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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	free_a	grace_n	love_n	2,934	5	6.6495	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A48865	A peaceable enquiry into the nature of the present controversie among our united brethren about justification. Part I by Stephen Lobb ...	Lobb, Stephen, d. 1699.	1693 (1693)	Wing L2728; ESTC R39069	94,031	169

Testament Crel Ethic. Christ lib. 1. c. 5. As Crellius in his Christian Ethicks gives this account of Faith in like manner he doth the same Rom. 3.22 Gal. 2.16 Est vero Commentarius hic vivente adbuc Joanne Crellio Colle●a into desideratissimo à me consectus el●cubratus ita ut in eruendis Epistolae istius sinsibus omnis mibi cum Crellio sociata fucrit opera idque ita ut ei primas hic partes merito deferre debtam Praesat ad Lector Slichtin in Heb. c. 11. v. 1. on the Romans and Galatians and concurs with Slichtingius in his Commentary on the Hebrews in composing which he had a great hand as Slichtingius in his Preface doth ingeniously confess where it 's thus Faith if properly and strictly taken differs from Obedience and our coming unto God For Faith must be in him who seeks God before he doth it Faith more largely by a Synechdodochical Metonymy comprehends within it its Effects namely all Works of Piety and Righteousness Slichtingius John 5.24 Fides in Christum trahit secum observationem mandatorum ejus quae nisi sequatur vanam irritam esse sidem oportet on John thus Faith in Christ carries with it an observation of his Commands and without it all Faith is vain yea dead In this Faith therefore an observation of Christs Commandments is included Wolzogenius Fides duas habet partes Primarias una est Fiducia in Deum per Christum inque promissiones ejus collocata altera Obedientia ac observantia Preceptorum ●jus Wolzog Instruct ad util Lect. Lib. N. T. cap. 6. Faith hath two Principal parts the one is a Trust in God through Christ and in his Promises the other is Obedience to his Commandments Smalcius in his Refutation of Frantzius is more express Smal● Refut Thes de Caus peccat p. 450. Even as the Soul is the Essential Form of Man so are Works and Christian Piety the Essence and Form of Faith Trust in God through Christ may be Ratione distinguished from true Piety and Obedience but yet there is no Real difference between them Socinus himself thus * Fidei siquidem nomine ex qua Justificemur intelligit Paulus Fiduciam ejusmodi in Deo per Christum collocatam ex quâ necessariô Obedientia Praeceptorum Christi nas●atur quae etiam Obedientia sit tanquam forma substantia ist us Fidei Socin Lect. Sacr. in Bibl. Polon That Faith by which we are Justified according to the Apostle Paul is a Trust in God through Christ from whence Obedience to his Commandments doth necessarily flow for it is as the form and substance of this Faith Thus the Socinians distinguishing between Faith as taken properly or strictly and figuratively as largely make the first to be only a Fiducia the second which they affirm to be Justifying is comprehensive of Hope Love and Works which say they are the Essential form of a Living Justifying Faith whereby they introduce Justification by Works Not the Merit of our Works This they strenuously oppose So Wolzogenius who speaking of the Merit of our Good Works assures us That if we look closely into this matter nothing can appear to be more certain and true than that we cannot by our Good Works Merit any thing of God For he is our Creator and as such hath a right to all we can do without the proposal of any Compensation or Reward Besides it 's a Dictate of Right Reason that the Fruit belongs to him that soweth Welzog in Luc. c. 17. c. 7. and surely it is God that worketh in us to will and to do of his own good pleasure These and some other considerations he offers against the Merit of our Good Works Crel in Eph. c. 3 v. 1.11 Socin Frag. de Justific The same is done by Crellius Socinus is vehement in his opposition against all Merit which must necessarily be done by them who ascribe so much to Free Grace as to deny both the Satisfaction of Christ's Death and Merit of his Righteousness Et ●t nostram ●●●●●de ●e s●●a● ●e●t●●●●● ●●●atz 〈◊〉 omnes 〈◊〉 nui●●●●mnino dari Meritum quemadmodum nec ipsa ●ox MERITI in t●to sacro Codice usquam reperitur mequicquameiaequipol ens quod ad Christum attinet non ob aliam causam dicitur Phil. 2. eum idio Exaltatum esse quòd usque ad mo●tem obediens suerit quam quod sine isla obedientia exaltatus non fuerit Merit●m autem in to nullum f●isse hinc apparet quod Apostolus ibidem mox addit donavit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ei nomen quod est supra omne Nomen Nihil autem me●ito propriè accepto cum Donatione Commine est Smalc contra Fran●z Disp 3. p. 88. That Frantzius and all others saith Smalcius may know our sense in this matter we declare against all Merit whatever for neither the word Merit or any thing signifying what is equivalent thereunto can be found in Scripture and what was said of Christ touching his Exaltation for his being obedient to the Death of the Cross imports no more than that if he had not been obedient he would not have been Exalted But that he did not Merit is manifest from the following words He gave him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name above every name for Merit and Free Gist are incompatible with each other Id●● nec usquam in sacris Lite●is Meriti aut Mereudi ●oces m●●is de Christo quam de nobis rispectu Dei usu●pantur ut longè praestat cum Scripturâ loqui Christi Obedientiae potius ac Morti salutem nostram tribuere quam Meritis per illud enim GRATIA Dei non tantum non obscuratur sed etiam logè magis illushatur sat per Meritum propriè dictum imminuitur tollitur Slicir in Phil. c. ● v. 9. Slichtingius on the Philippians saith That the word Merit as it is not in all the Sacred Writings attributed to Man's VVorks with respect to God so neither is it unto Chrit's Whence it 's much better with the Holy Scriptures to ascribe Salvation to Christ's Death and Obedience rather than unto his Merits for to do so doth not obscure but illustrate the Grace of God whereas Merit taken properly doth Eclipse yea Destroy Free Grace These passages may suffice to shew how much the Socinians are against the Merit of Good VVorks and yet hold our Works to be an Essential of that Faith which they say is a cause of our Justification Faith as it apprehends Christ's Righteousness for Justification they explode and by making it an Act of the Will they take within the compass of its Formal Nature Hope Love and Obedience and to bring in Good Works amongst the Causes of our Justification The Nature and Efficacy of True Faith saith Slichtingius lieth in this that it begets Love to God Who can believe he shall obtain Eternal Life if he loves his Neighbour

Christ and apprehends the Forgiveness of Sin Justification is by the Holy Ghost ascrib'd only anto Faith However by the way it must be observ'd That no one doth certainly and seriously believe the Promise made unto him but he immediately Repents of his Sin For on his believing all occasion of Dispair is taken out of the way and such is the Excellency Beauty and Glory of the Promise as to take off the Heart from the Love of the World whence it may be truly said that we are Justifyed by Faith alone and that we are Sanctifyed by Faith alone for 't is Faith that purifyeth the Heart Act. 13.9 3. The reason why God forgives the Sins of the Penitent is this namely Because satisfaction is made to Gods Justice by Jesus Christ who has purchased this Grace for us But the satisfaction of Christ cannot be apprehended by us any other way but by Faith Justification therefore must be ascribed only unto Faith So far Camero There are other Arguments which he urgeth to this very purpose But from what he hath here delivered It 's plain that Faith not being an Act of the Will is not a Work but is distinguished from it and opposed unto it and that therefore when it is said we are Justified by Faith it cannot be that we are Justified by a work That Christs satisfaction hath purchased Pardon which can be apprehended by us no otherwise than by Faith that Faith is the Instrument or as the hand of the Soul by which we receive forgiveness That tho from this Faith Hope Love and Obedience immediately slow and are inseparable yet they are no cause at all of our Justification which is enough to make it manifest that one who is far from Antinomianism may deny Faiths being an Act of the Will and confine it wholly to the Understanding For Faith Hope and Love may be distinct Graces though whilst in this Life inseparable and so long as Hope Love and Gospel Obodience are held to be inseparable from Faith there is there can be no danger in placing Faith only in the Understanding But many Advantages against the Papist Arminian and Socinian to the Exaltation of the Glory of Free Grace are hereby obtained CHAP. VII A Summary of the Principal Antinomian Errors compared with the opposite Truths The present Controversie not with the Described Antinomians The Agreement between the Contending Brethren in Substantials suggested The Conclusion THese Doctrines I have thought meet to vindicate from the unrighteous charge of Antinomianism because by a giving them up for Antinomian not only many who abhor it are accused for being Abettors of it but some important Truths which strike at the very Root of this Error are represented to be Antinomian It hath been the care of the Papist Arminian and Socinian to insinuate into the minds of Persons less studied in these Controversies as if the Orthodox Protestant had in opposition unto them run into the Antinomian Extreme and have inserted in the Catalogue of Antinomian Errors several Gospel-Truths particularly the ensuing Assertions 1. That Jesus Christ is a Second Adam a Root Person and Publick Representative with whom the Covenant of Grace is made 2. That the Guilt as well as Punishment of Sin was laid on Christ 3. That the Covenant of Grace is not Conditional in that sense the Papists hold it 4. That Faith is a certain and a full Perswasion wrought in the heart of a man through the Holy Ghost whereby he is Assured of the Mercy of God promised in Christ that his Sins are forgiven him 5. That Iustifying Faith is not an Act of the Will but of the Understanding only Tho' the Papists for some special Reasons oppose not this Notion yet the Arminians and Socinians do to the end they may bring in Works among the Causes of our Justification These Assertions are of such a Nature as do really cut the very sinews of Popery and Socinianism as I have already in part cleared and hope more fully to evince in my Second Part But by those who deviate from the Truth all but the last have been heretofore and now the last is by men more Orthodox made the Source of Antinomianism the Spring and Fountain from whence the following Conclusions do naturally and necessarily flow Thus they infer from the First That Christ must be our Delegate or Substitute who Believed Repented and Obeyed to exempt the Elect from doing either as necessary to their Pardon and Salvation Second That Christ so took our Person and Condition on him as to have the Filth and Pollution of our Sins laid on him Third That the Promise of Pardon and Salvation is made to Sinners as Sinners Fourth That the Pardon of Sin was before Faith even whilst we are in the Heighth of Iniquity and Enemies against God and Despisers of Jesus Christ Fifth That We may have Saving Faith tho' our Wills remain onchanged and obstinately set against God These are the Antinomian Errors said to flow from the above-mentioned Assertions which if once granted we shall be necessitated to acknowledge that there will be no Vse at all of the Law nor of Faith Repentante Confession of Sin c. but we may live as we list and yet be saved But we have made it plainly to appear that these Points are so far from being Antinomian that they do carry with them a Confutation of that Error That the Reader may the more clearly see the Difference there is between the one and the other I will be very particular in shewing the opposition Assertion I. That Jesus Christ is a Second Adam a Root-Person and Publick Representative with whom the Covenant of Grace is made From this Assertion it necessarily follows that Christ must have a Spiritual Seed and be the Representative of that Seed so far as Adam would have been of his if he had perfectly obeyed And it is certain that if Adam had rendred the Required Obedience his Posterity would have been not only made Righteous and derive a Holy Nature from him but be also obliged to Personal Holiness In like manner so is it with the Posterity of the Secoud Adam The utmost then that can be fairly inferred from Christ's being a Second Adam c. is That he hath a Spiritual Off-spring That they be Justified by his Righteousness derive a New Nature from him and be obliged to a Personal Obedience The Opposition Antinomian Truth 1. Christ is our Delegate or Substitute 1. Christ is a Second Adam but not our Delegate or Substitute As the First Adam was the Head and Publick Representative of his Posterity but not their Substitute or Delegate so Christ tho' a Publick Repeesentative yet not our Substitute as D. O. doth excellently well show when he saith That Christ and Believers are neither One Natural Person nor a Legal or Political Person nor any such Person as the Laws Customs or Vsages of men do know or allow of They are One Mystical Person whereof