Piscator that is as he expounds it crudientes ad justitiam such as by instruction bring men to righteousnes or as our English hath it convert men to righteousnes and Calvin therefore is of the mind that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that place tho being terms of a divers notion yet do design the same persons expounding also the former of them not passively or habituallie docti sapientes or intelligentia praediti as some do whom our English following renders it those that be wise but as in an active sens which the form of it requires and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the titles of divers Psalms seems to import doctores sive erudientes as Piscator also renders it those that teach and instruct and by teaching and instructing make men wise bring them to tru wisdom So Revel 22. 11. the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word justificetur as the next also to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctificetur seems to be taken in the like manner whether the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as implieing continuance onlie be rendred there adhuc as Beza and our English stil or as implieing a further growth also be rendred amplius as Piscator and Junius in his annotation magis ac magis more and more for the word wil admit either the whole series of the context seems to carrie it strongly this way He that deals unjustlie let him deal stil unjustlie and he that is filthie let him stil be filthie and he that is just let him stil be just or be more just and he that is holie let him be stil holie or more holie Sanctitati amplius studeat Piscat as in way of antithesis or opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so again on the other side 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a fit and apt correspondencie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho in a notion distinct And these I conceiv ar the onlie two places in Scripture where the term of Justifying or those answering it is thus used 3. It cannot be denied but that some of the Antient Fathers have expounded the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some passages of this our Apostle in the same sens that these men do So Chrysostom in his eighth Sermon on this Epistle expounds it in Rom. 4. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that justifieth the ungodlie that is saith he doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of ungodlie make him just So Augustine Ep. 120. c. 20. and in Joan. tract 3. Qi justificat impius hoc est impio facit pium He that justifies the ungodlie that is of ungodlie makes him godlie And on Psalm 30. Serm. 1. Qis est qi justificat impium qi facit ex impio justum Who is it that justifies the ungodlie he that makes him of ungodlie just And serm 3. Si justificatur impius ex impio fit justus If the ungodlie be justified he is of ungodly made just Wherein howsoever I suppose they misse the right sens of the word in that place yet their meaning seems sound to wit that where God pardons sin there he purgeth it out too and that Faith infused purifies the heart and enableth a man to live righteouslie and that everie justified person is sanctified also so Chrysostom expreslie expounds himself in that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That God is able sodainlie not onlie to free a man from penaltie that hath lived in impietie but to make him righteous too And Augustine in his inchoate Exposition of this Epistle Venit gentibus justificatio fidei in Christo non ut qia justi erant crederent sed ut credendo justificati deinceps juste vivere inciperent Justification of or by Faith in Christ came unto the Gentiles not that they might believ because they were just but that by beleiving being justified or made just they might thenceforth begin to live justlie 4. It is a certain and undeniable truth indeed that all tru believers may be said to be Justified taking the word Justifie in that sens wherein it imports habitual or inherent righteousnes for all that ar Justified are also sanctified 1 Cor. 6. 11. and Christ is made as well sanctification as righteousnes to all those that have interest in him 1 Cor. 1. 30. Having the Image of God consisting in tru holines and righteousnes reformed and restored in them Eph. 4. 23 24. Col. 3. 10. And growing up therein with growths of God Eph. 4. 15 16. Col. 2. 19. Whence it is that Abel is called righteous Abel Math. 23. 35. and Noa a just man in his generation or the age he lived in Gen. 6. 9. and Job a just man fearing God and eschewing evil Job 1. 1. and Zacharie and Elizabeth just in Gods sight sincerelie righteous just there where God sees 1 Sam. 16. 7. Walking blameleslie not in some and not in other some but in all the commandements and Ordinances of God Luke 1. 6. But as Andradius a Papist and a stif maintainer of the doctrine of the Trent Conventicle whereof also he was a member in his Orthodox Explications as he entitleth his work doth wel observ lib. 6. fol. 186. Diversae maxime disjunctae qestiones sunt An ita se res habeat utrum ex vocis significatione concludi recte possit They are two divers and far different qestions how the things themselves are and what may be concluded rightlie from the signification of a word or what it is that is thereby intimated Now that this cannot be the sense and meaning of the word Justifie in this place it is apparent enough For 1. the qestion is here how a man being a sinner a transgresser a wicked an ungodlie one may come to be justified and discharged of his sins and acqitted of them at Gods tribunal Chap. 3. 19 23. and 4. 5. and 5. 6 8. and the justification here delt in consequentlie such a justification whereby may be procured a discharge from the guilt of fore passed delinqencies vers 25. But this cannot be attained or procured by such a justification as they would have here understood to wit by sanctification or inherent holines and righteousnes For to let pas the defectiveness of it while we live here have we never so much of it and do we never so much with it it is no more all then du debt we ow it now to God as well as formerlie we did Luk. 17. 10. Rom. 8. 12. 1 Joh. 2. 6. And the payment of one part of a debt wil in no reason discharge a man of the non-payment of an other part it would be a verie selie and sorie plea for a tenant sued by his Landlord for the arrear of his rent wherewith for manie yeers past he is behind hand to plead that he
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 the late Reverend and Learned Divine THOMAS GATAKER of Pious Memory In a Discourse on Rom. 3. 28. too precious to be buried in Obscurity To which is added The Way of Truth and Peace OR A Reconciliation of the holy Apostles S. PAVL 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 Rector of Hoggeston in the County of Bucks LONDON Printed by J. C. for Henry Brome at the Gun neer the west-end of S. Pauls 1670. Imprimatur Dec. 6. 1669. Rob. Grove R. P. D no Episc. Lond. Ã Sacris Domest To the Right Honourable CHARLES Earl of Carnarvon Lord Dormer Viscount Ascot Baron of Wing and Master of his Majesties Hawks My Lord THe whole Designe of this Dedication as to the Ground and End of it is so clearly transparent to those who know how Gods Providence hath set me a weak Labourer in the Lords Vineyard to work under the shadow of your Lordships protection that it is a superfluous waste of words and time to defend the presumption of this Address which without mine Apologie may be reasonably taken for a just expression of my duty It were moreover an unpardonable trespass against your Lordships quick Apprehension whose vigorous spirit is active and piercing in the observing of Occurrents if I should make a tedious Harangue to discover mine intentions in thus testifying the sense I have both of the common benefit which I enjoy together with other sons of the Prophets who dwell in safety under the sheltring and refreshing shade of your Lordships Patronage and also of those peculiar obligations laid upon me by your Lordships singular favour the repetition whereof in particular were impertinent but my publick acknowledgement in general is as decent as my private remembrance of them is perpetually and indispensably requisite I have onely a minde to wish that the product of my own Soyl which I pay as tribute unto your Lordship were as agreeable for the workmanship to the divine matter which I handle as the discourse it self is proper and as I humbly conceive suitable to your Lordships pious inclination For I cannot with silence pass by what I have seen with huge satisfaction that as your Lordship hath had a share in Timothy's happiness in knowing the holy Scriptures from a childe which are able to make Thee wise unto salvation so It hath grown in knowledge by the advantage of Gods special endowment a capacious and tenacious Memory It is also a blessed and pleasing Rarity that in an Age of men sadly degenerate into Atheism who endeavour to forget that they are Gods off-spring and would fain be taken for the Mushrooms of Chance and are not onely sunk below Beasts in enormous sensuality but also fallen beyond the apostasie of the Devils in absurd Incredulity with a perverse ingratitude denying the Lord that bought them and with a sottish insolencie denying the God that made them your Lordship in the midst of this corrupt and crooked generation hath continued stedfast and unmoveable in the belief and profession of the general Principles of Religion upon which as a sure Basis all Justice and Civility are founded and particularly of the Doctrine declared and established by the Church of England with an equal aversion from Atheistical profaneness and from new-fangled pretensions to Religion Some have observed of us Islanders that we are very apt to vary our Fashions and have ascribed our Inconstancie to the changeable temper of our Air and the unstable complexion of our Climate I wish our Country-men were not as vainly and that more dangerously fickle in altering the Opinions of their Religion as they are mutable in the habit and mode of their Apparel I am sure the fault of this flitting and shifting humour is not chargeable upon the Stars Skie Air or other Elements which are all the innocent creatures of a good God and uneffective upon the wills of men But the shame and misery will light heavie at last upon these unballasted mindes unstable souls unwary followers of cunning seducers or itching affecters of novelty who delight to wander but forsake their own mercy while they trust in lying vanities To prevent the going astray or being misled from the way of Truth and peace of conscience which depends thereon in one main point of Christian Religion I have published a Piece of my Father of pious memory which tho imperfect because a mortal disease cut off the thred of his meditation first and shortly after of his life drawn forth to fourscore years within a few weeks yet is as I suppose a very useful Foundation on which any Christian exercised in the study of Scripture may build the same superstructure which the Author would have raised if God had granted him a little longer use of light To this I have subjoyned a short Discourse of mine own composure tending to the explication of S. Paul and S. James their doctrine concerning Justification for the removal of a stone of offence the seeming contrariety between the blessed Apostles which some weak Christians have stumbled at and some scoffing enemies of Christianity have taken up to cast at the head and wound if it were possible the credit of the Gospel And I hope that the precious Relick premised will adde weight and value to mine Offering which I tender in all humility first as a Peace-offering to the Church of God and I present it to your Lordship as a cluster of that Vineyard whereof I am an unworthy Dresser devoutly praying that your Lordships benign influence on the Lords inheritance may be recompensed from on high with the plentiful distillation of all blessings upon your Lordship and your Lordships whole Family most worthy of Honour to which I am resolved as well as engaged to remain in all faithful observance My Lord Your Honours most devout Orator and most humble Servant CHARLES GATAKER THE PREFACE To the Christian Reader BEcause I stand accountble for the increase of Books when the world seems to be overcharged already with the number and bulk of them even to the wearying of the Readers flesh and spirit I desire thee with candour to receive this brief Account of my publication of these ensuing Treatises The God of truth and of peace which two Titles are the most resplendent Gems in the Crown of Gods glorious Attributes hath commanded us to embrace and maintain with equal love and zeal the Truth and Peace Since also both these are the Legacies of our blessed Saviour bequeathed to his Church by his Testament sealed with his bloud certainly every sincere Christian is concerned in both but the stevvards of the mysteries of God are yet more
because they knew him to be the Christ. so that this first exception is of no force since that what the Devils professed to know the Evangelists expreslie affirm that they knew A second exception is that the Divels could not be justifyed tho they had the same kind of faith or the same act of faith whereby men are justifyed because there is no promise made unto them salvation was never tendred on anie such condition to them as unto mankind it is To this I answer 1. that the qestion is not whither the Divels should or could be justified if they had that faith or act of faith whereby men ar said to be justifyed but the qestion is whither they have or may have or are capable of such a faith for the nature of it as that is which those have who have interest in Christ and whereby they are justified and the force of the argument depends not upon the denial of the former but upon the denial of the latter To make this plain by an instance of the like suppose some should maintain that the repentance spoken of by the Apostle 2 Cor. 7. 10. where he saies godlie greif breeds repentance unto salvation never to be repented of were nothing els but a sorrow for sin or a regret and remors onlie arising from the apprehension of evil ensuing thereupon shame and confusion in regard of men death and damnation in regard of God and to disproov this conceit a man should reason in this manner That repentance which the Divels themselves may have cannot be that wholesome and saving repentance which the Apostle speaks of But the Divels may have an inward remors and sorrow for sin in regard of those evils that for it have befaln them and ly heavie upon them and unto all eternitie shal so do and it is not therefore that repentance of which the Apostle there speaks The qestion here would not be whither the Divels might be saved if they could repent but whither they ar capable of such a repentance as godlie greif produceth and works unto salvation in men and the stresse of the argument would rest upon the denial not of the former but of the latter And in like manner is it here the pith of the argument consists not in this whither the Devils should be justifyed or no if they had such a faith as men have whereby they ar justified which is not affirmed nor is at all qestioned but whither they have or can have such a faith as the Apostle here speaks of and whereby he affirms that men may be and ar justified and this onlie is that that is here denied And trulie unto me it seems as strange to affirm that the Devils have or may have that verie same faith that pretious pearl that verie same gift and grace of Gods Spirit whereby they ar justifyed tho not for the work but for the object of it as hereafter shall be shewn as to say the Devils have or may have that kindlie and godlie greif for sin as sin not for the evil ensuing it but for the evil that is in it the sincere and genuine repentance springing from the same which the Apostle there speaks of since that the one is a special gift and grace of Gods Spirit as well as the other and look what is spoken of the one in this kind to wit of Repentance Act. 5. 31. and 11. 18. 2 Tim. 2. 25. the verie same is said of faith in the places before mentioned 2. For the removal of this exception more fullie consider we that tho it be tru that there is no such promise or tender of salvation on anie such condition made unto the Devils and damned spirits yet the tender of salvation and justification upon this act of faith is made to all mankind in general without exception of anie Mark 16. 15 16. Go forth into all the world saith our Saviour and preach the Gospel unto everie creature He that beleiveth and is baptised shal be saved If then it can be made out that some men that ar not justified nor saved some wicked ones remaining unjustified unsanctified yet notwithstanding may have the faith by these men maintained to be here ment to wit a beleif onlie of the truth of the doctrine of the Gospel that Christ is the Savior and Redeemer of mankind then this exception must necessarilie fall to the ground And so I pas to a second argument which may thus be framed That faith which wicked ungodlie irregenerate unsanctified men so remaining may have yea and sometimes have had cannot be justifying faith nor the faith spoken of by the Apostle in this place But this beleif of the Gospel that Christ is the Sonne of God the Savior and Redeemer of mankind some have had have known and beleived it who yet coutinued stil wicked ungodlie irregenerate unsanctified and this cannot therefore consequentlie be the faith here spoken of For the proof of the Proposition I shal not so much insist or rest upon the necessarie conjunction of this faith and repentance the one with the other in regard of Gods ordinance and tho by means of his appointment there is a necessarie connection of Justification and Sanctification which as some of the Scholemen have observed might otherwise have ben severed so that justification might have ben where sanctification were not had God ben pleased so to dispose it and sanctification might have ben without justification if God had restored our first Parents to their original condition freelie remitting their offence without anie satisfaction as by his absolute power he might have done for I dare not say as some do that God may not as wel without breach of his justice remit a wrong done him by his creature and vassal as a man may an injurie offered to him by his fellow fellow-servant howsoever in his wisdome he hath decreed and determined to dispose things otherwise which yet divine determination disposition and ordinance were sufficient ground to make the proposition good But the main stress of my proof I shal lay upon this that therefore faith repentance cannot be severed faith and holines cannot be sundred in regard of the verie nature and propertie the condition and qalitie of this faith it self for that this faith whereby a man is justified is an holie habit or disposition and the act issuing from it an holie act termed therefore a most holie faith Jude 20. nor in regard of the objects of it because it is conversant and exercised about holie things God and Christ and the goodnes mercie of God in Christ but because it is an holie disposition in the soul whereby the heart is purified Act. 15. 9. and the partie possest of it is sanctified Act. 26. 18. such faith is a fruit of regeneration a limb or a branch of sanctification which it self is either a fruit or a branch of Regeneration either a fruit or a sprig I say because regeneration may be
to do is altogether needles it may be done timelie enough and well enough hereafter he may follow the world and take his pleasure pursu his own courses and persist in his own waies as long as he sees good and hath libertie and abilitie so to do and afterward when by age or cross occurrents he is so restrained that he cannot do as he did and desires stil to do if he could when he is arrested upon his sick or lies upon his deaths-bed he may then seasonablie begin to think on those things which he hath now no minde to which his minde at present goes so much against and the applieng of himself thereunto wil stand him then in as much steed as if he had put himself to such a tedious task before undergone such a toilsome pennance all his life long And many doubtles building on such vain imaginations and gulling their own souls with such groundles hopes as like Castles in the ayer they thence raise and erect to their own ruine refuse to receive Christ so tendred unto them albeit they beleiv him to be the onlie Savior of mankind and no salvation to be had without him And thus much may suffice for refutation of the former mistake of those who hold the Dogmatical Faith that is the beleif of the truth either of the word of God in general or of the Gospel in special that Jesus Christ is the Savior and Redeemer of mankind to be that Faith whereby we ar said here to be justified There remain some few Testimonies of Scripture to be answered that ar wont to be produced for the proof of that tenent either by the Papists or our own writers Now for the proof of this that justifying faith is no other then a firm assent to the truth of Gods word in general Bellarmine produceth onlie one place of Scripture to wit the Apostles words Hebrews 11. 1. Faith is the substance of things to be hoped for and the argument or evidence of things not appearing This he calls his first argument tho it have no second as elswhere he doth the like And in the prosecution of his argument from this place he spends a whole Chapter de justificat lib. 1. cap. 6. wherein he takes for granted that the Apostle in these words gives an exact definition of justifying faith and the instances that after he gives concerning the creation of the world by Gods word and the destruction of it by a floud c. shew that this faith is a beleif of the word of God in general as wel of Historical relations as of doctrinal instructions and of comminations as of promises Unto all which we may thus answer 1. It is not denied that the Apostle in this Chapter doth at large commend and set forth the strange and admirable power efficacie and excellencie of that tru lively and saving faith which he had before mentioned Chap. 10. 38. but that he intends to deliver in those first words an exact definition of faith so far forth as it justifies or either there or in the instances ensuing to point out that special act of faith whereby it doth justifie that is is a mean of assoiling a man from the guilt of his sinnes is more then the Cardinal is able to make good and indeed who almost would be so absurd as to say that anie man should be so justified by beleeving that God made the world of nothing the truth whereof some yet among us have of late flatlie denied and have not forborn to publish their flat denial and disapprooving of it in print tho tru it is that by that self same faith we beleiv as wel the worlds creation by God as mans redemption by Christ and ar thereby as firmly assured of the one as of the other 2. Nor doth it follow that Noa was assoiled from his sins and became an heir of that righteousnes that is according to faith by beleeving that the whole world should by a deluge be destroied tho by the same faith he beleived also that he and his should be saved from destruction in that universal deluge by means of the Ark which by Gods appointment and according to direction received from him he thereupon to that end built 3. Yea to return Bellarmines argument upon himself whereby he would proov that the justifying act of faith is not such as we would have it to be to wit fiducia a fiducial trust or reheng on Christ and Gods promise of justification and salvation by Christ because such a faith produceth not fear but produceth hope and expelleth fear whereas that act of Noa's faith whereby he beleived that the deluge would undoubtedlie come bred in him that fear that caused him to build the Ark. For as the warning given of the floud notwithstanding the improbability and in humane reason incredibilitie yea impossibilitie of it in natural power yet certainlie apprehended and undoubtedly beleived upon Gods word relating revealing it to him produced fear in him even as the comminatorie prediction of Ninevies destruction delivered by Jonas from God and by the Ninevites beleived bred a fear thereof in them Jon. 3. 5. so the promise of deliverance made withal unto him at the same time by God being as certainlie beleived and relied on bred in him an hopeful expectation of the undoubted performance of it and was the principal motive of his building the Ark which otherwise to have attempted had ben a most vain and foolish project and would have prooved of none effect 4. Hereunto might be added that the Apostle Peter seems to implie that that deliverance from the deluge had somewhat typical in it 1 Pet. 3. 20 21. and as in that promise to Abraham for the performance whereof his trusting upon God is said to be imputed unto him for righteousnes Gen. 15. 5 6. had beside the expression of the numerositie of his issue in general mentioned also Gen. 13. 16. an intimation withal of that blessed or blessing rather Act. 3. 26. Seed Gen. 3. 15. and 22. 18. Jesus Christ in special by whome all that relie on him and trust to him were to be justified and saved and the possession of the Land of Canaan mentioned in the Covenant that God at the same time plighted with him Gen. 15. 8-18 was a type of the right unto and interest in the heavenlie inheritance procured and purchased for all the faithful by Christ Heb. 3. 18 19. and 4. 1-11 and 6. 20. and 9. 12 24. and 10. 19 20. so that temporal deliverance promised to Noa from the destruction by the deluge proceeding from the special favor and grace of God to him Gen. 6. 8. might wel be a type of that spiritual deliverance from the power of sinne and Satan which Noa no doubt beleived to be attained by the promised seed on whom by relieng he became heir of that righteousnes that is according to faith in him 5. That the Apostle speaks of the faith of Gods people
in general whither ordinarie and that either Historical of matters as wel alreadie past the creation v. 3. as future the departure out of Egypt v. 22. or Dogmatical concerning God and his goodnes v. 6. or extraordinarie that of miracles v. 33 34. is apparent by the varietie of instances given by him as Bellarmine also himself grants and would hence proov that faith in all these instances yea that faith in general is but one and the same which if it were tru then everie one that hath justifying faith should have a power of working miracles also which is directlie contrarie both to our Saviors intimations Matth. 7. 22 23. and 17. 20. and the Apostles 1 Cor. 12. 9 10 29 30. tho it be not denied that some general notion of faith be found in each of them Lastlie albeit that Historical or Dogmatical faith or that act of faith whereby the truth of the Historie or Doctrine of the word in general or that of the Gospel in particular is beleived be of necessitie conjoyned with or antecedent unto that act of saith whereby a beleiver is justified it doth not thence follow that these two therefore ar one and the same no more then the slavish fear ariseing from a meer apprehension of wrath and greatness is the same with the filial fear ariseing from apprehension of Gods mercie and goodnes Psal. 130. 3. Jer. 31. 39 40. because the one is to the other tanqam aâ—us ad silum as the needle to the thred it goes before to make way for it and helps to introduce it or that faith and hope ar one and the same because the one is the foundation of the other nor ar they in time severed the one from the other I shal not need to examine anie of Bellarmines other arguments for this place of Scripture is not the principal onlie but the onlie one produced by him to proov that the assent to the word of God in general is that whereby we ar said to be justified and the rest proov no more then this that such a faith is reqisite to justification and salvation and that without it a man cannot be justified or saved whereas the qestion is not whither all that ar justified have such a beleif of Gods word in general or of the Gospel in particular which no man denies but wither such a beleif be that faith or that act of faith wherby we ar justified which is that alone that is here qestioned Yea the rest of his Scriptures as himself acknowledgeth ar intended onlie to disproov the particular application of the promise to be the justifyeng act of faith whereof more anon when we have done with some others of our own who of the Dogmatical Faith or beleif of the doctrine concerning Christ approov and affirm the same that of the beleif of the word in general Bellarmine doth THE PUBLISHER Of this Posthumous Peice of Work TO THE READER IT is a fruitless wish for me to utter Oh that I were not enforced to adjoyn this Epilogue Desiderantur caetera The rest is wanting and wil be wanted It wil be fitter for me to say Placeat homini qod placuit Deo Let not that discontent man which pleased God And it seemed good to the Lord of the Vineyard to interrupt this faithful Servants labour with an acute disease which supervening to age which is an incurable sickness put a period to his life which was his day or season of work He was not idle in the former part of the day but took this business in hand at his verie evening which man that knows not his time could neither fore-see nor put off And now this unfinished Peice of his must stand as an imperfect Table begun to be wrought by Apelles or Titian famous in their Generations which no surviving or succeeding Artist wil adventure to accomplish with a less-skilful hand But yet we ar not at an irrecoverable loss since we have stil the living Oracles of Gods word which are the original truth whereof humane discourses are extract Copies and besides common Reason we may by humble and earnest praâ—eâ— obtain the assistance of Gods holie Spirit for the improvement of Reason in the prosecution of what is not here exprest And tho this discourse be abruptly broken off before it fully explain what faith is yet we may from the Negative part which cuts off all Notions pretending to that Title conclude the affirmative that justifying faith is an affiance in Christ or in God through Christ and for Christs sake for absolution from our sinnes and so conseqentlie for eternal salvation and the justifying act of faith is to trust to on or in Christ commonly called beleiving in or on him by a speech somewhat improper yet not without example in Exotick Authors But if our Interpreters had ben so lucky as insteed of beleiving on God and on Christ to have rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by trusting as e. g. John 14. 1. we read the words of our Savioor to his Disciples Ye beleiv in God beleiv also in me but we may very wel read thus Ye do trust or Do yee trust in God or on God trust also in me or on me use would have made the term familiar and the thing it self obvious to the understanding and it would have prevented many hot but impertinent contentions about words But mine infirmities wil not permit me to enlarge in the explication of the nature of faith which is a common Theam but deserves exact handling I entreat the Christian Reader to accept this final portion of heavenlie Treasure rescued from the dust since the earthen vessel by which it was conveyed to us is broken by death and crumbled into his primigenial Dust. Si qid novisti rectius hisce Candidus imperti si non his utere mecum Hor. FINIS 2 Tim. 3. 15. zech 8. 19 2 Cor. 4. 1. Judg. 5. 15. â— Tim. 6. 20 2 Tim. 2 2. 1 Pet. 4. 11 A. D. 1654. Greg. Naz. Dan. 4. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. de civit I. 22. c. 7. Philo Jud. Just. Mart. Origen c. Jo. Picus Count of Mirandula Dr. Feild of the Church l. 5. c. 17. Guil. Rivet de justif part 1. c. 2. lect 3. De justificat l. 2. c. 7. Lib. eâ—d C. 10. See Peter Alliacenses ad Sent. lib. 4. qaest 1. art 3. conclus 1. See Ger. Vossius Defens Grot. de satisfact advers Ravensperg cap. 2. 8. Eccl 9. 12. Luk. 11. 1â— Bud. in Comment Fides non modo credulitatem sed fiduciam significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro confidete sumitur Aeschin conâ— Cetesiph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diod. Sicul l. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. Politic. Tyrâ—â—â—orum esse notat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latini pariter in eodem sensu usurpaâ—â—â—â—â—edere Val. Max. l. 6. Nemo debet nimium fortunâ— crâ—dere Virg. celog 2. Nimium â—crede coloti i. e. confide Serv.
manners I have given the precedence before mine own And of the latter I shall say little besides what I have already intimated It was a proud Fancie and Motto of one who being raised from an obscure original took himself to be the sole Engineer and Artificer of his own Fortune like Nebuchadnezzar ascribing his estate to his own Wit and Power for the erecting it and therefore gave for his Devise in a Shield a Spider in the center of a curious Web spun out of his own bowels with this word Mihi soli debeo insinuating that he was indebted to none but himself I am very far from the arrogancie and ambition of being deemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or to have drawn out my little knowledge by my mine own sole industry Tho I acknowledge God to be the fountain of wisdom as he is the Father of lights and therefore I desire to be taught of God yet it will not misbecome me to acknowledge that my fathers instruction in this point especially of Justification was the Conduit-pipe whereby I have derived what I now profess from the holy Scripture For upon the Word of God in Scripture and not upon the Tradition of my Father how learned soever yet not infallible do I ground my Faith But as it is a piece of ingenuity to acknowledge by whom we profit in knowledge so it is in me a duty of filial respect to confess that I am indebted to my Father alone for that excellent Observation which was to me Indictum ore alio unheard-of from any other mouth concerning the different Questions or Cases in S. Paul and S. James which after him I have now propounded as a fair way to reconcile the holy Apostles And because this hath not been so fully and generally observed it may now also appear new to others and on that score suffer contradiction as Christianity it self at the first appearance was rejected for novelty tho as St. Augustine says of it and I may say the same of this particular it was Veritas nova consuetudini non contraria rationi it was a Truth new indeed to custom but not contrary to reason I desire therefore the Christian Reader to be so just as to examine the Discourse with sobriety before he cast it awaey with scorn and to be so civil as to give me leave in an Age too ambitious of latitude and liberty to enjoy my desired freedom of adhering to the Doctrine of the Church of England and choosing such a way of Reconciliation as preserves the Truth as well as Peace But if any being sensible of some reflexion in my Discourse upon his own Opinion and impatient of controul grow so froward as when he is unwilling to be convinced and unable to convince me of Errour I mean at least in the main matter of my Discourse he shall go about to raise dark and groundless suspicious against the Author and in stead of Reasons to disprove his Opinion cast forth Reproaches to disparage his person I shall onely say of my Writings as Ovid did of his Verses Judicio poterant candidiore Legi they might have been read with a more candid judgement One Caution more I hope will be taken in good part That the Reader will not be so dis-ingenuous as to endeavour to weaken the credit of an Orthodox Doctrine of our Church which hath no affinity with Secular interests because it hath been asserted by some that have sowed the seeds of Sedition and Schism among us or to blast the reputation of his brother who maintains both the Doctrine and Discipline of the Church of England 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Writers speak with might and main as occasion requires because the Schismaticks some not all are of the same opinion in this point It were unjustly done and would be unkindly taken if any one that holds some disputable point of Divinity in common with the Jesuites should for that accidental concurrence in an Opinion which is out of distance from things of State and Government be therefore charged as teinted with the poysonous principles of Rebellion and Regicide wherewith the Schools of the Jesuites are deeply infected And it is yet more unreasonable that the defence of an important point of Christianity common to men of different Perswasions be wrested by a Dissenter to breed an ill opinion of the defendant as if he that defends the Justification of a sinner by Faith onely must needs be confederate with Rebels and Schismaticks in denying obedience and submission to the Powers sacred in Church and State which are Gods immediate Ordinances But why do I will some say surmise that any man can or will be so absurd I wish heartily that none were or be so But I see too much of this indirect dealing and foul play in the practice of Gladiatory It is enough that I would if possible prevent the like collateral strokes when the contending for the Faith exposes me to danger I will detain my Reader no longer whom I desire to receive with the right hand that which is offered with the right hand and a hearty prayer withal that God give thee a right understanding in all things Thine in the Lord CHARLES GATAKER An Antidote against ERROUR concerning Justification c. THe Apostle Paul the undoubted Autor of this Epistle tho he made use of another man one Tertius chap. 16. 22. for the engrossing of it as Jeremie did Baruk for the writing out of his Prophecies Jer. 36. 4 18. as he saith of himself and that qestionles most trulie in regard of the rest of his copartners in the Apostleship that he laboured in the execution of that his Office more abundantlie then they all 1 Cor. 15. 10. so in this particular employment of labouring to instruct and edifie the Churches and faithful people not onely that then were but that ar in being at this day for unto us are his writings now also beneficial as-well as they were unto those that then lived and unto whom they were directed being intended for a more general good Chap. 15. 4. 2. Petr. 3. 15. by writing to them when he could not be personallie present with them the same may not without good ground be averred For we have twice as many more of his Epistles extant at this day I say not then of anie one severallie but then of all his fellow-Apostles joyntlie put together if that to the Hebrews at least be granted to be his as by most it is deemed And yet that he wrote more then have come to our hands it seems evidentlie to appeer Nor do I speak of those counterfeit ones that have ben thrust out under his name those to Seneca which Jerome yet attributes too much unto or that to the Laodiceans which Stapulensis hath inserted into the body of Pauls Epistles grounding upon a mistake and mis-interpretation of the Apostles words Coloss. 2. 16. But of one written to the Corinthians before that
which we now generallie call the First himself makes expres mention 1 Cor. 5. 9. which were it now extant being written to an whole Church for direction of their demeanure in matter of Church-discipline would no doubt be as Authentical and Canonical as that to Philemon whether a Minister of the Gospel or an eminent Christian onelie about a private busines the reception of Onesimus his fugitive servant Now as this our Apostles Epistles are set before those of the rest James Peter John and Jude so this to the Romans stands in the front or the first place of his so disposed by those who at first gathered the Epistles then commonlie had and acknowledged together into one Volume and digested them in that order as now we have them and which we finde to have ben from time to time ever since generally observed The reason whereof I conceiv to have ben not because it was the first that the Apostles wrote for as those that gathered together the Sermons of some of the Prophets so those that compiled the main Body of these Epistles did not observ that order in marshalling of them wherein they were written and it is justly deemed from that passage Chap. 15. 25 26. that this Epistle was written later then some of those that here ensu nor yet do I conceiv it to have gained this precedencie so much as some other have supposed in regard of the pre-eminence and soveraigntie of the place to which it was written being at that time the hed-Citie of the whole Romane Empire and the seat of the Emperors constant residence but principallie rather in regard of the eminencie and excellencie yea deep profunditie of the Mysteries of the Gospel more fullie and largelie therein delivered then in anie other of them I may boldlie say what if I should say in all the rest of them were they all put togither Ad we may hereunto that the points herein discussed and debated ar pursued and prosecuted with that nervositie of argument and vivacitie of spirit and the limbs and joynts of the whole discours so aptlie knit togither and artificially rivetted into one another that that noble Italian Earl so much renowned for his varietie of Lerning sharpnes of insight and soundnes of judgement that he was deemed the Miracle of the Age he lived in is reported to have said that all the humane writings of lerned men great Schollers that ever he had seen and read seemed to him in comparison of this one our Apostles Master-piece as he esteemed it tanqam scopae dissolutae as it is in the Proverb but as besomes without bands The main Body of the Epistle divides it self into two parts The former part is Dogmatical or Doctrinal spent mosdie in opening cleering and confirming the Doctrine concerning the Redemption and Salvation of Mankinde by Christ. Chap. 1 11. The latter part is Practical or Parenetical consisting of manie Rules and Directions for the ordering aright of a Christian mans life Chap. 12. ad finem In handling the Doctrine of mans Redemption and Salvation by Christ he layeth down and lays open I. The principal parts and branches of it to wit 1. Justification whereby we are freed from the guilt of sin the condemning power of it and stand reputed as just in Gods sight Chap. 1 5. 2. Sanctification whereby we are clensed from the filth and commanding power of sin and have the image of God renewed again in us Chap. 6 7 and part of 8. 3. Adoption by vertu whereof we have right to the heavenly inheritance Chap. 8. 13 16. 4. Glorification whereby we ar put in full possession and fruition of it Chap. 8. 17. ad finem II. The original ground and root from whence all this springs and hath its rise Gods free Election and Predestination to Grace and Glory obviouslie propounded Chap. 8. 29 30. purposelie prosecuted Chap. 9 11. Now because those former are effects and fruits of these latter and as the root of a plant and foundation of a fabrick ly usually out of sight under ground but the shoots and branches of the one and the frame of the edifice with the other rise above ground and offer themselvs unto view so Election and Predestination ly hid of themselvs and cannot be descried and discovered of us concerning our selvs save by their effects and fruits the Apostles according to the Rule a notioribus inchoandum he begins with the former that thereby as by streams issuing and flowing down from a spring we may ascend up to the wel-hed or as by tracing the cours and decurs of a river running down into the Sea we may be directed unto that brimles and bottomles Ocean of Gods goodnes from whence as they had their first rise so they ar to return and emptie themselvs into his glorie being their ultimate end Chap. 11. 36. Again because the apprehension of guilt and wrath is that which is wont most to affright men nor can there be anie tru peace or sound comfort of ought to a soul until the discharge thereof he obtained the Apostle therefore in the first place entreats of that Branch of Justification whereby men may be freed from and discharged of that guilt and makes that the first subject-matter of his Discours having artificiallie linked it to the later end and close of his Saluation wherein he had as the manner of Orators is endeavoured to insinuate himself into the hearts and minds of those to whom he wrote this Epistle by declaration of his love and affection to them that the doctrine delivered in it might take the better with them Chap. 1. vers 7 15. Now the onelie means of Justification he affirms to be by Faith in Christ vers 16 17. which to cleer and confirm he endeavours to shew that all mankind standing of themselvs guiltie of sin in Gods sight are therefore liable to wrath This to make good he divides the whole race of mankind into two ranks Gentiles and Jews 1. Concerning the Gentiles he prooves that they ar so from the light of nature reveiling a Deitie to them and his wrath against sin the substance of his Law engraven in their hearts and the testimonie of their own conscience accusing them of the breach of that Law so that they carie about with them within them both a Law whereby they ar to be tried so that they can not pretend ignorance and a witnes who when time shal come wil give in such evidence against them that they shal not be able to plead not guiltie Chap. 1. 18. to 2. 16. 2. Concerning the Jews who would easilie yeeld it of the Gentiles but not of themselvs who they deemed might be sufficientlie cleered either by the works of the Moral or rites of the Law ceremonial he proves the self same from those hainous sinnes that the writings of their own Prophets charge them withal Chap. 2. 17. to 3. 19. And the force of the Apostles argument not so commonlie observed seems
herein to consist that if sinne of all sorts were so rife and so rank among that people who had the greatest light to inform them of the nature and haynousnes of sin and the strongest means to courb and restrain it in them it must needs argu an universal corruption and depravation of mans nature and a very sinful disposition in the whole race of mankind Hence the Apostle inferres drawing all that he had before delivered to an hed that the whole world consisting of Gentile and Jew stands guiltie of sin in Gods sight Chap. 3. 19. and consequentlie that no man be he Jew or Gentile if he come to be araigned as a sinner at Gods Tribunal and there tried by Gods Law whither written or inbred can be justified by his works vers 20. Thus having remooved the wrong means of the Justification of a sinner in Gods sight he proceedeth to establish the right And that is by such means onelie as God out of his free favor and grace hath assigned now the means by God assigned are the satisfaction to Gods Justice made by Christ with his bloud and Faith on mans part apprehending and relying on him and it Vers. 21 27. In prosecution whereof the Apostle layeth down the main causes and means of Mans Justification 1. The contriving or designing cause God vers 25. 2. The procuring and producing cause Christ vers 24. 3. The purchasing or meritorious cause on Christs part the ransome paid vers 24. and satisfaction therby made with his bloud vers 25. 4. The instrumental cause on mans part apprehending him and it Faith vers 25. 5. The impulsive cause of the thing done in general Gods free favor and meer mercie vers 24. 6. The impulsive cause of doing it in this manner and by these means 1. The manifestation of Justice vers 26. on Gods part 2. The exclusion of Gloriation on Mans part vers 27. 1 Cor. 1. 29-31 There followeth lastlie hereupon in the words of my Text the Main and Apostolical Determination of the Principal Point containing in it the Summe and Substance of all and that tanqam è cathedra in a Doctoral manner peremtorilie delivered as by necessarie and irrefragable consecution from the premisses resulting We conclude therefore that a man is justified by Faith without the Works of the Law In the opening whereof to proceed the more closelie and cleerlie and to remoov such rubs and scruples as we shall meet with in the way we shall take into consideration these fower heds 1. What is ment here by the word Justified 2. What Faith it is by which we ar said to be Justified 3. How by this Faith man is said to be Justified 4. How by Faith to be Justified without Works For the first of these what is here ment by the word Justifie or what it is to Justifie and how the word is here taken I shal in the first place examine and endevor to remoov some senses or meanings of the word given by divers whom I conceiv to be mistaken and in the next place deliver and endevor to assert what I take to be the right Of those whom herein I conceiv to be mistaken some there are that give the word Justifie here a single some that give it a double sense Of the former sort to wit of those that give it a single sense there are two classes or ranks The one is of those who would have the word Justifie here signifie to make reallie inherentlie habituallie formallie just that which we commonlie according to the usual phrase of Scripture ar wont to term to sanctifie or to make holie For Justice or Righteousnes and Sanctitie or Holines taken in the largest sense when not opposed either to other or where not distinguished either from other seem both one and the same and signifie goodnes in general as Job 1. 1. Matth. 5. 20 33. and elswhere Thus the Fathers of that Tridentine Councel or Conventicle rather after many windings and turnings and ambiguous passages seem at length to pitch upon when thus they conclude Session 6. de Justificat cap. 7. Vnica Justificationis formalis caussa est Justitia Dei non qa ipse justus est sed qa nos justos facit qa videlicet ab eo donati renovamur spiritu mentis nostrae non solum reputamur sed vere justi nominamur sumus c. The onlie formal cause of Justification is the Righteousnes of God not whereby he is righteous but whereby he maketh us righteous to wit wherewith being by him endowed we ar renewed in the spirit of our mind and become not reputed onely but ar named and ar indeed trulie righteous receiving righteousnes each one in himself according to that degree which the Holie Ghost imparts to each at his pleasure And Bellarmine therefore whatsoever he or they seem to say elsewhere de Justificat lib. 2. cap 2. maintains this to be the meaning of the Councel there Formalem causam justificationis esse justitiam inherentem That the formal cause of Justification is inherent righteousness And hence Suarez entituleth his Books wherein he debates the point of Justification De Sanctificatione Of Sanctification Hence that distinction so rife with Popish writers taken from that place of the Councel of Trent before mentioned and of which also Bellarmine de Justificat l. 1. c. 1. concerning a first and a second Justification Illa qa ex impio justus ista qa ex justo justior fit A first whereby a man is of a bad man made good a second whereby he is of a good man made better The former whereof they say is done by an infusion of grace inherent the latter by exercise of such grace so infused Which indeed are no other but two degrees of that which we usuallie and more fitlie term Sanctification the one the beginning the other the growth and progress of it 1 Pet 1. 22 23. and 2. 2 2 Pet. 3. 18. Now tru it is 1. That it we respect the Notation or Original of the word Justifie it should signifie to make just as Sanctifie to make holie But if we regard the common use of it it no more so imports then as Sanctifie used of God doth to make holie or magnifie in common use of speech to make great And it is the Ordinarie use of words not their Original without it that must carrie it and determine what they do import and how they ar to be understood 2. It is not improbable that the Hebrew and Greek words which the Latine word Justificare tho not found in any Classical Author and our English Justifie verie rife with us seem to answer are sometime tho verie seldome taken in Scripture for to make a man inherentlie or habituallie just by a good qalitie infused or wrought into him so Dan. 12. 3. the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word for word Justificantes as Junius and Pagnine render it or qi justificant as Calvin qi justificaverint as
considered two ways either as an act of God working in us or as a change thereby wrought upon us Conceiv we this by the like concerning conversion conversion may be taken two ways either as an act of God working in us or a change thereby wrought upon us and we shall find both together mentioned Jer. 31. 18. Convert me O Lord there is the act of God working in him and I shall be converted there is the change thereby wrought upon him In like manner may Regeneration be considered either as an act of God working in or on a man Jam. 1. 18. 1 Pet. 1. 3. and so sanctification is an effect or fruit of it or as a change wrought thereby upon him 1 Pet. 1. 22 23. and so it is a principal branch of regeneration whereof one main arm is illumination respecting the minde and understanding and sanctification respecting the wil and affections an other shooting out and dividing it self into many sprigs as sincere repentance the filial fear the tru love of God and the like all which and among the rest this faith unfeigned 1 Tim. 1. 5. being branches of sanctification ar all holie dispositions and the acts issuing from them of no other nature or qalitie then the disposition or first act as the School termes it from which they proceed Seeing then that the habit of this faith whereby anie ar justified is an holie disposition such as makes the soul and person possest with it holie that purifies and sanctifies him that hath it and the acts of it conseqentlie such as proceed from an holie heart and a sanctified disposition it must needs follow that no wicked man no unregenerated and unsanctified person while he so continues can have the faith by the Apostle here intended And thus much shall suffice for the proof of the proposition I shal now proceed to the proof of the assumption That a man may beleiv the doctrine of the Gospel that Jesus Christ is the Sonne of God and the Saviour of mankind and yet be never a whit the holier but remain stil irregenerate and unsanctified is apparent For first the Devils as hath ben said and shewed before know and beleiv all this and that now doubtles as undoubtedlie as anie man living doth or can do and yet are no whit at all the holier for all that but remain stil as evil as ever they were yea manie wicked men limmes of the Devil have done the same And here why should I not name Balaam for one for did not Balaam know Christ yes undoubtedlie how could he els have Prophesied of him he had an heavenlie revelation a revelation from God concerning Christ that might be said of him that Christ himself said of Peter Mat. 16. 17. Flesh and bloud did not reveil this mysterie unto him but God himself that is in heaven tho he were not blessed as Peter nor sanctified therefore as he was But hear we Balaams own words Num. 24. 15-17 Balaam the son of Beor the man whose eyes were opened who heard the words of God and knew the knowledge of the most High and saw the visions of the Almightie he saith I shal see him but not now I shall behold him but not nigh as if he had said The time shal come when I shal see the Messias the Savior of Israel I shall one day behold him but afar off so as I shal not be the better for my sight of him it will be little to my comfort There shal come a Star out of Jacob and a Rod or a Scepter shal arise or stand up out of Israel c. a plain Prophecie of Christ as all confes and is generallie acknowledged Yea mark we how far he proceeds Chap. 23. 10. Let me dye or Oh that I might dye saith he the death of the righteous and that my last end might be like unto his Balaam would never have thus spoken had he not beleived that if he did take the same cours that Gods people did who trusted in the Messias and yeilded themselvs up to be ruled whollie by him he might be saved by him as they were but for all that his beleif he would not nor did condescend so to do But leave we him and proceed to some other instances What is the sin against the Holie Ghost of which our Saviour Christ saith Matth. 11. 31 32. All manner of sinne and blasphemie shal be forgiven unto men but the blasphemie against the Holie Ghost shal not be forgiven neither in this world nor in the world to come Is it not almost generallie by most Divines acknowledged that this irremissible sin is a sin always joyned with knowledge and what knowledge not a bare speculative or notional knowledg but a beleif of the truth of the Gospel accompanied with a malicious opposition thereuuto No man therefore can commit that sin but such an one as knows and beleives the doctrine of the Gospel which yet he malitiouslie opposeth and conseqentlie must needs have that Faith which these men would have to be justifying faith It was somtime the speech of a Reverend Divine that if Paul had had Peters knowledge when he opposed the Faith of Christ or Peter Pauls malice when he abjured his Master they had both them committed that unpardonable sin But Paul did what he did in ignorance and Peter what he did out of weaknes and both repented of what they had done which none of those that have committed that sin ever do Heb. 6. 6. In which place further the Apostle plainly intimates vers 4. 6. that men that have ben illightned with what think we means he but with the knowledge of Evangelical truths and have partaked of the Holie Ghost of the common graces of the Spirit and tasted of the heavenlie gift and the good word of God as those compared to the seed sowen on stonie ground that receiv the word with joy and beleiv for a time Matth. 13. 20. Luk. 8. 13. and the powers of the world to come may yet not fal onlie but fall utterlie away as those also in the Gospel Luk. 8. 13. yea not fall whollie off onlie but sin in despite of Gods Spirit Chap. 10. 26 29. and so sin that it 's a thing impossible for them to be restored again by repentance Chap. 6. 6. and what sin it is that is there so deciphered is no great difficultie to determine which albeit I dare not say that Judas committed for it seems avarice not malice that run him hedlong into that guilt of impietie little imagining it may be but that his Master would rid himself wel enough out of their hands unto whom he had betraied him as he had sometime before done the like Luk. 4. 29 30. John 8. 59. and 10. 39. and himself go away with their money the whiles yet it is verie likely that he beleived that concerning his Master to be tru that he preached unto others Howsoever the former instances shewing that wicked ones so continuing
may have such a beleif of the truth of the Gospel declare the same not to be the faith here spoken of But pas we on to a third argument That faith which a reprobate or a castaway may have one that is not of the number of Gods elect cannot be justifying faith or the faith of which the Apostle here speaks for justifying faith is a grace proper and peculiar to Gods Elect and is by the Apostle therefore termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the faith of Gods Elect. But a man may know and beleiv the doctrine of the Gospel concerning Christ and Salvation by him and yet be a castaway none of the Elect. so the Apostle Peter 2. Pet. 2. 20-22 implies that men who have known the Lord Jesus Christ and by the knowledge of him abandoned their former worldlie defilements yet afterward returning thereunto like a Dog to take in again his vomit or a Sow washed to wallow again in the mire may be in worse more irrecoverable state condition then ever before even as the Apostle to the Hebrews Chap. 6 4 5. above mentioned as there is no possible means of restoring them again by repentance 4. That faith whereby a man is justified is such a faith as brings a man home to Christ such as causeth a man to come to him pitch upon him adhere unto him So our Saviour John 6. 36. He that comes to me shal not hunger and be that beleivs in me shall not thirst which words of our Saviour plainlie shew that that faith whereby a man receivs anie benefit from Christ is such a faith as carries him unto Christ. But a man may beleiv Christ to be the Savior and Redeemer of mankind and yet not in that maner come to him as to pitch himself upon him and adhere to him nor need we go far for an instance we have one in that verie Chapter when Christ had fed a great multitude with a verie smal qantitie of food This say they certainlie is that Prophet that should come into the world John 6. 14. That Prophet what Prophet think we ment they but the Prophet spoken of by Moses Deut. 18. 15. he that was to be their Savior and Redeemer the Christ Act. 3. 22. and yet for all that albeit they were willing enough to follow him to be fed vers 26. yet they would not come to him that they might be saved by him John 5. 40. and what was the reason why they would not their credit and reputation and other the like carnal and worldlie respects lay in the way between them and Christ which kept them off from comming so to Christ as to adhere unto him tho they professed verilie to apprehend and beleive him to be the Messias Lastlie justifying faith is such a faith whereby we imbrace entertain receiv admit Christ not into our houses but into our hearts and whereby conseqentlie we are united unto Christ so as that he is said to be in us and we in him To as manie as received him saith he he gave this priviledge to become the sonnes of God even to those that beleiv in his name Where to receiv him is to give him entertainment not so much in their houses which Matthew Zacheus and others of them also did as in their hearts according to that of the Apostle that Christ may dwel in your hearts by faith Ephes. 3. 17. whence it is that they that ar in the faith ar said to have Christ in them Examine your selvs saith the Apostle whether ye be in the Faith do you not know that Christ is in you 2 Cor. 13. 5. thereby implying that if they be in the faith then Christ is in them For howsoever I conceiv not the term of beleiving on Christ for our justification or faith in his bloud as the Apostle terms it here vers 25. doth in the proper and peculiar notion of it signifie a receiving of Christ to be our King Priest and Prophet or to contain and comprehend all Evangelical Duties yet it doth necessarilie implie an acceptance of him to be not our suretie Savior and Redeemer onely but our Soveraign Lord also and as our Priest our Prophet Since we cannot with anie good ground relie on him or trust him for the discharge of us from the guilt of our sinnes unles we be content to receiv and do willinglie embrace him on such terms as God offers him and as he offers himself unto us and on no other terms then these is he offered unto anie But a man may beleiv that Christ is the Savior of the world yea that he cannot be saved but by Christ and yet for all that may refuse to receiv him and yield himself up unto him because he mislikes the conditions on w ch he is tendred unto him or delay to do it at present in hope that he may timelie enough do it hereafter As when a companie of Rebels ar up in arms against their Leige Lord and a Proclamation of pardon and impunitie is published by him unto all such of them as will lay down their arms put themselvs upon his mercie acknowledge their offence and by solemn oath engage themselvs to du allegiance and constant obedience for the future albeit that they all know him to be their lawful Soveraign and beleiv that he will be as good as his word to all that so accept of it nor know which way to escape but that first or last they shal be surprised if they do stand out and have execution done upon them yet there may be divers among them that will chuse rather to persist in their rebellious courses or refuse at least to yeeld themselvs up to him and to accept of his gratious offer either out of a stoutnes of stomack and a stifnes of self-wil or out of an extream malice and inveterate hatred against the person of their Prince or out of a strong affection to some advers partie or out of a fond conceit that they may keep for some good space of time out of the way undiscovered and unsurprised or that when they perceiv themselvs neer to be attached they may then by a tender of themselves attain the benefit of the offer there being no limitation of time mentioned in it In the same manner altho a man do beleiv that Jesus is the Savior of mankind and that there is no way for him to attain salvation but by Christ yet for all that may he refuse to receiv Christ for his Lord and Savior or to accept of salvation by Christ because he mislikes the conditions upon and under which Christ and salvation by Christ is offered and tendred unto him and without which it cannot be had But what ar those terms that ar so necessarilie reqired and with so much difficultie received why these ar If any man wil come after me saith our Savior 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him utterlie denie himself Matth. 16. 24. and If a man hate not Father and Mother