Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	free_a	grace_n	justification_n	4,592	5	9.0747	5	false

Text snippets containing the quad

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

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

it is otherwise said God sanctifies his Saints and otherwise sanctified be thy name for that therefore because he makes them to be holie who before were not holie but this therefore that that which is alwaies holie of it self may also of men be accounted holie And that the word Justifie is to be here so taken appears 1. From vers 19 20. for what is there taken from and denied unto works is here attributed and ascribed unto faith But of works it is there said that by them no man living can plead not guiltie or be assoiled at Gods tribunal And the meaning therefore must by necessarie conseqence be that by faith they may 2. From Chap. 8. 33. Where Justification is opposed to accusation or crimination that is charging a man with guilt and condemnation or passing sentence against him thereupon the place taken from Esay 50. 8. and Justification therefore conseqentlie a discharge thereof Howbeit because remission of sinnes is by so manie said either to be the verie same with Justification or to be at least contained in it I shall endevor further to shew what neer affinitie and necessarie connexion these two free gifts of God have in the work of mans redemption and reconcilement to God and yet how they are distinguished the one from the other 1. Remission of sinne tho it be not the same with Justification yet is it a necessarie conseqent of efficacious Justification grounded upon satisfaction tendred and accepted made and admitted For as one that hath done a wrong can no way now be justified but by making full satisfaction to the Partie wronged for the wrong that he hath done and the offence that he hath committed So when such satisfaction is made accepted and the Partie that did it in regard thereof Justified that is thereby thereof discharged reason and eqity reqires that the offence be remitted that is that the Partie wronged cease now to be offended with him whome he was justlie offended with before 2. Remission simplie and nakedlie considered in it self is a work of mercie or favor onlie whereas Justification to speak properlie is a work of Justice Deut. 25. 1. Psal. 82. 3. yea in the same act where upon satisfaction in some other kind is from a stranger admitted in the behalf of the delinquent the wrong is remitted tho it be a point of favor and mercie in regard of him to whome it is done yet it is a point of Justice in regard of him for whome it is done if it be done at entreatie and intercession onlie it is meer mercie and free favor in regard of either but then to speak properlie there is no Justification if it be done upon a price paid or valuable consideration performed by a third Partie it is a matter as well of Justice in regard of the one as of mercy and free favor in regard of the other and is not then a naked or bare remission but justification properlie so tearmed And this is the case of mans justification for the satisfaction made by Christ. Whence that of Bernard Gratis hoc qoqe praestitum est sed gratis qod ad te attinet nam qoad Christum non gratis salvus factus es pro nihilo sed non de nihilo tamen This also to wit the work of thy redemption was freelie performed but freelie so far as concerneth thee for in regard of Christ not freelie thou art saved for nothing but not saved with nothing for nothing laid down by thee but not without a price paid by him For as for that which a learned Writer of ours hath of a Judge or Ruler upon some weightie considerations known to himself remitting the penaltie of the Law and so discharging a guiltie Person as if he were innocent and righteous not according to Law and Justice but out of a soveraign and absolute power as if that were the right meaning of the term of Justifyeng in the Apostles discourse it cannot hold here For 1. the Justification here treated of is such a Justification as wherein there is a special manifestation of Gods Justice vers 26. whereas in such case which in plain terms is no other then meer pardon there may be an ample declaration of mercie but no such demonstration of justice at all nor doth that bear anie weight at all with me which a late Annotator of no smal note doth largelie discourse upon the Apostles passages in this place wherein he would have the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie here not strict justice but moderation eqity grace and mercie in pardon of sinne and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just conseqentlie as it is here given unto God to import a merciful and charitable person and to be taken no otherwise then as it is given to Joseph Mat. 1. 19. where it is said of him that being a righteous that is a pious and merciful man he was unwilling to expose or subject Marie to publick and shameful punishment to execute the rigor of the Law upon her or to urge it against her affirming withal for the better support of this Paradox which Socinus had broached before him in his Treatise de Christo servatore lib. 1. cap. 1. as a thing worthie the observation that the word seldome in these books the writings of the New Testament I suppose he means if ever belongs or is applied to the act of Vindicative or punitive justice All which is apparentlie cross to the main intent and scope of the Apostle which is as Cajetane also wel observes to shew that in the justification of a sinner concurrunt gratia Dei justitia Dei both the grace or free favor of God and the Justice of God also concur for it were grace alone if God should remit or pardon sin without payment which God saith he never did nor doth but gratiae suae inserit justitiam suam he riveteth into his grace or favor his justice and this his justice consists in the redemption or ransome that is the price that Christ paid to set us free And the Scripture therefore saith not that we are justified by grace alone but by grace and justice together and both of them of God And it seemes to me verie strange that this learned man should say that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or just should in these bookes be seldome or never ment of punitive justice For the Annotator himself acknowledges that the word of Justifying here is a juridical term and as in juridical proceedings so here there is a Judge a Client and a Law and that the Judge here is God now a Judge is called a just or righteous Judge not in regard of shewing favor or moderation and mercie but in regard of doing Justice eqalie and indifferentlie according to the strict right of each ones cause that comes to be tried before him and Justitia forensis that Justice that is exercised in Courts and courses of judicature is as well absolutive as