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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

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

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

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