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

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

reallie answer it as we use to say of a partie or his suretie upon payment made or satisfaction given that he hath answered the debt For the word here used even in the form here used is taken in a notion of answering Ezek. 14. 3 6. yea and that of a real kind of answering as by inflicting there so by sustaining here by taking vengeance in the one place by giving satisfaction in the other either of w ch by the term of payment we ar wont to expres Now where ful satisfaction is made and accepted for the the breach or transgression of a Law the Law is not thereby repealed or abrogated but it is rather thereby manifested to be firm and of force to oblige those whom it concerns either to the strict observation of it or to a just compensation in some kind or other made for default therein committed and this hath our Saviour Christ in our behalf exhibited For howsoever I dare not run out so far as to affirm as manie do that our Savior suffered the verie self-same torments partlie in his Agonie and partlie on the Cross that the damned souls suffer and those that have interest in the merit of his sufferings should have suffered in Hell much les that he suffered such an high degree of torments in those few howers while he hung on the Cross as did in the intension and extremitie thereof ad pondus for weight answer and was adeqate unto all those penalties made up into one Mass and comprised in one lump that unto all eternitie the whole multitude of Gods elect for all whose sinnes he satisfied were to have endured the power of his Deitie supporting and enabling his humane nature thereunto since that Christs humane nature in which the satisfaction was to be made and was made being but a finite creature could not be capable of admitting such an infinite weight of torment as such a masse of endles suffering must of necessity have amounted unto albeit for the allay hereof that were allowed which a learned man of eminent parts from Picus and Scotus suggests that unto the sinnes of the penitent because they are broken off by repentance an infinit penaltie is not du which yet seems to want sound ground of proof from Gods word wherein the Apostle speaking of the sinnes of the faithful who had now cast off the service of sinne saith in general their 's not excluded the stipend of sin or the pay du to it a militarie term is death and that eternal death is intended appeares by its opposite everlasting life said there to be Gods Donative as Tertullian wel renders it being a term of the like nature with the former that is his larges or free gift such as the Roman Generals besides their pay used to confer upon their Souldierie and tho granted would hardlie withdraw weight enough to make a finite creature capable of it within so narrow a stint of time as some three howrs could make up I conceiv that keeping our selves within the bounds of Christian sobriety in this profound mysterie we may safely say that Christs humiliation through the whole cours of his life and his sufferings as wel in Soul as in Bodie in his whole humane nature consisting of both neer upon his death together with his death in that manner inflicted and sustained the eminencie of the person being even God as wel as Man that was content to expose and abase himself unto al this Phil. 2. 6-8 being duelie weighed was such and so great as God deemed in Justice eqivalent unto and wel worthie to weigh down whatsoever was reqisite to the discharge of the debt of all those that had interest therein For as for that which the same Autor subjoins and some other also have therein concurring with him that the worth and excellencie of Christs person was onlie to make the passion availeable to manie but was not at all to dispens with the continuance nor the grievousnes of his pains and that if it might dispens with anie degree of extremitie of punishment due to sin it might dispens also with two and so conseqentlie with all seems to ty and stint Gods justice to over-strict terms and the worth and value of Christs sufferings to such a precise rate as their private estimation shal deem fit to assign it As on the other side they seem to raise it to an higher estimate then there appears good ground for and to control Gods wisdome in the disposing the means of procuring mans justification in such manner as he hath designed and in such a measure of sufferings and humiliations as he assigned Christ to undergo who stick not to affirm that the least drop of Christs bloud was of so infinite a valew as was sufficient to make a ful satisfaction to Gods Justice for the discharge of the sinnes of the whole World Which if it were tru then the bloud shed in the Circumcision of our Saviour had been sufficient to have answered Gods Justice and to have made a ful compensation to whatsoever the law of God could in utmost rigor have reqired on the part of all that had ever transgressed it And so all that Christ afterward either did or endured and his death it self the upshot of all had been superfluous and needles which how it will consist with the wisdome of God and love to his Sonne I shall leave to be deemed by others of deeper reach then my self Howsoever Christ having of his own accord become our suretie and undertaken the discharge of our debt and it being at the choise of the Creditor or Partie wronged even according to Law to reqire satisfaction of the debt or compensation of the wrong done either from the Debtor and delinquent himself or from his Suretie as it is a favor and mercie in God to forbear the exacting it of us who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of no abilitie unable utterlie to perform it Rom. 5. 6. so it is not against but according to his Law even that Law unto which we were obnoxious for the breach of it to exact of our suretie a ful compensation for all our transgressions In a word that Justification is an act of Justice and not a matter of free favor or meer mercie alone appeers evidentlie from the verie term to Justifie whence it is deduced whither we consider it in its native notion or in its ordinarie use For 1. In its native notion and proprietie the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek as also whatsoever term we can frame in Latine or English to answer in anie du analogie unto either of these two it doth and must include a notion of Justice in it For howsoever we trulie affirm that neither of those the Hebrew or Greek term do necessarilie intimate a making just save in such sens as hath formerlie ben hinted and might therefore in Latine be rendred by the word justare derived from justus

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. à 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

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

sanctification the other making it all one with remission of sinnes I shall now proceed to the examination of some others who amisse also as I suppose give it a double or a complicate notion and of these also there are two divers parties The former is of those that would have justification to consist partlie in remission of sinnes and partlie in sanctification and the renovation of the inward man So the Fathers of the Councel of Trent seem at least to determine where they say Sess. 6. c. 7. of justificat Est ipsa justificatio non solum peccatorum remissio sed sanctificatio renovatio hominis interioris unde homo ex injusto justus fit that is justification it self is not onlie remission of sins but sanctification also and renovation of the inward man whereby of unjust a man is made just And so Bellarmine also de justific lib. 1. cap. 2. Justificatio impii constat ex remissione peccati infusione gratiae Justification consists of remission of sin and infusion of grace Or as some others remissione peccatorum infusione justitiae sive gratiae sanctificantis In remission of sinnes and infusion of righteousnes or sanctifying grace And howsoever Bellarmine charge Calvin with fraudulent dealing in his Antidote against the Doctrine of the Councel of Trent Sess. 6. in saying Caussam Justificationis faciunt duplicem c. that the Fathers of that Councel make a twofold cause of Justification as if we were just partlie by remission of sinnes and partlie by spiritual Regeneration Yet the words of that passage above recited seem to intimate no other and Bellarmine himself besides what out of him before in Chap. 6. of the same Book before pointed to terms remissionem peccati donum renovationis utramque partem Justificationis Remission of sin and the gift of renovation both parts of Justification concerning which see Wotton more largelie de Justificat part 2. lib. 2. cap. 6. Yea throughout the whole Chapter his main intendement is as himself propounds it to prove from Scripture Reason and Autoritie Justificationem non consistere in sola peccatorum remissione sed etiam in interna renovatione that Justification consists not in remission of sins onlie but in inward Renovation also Tru it is that in the restauration and restitution of man fallen from God and the conversion and reconcilition of man unto God both these are done both sin is remitted and the soul is sanctified But in neither of these to speak distinctlie and properlie doth Justification consist as hath of either ben shewed and if in neither severallie nor in both of them joyntlie 2. Others and those also of our own would have Justification to consist partlie in remission of sinnes and partlie in imputation of righteousnes And I pass by that which Bellarmine in the place before mentioned cites out of Calvin where having charged him to have dealt fraudulentlie as before was observed with those of Trent in saying they made a twofold cause of Justification whereas they say elswhere that there is one onelie formal cause of Justification he retorts the charge upon Calvine himself who howsoever in that place of his Antidote he affirm Vnicam simplicem esse Justificationis caussam that there is one onlie single cause of Justification yet elswhere to wit in his Institutions lib. 2. cap. 11. sect 2. doth in expres words affirm Justificationem in peccatorum remissione ac justitiae Christi imputatione positam esse that Justification consists in remission of sins and imputation of Christs righteousnes Which form of speaking manie others of our besides him use But Calvines meaning is not as the Cardinal would have it that these were two several causes or two distinct parts of Justification remission of sinnes and imputation of Christs righteousnes but he joines these two together as two argumenta consentanea the cause and the effect the one being the ground and foundation of the other His words are these Nos Justificationem simpliciter interpretamur acceptionem qa nos Deus in gratiam receptos pro justis habet eamqe in peccatorum remissione ac justitiae Christi imputatione positam esse dicimus We interpret Justification simplie or singlie acception or acceptation whereby God accounts us for just being received into grace and we say that it consists in remission of sins and imputation of Christs righteousnes Tru it is that Polanus who also cites this place of Calvine both in his Partitions lib. 1. and in his Theses de partib Justificat tho he say Justificatio un●ca est Justification is but one addes sed ejus partes duae sunt but of it or of Justification there are two parts which Calvine sayes not remission of sins and imputation of Christs righteousnes which latter he defines ben●ficium Dei a benefit of God whereby he vouchsafeth to account as ours Christs obedience c. Whereby he sustained the pains of sin for us even as if we had sustained the same our selves which words of his implie that imputation to be rather the ground then anie part of Justification Leaving Calvine therefore and those that use the like expressions we shall applie our selves for the present onelie unto those who make remission of sins and imputation of righteousnes two distinct parts of Justification So Ludovicus Lucius in his Christian Theologie Justificatio est tum peccatorum ●emissio tum justitiae imputatio il●a qa Deus omnia credentium peccata corumqe reatum simul paen●● propter satisfactionem Christi pro illis condonat eisqe non imputat haud secus ac si nunquam ab eis peccatum fuisset c. Ista qa credentibus perfectam Christi justitiam ac sanctitatem ita acceptam habet ut propter illam justos ac sanctos reputet ac si illa ipsis iness●t atqe ab ipsis praestita esset Justification is both remission of sins and imputation of righteousnes that whereby God pardons all the sins of beleivers for the satisfaction made by Christ for them as if they had never sinned this whereby unto those that believe he accounts and accepts the perfect holines and righteousnes of Christ as if it were in them and had been performed by them Yea thus beside others not a few Bishop Downham of Justification lib. 1. cap. 4. sect 16. but with some difference from those other There ar two parts of Justification the one the absolving from the guilt of sin and damnation the other the accepting of a beleiving sinner as righteous unto life And tru it is that wheresoever God justifies a sinner in and for Christ there he remittes sinne and there he imputes righteousnes Act. 13. 38 39. Rom. 4. 6 7. Howbeit this exposition of the term Justification seems faultie as wel as the former and that two ways 1. With the most of them it draws remission of sinnes into the verie nature of Justification whereas remission of sinne is a divers and distinct thing from Justification

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

that which is commonlie termed Historical Faith but of some learned writers rather by a fitter term Dogmatical Faith because it respects not so much the Historie of the Scripture in general or of Christs life and death in particular as the doctrine contained in the word or that more specially concerning Christ laid down in the Gospel Some difference indeed I find herein between the Papists and those of ours the one makeing Gods word in general the object of this Faith the other restraining it to the promises of the Gospel but the difference is not great and this latter is included in the former Now tru it is and must of necessity be granted that this Dogmatical Faith or such an act of Faith as it implies is a necessarie antecedent of justifying Faith and layeth a ground and foundation for it But that it is the verie justifying act of Faith with most of our writers and teachers I cannot admit and condescend unto yet not because that the Popish partie mostlie maintain it for even the Papists hold manie truths in common both with us and other orthodox Christians nor because the most of ours oppose and impugn it for we make no meer mans or mens judgement the ground of our faith but because I deem it unsound and repugnant to Gods word My reasons ar these 1. That Faith which the Devils and damned Spirits may have cannot be justifying Faith or the justifying act of Faith For justifying Faith is a most pretious Pearl 2 Pet. 1. 1. a special gift Eph. 2. 8. and grace of God as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports Philip. 1. 29. And being so it is consqentlie such an endowment as those damned Spirits have not nor ar capable of But this beleif either of the word of God in general or of the doctrine of the Gospel concerning Salvation by Christ in particular even the Devils themselves may have and have That there is a God the Devils saith James beleiv and tremble Jam. 2. 19. they beleiv there is a God and beleiving that beleiv withal that he is a tru God and that his word is tru did they not beleiv it they would not tremble and indeed what is the reason why wretched Atheists wors herein then the Devil tremble not at Gods word but because they beleiv not that there is a God or that the word is the word of a God or that it is a word of truth yea even the Devils as they beleiv a God so they beleiv a Christ too So themselvs professe I know who thou art say they speaking to Christ even that holie one of God Mark 1. 24. and again What have I to doe with thee Jesus the Sonne of the most high God Mark 5. 7. and yet further if this be not sufficient thou art 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Christ or that Christ the Sonne of God Luk. 4. 41. what more in this kind could or did Peter say Matth. 16. 16. compare Peters confession there and the Devils here and see if not in substance onlie but in terms also they be not the verie same Hereunto might be added that Act. 16. 17. where the Spirit of divination in the Damsel possessed therewith avouches of Paul and Silas These men are the servants of the most high God who shew unto you the way of salvation he confesseth that the doctrine taught by them was the way whereby God had appointed that men should be saved It is apparent hereby that even the Divels may have yea and have that faith which these men affirm to be justifying faith and which yet in truth it cannot be But against this Argument some exceptions have ben given me by some which I shal endeavor to remoov The first exception taken by a young Divine having some employment in the Citie about the time when I delt in this argument was this that it followed not because the Devil thus spake of or unto Christ that therefore they beleived him to be so as they said they might speak it in a colloging way as did the Herodians Mat. 22. 16. when coming to tempt and entangle him they say Master we know that thou art tru and teachest the way of God trulie without respect of or regard unto the person of anie which yet it may justlie be doubted whether in truth they beleived and so may it be of what the Devils are related to have said For answer whereunto I shal not stand to discusse what likelyhood hereof there is whether the speech of the one and the other be alike or whether the Devils came at those times when those things were uttered by them on purpose as the Herodians did to tempt and entangle Christ. But I answer directlie 1. That it canot be but that the Devils must needs know as much as there they do confes To make it evident by an instance suppose the Grand Signior or Turkish Emperour holding as at this day he doth in captivity the subjects of divers Christian Princes and States not a few some one of those Princes whose subjects he so holds should undertake an expedition wherein he would go himself in person for the deliverie of his subjects so deteined enter upon his territories defeat him subdu him release his captives and set them at libertie take the Captiver of them captive and lead him in triumph were it now possible but that the tyrant thus dealt with should know that this Prince who had done all this were the deliverer of his people It is the verie case here The Divel the Prince of darknes the God of this world held in thraldome and servitude the greatest part of the world our blessed Savior comes he defeats him Luke 10. 18. dispossesseth him John 12. 31. disarmes him rifles him Luk. 11. 21 22. rescues men dailie out of his hands and bands Colos. 1. 13. leads him captive Eph. 4. 8. triumphs over him Colos. 2. 15. and is it possible that this spiritual tyrant so defeated disarmed dispossest despoiled bereaft of his prey and purchase captived triumphed should not know and beleiv this Jesus Christ by whom all this was done to be the Savior and redeemer of mankind it is a thing utterlie impossible and scarce credible that anie man should make qestion at all of it But 2. to put this out of qestion what some scriptures say that the Devils acknowledged others of them expreslie say that they knew so Mark 1. as vers 24. it is related how the Divel in the man possest said to Christ I know who thou art so vers 34. it is said of those fiends which Christ cast out that he would not suffer the Divels not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to say but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak becaus they knew him they professed not onlie to know him but they knew him indeed and more fullie yet Luk. 4. 41. when they made that confession of him before mentioned it is said Christ rebuked them and would not suffer them to speak

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

and Wife and Children and Brothers and Sisters his nearest relations his dearest affections onlie be as willing to part with them and leave them when they shal stand in the way between him and Christ as if he did hate them and were wearie of them but over and beside all this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even his own life his soul himself also he cannot be my Disciple Luk. 14. 26. and he that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not renounce all that ever he hath ibid. v. 33. yea all that ever he is he is not for Christ he must not be his own man anie more but he must in resolution at least be Christs alone whollie at his command wil and disposal and is not this think we durus sermo a hard saying as they somtime said to flesh and bloud is not this self-denial a shrewd pil to swallow who say they can hear it who can endure the verie hearing of it John 6. 60. but much more may it be said here who can endure to admit it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word or saying that Christ came to save sinners it is a sure saying such as we may write and rest upon it we may with good ground afford credit unto it yea and it is withal a verie acceptable saying a saying worthie of all acceptance 1 Tim. 1 15. and indeed who would not accept of such a gratious offer would not willinglie and gladlie entertain such tidings the glad tidings of salvation and of salvation not temporal but eternal See Esay 52. 7. Nahum 1. 15. Rom. 10. 15. yea but what is the reason then that this so acceptable message finds so little acceptance in the world that so few do accept of it that when this Savior came unto his own he found so sorie welcome among them his own refused to receiv him John 1. 11. It is not in the thing offered that no damned wretch in Hel would refuse to accept but it is in the terms whereupon the offer is made and tendred which mans corrupt nature wil in no wise condescend unto Man by nature is so wedded to his own wil his corrupt heart is so fast glewed to his lewd but beloved yea best beloved lusts that he wil rather part with life and soul and self then endure to hear of a divorce from them that ar dearer to him then himself Do we not hear wicked wretches somtimes say such a sinne they cannot leav they wil not leav tho they be damned for it Christ saith the Apostle was consecrated of God for this purpose that he might become the Autor of eternal salvation to all those that obey him Heb. 5. 9. yea that yeild obedience to him in all things that do whatsoever he enjoynes them John 15. 14. And wil we see how avers mans nature is to this obedience to this absolute this universal obedience tho it be most tru that our Savior saith how can he say other then such who is truth it self that his yoak the yoak that he would have us to draw in is not harsh and hard but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good and gentle and his burden the burden that he would impose upon us and have us to bear is not heavie and cumbersome but light Matth. 11. 36. it is so in its self in its own nature it was so at the first unto mans created nature it would be so unto us were it not for our corrupt nature had we but a love and a likeing unto it See Prov. 3. 17. and 8. 8 9. 1 John 5. 3. yet such is the perversnes and untowardnes of mans crooked and crosgraind wil that it wil not by anie fear or force be wrought or brought to a yeilding thereunto so that wel may that of Solomon be applied unto it That which is crooked cannot be made streight Eccles. 1. 15. The Apostles words Rom. 8. 7. ar verie pregnant to this purpose if the genuine notion of them were wel observed and rightlie expressed which is not easie to be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he which some render the wisdome of the flesh but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tho springing from the same root ar in notion far asunder as may appear by that of Synesius in Dione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they come neerer home that render it the mind of the flesh but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mind as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or concupiscence is of a middle notion and may be used yea must be taken therefore in a different sens according to the nature of the subject whereunto it is applied See Gal. 5. 17. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore here applied to the flesh signifies not mind simplie but a stout or haughty mind as the word most freqentlie signifies and is in the best Autors verie commonlie used and the words ensuing implie as much The words may well then be thus rendred The stoutnes or hautines of the flesh of mans carnal heart or mind and there is an Emphasis also in the word flesh which of it self hath an intimation of infirmitie and weaknes Gen. 6. 3. Heb. 5. 7. yea sometime of a pliable and yeilding disposition apt to receiv anie but slight impression Ezek. 36. 26. 2 Cor. 3. 3. that such a sorie peice of flesh as mans heart is should be so stif and so stubborn is enmitie against God not avers to him but enmitie it self against him standeth out in such defiance against him and whatsoever he willes and enjoins that it neither doth submit it self nor can be subjected unto his law or brought under and kept in anie order thereby yea that the verie prohibitions and comminations of the Law ar so far from abating the heat and force of mans corruption that they ar to mans untoward spirit but as water to qick lime that water whose nature and propertie is of it self to allay heat to qench fire yet being powred upon qick lime until it have got the masterie of it doth but set the heat and fier that lay hid in it a working and boiling whereas it lay qiet unseen and insensible before they cause that corruption that seemed to be ded before begin to revive to grow ful and fierce to bestir it self and break out with much violence and outrage and sinne to become excessively sinful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. 5 8 9 13. Ad unto all that hath been said of the difficultie of self-denial the strong bent of the heart unto its own evil lusts and its stifnes of opposition unto Gods word and wil the deceitfulnes of sinne and Satan in an other kind those wiles whereby they suggest unto the soul of it self so loath to denie it self so unwilling to part with leav its beloved lusts to turn over a new leaf and engage or inslave himself rather as he esteems it to the rigid observance of a strict tenor of life that for the present so