Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	act_n	faith_n	true_a	1,736	5	5.3011	4	false

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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

to do is altogether needles it may be done timelie enough and well enough hereafter he may follow the world and take his pleasure pursu his own courses and persist in his own waies as long as he sees good and hath libertie and abilitie so to do and afterward when by age or cross occurrents he is so restrained that he cannot do as he did and desires stil to do if he could when he is arrested upon his sick or lies upon his deaths-bed he may then seasonablie begin to think on those things which he hath now no minde to which his minde at present goes so much against and the applieng of himself thereunto wil stand him then in as much steed as if he had put himself to such a tedious task before undergone such a toilsome pennance all his life long And many doubtles building on such vain imaginations and gulling their own souls with such groundles hopes as like Castles in the ayer they thence raise and erect to their own ruine refuse to receive Christ so tendred unto them albeit they beleiv him to be the onlie Savior of mankind and no salvation to be had without him And thus much may suffice for refutation of the former mistake of those who hold the Dogmatical Faith that is the beleif of the truth either of the word of God in general or of the Gospel in special that Jesus Christ is the Savior and Redeemer of mankind to be that Faith whereby we ar said here to be justified There remain some few Testimonies of Scripture to be answered that ar wont to be produced for the proof of that tenent either by the Papists or our own writers Now for the proof of this that justifying faith is no other then a firm assent to the truth of Gods word in general Bellarmine produceth onlie one place of Scripture to wit the Apostles words Hebrews 11. 1. Faith is the substance of things to be hoped for and the argument or evidence of things not appearing This he calls his first argument tho it have no second as elswhere he doth the like And in the prosecution of his argument from this place he spends a whole Chapter de justificat lib. 1. cap. 6. wherein he takes for granted that the Apostle in these words gives an exact definition of justifying faith and the instances that after he gives concerning the creation of the world by Gods word and the destruction of it by a floud c. shew that this faith is a beleif of the word of God in general as wel of Historical relations as of doctrinal instructions and of comminations as of promises Unto all which we may thus answer 1. It is not denied that the Apostle in this Chapter doth at large commend and set forth the strange and admirable power efficacie and excellencie of that tru lively and saving faith which he had before mentioned Chap. 10. 38. but that he intends to deliver in those first words an exact definition of faith so far forth as it justifies or either there or in the instances ensuing to point out that special act of faith whereby it doth justifie that is is a mean of assoiling a man from the guilt of his sinnes is more then the Cardinal is able to make good and indeed who almost would be so absurd as to say that anie man should be so justified by beleeving that God made the world of nothing the truth whereof some yet among us have of late flatlie denied and have not forborn to publish their flat denial and disapprooving of it in print tho tru it is that by that self same faith we beleiv as wel the worlds creation by God as mans redemption by Christ and ar thereby as firmly assured of the one as of the other 2. Nor doth it follow that Noa was assoiled from his sins and became an heir of that righteousnes that is according to faith by beleeving that the whole world should by a deluge be destroied tho by the same faith he beleived also that he and his should be saved from destruction in that universal deluge by means of the Ark which by Gods appointment and according to direction received from him he thereupon to that end built 3. Yea to return Bellarmines argument upon himself whereby he would proov that the justifying act of faith is not such as we would have it to be to wit fiducia a fiducial trust or reheng on Christ and Gods promise of justification and salvation by Christ because such a faith produceth not fear but produceth hope and expelleth fear whereas that act of Noa's faith whereby he beleived that the deluge would undoubtedlie come bred in him that fear that caused him to build the Ark. For as the warning given of the floud notwithstanding the improbability and in humane reason incredibilitie yea impossibilitie of it in natural power yet certainlie apprehended and undoubtedly beleived upon Gods word relating revealing it to him produced fear in him even as the comminatorie prediction of Ninevies destruction delivered by Jonas from God and by the Ninevites beleived bred a fear thereof in them Jon. 3. 5. so the promise of deliverance made withal unto him at the same time by God being as certainlie beleived and relied on bred in him an hopeful expectation of the undoubted performance of it and was the principal motive of his building the Ark which otherwise to have attempted had ben a most vain and foolish project and would have prooved of none effect 4. Hereunto might be added that the Apostle Peter seems to implie that that deliverance from the deluge had somewhat typical in it 1 Pet. 3. 20 21. and as in that promise to Abraham for the performance whereof his trusting upon God is said to be imputed unto him for righteousnes Gen. 15. 5 6. had beside the expression of the numerositie of his issue in general mentioned also Gen. 13. 16. an intimation withal of that blessed or blessing rather Act. 3. 26. Seed Gen. 3. 15. and 22. 18. Jesus Christ in special by whome all that relie on him and trust to him were to be justified and saved and the possession of the Land of Canaan mentioned in the Covenant that God at the same time plighted with him Gen. 15. 8-18 was a type of the right unto and interest in the heavenlie inheritance procured and purchased for all the faithful by Christ Heb. 3. 18 19. and 4. 1-11 and 6. 20. and 9. 12 24. and 10. 19 20. so that temporal deliverance promised to Noa from the destruction by the deluge proceeding from the special favor and grace of God to him Gen. 6. 8. might wel be a type of that spiritual deliverance from the power of sinne and Satan which Noa no doubt beleived to be attained by the promised seed on whom by relieng he became heir of that righteousnes that is according to faith in him 5. That the Apostle speaks of the faith of Gods people

worketh righteousnes in us and secondlie because he hath made satisfaction to his Father for us and that his satisfaction he doth bestow on us and communicate unto us when he justifies us that he or it may wel be called our satisfaction and our righteousnes For tho saith he by righteousnes inherent in us we ar trulie just or righteous and ar trulie so termed yet do we not thereby make satisfaction to God for our faults and for eternal damnation du thereunto but both that inherent righteousnes and the remission of the fault and eternal penaltie thereto du ar the effect of Christs satisfaction which as the Councel of Trent saith is in Justification bestowed on us and applied unto us Nor were it at all absurd on this wise to say that Christs righteousnes and merits are imputed unto us since that they ar so conferred on us and applied unto us as if we had satisfied God our selves Speaks he not as much as anie Protestant doth or can do in this point yea it may be somewhat more then some will approov of so that herein and hitherto the Papists so manie of them at least as herein agree with him and most Protestants concurre howsoever in other points concerning the merit and worth of works and satisfaction made by them for venial sins to be expiated otherwise by Purgatorie penalties and some other the like differences we keep far asunder and much time and pains ar spent and wasted on either part by them on the one side in contending against such an imputation of Christs righteousnes as none of ours ever dreamed of and by manie of ours on the other side in confusing what they deliver of Justification when as by that term they mean not Justification strictlie so termed but Sanctification improperlie by them so stiled and so the Air onelie is to no purpose between them both beaten while the one either wil not see or marks not what the other means A second Use may be to minister much comfort to everie sound and tru-hearted Christian 1. Against the temtations and accusations of Satan and of the wicked of this World The Devil is stiled as the temter so the accuser of the Brethren Revel 12. 10. and the wicked of the world are over-prone to traduce them as evil doers 1 Pet. 2. 12. but the tru Christian may with the Prophet Esay Chap. 50. 8. and the Apostle Paul Rom. 8. 33. bid defiance to either God wil defend him against either If Satan shal offer to traduce him with God or to accuse him unto God as he did Job or worldlie men censure him for an Hypocrite and a formalist as Jobs frends did him God himself wil vindicate him as wel against the one as the other Job 2. 3. and 42. 7 8. he wil bring forth his righteousnes as the light and make his cause or case as clear as the noon-day Psal. 37. 6. everie toung that enforms ought against him shal it self be cast and condemned Esay 54. 17. what accuser or accusation can prevail to the conviction or condemnation of him whome Christ sues for whome God assoils Rom. 8. 33 34. 2. Against the remainders of sinne and corruption within him considering that notwithstanding them he may be and is if he have interest in Christ in the state of justification for justification regards not the filth but the guilt of sinne and tho justification be never severed from sanctification yet is sanctification here but imperfect whereas justification is grounded upon that that brings a perfect discharge of guilt with it 1 John 1. 7. 3. Against the fear of Gods indignation and wrath for being justified by Christs bloud saith the Apostle we shal much more by him be saved from wrath Rom. 5. 9. where the partie is pronounced faultles there offence must needs cease and vengeance much more Esay 54. 9 10. 4. Against the rigor of Gods justice for justification is an act of justice nor can God in justice condemn those whom he hath assoiled as guiltles in and for Christ Rom. 8. 1. God is not like Pilate who though he pronounced Christ guiltles yet for all that would scourge him condemn him and give him up to be crucified Luk. 23. 14. 16 22. John 19. 6 16. yea injustice it were to exact that from anie of those who have interest in Christ for which he had received satisfaction from Christ their suretie before Esay 53. 6 7. 5. Against their want of worth in regard of manie other of far more eminent parts of pietie and sanctimonie for howsoever in regard of those graceful parts that excellent lustre of inherent holines that renders them as wel gratious in the sight of God as conspicuous in the eyes of men there is as vast difference and as distant degrees between Saint and Saint here below upon the earth as there is between Star and Star aloaft in the Heavens 1 Cor. 15. 41. yet as in remission of sin so in justification and in Christs satisfaction the ground of either the meanest weakest and poorest Christian hath an eqal share with the most eminent and excellent And therein doth eithers blessednes principallie consist Psal. 32. 1 2. 6. Against condemnation and sentence of judicature tho justlie past here upon him and deservedlie inflicted for notwithstanding that also having his peace made with God and reconciled to him in Christ he shal with the penitent and faithful Theif on the Cross for Christs satisfaction stand discharged and be pronounced guiltles at Gods tribunal nor shal his ignominious suffering exclude him from entrance into the place of his eternal rest and blis no more then the like did his and our suretie Christ Jesus after his satisfaction finished and accepted which not for himself but for him and al Gods elect was by him both undertaken and exhibited Heb. 12. 2. Luk. 23. 43. Having thus dispatched the first Hed which we propounded to be handled concerning the right meaning of the term Justifie here used we shal proceed now to the second to wit what Faith or what act of Faith it is whereby we ar said here to be justified And herein following the same Methode that we did in the former we shall endevor to shew 1. What act of Faith it is not and 2. what it is In the former I am encountred with two erroneous as to me seems mistakes and extreams the one falling short of the tru nature of justifying Faith or that act of faith whereby we ar said to be justified and the other as in opposition it usuallie falls out going as far beyond it as the other comes short of it The former error or mistake is of those who by Faith wil have here understood nothing els but a general beleif or assent of the mind to the truth of Gods word in general or at least to the doctrine of the Gospel in special concerning salvation by Christ to wit that Jesus Christ is the onlie Saviour and Redeemer of Mankind

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

in general whither ordinarie and that either Historical of matters as wel alreadie past the creation v. 3. as future the departure out of Egypt v. 22. or Dogmatical concerning God and his goodnes v. 6. or extraordinarie that of miracles v. 33 34. is apparent by the varietie of instances given by him as Bellarmine also himself grants and would hence proov that faith in all these instances yea that faith in general is but one and the same which if it were tru then everie one that hath justifying faith should have a power of working miracles also which is directlie contrarie both to our Saviors intimations Matth. 7. 22 23. and 17. 20. and the Apostles 1 Cor. 12. 9 10 29 30. tho it be not denied that some general notion of faith be found in each of them Lastlie albeit that Historical or Dogmatical faith or that act of faith whereby the truth of the Historie or Doctrine of the word in general or that of the Gospel in particular is beleived be of necessitie conjoyned with or antecedent unto that act of saith whereby a beleiver is justified it doth not thence follow that these two therefore ar one and the same no more then the slavish fear ariseing from a meer apprehension of wrath and greatness is the same with the filial fear ariseing from apprehension of Gods mercie and goodnes Psal. 130. 3. Jer. 31. 39 40. because the one is to the other tanqam a●us ad silum as the needle to the thred it goes before to make way for it and helps to introduce it or that faith and hope ar one and the same because the one is the foundation of the other nor ar they in time severed the one from the other I shal not need to examine anie of Bellarmines other arguments for this place of Scripture is not the principal onlie but the onlie one produced by him to proov that the assent to the word of God in general is that whereby we ar said to be justified and the rest proov no more then this that such a faith is reqisite to justification and salvation and that without it a man cannot be justified or saved whereas the qestion is not whither all that ar justified have such a beleif of Gods word in general or of the Gospel in particular which no man denies but wither such a beleif be that faith or that act of faith wherby we ar justified which is that alone that is here qestioned Yea the rest of his Scriptures as himself acknowledgeth ar intended onlie to disproov the particular application of the promise to be the justifyeng act of faith whereof more anon when we have done with some others of our own who of the Dogmatical Faith or beleif of the doctrine concerning Christ approov and affirm the same that of the beleif of the word in general Bellarmine doth THE PUBLISHER Of this Posthumous Peice of Work TO THE READER IT is a fruitless wish for me to utter Oh that I were not enforced to adjoyn this Epilogue Desiderantur caetera The rest is wanting and wil be wanted It wil be fitter for me to say Placeat homini qod placuit Deo Let not that discontent man which pleased God And it seemed good to the Lord of the Vineyard to interrupt this faithful Servants labour with an acute disease which supervening to age which is an incurable sickness put a period to his life which was his day or season of work He was not idle in the former part of the day but took this business in hand at his verie evening which man that knows not his time could neither fore-see nor put off And now this unfinished Peice of his must stand as an imperfect Table begun to be wrought by Apelles or Titian famous in their Generations which no surviving or succeeding Artist wil adventure to accomplish with a less-skilful hand But yet we ar not at an irrecoverable loss since we have stil the living Oracles of Gods word which are the original truth whereof humane discourses are extract Copies and besides common Reason we may by humble and earnest pra●e● obtain the assistance of Gods holie Spirit for the improvement of Reason in the prosecution of what is not here exprest And tho this discourse be abruptly broken off before it fully explain what faith is yet we may from the Negative part which cuts off all Notions pretending to that Title conclude the affirmative that justifying faith is an affiance in Christ or in God through Christ and for Christs sake for absolution from our sinnes and so conseqentlie for eternal salvation and the justifying act of faith is to trust to on or in Christ commonly called beleiving in or on him by a speech somewhat improper yet not without example in Exotick Authors But if our Interpreters had ben so lucky as insteed of beleiving on God and on Christ to have rendred the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by trusting as e. g. John 14. 1. we read the words of our Savioor to his Disciples Ye beleiv in God beleiv also in me but we may very wel read thus Ye do trust or Do yee trust in God or on God trust also in me or on me use would have made the term familiar and the thing it self obvious to the understanding and it would have prevented many hot but impertinent contentions about words But mine infirmities wil not permit me to enlarge in the explication of the nature of faith which is a common Theam but deserves exact handling I entreat the Christian Reader to accept this final portion of heavenlie Treasure rescued from the dust since the earthen vessel by which it was conveyed to us is broken by death and crumbled into his primigenial Dust. Si qid novisti rectius hisce Candidus imperti si non his utere mecum Hor. FINIS 2 Tim. 3. 15. zech 8. 19 2 Cor. 4. 1. Judg. 5. 15. ● Tim. 6. 20 2 Tim. 2 2. 1 Pet. 4. 11 A. D. 1654. Greg. Naz. Dan. 4. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. de civit I. 22. c. 7. Philo Jud. Just. Mart. Origen c. Jo. Picus Count of Mirandula Dr. Feild of the Church l. 5. c. 17. Guil. Rivet de justif part 1. c. 2. lect 3. De justificat l. 2. c. 7. Lib. e●d C. 10. See Peter Alliacenses ad Sent. lib. 4. qaest 1. art 3. conclus 1. See Ger. Vossius Defens Grot. de satisfact advers Ravensperg cap. 2. 8. Eccl 9. 12. Luk. 11. 1● Bud. in Comment Fides non modo credulitatem sed fiduciam significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro confidete sumitur Aeschin con● Cetesiph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diod. Sicul l. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. Politic. Tyr●●●orum esse notat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latini pariter in eodem sensu usurpa●●●●●edere Val. Max. l. 6. Nemo debet nimium fortun● cr●dere Virg. celog 2. Nimium ●crede coloti i. e. confide Serv.

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