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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	place_n	signify_v	word_n	4,916	5	4.4090	4	true

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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

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

had some qarter or two begun now to pay him and entended thence forward to do it 2. The justification here spoken of concerns the guilt of sin and the removal of it vers 9. 19. as Psal. 103. 12. Whereas such justification as they would have here entended being no other then sanctification respects not the guilt but the filth of sin the justification here spoken of is of acts of sin past vers 23 24. sanctification is of the present inherent corruption Ephes. 4. 22 23. 3. The justification here handled is opposed to crimination and condemnation Chap. 8. 33 34. Whereas sanctification is no way opposed unto either of them but to pollution corruption and contamination 2 Cor. 7. 1. Heb. 9. 13 14. 4. The Apostle handles these two branches of mans restitution from his natural condition apart As he doth apparentlie distinguish them elswhere ye ar sanctified ye ar justified 1 Cor. 6. 11. so here he handles them distinctlie and severallie justification by it self in Chap. 3 4 and 5. and sanctification by it self in Chap. 6 and 7. And thus much may suffice for the removal of their notion who would have the word justifie here signifie to make habituallie or inherientlie just 2. Others would have the word justifie here to import nothing els but to pardon to remit to forgive sin and conseqentlie maintain justification to consist wholie and entirelie in remission of sins This divers Protestant writers stiffie maintain among whom Piscator most directlie and largelie against Eglinus and Lucius and Wotton in the second Book of the first part of his prolix Treatise of Justification And tru it is 1. that not onlie some of the Antients seem so to say And Bernard Epist. 190. Qid est ipsa peccatorum remissio nisi Justificatio What is remission of sinnes it self but justification And manie Orthodox Divines of later times ar produced as speaking somewhat to the same purpose see Wotton of Justif. part 1. lib. 2. cap. 3. 6. who yet by their discourses elswhere seem to have ben otherwise minded however in eagerness of opposition to that Popish Tenent of justification by inherent righteousnes sometime they so speak nor doth the exclusive particle used by them seem to intend anie more then to debarre and keep out the collation of grace inherent or the exercise of it from having anie place or office allowed them in the justification of a sinner that which Bellarmine himself ingenuouslie acknowledgeth of Calvin who is most of anie qoted and urged by the Patrones of this Opinion as concurring therein with them See Wotton where above Chap. 4. throughout And Bellarmine of justification lib. 2. Chap. 1. Who also himself in his disputes concerning Penance lib. 1. Cap. 10. hath let slip these words the same with Bernards above Qid est peccatorum remissio nisi justificatio What is remission of sins but justification and yet is far from holding justification to consist wholie and entirelie in a bare remission of sinnes 2. It is no les tru that justification and remission of sinnes go alwaies togither and ar never sundred in Gods dealing with those whom he accepts of and is reconciled unto in Christ Act. 13. 31 39. Chap. 3. 25. and 4. 7. And that both of them respect the guilt of sinne But yet that this cannot be the genuine meaning of the word justifie is as apparent yea in some regard more apparent then the former For 1. Neither the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used in the old Testament nor the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made use of in the Greek Version of the old Testament and from thence by the Penmen of the New to answer thereunto whereas in other antient Greek Autors it is never found so taken but in a far differing sense as I have elswhere shewed at large nor the Latine Justificare framed to expres either of them nor our English term justifie drawn from the Latine and in ordinarie use with us do ever so signifie or ar ever so taken For the Hebrew of the old Testament see Gen. 44. 16. Exod. 20. 7. and 23. 7. Deut. 25. 1. 2 Sam. 15. 4. 1 King 8. 32. 2 Chron. 6. 23. Job 27. 5. and 32. 2. and 33. 32. and 40. 8. Psal. 51. 4. cited Rom. 3. 4. Psal. 82. 3. Prov. 17. 15. and 24. 24. Esay 5. 23. and 43. 9 26. and 50. 8. alluded to Rom. 8. 33. Esay 53. 11. Jer. 3. 11. Ezek. 16. 51 52. Dan. 8. 14. and 12. 2. Mic. 6. 11. For the Greek of the new see Mat. 11. 19. and 12. 37. Luke 7. 29. 35. and 10. 29. and 16. 15. and 18. 14. Rom. 6. 7. 1 Cor. 4. 4. 1 Tim. 4. 16. Tit. 3. 7. Rev. 22. 11. Now take a view of these places and I suppose verie few if anie have escaped me wherein the term of justifying is found in Scripture beside those under present debate of Paul Rom. 2. 13. and 3. 20 26 28 30. and 4. 2 5. and 5. 1 9 16 18. 1 Cor. 6. 11. Gal. 2. 16 17 24. and 5. 4. Act. 13. 39. and of James 2. 21 24 25. take I say a view of all these places and substitute weresoever you find the term justifie insteed of it pardon where justification pardoning where justified pardoned and see if in any of them so rendred anie fit or convenient sense wil thence arise yea whether the notion in most of them wil not be verie uncouth and not inconvenient onlie but even sensles and absurd To instance in some few for to run over all would be over-tedious read we the words of Judah to Joseph Gen. 44. 16. How should we pardon our selves read we Moses his of Judges Deut. 25. 1. They shal pardon the righteous or guiltles and condemn the wicked or guiltie read we Davids to God Psal. 51. 4. That thou maist be pardoned when thou speakest Jobs to his Friends Job 27. 5. God forbid that I should pardon you till I dye Christs of wisdoms children Mat. 11. 19. Wisdome is pardoned of her children those of his Mat. 12. 37. By thy words thou shalt be pardoned those our Apostles concerning himself 1 Cor. 4. 4. I know nothing by my self yet am I not therefore pardoned or concerning our Saviour 1 Tim. 4. 16. Pardoned in the Spirit Read I say these passages thus to let the rest pas and you shall give them a sens clear besides yea far differing from and in some of them directlie contrarie to the mind and meaning of the persons by whome they were spoken Herein therefore Andradius of whome before is in the right and keeps within the bounds of truth when he affirms in his Orthodox explications above mentioned lib. 6. fol. 185. That if a man examine all the places in Moses and the Prophets where the term of justification is used he shall scarce find anie he might have said trulie he shall finde none where pardon of sin is thereby

deeply engaged in the preservation or restauration of both to their utmost ability At present our amazing and distressing thoughts are great for the divisions of Reuben to use the words of Deborah and the spiritual flames of dissention which like the late dreadful Fire in the Citie devour the strength and beauty of our Church call for the assistance of all hands to quench them But as in a Conflagration while some labour to repress the violence or stop the course of the spreading Fire others are employed to guard the Goods and while they stand with aking hearts for the Calamity do good service in perserving their neighbours as well as their own Goods from perishing or plunder so while my Brethren the blessed sons of peace are hard at work in drawing water out of the ever-living spring the Scripture which plentifully affords the Word of truth and peace and applying the same for the allaying of these consuming flames whose endeavours for the peace of Jerusalem I pray God to prosper I have undertaken to preserve and reseue an important Truth concerning Justification from the attempts made by same to corrupt or obscure this heavenly doctrine That I might discharge my fidelity in securing the Apostolical doctrine avouched by the Church of England from a dangerous blow offered at it by raising an Objection out of S. James against S. Paul and then because Christians are concerned neither to set nor to leave the holy Apostles at oddes one with another going about to reconcile them in an unsound way to the prejudice of Religion it self I did lately on a just occasion frame a short Discourse for mine own satisfaction and for the instruction of others For I conceive my self tho by many degrees inferiour to Timothy yet in some measure to lie under S. Paul's double charge to him first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to keep the precious truth committed to my trust and then what I have been sufficiently taught and assured of to commit the same unto faithful men who shall be able to teach others also Thus far I allow Tradition of the faith once delivered to the Saints tho it be not infallible unchangeable and incorruptible either by the course of nature or by the promise of grace to any particular Race or Succession of men yet to be a duty required of Ministers and a means to propagate the Truth whether that delivery be transacted by word of mouth which is transient or by writing which is permanent as now I transmit what I have received For I count it a special instance of Gods gracious providence to me not onely that I was born of a Parent eminent for Learning and Piety the Honour I owe my Father will free me from the guilt of vanity in this modest celebration of his Memory but also in this that I was well acquainted with his Doctrine and particularly in this Head concerning Justification which he had discussed with a piercing reason and explicated with a happie perspicuity not leaning to his own understanding but after an examination of an innumerable variety of Writers on this Argument making the language of Scripture in the common sense of the words the Rule of his Judgment and speaking that he might speak as the oracles of God By this religious observing the form of vvholesome vvords he did disentangle to Truth from many thorny Controversies which have been raised impertinently but agitated with much heat to the injury of Truth and Peace In the year of our Lord 1640 April 19. he began in the course of his Ministery to unfold that portion of Scripture Rom. 3. 28. and in process of time by Gods assistance accomplished his intended explication of the entire Doctrine concerning Justification with that accurateness of Method solidity of Reason and elearness of expression which was usual to him in such a weighty Argument and very satisfactory to his judicious Auditors The rude draughts of his Meditations be kept by him and they are yet extant He was urged often to publish them but according to his modest declining appearance in publike he was averse from printing what he had preached with a chearful freedom of speech At last not so much the importunity of friends as the love of Truth which he pitied to see not onely opposed by Old Adversaries but also assaulted by upstart Enemies and in danger to be smothered in a crowd of new-fangled Errours qickned him to set upon a new Work to recollect his loose Papers to revise his Notes to new-model his Treatise and to fit it for the publick benefit of the Church to posterity But the Lord had measured his task and his time An Ague which turned shortly to a violent and mortal Fever was the messenger that summoned him and diverted him from communicating his conceptions to the Church to the resigning of his spirit to God This Piece tho unfinished I cannot well permit to perish in the dust And I publish it now while I have opportunity for I am also hasting to the land of forgetfulness because I conceive it hugely useful to the advancement and clearing of the Truth to the determining of many Controversies which would be easily resolved if the sense of words about which men are apt to wrangle were understood and agreed on and to the direction of the considering Reader in the way to a good understanding in this Cardinal Point of Christian Religion For such is igneus vigor the fiery temper as Virgil says of the heaven-born Soul that a small hint given to an active nimble minde is like a spark falling on sulphury matter which is sufficient to light a Candle or to kindle a Fire for the enlightning and warming the whole house So this spark of doctrine communicated to receptive understandings and cherished with Meditation may prove a happie introduction to a bright and lasting light of Truth And it may be accounted no small benefit that the Author who intended to do more service for the houshold of faith did what his time allowed him out of the hard flint strike fire for others to make use of and to improve But some will be ready to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mine affection blindes and transports me And tho my over-valuing kinddess for this Fragment may be justifiable by my Relation to the Author yet I am both too nearly interested to judge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sincerely and impartially and too meanly qalified to sway other mens judgments by mine estimation I confess all this and am so far from presuming that I can any ways adde any lustre to my father of pious memory that I fear lest this very Work of his be sullied when it is offered to the world by mine hands I do therefore invite the Reader onely by the assurance that this was a Piece of his last undertaking and so having set up this Taper I let it shine by its own light So much for the former Treatise to which in good

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