifie your offers of grace and gratious promises propounded in the Gospel unto sinners tho never so sinfull either to your self or in themselves as belonging unto them because r Rom. 11.28 as touching election they are beloved for the Fathers sake another of your uncouth phrases and Scriptures grossely mis-applied unlesse you make your tender thereof to them if they beleeve and repent nor doth Christ offer them otherwise or dare presume to say as of the Thessalonians the Apostle that ſ 1 Thes 1.4 you know them to be elect tho they be not converted but lie wallowing still in their sins But for the point it selfe a little further If the promises of the Gospel belong to sinners as sinners not as penitent and humbled sinners then to all sinners whether penitent or impenitent and as well to t Luk 7.30 those Pharisees and Lawyers that contemned the counsell of God against themselves and refused to repent and beleeve upon Johns preaching as to u Mat. 21.32 the Publicans and harlots who did thereupon beleeve and repent and as well to the x Mat. 12.31 Mar 3.29 30 Pharisees that blasphemed against the holy Ghost as to y Luk 7.37 38 that woman whoever shee was for that it was z Luk. 8.2 Mary Magdalen is a groundlesse and tho commonly received no probable opinion who having been formerly of loose and lewd life testified her repentance and inward humiliation by those offices performed about the feet of our Saviour For if they b●long to sinners as sinners then sinners as sinners may lay claim to them as having right to and interest in them and being so absolute especially as you have formerly avowed free from all condition whatsoever they shall undoubtedly whether they repent or no be made good to them and so all sinners even the whole world according to your assertion not differing from what out of another of your strain was before recited shall be saved Again If the promises of life and salvation be made to sinners simply and absolutely as such without any respect to faith repentance humiliation and the like for wee will waiv the word of condition at present because it is so unpleasing to you what meaneth the mention of these things in the propounding of the promises for I hope you will not return me that answer that a Doctor of some note sometime did pressing an exception made in a * Matt. 19.9 proposition of our Saviours that they were etiosa verba and being charged with the guilt of no small crime for so saying to salve the matter said his meaning was that they were but as some expletive particles in Greek● used in a kind of elegancy onely to make up the sentence But Sir I hope whatsoever you think if you doe think at least as you write you will not be so bold as in expresse termes to avow that the mention of faith and repentance and humiliation and the like in the promises is but idle and superfluous matter inserted to make some shew of a conditionall promise where nothing lesse then any such mattter is intended and much lesse that those menaces annexed usually to the promises and denounced against all those that do not beleeve repent and be humbled are such Which yet unlesse they so be it will necessarily follow that promises doe not belong to any sinners but such as are so qualified as was above-said And indeed to whom otherwise shall the comminations appertain Certainly you cannot say that both the promises and the menaces belong to the same persons and that the same persons have a like right to and an interest in either for that implies a contradiction And if the menaces doe belong to all that doe not beleeve repent and be humbled then what manner of sinners the promises belong to any man by just consequence may easily apprehend Nor Sir is it therefore any a Reply Conclus p 17. sporting with a poor wounded conscience for there is no sporting matter in it to tell any in way of discovery of the evill and unsound courses of those who teach them to reason thus God will save sinners But I am a sinner Therefore God will save mee which manner of reasoning you seem to approve and is agreeable to the principles and grounds that you here lay To tell them I say that they may with as good ground reason thus God will damn sinners But I am a sinner Therefore God will damn mee No Sir It was one warping to your way that endeavoured to make a wound where none was as Mountebanks doe sometimes in their own flesh thereby to make way for their own counterfeit plasters the efficacy whereof the party justly misdoubted and seeing it further by such a parallell shewed to be vain and ridiculous reposed her self quietly on her former grounds again wherein he endeavoured to disturb her Which if it were a fallacie as you affirm it to be nor was it propounded for any other then that other being of the very same form and stamp with it must admit the same censure and how can it be other then if not a false yet an uncertain Conclusion at least that is grounded upon a fallacie yea how other then certainly false that hath no other ground but a fallacy or what is the endeavouring to satisfie people with fallacies in matters concerning their souls state and safety other then to teach them to build their faith upon falshoods This is not therefore as you say b Conclus ibid. by the use of Logick to cast a mist on the promises of the Gospel to sinners but by the help of Logick to dispell such mists as are by your party raised to dasell mens eyes that they may not discern what sinners they are that have part in those promises And it is idle therefore to demand here again clipping and paring our Saviours speeches c Ibid. Know yee not that Christ

others that faith is by a Metonymie put for Christ by whom as our surety having paid the full price for the discharge of our debt and satisfied the justice of God for our sins wee are delivered from death and have life purchased for us here is no difference of judgement in what on either side is averred for matter of doctrine a dissenting onely about the resolution of a term used in those axioms and conseqently for ought yet I see thus far forth a meer o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrangling about terms and words And for my part to declare my judgement herein which I desire I may do freely without offence to either party it being as I conceive not any matter of faith but a point onely of School-learning As p Videatur Barthol Keckerman System Logic. l. 1. c. 2. p. 395. by divers learned men of no small note it is well-observed that in those Propositions wherein Mr. S. doth here instance q Matt. 26.26 This bread is my body r Ibid. 28 29. This wine is my bloud neither bread nor body are taken tropically but properly in the one neither wine nor bloud likewise in the other by the bread is meant the bread that Christ then brake by body that body that hung the next day on the crosse by wine that liqor of the grape that was then in the cup by bloud that very bloud of our Saviour that was shed upon the crosse All the impropriety of the speech is in the predication or in the copula in the verb-substantive that as a knot or a clasp coming between the two terms of either Proposition fasteneth them the one to the other which is to be understood not properly as if the one were really and essentially the other that which even the ſ Bellar. de Euchar l. 3. c. 16. 19. Papists themselves are enforced to confesse cannot so be but figuratively or tropically as implying the one to be typically symbolically or representatively the other So here in the forementioned Propositions the word faith is taken for faith as the word t Rom. 8.24 hope for hope in the like all the impropriety of speech if any be is in regard of the manner how wee are said to be justified by it to live by it to be saved by it to have it imputed unto us for righteousnesse all which indeed is to be understood not principally immediately meritoriously in regard of any worth or dignity of it or efficaciously in regard of any power or efficacie in it self but mediately subserviently organically instrumentally as it is a means to apprehend Christ his satisfaction and his sufferings by the price and merit whereof we are justified and saved and consist as righteous in Gods sight and as it hath a speciall respect and relation thereunto Nor do the most of the testimonies in this controversie usually produced hold out a Lubb. ipse Vtroqe penicillo albedine paries dealbatur sed non eodem modo illo enim instrumentaliter hac materialiter Ita fide justitia Christi homo justificatur sed non eodem modo illo enim instrumentaliter hac vero pene materialiter any more nor doe they therefore deny faith to be taken properly in the Propositions before proposed This the rather I here insist on because I observe our late Antinomians to make a bad use of the other exposition of some of those Texts to put by the necessity of faith unto justification for so one of them b H. Den Confer pag. 18. Wee are justified by faith that is by the object of our faith the bloud of Christ and so c Rom. 3.25 through faith in his bloud should be through Christs bloud in his bloud faith is taken for the object of faith as hope for the object of hope d 1 Tim. 1.1 Christ our hope To which purpose it grieves mee to finde in one of ours to confirm this tropicall exposition that forced interpretation of somewhat the like phrase e Rom. 8.24 Spe servati sumus i. e. Christo in quem speramus Pemble of Justif Sect. 2. cap. 1. At rectius Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spe futurorum Calvin Salutem illam de qa v. 23. nondum reipsa sed spe obtineri Martyr alii fere universi Wee are saved by hope that is by Christ in whom wee hope Howsoever as in the former sacramentall speeches those of ours that take the words body and bloud properly with an improper predication and those that take them improperly with a proper enunciation do not differ at all either from other in the doctrine of the Sacrament and are as free and far off the one as the other from those two monstrous opinions of Transubstantiation and Consubstantiation as also in expounding those words of the Apostle f 1 Cor. 10.4 The rock was Christ albeit some understand g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in 1 Cor. 10. reliqui Graeci Ambr. de Sacr. l. 5. c. 1. Jun. parallel l. 2. par 36. alii the word Rock tropically the word Christ properly the Verb was essentially others take the word rock properly the word h Christus i. e. figura Christi Rei nomen metaphorice transfertur ad signum Calv. Sicut imago Herculis Hercules nominatur Christ tropically the Verb was essentially a third sort i Keckerm ubi sup Petra erat Christus in mysterio Primas Nec secus in omnibus illis locutionibus Mat. 13.19 20 22 23 37 38 39. praedicata omnia proprie sumuntur verbum substantivum symbolice take both the words rock and Christ properly the Verb was onely symbolically yet do none of them differ in ought either concerning the truth of the Story or any doctrine of faith in like manner those that here presse a trope in the word faith and those that stand for the proper sense of it so far forth as they proceed no further doe not at all differ in any point of faith concerning justification would they be pleased aright to understand one another But Sir there is none of us either the one or the other that do as you closely here would intimate affirm faith to be either Justification or Imputation of righteousnesse we distinguish these things warily one from another and tho wee sever not those things that are not to be severed yet wee distinguish those things that are to be distinguished and are in their proper and genuine nature distinct neither confounding justification with faith nor faith as some fantasticall spirits k Tortuosas Sophistae hujus figuras non admitto qum dicit Fidem esse Christum Inscite fidem qae est instrumentum duntaxat percipiendae justitiae dico misceri cum Christo qi materialis causa tantiqe beneficii autor simul est minister Calvin Instit lib. 3. c. 11. Sect. 7. in Calvines time by him