Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	point_n	scripture_n	tradition_n	4,854	5	9.5473	5	false

Text snippets containing the quad

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

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

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