Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	abraham_n	believe_v	impute_v	7,639	5	9.9008	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

holy Ghost the lye But in your wonted manner you proceed and r Reply p. 8. § 3. to that say you that where we find faith only preached and so salvation made short work it is because we have but the Summa●ies I agree with you that we have but the doctrine of the Apostles as Johns of whom it is said he spake many other things in his exhortation to the people It is true we have much of what they said and we want much You misrelate mee Sir as once before in this very passage 1. I say not that in the Apostles preaching salvation is made such short work but that ſ Answ p. 9.11 you so make it in cutting of all those reqisites else-where mentioned and which are necessary and inseparable attendants of true faith that which also I expresse but you deign not to take notice of 2. I say not that we have the doctrine of the Apostles as Johns c. I say onely that we t Answ p. 15. have but the Summaries or principall heads of some of their Sermons Nor do I therefore herein agree with you who if u Vnciâ concessâ libram totam tollitis Optat. l. 2. one give you but an inch I see will soon take an ell much lesse dare I to say as you do which amounts to litle lesse then blasphemy against the Scriptures sufficiency concerning their doctrine for that yours words manifestly imply that much of it we have and much we want Of which manner of speaking let others judge and from what spirit it doth proceed v Reply p. 9. § ● Yet we have so much say you as may shew us that according to the work of salvation in us Faith is the work which gives most glory to God Abraham believed and gave glory to God they that believe give glory and Faith of all the works of the spirit is the glorious Gospel work Christ calls it the work indeed this is the work that ye believe So as the onely reason why we hear so much of faith in the Gospel is not only and meerly as you insinuate because we have but their Sermons in Summaries nor because of another reason of yours drawn from the qualifications of those they preached to that had other gifts and not Faith but because faith is of all spirituall encreasings in us the most gloriously working towards Christ faith goes out and faith depends and faith brings down Christ and faith opens the riches and faith believes home all strength comfort glory peace promises But Sir what doeth all this glorious flourish here or to what purpose is it here inserted doeth it either prove that life and salvation is not propounded in the Gospel upon a condition of believing in Christ or that repenting and amending are not to life eternall as necessarily reqired as it If not for that is the subject we are about this is all but a needlesse x De qâ vere u●u pa ●p test i●lud Scaligeri exe●c 107. § 20. Decl●mati●nes in disputando am●itiosorum opera ●tiosorum ci●i sunt declamatory digression whereby you endeavour cunningly to divert your reader fr●m the matter that is in hand Yet let us see what it is you say 1. That faith is a grace of great excellency and most usefull is by no man denied or that thereby we give glory as did a Rom. 4.20 Abraham to God but that is not the reason why b Rom. 3.28 5.1 by faith we are said to be justified for to omit that c Iosh 7.19 by confessing out sins we give glory to God we bring glory to him both by our d Math. 5.16 constant obedience in life and e Ioh. 21.19 Phil. 1.20 Christian patience in death this were to found life on the worth of the work the excellency of the gift and so other graces might as well lay claim to the same priviledg with it as shall afterward appear but because it is that whereby we f Ioh. 1.12 receive Christ and g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Gal. 220. make him our Christ according to that that you at length come to in the close of this paragraph tho els where again you fall from it wherein we consent with you that which is the peculiar office of faith as was before said So that here Sir you runn your selfe on that rock whereon even now you told us that we miscaried in placing the foundation of our justification and salvation on the eminency and excellency of something in us ● Albeit faith be a glorious grace yet I dare not say that it is the most glorious of any of the graces of the Spirit for should I so say I should contradict the Apostle which tho you make no bones of yet dare not we do who expresly tels us that h 1 Cor. 13.13 love or charity is greater then either faith or hope and altho faith be the most usefull and beneficiall grace to us yet is it such a grace as carieth us out of our selves implying us to be i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom 5.6 impotent insolvent very banckrupts unable to contribute any one farthing toward the payment of our debts And albeit thereby we give glory to God yet by it are we bereaved and utterly k Rom. 3.27 4.1 2. 1 Cor. 1.29.31 stripped of all glorying in our selves Nor is the terme of glory therefore to speak exactly the peculiar of this grace which shall also cease and become uselesse together with l Rom. 8.24 hope her most proper fruit when glory shall come when as yet m 1 Co. 13.8 13. love tho the last of the three in the Apostles recitall yet pronounced the greatest of the three because the longest laster shall continue and abide with us and in us for ever 3. Christ it is true saith of Faith n Ioh 6 2● This is the work of God that is the work that God reqires of us that we believe on him whom he sent But the same Christ tells us that o Io● 15.12 this is his commandement that we love one an other and p I●h 13.34 the new commandement and that which he makes q ●oh 13.35 his cognisance and the very r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in Ioan. orat 72. i● H b. 31. At Basil apud Greg. Na● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Character of a Christian love therefore is the work of God as well as Faith and ſ 1 Ioh 3.23 John joyneth them both together 4. I give other reasons why faith alone is sometime mentioned which you passe by but that which you say I give is untrue to wit that those they preached to had others gifts and not saith For t Answ p 13. neither of Paul nor of Cornelius do I say that they wanted faith either of them before that Ananias resorted to the one and Peter repaired to the other nor

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

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