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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42457	An antidote against errour concerning justification, or, The true notion of justification, and of justifying faith, cleared by the light of scripture, and solid reason, from several mistakes of the words, which misapprehensions prove the seeds of dangerous errours by ... Thomas Gataker ... ; to which is added, The way of truth and peace, or, A reconciliation of the holy apostles S. Paul and S. James, concerning justification by faith without works, Rom. 3.28, by works and not by faith only, Jam. 2, 21, 24, by Charles Gataker ...	Gataker, Thomas, 1574-1654.; Gataker, Charles, 1614 or 15-1680. Way of truth and peace.	1679 (1679)	Wing G311; ESTC R6785	56,240	74

in the same form and sens with probare from probus which signifies not to make allowed or sound but to proov or approov as such as wel as by the word justificare which tho not found in the Antient Latine Autors but framed in latter times by Christian writers to express those Hebrew and Greek terms yet is now grown into common use whereas that other is not yet as wel the one term as the other will as those it answers to be bear in the forehed of it a notion not of favor or mercie but of Justice and right and it is not unworthie the observing that howsoever the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Scripture and Christian writers be used in reference to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the better sens for to assoil and acqit yet among the Antient Greeks as I have elswhere evidenced and evinced that term was used onlie in the wors sens for to cast or condemn and to execute or punish because in such cases Justice is presumed or pretended at least to be done on persons so dealt with and we shal find the word therefore in Heathen writers not distinguished onlie from pardon but opposed thereunto as in that cited by a learned French Divine out of Dio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such Cities as willinglie yeilded obtained pardon but such as stood out had Justice done on them or were punished So that of Justice there is still an intimation in the term whither way soever it be taken 2. In its ordinarie and vulgar use there is no other matter intimated then of Justice and right not of favor or affection nor as we have formerlie shewed is either the Hebrew or Greek term ever taken in anie such notion of favor and relaxation of Justice and right in the Bookes of Scripture nor in our common speech do we intend or understand anie such matter when we either say or hear others say You justifie your self and You justifie him and I le justifie such an one and the like And to say then that the word in this place and this discours is to be so taken without some good proof from the Text it self is but petitio principii a begging of that that is at present in debate I wil adde a few not unfit Considerations or Observations onlie and so leave this hed 1. That we must distinguish between these two things to be in the state of Justification and to be actuallie or occasionally justified 1. To be in a state of justification is to be in a justifiable condition when a man is so disposed and the case stands so with him that he may be trulie justified that is he may justlie be defended maintained assoiled declared pronounced discharged as not guiltie as faultles upon anie occasion or as occasion shal reqire for there is not always a present use or need of justification As a man ought at al times to be patientlie disposed to be continuallie of a patient disposition but there is no acting or exercise of it save upon some special occasion Patientiae in prosperis nullus est usus saith Gregorie There is no use of patience in times of prosperitie when all goes with a man according to his own hearts desire So tho a man be and it meerlie concern him so to be alwaies and at al times in a state of justification in a justifiable condition yet is there no use of justification until he be qestioned and unles somewhat be objected against him To affirm a man to be an honest or a just or a wise or a lerned man when no man makes qestion of him or averres ought to the contrarie is to commend him not to justifie him but when his honestie or his integritie or his wisdome or his lerning shal be qestioned or controverted doubted of or denied then to vindicate his honestie integritie wisdome or lerning is to justifie him Howbeit then a man may be said to be in a state of justification even when no such thing is if he be so qalified as that it may be justlie and trulie upon good ground done when occasion shal reqire Thus God is always justifiable because ever in all things just Psal. 92. 15. and 145. 17. But is then said to be justified when the Justice and eqity of his courses is qestioned Rom. 3. 4. Ezeck 18. 23. 2. To be actually and occasionally Justified is for one upon such occasions emergent to be defended maintained approved and sentence passed in his behalf against those that shall charge him with ought Esay 50. 8. Rom. 8. 33. 1 King 8. 32. Thus then upon a mans entrance into the state of grace having right to and interest in the satisfaction made by Christ he is presentlie discharged of and freed from the guilt of all his fore passed transgressions and put into a state of Justification and he is so now disposed it stands so with him he is in that state and condition that he may be justified whensoever occasion thereof shal be Tit. 3. 5 7. but then may God be said actuallie or occasionallie to justifie such when against Satans accusations or wicked mens aspersions he cleers them and gives sentence against the calumnies of their Adversaries in their behalf Rom. 8. 33. he commended Job to Satan Job 1. 8. he justified him against Satan Job 2. 3. 2. That it is one thing to be made or constituted just and another thing to be Justified And a man who before was not just cannot trulie be Justified unles he be first made or constituted just for 1. Tho the word Justifie do not signifie in proprietie or common use to make just as hath formerlie ben shewed yet a man that hath done a wrong and is a delinquent that he may be Justified must be made just not inherentlie just for tho he were so yet were not that sufficient to cleer him from the guilt of his fore passed unjust act a man that hath played the theif albeit afterward he become formallie just that is tho by wholesome advice and good admonition he be brought to repent of his former thievish courses and thenceforth become a new man a tru man yet wil not that discharge him from the guilt of his theft formerlie committed but he must so be made just that is guiltles and blameless as that he may answer the rigor of Law and of Justice ere he can trulie be justified for it is the guilt of the offence that Justification regards and this cannot be done but by a plenarie satisfaction for the wrong done and the offence formerlie committed exhibited and accepted and this is that justice or righteousnes that the Apostle intimates when he saith that by the obedience of one to wit of Christ manie are made or constituted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just or righteous Rom. 5. 19. not formallie or habituallie but relativelie in reference to the Law and the guilt of sinne arising from it On which place Calvine Hinc

it is otherwise said God sanctifies his Saints and otherwise sanctified be thy name for that therefore because he makes them to be holie who before were not holie but this therefore that that which is alwaies holie of it self may also of men be accounted holie And that the word Justifie is to be here so taken appears 1. From vers 19 20. for what is there taken from and denied unto works is here attributed and ascribed unto faith But of works it is there said that by them no man living can plead not guiltie or be assoiled at Gods tribunal And the meaning therefore must by necessarie conseqence be that by faith they may 2. From Chap. 8. 33. Where Justification is opposed to accusation or crimination that is charging a man with guilt and condemnation or passing sentence against him thereupon the place taken from Esay 50. 8. and Justification therefore conseqentlie a discharge thereof Howbeit because remission of sinnes is by so manie said either to be the verie same with Justification or to be at least contained in it I shall endevor further to shew what neer affinitie and necessarie connexion these two free gifts of God have in the work of mans redemption and reconcilement to God and yet how they are distinguished the one from the other 1. Remission of sinne tho it be not the same with Justification yet is it a necessarie conseqent of efficacious Justification grounded upon satisfaction tendred and accepted made and admitted For as one that hath done a wrong can no way now be justified but by making full satisfaction to the Partie wronged for the wrong that he hath done and the offence that he hath committed So when such satisfaction is made accepted and the Partie that did it in regard thereof Justified that is thereby thereof discharged reason and eqity reqires that the offence be remitted that is that the Partie wronged cease now to be offended with him whome he was justlie offended with before 2. Remission simplie and nakedlie considered in it self is a work of mercie or favor onlie whereas Justification to speak properlie is a work of Justice Deut. 25. 1. Psal. 82. 3. yea in the same act where upon satisfaction in some other kind is from a stranger admitted in the behalf of the delinquent the wrong is remitted tho it be a point of favor and mercie in regard of him to whome it is done yet it is a point of Justice in regard of him for whome it is done if it be done at entreatie and intercession onlie it is meer mercie and free favor in regard of either but then to speak properlie there is no Justification if it be done upon a price paid or valuable consideration performed by a third Partie it is a matter as well of Justice in regard of the one as of mercy and free favor in regard of the other and is not then a naked or bare remission but justification properlie so tearmed And this is the case of mans justification for the satisfaction made by Christ. Whence that of Bernard Gratis hoc qoqe praestitum est sed gratis qod ad te attinet nam qoad Christum non gratis salvus factus es pro nihilo sed non de nihilo tamen This also to wit the work of thy redemption was freelie performed but freelie so far as concerneth thee for in regard of Christ not freelie thou art saved for nothing but not saved with nothing for nothing laid down by thee but not without a price paid by him For as for that which a learned Writer of ours hath of a Judge or Ruler upon some weightie considerations known to himself remitting the penaltie of the Law and so discharging a guiltie Person as if he were innocent and righteous not according to Law and Justice but out of a soveraign and absolute power as if that were the right meaning of the term of Justifyeng in the Apostles discourse it cannot hold here For 1. the Justification here treated of is such a Justification as wherein there is a special manifestation of Gods Justice vers 26. whereas in such case which in plain terms is no other then meer pardon there may be an ample declaration of mercie but no such demonstration of justice at all nor doth that bear anie weight at all with me which a late Annotator of no smal note doth largelie discourse upon the Apostles passages in this place wherein he would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie here not strict justice but moderation eqity grace and mercie in pardon of sinne and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just conseqentlie as it is here given unto God to import a merciful and charitable person and to be taken no otherwise then as it is given to Joseph Mat. 1. 19. where it is said of him that being a righteous that is a pious and merciful man he was unwilling to expose or subject Marie to publick and shameful punishment to execute the rigor of the Law upon her or to urge it against her affirming withal for the better support of this Paradox which Socinus had broached before him in his Treatise de Christo servatore lib. 1. cap. 1. as a thing worthie the observation that the word seldome in these books the writings of the New Testament I suppose he means if ever belongs or is applied to the act of Vindicative or punitive justice All which is apparentlie cross to the main intent and scope of the Apostle which is as Cajetane also wel observes to shew that in the justification of a sinner concurrunt gratia Dei justitia Dei both the grace or free favor of God and the Justice of God also concur for it were grace alone if God should remit or pardon sin without payment which God saith he never did nor doth but gratiae suae inserit justitiam suam he riveteth into his grace or favor his justice and this his justice consists in the redemption or ransome that is the price that Christ paid to set us free And the Scripture therefore saith not that we are justified by grace alone but by grace and justice together and both of them of God And it seemes to me verie strange that this learned man should say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just should in these bookes be seldome or never ment of punitive justice For the Annotator himself acknowledges that the word of Justifying here is a juridical term and as in juridical proceedings so here there is a Judge a Client and a Law and that the Judge here is God now a Judge is called a just or righteous Judge not in regard of shewing favor or moderation and mercie but in regard of doing Justice eqalie and indifferentlie according to the strict right of each ones cause that comes to be tried before him and Justitia forensis that Justice that is exercised in Courts and courses of judicature is as well absolutive as