Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	adam_n	sin_n	sin_v	1,755	5	9.4959	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94870	Lutherus redivivus, or, The Protestant doctrine of justification by Christ's righteousness imputed to believers, explained and vindicated. Part II by John Troughton, Minister of the Gospel, sometimes Fellow of S. John's Coll. in Oxon ... [quotation, Augustine. Epist. 105].	Troughton, John, 1637?-1681.	1678 (1678)	Wing T2314A; ESTC R42350	139,053	283

the Debtor cannot properly be said to be the Author of the payment he paid not the Money 't was not his but the Sureties yet the Money being paid for him in his stead for his benefit by the Surety and accepted for him instead of his payment by the Creditor he is a subject of denomination and may be truly accounted a clear and solvent person and the payment imputed to him placed to his account as really and as fully as if he had paid it with his own hand and with his own money Hence some call the Righteousness of Christ the Formal Cause of our Justification Vid. Whitaker de Ecclesia p. 460 461. Synop. Leidens disput 33. Th. 21 23. and others the Matter or Material Cause both mean the same thing viz. That Christs righteousness is the very thing for which we are accepted and justified before God I will not contend about terms of Art in so great a point whereon Salvation depends yet it seemeth more logical to say In Justification man in the Matter or Subject viz. the Person justified Christs righteousness is the Form that by which he is constituted righteous or just before God Imputation Gods accepting this righteousness for him is as the Union betwixt the Matter and the Form even the Application of Christs righteousness to the person justified God the Father is the Efficient accepting or acquitting him for the sake of Christs righteousness The Promise of the Gospel is the medium whereby this righteousness is conveyed and Faith the instrument or disposition in the subject whereby it is rendred capable of receiving Christs righteousness or having it imputed to him And Justification is the Condition or State of a Man accepted with God to life eternal through the righteousness of Christ imputed to him From ●●ence I inser that Imputation of Christs righteousness and Justification is all one and but ●●e real Act and so Arctius defines it Justi●atio est imputatio justitiae alienae gratuita Lib. Probl. loc 25. fa●●a a Deo respectu meriti Filii Dei ad salutem ●●ni credenti Some learned men make Justication to consist of 2 Acts. The First whereby Christs righteousness is imputed to a Sin●er The Second whereby his sins are forgiven and he accepted for the sake of that righteousness But this makes it more perplext that it is to impute righteousness We are righteous with the righteousness of Christ ●●t in a Physical sence as if it were inherent or adherent to us but judicially We are accepted as righteous i. e. discharged from punishment and intituled to life for it and this 〈◊〉 to be justified We may indeed make it Formal Acts or formally distinct the one thereby Christs righteousness is placed to our account or reckoned to be done for us the ●ther whereby we are accepted or intituled 〈◊〉 life for that righteousness But it 's really ●●e same thing to account Christs righteous●● be wrought for us to satisfie and fulfill the ●aw of God and to accept us and give us ●ight to life for that righteousness God in ●s Promise proposeth life to Sinners on the account of Christs satisfaction in which when ●●ey believe and trust there is by virtue of that Promise a Grant and Title to life made other to them and hereby righteousness is imputed to them or they are justified Thus Rom. 4 2. When the Apostle would prove Abraham was not justified by Works he saith v. 3. Faith was imputed to him for Righteousness Then to justifie or impute Christs righteousness is all one and God accounteth us righteous for this righteousness i. e. God justifieth or giveth us eternal life for Christs righteousness and frees us from condemnation Nor is Christ first given to us and then his right ousness as some speak as if we were actually interessed in Christs Person before we are his righteousness God worketh Faith in the Heart which apprehendeth the promise of li●● through the righteousness of Christ and hereby we are accepted and justified and this righteousness is thus made ours or given to us and no other way Afterwards we are adopted and receive the Spirit of Sons by which Spirit we are united to Christ as to our Hear and the Fountain of Spiritual Life and the Christ is most properly given to us or w●● are actually interessed in his person in whom all the Elect have some interest before on the account of Election but this was not actual and proper These things thus explained the Question betwixt us and our Opposites is plainly th●● Whether God justifieth men and intituled them Life for the Righteousness which Christ wrought in fulfilling and suffering the Penalties of the Law The Affirmative is the Protestant Doctrine and now to be proved Argument 1. 1. I argue from the Parallel of Christ and Adam Christ is called the Second Adam the Second Man 1 Cor. 15.45 47. Adam was the Figure of him who was to come viz. Christ Rom. 5.14 Whence is this but in respect of the general Influence of what they did upon the rest of Markind Hence I argue As Adam's Disobedience condemned men so Christ's Obedience acquitteth and justifieth them But the very Acts of Adam's Disobedience are imputed to men to their Condemnation they are condemned for them therefore they that believe have the very righteousness of Christ imputed to them and by that are justified The Major is largely proved by the Apostle Rom. 5.12 ad finem where he sheweth That Justification and Life come into the World in like manner as Death and Condemnation did each by a common Person and by them derived upon the rest of Mankind As many were made Sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one Mans Obedience so by the Obedience of one many shall be made righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 19. They are constituted righteous and unrighteous in the same manner unrighteous by Adams disobedience righteous by the obedience of Christ But this I suppose will not be denied and he that denieth the Minor viz. That Adams disobedience is imputed to us as the immediate Cause of our Condemnation is a down right Pelagian But because i● this Age all the Foundations are destroyed we shall prove it from the fore-cited Text Rom. 5.12 where the Apostle affirms That by one man Sin and death entred into the World and Death passed upon all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether we translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i● whom all have sinned as the the Fathers did against the Palagians meaning Adam 〈◊〉 whom all his Posterity sinned or in quantum for as much as all men have sinned the Sence is all one Sin and Death came upon all men from one man i. e. Adam and therefore they were all made Sinners in him and by him But this is clearer v. 15. where it is said Many are dead by the Offence of this one man viz. Adam And v. 26. The Judgment or Sentence unto Condemnation came by one man 〈◊〉

to be called by the same Name This is the Name whereby she shall be called The Lord our Righteousness Answ But the Context sheweth that it speaketh of the same Person and almost in the same words sc the righteous Branch of David c. And therefore learned men translate it This is the name of him who shall call her viz. The Church The Lord our Righteousness So Junius translates it also the Geneva and the Dutch Annotions and others but if it be meant of the hurch as Mr. Gataker contends it must Gataker in locum it only because the Name of Christ is put upon or as being clothed with his Righteousness the New Jerusalem the Gospel Church named Jehovah Shammah the Lord is there ●●om his Presence in her and as God himself pleased to take upon himself the Name of ●●s People Ps 24.6 Ezek. 48.35 This is the Generation 〈◊〉 them that seek thy Face O Jacob i. e. the ●●●d of Jacob. Dan. 9.24 Seventy weeks are determined ●●on thy People and upon thy Holy City to finish the Transgression and to make an end of ●●ins and to make reconciliation for Iniquity and 〈◊〉 bring in Everlasting Righteousness Daniel ●●d prayed for the deliverance of the Jews ●●d the forgiveness of their Sins and that not ●●r the sake of their own Righteousness but ●●ods great Mercy v. 18 19. He is answer●●d that the City shall be built again and the ●eople saved by the Messiah v. 25. and that 〈◊〉 his being cut off not for himself v. 26. ●●plying that it should be for them and that ●●en should be brought in everlasting Righteousness whereby Israel should be justified and ●●ved This is the Righteousness of the Mes●●ah for none else is a standing and everlasting ●ighteousness Ours is mutable and subject 〈◊〉 fail Hos 6.4 Neither was our righteousness in special manner to be brought in by ●●e Death of Christ it had been before in the Sanctified in all Ages of the Church It was a new Righteousness then to be wrought and brought in at the Death of Christ though by the Virtue of it the former Saints were saved yet it was not actually wrought and Justification by it distinctly declared till now Therefore it is all one with finishing transgression making an end of sin making reconciliation for the people which is plainly Justification to be had by this Everlasting Righteousness Rom. 5.18 19. As by the offence of one Judgment came upon all men to condemnation even so by the righteousness of one the free gift came upon all men unto justification of life All men were condemned by the offence or sin of Adam So they that believe shall be justified by the righteousness of Christ the free gift o● grant of life comes by the righteousness of Jesus Christ as the sentence of death came by Adams unrighteousness The 19 v. makes it clearer As by the disobedience of one many are made sinners so by the obedience of one many shall be made righteous Adam did not make way by his Sin for mens condemnation he did not only render them liable to death if they should sin as he did and break the same Covenant But he brought them under the Curse and Sentence of death absolutely by and for his Sin so that all that are of his Seed are under the Judgement of Condemnation ipso facto as soon as they have a Being In like manner Christ must not only make way for mens Justification or procure them a Covenant whereby they shall be justified if they perform it as he performed the Covenant of a Mediator but he must also justifie them intitle them to life so soon as they believe in him by and for his own Righteousness and Obedience One Exception against this place hath been answered in the former Chapter Another excepteth Object The Apostle doth not say IN one mans obedience many shall be made righteous Just Evang p. 72. but BY one mans obedience as a consequent and effect of it many shall be made righteous As the effect of one mans disobedience many come to be shapen in iniquity and brought forth in a sinful condemned nature so as the effect of one mans obedience many come to be new born and brought forth in a Righteous and Saving State Answ The vanity of the exception from the word BY hath been manifested before The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used signifieth BY or WITH which is the proper sence of the place the term IN would be more obscure And thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is translated Rom. 14.20 To him that eateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with offence but the Sum of this Exception is as it is largely prosecuted p. 68. c. That Adams personal disobedience is not imputed to his Posterity but he virtually containing all men in his Nature and Sinning before the Act of Propagation he did corrupt his Nature and so begat Children in a sinful mortal State But I have before proved the Imputation of his Actual Sin I now add Do Mankind derive a sinful mortal Nature from Adam by meer necessity of Nature seeing the effect must be like the cause or by virtue of Divine Constitution that his Posterity should inherit the Fruits of his Sin If by necessity of Nature as this Author seems to intimate then the Soul of Man must be ex traduce derived from the Parents else it could not be born sinful by necessity of Nature and then it must be corrupted with the Body and cannot exist without it and at best must be raised with the Body and sleep in the dust till the last day as the Socinians teach Nor would the want of original righteousness no nor positive dispositions to sin in our Nature as derived from Adam be sinful in us they be poena causa peocati the Punishment of Adams Sin and the cause of Sin in us but not peccatum our Sin no more than the natural Diseases of the Body which we derive from our Parents For that which comes by meer natural necessity cannot be a Sin But if it be by Divine Constitution then the meaning must be either that God appointed that if Adam should sin that one Sin then not only he should perish but that he should also propagate a sinful mortal Nature to all his Seed without exception and then the sin and misery of all Mankind is directly and properly the punishment of Adams personal sin only which besides the horrour of the thing that so many millions in all Ages should be made miserable both here and for ever as the punishment of another mans Sin in which they were no way concern'd is also against Gods own Law The Children shall not be put to death for the Fathers nor the Fathers for the Children but ●very man for his own sin Deut. 24.16 Or ●lse this Constitution must mean that God appointed that Adam shall stand or fall for all his ●osterity and then

o● that he was accounted to have sinned to have been the Author or any way the Cause of our sins or that God lookt upon him as such These things we account blasphemous but we mean that Jesus Christ in all he did and suffered did intend to satisfie the Law of God which Man should have kept and particularly in his Sufferings did intend and actually bare the punishment due to our sins to satisfie the Law thereby and that the Father in imposing this Obedience and in inflicting these Sufferings upon Christ did intend that his Law which man had broken should be satisfied thereby and that Christ should bear the Punishment of our Sins and further that God did accept of these Sufferings of Christ as a satisfaction for our Sins and did look upon his Justice as executed and satisfied in him Thus our sins are said to be imputed to Christ because he was truly and in the Fathers and in his own intentions punished for them He was not reckoned an Offendor but he was reckoned and dealt with as he who had undertaken to bear the Punishment due to Offenders Many labour to make this Position odious by misrepresenting it and putting it into harsh and unscriptural terms But the Question is plainly this Whether the Sufferings of Christ were truly and intentionally the Punishment of the Sins of Man laid upon him whether Christ was properly punished for their Sins And this the Scripture abundantly and expresly affirmeth Isaiah 53.4 He hath born our griefs and carried our sorrows Yet more plainly v. 5. He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed v. 6. We have gone astray c. and the Lord hath laid on him the iniquity of us all v. 8. For the transgression of my people was he stricken v. 10. His Soul was made an offering for sin v. 11. By his knowledge shall my righteous Servant justifie many And the means whereby he cometh to justifie them is because he shall bear their iniquities v. 12. He bore the sin of many Can any thing be more express If Christ was wounded bruised stricken offered as a Sacrifice for sin then he was properly punisht for sin and though the other terms bearing of sin carrying our griefs c. may have a larger interpretation yet being joyned with those other more express and significant words they are to be taken in the same sence Galat. 3.13 He was made a Curse for us c. The Curse is the Punishment of Sin laid upon a person in pursuance of the Sentence of the Law Christ then was punisht the Sentence of the Law executed upon him with intention to satisfie the Law 2 Corinth 5.21 He was made Sin for us Our Authors paraphrase this He was made a Sacrifice for Sin the Sin-offering being sometimes in Hebrew called Sin And the Interpretation is not much amiss but the Sacrifice for sin died for the Sinner and did typically bear the punishment of his Sin Therefore Christ the Antitype did really undergo the punishment of Sin It is to be observed that our Lord was put to death without the City on purpose to answer the Type of the Sin offering in special above the rest of the Sacrifices which was to be carried out and burnt without the Camp Lev. 6.3 Heb. 13.11 12. 1 Peter 2.24 Who his own self bare our sins in his own Body on the Tree by whose stripes ye were healed Here it is exprest that Christ in his own person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bore our sins upon the Cross in his own Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore his Sufferings upon the Cross were the punishment for our sins Our Opposites interpret this to be spoken figuratively Trueman ● ●rop p. 89. The Sufferings of Christ were not properly an Execution of the Law though they may figuratively be so called but a satisfaction to Justice that the Law-threat might no be executed They mean That Christ's Sufferings were for sin i. e. to take away Sin by bringing in a Covenant of Grace and possibility of Pardon but not that he satisfied offended Justice by bearing the Punishment of Sin in his own person Now this is not to die for sin at all nor to bare sin be wounded for it or stricken for it but only to suffer by occasion of sin as sin was the occasion that Christ suffered to bring in a way of Pardon and so as Christ's Righteousness is not the cause of our Justification but the occasion of it that which made some way for it as we have proved above so also by this Doctrine our sins were not the cause had no proper influence upon the death of Christ but were an accidental occasion of it because if we had not sinned he had not died to bring in a Covenant of Grace and pardon What can be spoken full and clear enough if these plain Scriptures may be so easily waved The same Author saith p. 86. That Christ's death was a Satisfaction to Justice that God might be Just if he should pardon not an Execution of the Law but a satisfaction to Justice that the Law might not be executed I answer The Justice of God is twofold Absolute and Essential which is the infinite Holiness of his Nature whereby he can do nothing but what is becoming himself or limited and ordinate which is a voluntary Obligation which God hath laid upon himself to proceed in his dealing with Creatures according to the Law which he hath prescribed them I demand which of these Christ satisfied not the first any further than as it is included in the second viz. as it is becoming God's infinite and essential Holiness to proceed with his Creatures according to his own Laws when he hath given them Laws to act by For this Author and his Friends do not deny that Essential Justice might have been content to have pardoned and restored Adam and us in him without the death of Christ it must therefore be limited and ordinate Justice which Christ satisfied Now by this Justice God is obliged to proceed according to his own Law to see his Law fulfilled and executed and that it attain the end for which it was made therefore there is no satisfying of this Justice but by having the Law executed To talk of satisfying Justice of which the Law is the Rule without executing the Law yea that the Law might not be executed but taken out of the way is by fair consequence a Contradiction Argument 7. 7ly I argue Either Christ's Righteousness is imputed to us we are justified immediately by believing in it or Christ only purchased a Law of Grace by fulfilling whereof we should be justified There is no medium betwixt these two in the Question about Imputation but the latter is false therefore the former is true This is that our Opposites contend for That Christ only purchased that we should be saved

his Obedience or Disobedience must be imputed to them and be Cause ●f their life or death even the immediate Cause Object Some say this Obedience of Christ is only is Sufferings according as he is said to be obedient to the death Phil. 2.6 and to have ●●me to do the Will of God in offering up his ●wn Body Heb. 10. v. 6. to the 11th Answ 1. This maketh nothing against our main posi●●on viz. That the Righteousness of Christ is ●●puted to us and we justified by it For ●hether it be his Death only or his Life and ●eath both for which we are accepted and ●stified it is all one in this Question so long 〈◊〉 imputation of that Righteousness to us be ●e way whereby it justifies us And if they ●ean that his Sufferings are his only obedience here mentioned to make us righteous by ●●ocuring a Covenant of Grace to be fulfilled ●● us then they might as well have said His ●●tive Obedience without his Sufferings doth ●●ake us righteous For the Text leads to ●●e no more than the other And Mr. True●●an when he had disputed against the Imputation of Christs Active Obedience and for the Passive only and yet that must be only to procure a Law of Grace afterwards fairly grants That in this sence viz. of procuring the Covenant of Grace both Active and Passive may be said to be imputed to us 2ly But the words will not bear this sence Adam's Actual disobedience made us formally Sinners and guilty of death So the Obedience i. e. the Sufferings of Christ procureth right to life for us Thus they must run but when is the Parallel The Sufferings of Christ can not be said to make us righteous formally a● this Author tells Sufferings are not righteousness much less suffering the Penaltys o● the Law for the breach of it but Christ suffered the Curse of the Law for our sin against it his Sufferings delivered us from the Curse o● the Law it having been born by him but could not make us righteous according to th● Law that we should obtain the reward 〈◊〉 Life It is true Christ was obedient in his Sufferings and did the Will of his Father in offering himself if they had not been voluntary and obediential they could not have been meritorious but that his Sufferings as suffering of the Penalty of the Law are his only Obedience that justifies us or that he performe● no other obedience for us doth not follo● at all 1 Cor. 1.30 Christ is made unto us of God Wisdom Righteousness Sanctification and Redemption that he that glorieth may glory in the Lord. Here is exprest that God hath made Christ our righteousness sc by giving him to satisfie the Law for us and accepting us for his righteousness And here we may observe that the Apostle purposely proveth against the despisers of Christ the Greeks who boasted of their own Wisdom and the Jews who trusted in their own Works v. 22 23. that Believers have all in Christ v. 24. and that they are in themselves weak foolish nothing v. 25.28 29. all their excellency is in and from Christ and therefore their righteousness and Justification as well as their Sanstification Farther observe that Righteousness here is distinguished from Wisdom and Sanctification and therefore must mean that Christ is our justifying Righteousness or that we are justified by Christ as our righteousness ●f we were to be justified by our habitual and ●ctual holiness as the Condition of the Gospel ●hen righteousness and sanctification are all ●ne Lastly The Apostle saith we have all these ●n Christ that he that glorieth may glory in the Lord We may glory in Christ in that we ●ave all grace from him but how shall we glory in him as to our Justification if we be not justified by his Righteousness but by our own though wrought by the help of his grace even as Adam if he had kept the Law of Works would have been justified by his own righteousness and might have gloried in himself that he had done his duty though it was by the power of the grace and assistance of God 2 Cor. 5.21 Christ was made sin for us that we might be made the righteousness of God in him Here righteousness by a usual Hebraism is put for righteous we are made the righteous of God i. e. before God or acceptable with him in Christ by or through Christ as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a Dative case is often used and how are we made righteous by Christ even by his being made sin for us as he satisfied for our sin so by that satisfaction are we made righteous as he that knew no sin was sacrificed punished for our sins so we that had no righteousness are made righteous by him and this must be by imputation Thus B Vsher out of Claud. and Sedul in locum That this righteousness therefore is not ours nor in us but in Christ in whom we are considered as Members in the Head Non nostra non in nobis sed in Christo quasi Membra in Capite Rel. Just p. 15. Object Against these two Scriptures it is excepted that in the former it is only said that Christ is made our righteousness Hotchkis p. 191. not that his obedience is imputed to us for righteousness Answ Christ cannot be made our Righteousness any other way than by imputing his perfect Obedience to us and therefore the Scripture in saying the one in words sayeth the other also in sence Object To the latter place 't is said That it saith only that we are made righteous by Christ being made a Sin Offering for us not by imputing his Obedience to us Answ If Christ was made a Sacrifice for our Sins then our Sins were so imputed to him as that he was punished for them and if this make us righteous then his bearing the Punishment of Sin is imputed to us and so his Righteousness is imputed Phil. 3.8 9. That I may win Christ and be found in him not having my own Righteousness which is of the Law but that which is through the Faith of Christ the Righteousness which is of God by Faith The Apostle in this place exhorteth to rejoyce in the Lord i. e. Christ v. 1. and to beware of Judaising Christians who joyned the Works of the Law with Christ v. 2. saying That true Believers are the true Circumcision the true people of God even they who rejoyce in Christ and have no confidence in the Flesh i. e. their own Works v. 3. And then reckoning up what he had to alledge for himself from the observation of the Ceremonial and Moral Law v. 4 5 6. he saith That he counted all this loss for Christ v. 7. and not only what might be alledged from observing the Law but whatever else might be thought excellent or a ground of self-confidence and rejoycing v. 8. Yea doubtless and I count all things but loss for the