Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	justification_n	work_n	9,756	5	6.9844	4	true

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

that Book which is misrepresented Chap. 22. he proposeth the Question de Just habit actual Whether we are justified by the Obedience or Righteousness of Christ imputed to us and that be the formal cause of Justification Where he explaineth the Nature of Justification of Imputation the Righteousness of Christ and the Formal Cause of Justification in the same terms as we do and without any difference in sence He gives us the Sum in these words p. 313. Vno verbo utcunque Deus sanctificatos nos reputat at que inchoatÃ¨ justos per impressam inhaerentem qualitatem justitiae tamen justificatos i.e. Ã peccatis absolutos ad vitam aeternam acceptatos per propter justitiam Mediatoris nobis ab ipso Deo donatam hac side spiritÃºque applicatam i.e. Though God reputeth us inchoatively righteous or holy by the habit of holiness wrought in us yet he accounts us justified acquitted from sin and accepted to life by and for the Righteousness of Christ given to us by God and applyed by his Spirit and our Faith Then he layers down two Propositions opposite to the Papists which he pursueth to the 30th Chapter The one excludeth Works as the Papists maintain them the other affirmeth that the most perfect Obedience of Jesus Christ dwelling in us and uniting himself to us is the formal cause of our Justification for as much as it is made ours by Faith and by the Gift of God Prop. 1. Christi Mediatoris in nobis habitantis atque per spiritum sese nobis unientis perfectissima obedientia Ibid. est formalis causa justificationis nostrae utpote quae ex donatione Pei applicatione fidei fit nostra Observe he doth not say Christ's righteousness doth in some sence justifie us or is ours for or in some effects but he saith we are justified for that very righteousness or obedience of Christ this is the form whereby we are made righteous or justified in opposition to our own Holiness and that because it is our righteousness from Gods Gift from our Union to Christ and Faith in him and then he lays down the contrary Position of the Papists to be refuted and answereth their Calumnies against our Doctrine of Imputation which are much the same that are scattered in our late Authors The Proposition is Thesis 2. Papistarum Mediatoris obedientia sive justitia non donatur aut applicatur credentibus vice aut per modum causae formalis Ibid. cujus virtute fiducia stant justificati aut Deo ad aeternam vitam acceptati The Bishop goes on and Chap. 24. answereth 11 Arguments of Bellarmin against Imputation mostly the same with those alledged Chap. 4th Chap. 25. ut supra he answereth Bellarmins Citations out of the Fathers against the same Doctrine Chap. 27. He further explaineth the Nature of Imputation and what we mean by a Formal Cause just as we do Chap. 28. He proveth that Christ's Righteousness is imputed as that very Righteousness which justifieth us which he doth by 11 Arguments and by all the same Scriptures out of the New Testament which have been cited above Chap. 3. and by some others all in the same sence which we take them Chap. 29. He alledgeth the Fathers for our Doctrine Chap. 30. He refuteth the Papists slanders in saying that this Doctrine taketh away the necessity of good works where he hath this memorable passage concerning the difference of the two Covenants Lex in conditione operum vitam habet ipsam vim formam icti faederis p. 396. at Evangelium in Mediatoris sanguine fide apprehenso collocat ipsam vim formam operum autem conditionem annectit ut subservientem huic faederi Evangelico non ut continentem aut constituentem ipsum faedus i. e. the Covenant of Works includeth Works in the very form of it as the conditions of that Govenant but the Gospel placeth the form and force of the Covenant in Faith in the Bloud of Christ but that it subjoyneth works as a subservient condition not as containing any part of the Covenant Can any thing be more contrary to the Doctrine we oppose that the Gospel is a Covenant of sincere Obedience and that Obedience is the condition of the new Covenant whereby we must be justified In all this here is not a word favouring this new Opinion Chap. 31. There is something which may bare a colour of some approbation of this Doctrine but it is but a colour He saith that Works are in some sort necessary to Justification and Salvation but that the term necessary ought not to be used in Disputes with Papists or in Discourses to the People lest they ascribe too much to them Concl. 2 3. And in the 4th he saith No works are necessary neither Legal nor Evangelical p. 402. as a Meritorious Cause but conditions of the Covenant are a meritorious cause Nulla opera bona sunt renatis ad salutem aut justificationem necessaria si per necessaria intelligamus sub ratione causae meritoriae necessaria dico nulla ut excludam non solummodÃ² opera legalia sed etiam opera inchoatae justificationis And then Concl. 5th he saith Bona quaedam opera sunt necessaria ad justificationem p. 403. ut conditiones concurrentes vel praecursoriae ut dolere de peccato detestari peccatum consimilia i. e. Some good works are necessary to Justification though not as efficient and meritorious causes yet as previous or concomitant conditions such as sorrow for sin humiliation begging of mercy hoping in it and the like But by this he meaneth not that these dispositions have any direct influence on Justification it self but that they fit the Justified Person to use and improve his Justification This we all acknowledge that ordinarily in persons that can use their reason there are such ministerial preparations both for conversion and justification and yet they are the causes of neither Nor doth this hinder but that God may extraordinarily sometimes work Grace infuse Faith and justifie men without such previous dispositions The reason following shews this was the Bishop's sence For God saith he doth not justifie Stocks and Beasts but Men and those humble contrite and tractable to his Word and Spirit Ibid. Divina enim misericordia non justificat stipites h. e. nihil agentes neque equos mulos h. e. recalcitantes libidinibus suis obstinatÃ¨ adhaerescentes sed homines eosdÃ©mque compunctos contritos ac verbi spiritÃºsque divini ductum sequentes vid. plura To make it more plain he adds When we say things are necessary it doth not presently follow that they are necessary as causes but for orders sake Not andum quandÃ² dicimus aliquid necessarium ad hoc vel illud obtinendum p. 404. ex ipsa vi verborum non ninuitur necessitas causalitatis sed ordinis Ibid. Concl. 6th he saith further Good works are necessary to preserve the state of Justification Bona opera sunt necessaria ad Justificationis statum retinendum conservandum But how Not as causes that

work or deserve the continuance of Justification but as means without which God will not continue it Non ut causae quae per se efficiunt aut mereantur hanc conservationem sed ut media seu conditiones sine quibus Deus non vult justificationis gratiam in hominibus conservare He explaineth himself That a life of obedience is necessary that a justified man may improve and enjoy the Fruits of Justification and also obtain the remission of following particular sins and to prevent a course of sin which is contrary to the nature of a justified man In a word That they are no otherways necessary to the continuance then they were to the beginning of Justification sc by way of concomitance and order not of influence Nam ut nemo recipit Justificationem generalem quae liberat Ã reatu omnium praecedentium peccatorum nisi concurrente paenitentia c. ita nemo retinet statum Ã reatu liberum respectu peccatorum consequentium nisi mediantibus iisdem actionibus credendi c. Ratio est quod haec abesse non possint perpetuo ut non ad esse incipiant illorum opposita quae pugnant cum natura justificati Ibid. Again Quia Deus non vult carnales c. frui beneficio justificationis requirit assidua opera fidei c. quorum praesen tiÃ¢ arcentur incredulitas c. aliÃ¡que gratiae justificationis venena at que particularium peccatorum particularis condonatio obtinetur p. 405. And Hae autem actiones non conservant vitam gratiae propriÃ¨ per se attingendo ipsum effectum conversationis sed impropriÃ¨ per accidens excludendo removendo causam destructionis He acknowledgeth also that the falls of the Godly do not lose their Justification Ibid. Concl. 7. Vtcunque justificati in via bonorum operum claudicare atque aliquandiu extra hanc viam per abrnpta libidinum suarum aberrare possint statu filiorum haud amisso Lastly He saith good works are necessary to â—alvation and our coming to Heaven Non necessitate causalitatis sed ordinis not as causes â—f it but as the order that God hath appointed that we should first glorifie him on earth and then be glorified with him in Heaven Now what they have gained by the Bishop's Testimony let the Reader judge We willingly â—ubscribe to all this in substance Mr. Bradshaw's Testimony will serve them to better Praefat. de Just they cite his Preface for their purpose his words are Quid enim prohibet quo minus â—traque Christi obedientia ad peccati cujusque reâ—tum tollendum ad peccatorum nostrorum omnium veniam consequendam necessaria statuaâ—ur quid obstat quo minus etiam ad imputationem utriusque hoc sufficere dixerimus quod Deus utramque cum bono nÃ²stro admiserit obediâ—ntiam propter cam utramque nos acceptos â—abeat ac si nos ipsi eo quo par erat modo legem â—livinam implevissemus qut paenas aeternas ex eaâ—em nobis debitas apud inferos sustinuissemus Here he endeavoureth to reconcile those that contend for the Imputation of either the Active or Passive Obedience alone and saith That we may say they are both imputed both performed for us i. e. for our benefit in that way that God thought fit and that we are justified by both as much as if we had fulfilled the Law or suffered Eternal Death But doth Mr. Bradshaw here express the manner how we are accepted by the Obedience of Christ doth he at all derogate from our being justified immediately by Christ's Righteousness or doth he lay any foundation for Justification by fulfilling the Gospel-Covenant There is not a word of that here or in all his Book He doth indeed speak more accurately and cautiously of the notion of Imputation and what Obedience of Christ may be said to be imputed and what not than others do yet in substance he agreeth with them and asserteth the old Protestant Doctrine particularly Chap. 22 23 24. per totum He affirmeth Christ's satisfaction to be the onely matter of our Justification Chap. 22. Th. 1. In satisfactione Christi supradicta vera sola justificationis posita est materia And that by this Satisfaction we are not onely freed from eternal wrath but made truely righteous before God Th. 2. Redemptio sive satisfactio illa qua pretium ejusmodi persolvitur cujus vi peccator non Ã debita tantÃ¹m poena liberetur sed etiam in foro divino vere justissimÃ©que justus factus dicitur non est fucata metaphorica c. And that the form of our Justification is the alledging of Christ's Righteousness Chap. 23. Th. 2. Hujus Justificationis forma est satisfactionis sive justitiae illius in gratiam ejus pro quo praestita est coram Deo factae vel alligatio vel declaratio quaevis And lastly he saith That the immediate effect of Justification is Reconciliation whereby all sins are forgiven and God receives a Sinner into favour for the Satisfaction of Christ accepted in his behalf Chap. 24. Th. 2. Hominis cum Deo reconciliatio ex vera justificatione orta est qua Deus propter Christi satisfactionem gratiosissimÃ¨ admissam cum peccatore in gratiam rediens remittit eidem peccata universa ipsÃ¡mque pro verÃ¨ justo habet In the Conclusion of his Book he gives us the Sum of what he had delivered immediately touching the point of Justification 1. Deus Pater justificat admittendo imputando 2. Deus Filius satisfaciendo advocatum agendo 3. Sacro-Sanctus Spiritus revelando obsignando 4. Fides apprehendendo applicando 5. Bona opera manifestando declarando This is the whole and usual Protestant-Doctrine We must now seek some other Authors of this Opinion Art 24. Arminius in answer to the 31st Article objected to him saith Christi justitia imputatur in justitiam mihi non probari dixi Having in general terms as our Authors profess to acknowledge that Christ's Righteousness is imputed to us and that we are justified by it yet he here denyeth That Christ's Righteousness is imputed to us for Righteousness and gives this reason Quicquid imputatur in justitiam vel ad justitiam vel pro justitia ad ipsum non est ipsa justitia strictÃ¨ rigidÃ¨ sumpta At Christi justitia quam ille praestitit Patri obediendo est ipsissima justitia strictÃ¨ rigidÃ¨ sumpta ErgÃ² non imputatur in justitiam i. e. That which is imputed to us for righteousness must not be righteousness strictly and properly so called But Christ's Righteousness was a strict and proper Righteousness or obedience to his Father ErgÃ² Arminius we see taketh imputing Christ's Righteousness for nothing else but that it procureth Justification for us not that

Justification but his granting of this Promise or Act of Grace is the true natural efficient instrumental cause of our Justification even the immediate cause If Christ's Merit was but the remote Cause of Justification then justifying Faith doth respect it but remotely as the procuring cause of the New Covenant and if the grant of an Act of Grace be the only proper and immediate Cause of Justification then Faith only respects that immediately when it justifies and so Christ only as a King or as the Enacter of a New Law Ibid. p. 27. Again he saith It is most evident in Scripture that Merit Satisfaction are but the moral remote preparatory causes of our Justification though exceeding eminent c. and that the perfecting neerer efficient causes were by other Acts of Christ and that all concurred to accomplish the work By this it appears that Justification is an Act of Christ as a King only though his Merit made way for his Kingly Power and his Prophetical teaching promoteth mans obedience that his justifying us is his acquitting us from guilt and condemnation because we have obeyed his Law or New Covenant and that obedience to that Law as obedience to a Royal Law is the condition of our Justification or the thing for which we must be justified and that Faith with these men is nothing but obedience to the Gospel-Precepts grounded upon a belief that they came from Christ and shall be rewarded according to his Promise and therefore when they contend That Faith justifieth not by one act of affiance but by all its acts they do but confound themselves and the question For even according to themselves Faith justifieth properly and immediately by one act only or under one onely notion viz. of obedience to the Gospel and that directed to Christ only as King and that the other acts of it respecting his Merit and Teaching are but accidental to it and without its notion as justifying We are then to prove that obedience to the Gospel is not the condition of our Justification though joyned with or builded upon Faith in the truth of it and thus I argue The First Argument From Rom. 4.16 17. Therefore it is of faith that it might be of grace to the end the Promise might be sure to all the Seed not to that only which is of the Law but to that also which is of the Faith of Abraham who is the Father of us all c. The Faith here spoken of is that whereby Abraham was justified and by which the Promise should be made sure to all his Seed both Jews and Gentiles which is the Promise of being blessed with him in his Seed Christ Now the Apostle saith That Justification or Blessedness comes by Faith that it might be by Grace i.e. altogether free but Justification upon the condition of obedience is not altogether free therefore justifying Faith includeth not obedience as the condition of Justification I prove the Minor thus Grace and Works are utterly inconsistent in God's dealing with Man for his Salvation For Work bring some worthiness though not strict Merit but Grace supposeth nothing but deseâ—â— of Punishment Rom. 11.6 If by grace the not of works otherways grace is no more grace Election of grace v. 5. excludeth all works why doth not Justification also if it be bâ— Grace If obedience to the Gospel be the condition of our Justification as perfect obedience to the Law of Works was formerly how is it Grace more now than it was then Did God gratiously grant the New Covenant to lost Sinners True here was Grace but when he had granted it he justifieth them only for the performance of it or their obedience to it therefore the giving of the New Covenant is of Grace but Justification by obedience to it is not of Grace but of Works Doth a New Covenant accept of imperfect obedience and carry pardon with it It doâ—â— indeed not insist upon perfect obedience to the Law of Innocency as the only way of life but it doth not dispence with or allow the breach of any of those Commands that were perpetual What then It requireth perfect and exact obedience to the Gospel and fâ—â— want of that obedience men shall be condemned there is no pardon for want of sincere obedience under the Gospel no more that there was for want of perfect obedience to Adam therefore all the mercy grace and pardon of the New Covenant lieth in relaxing the Covenant of perfect works in giving a New and somewhat Milder Covenant to men when they might have been condemned for the breach of the former but still their Justification or right to Life dependeth wholly upon their obedience to this New Covenant and so â—â— no more of Grace properly than Adam should have been But they say our obedience is performed by the efficacy of Divine Grace and therefore we may be said to be justified by Grace though by our Obedience As if the Elect Angels that stand were not justified or accepted in and by their own integrity because preserved by the Grace of God or as if Adam could not have been justifyed by keeping the Law unless he had done it meerly by his own connate strength without additions or assistance of Divine Grace throughout his Life What the Grace is which these men allow to our obedience is yet uncertain but this altereth not the nature of Justification if it be by obedience it is not of grace but of works i. e. a man is pronounced Just or Righteous for his own obedience by what principle soever it be wrought therefore the saith here spoken of neither is nor doth include obedience Again It is a Faith that the Promise may be sure or firm to all the Seed but if obedience be the condition of life the Promise cannot be sure to all or any Believers ErgÃ² this Faith doth not include Obedience Professed Arminians grant there can be no assurance ordinarily of any particular man's Salvation yea that there is no absolute certainty thet any Man should be saved though Christ died for them all Others speak more dubiously but if Justification be suspended upon our Obedience to the Gospel to our lives end it cannot be certain to any Man that he shall be justifyed and saved till he be out of the World there may be indeed an objective certainty of the Promise in general viz. He that obeyeth to the End shall be saved but thus the promise to Adam was as certain viz if he had obeyed perfectly to the End he should thereby be justifyed but here was a Promise to Abraham That he and his Seed should be blessed and this Promise was not made to the Works of the Law but to the Faith of Abraham and his Seed that the promise might be certain i. e. that they should certainly attain the promised blessedness and by no means fall short of it but this certainty comes not from persevering Obedience which is it self uncertain ErgÃ²

excellency of the Knowledge of Christ Jesus c. that I may win Christ and be found in him c. From hence it appeareth that the Apostle speaks of Justification by Christ in opposition to being justified by any thing else and of rejoycing in him contrary to any rejoycing in our selves In the 9th v. therefore he opposeth being found in Christ to having his own Righteousness which is of the Law sc of any works whatsoever and explaineth it by having the Righteousness of Faith the Righteousness which is of God by Faith What can the Righteousness of God mean when opposed to his own Righteousness of the Law but either the Righteousness of him which is God or a Righteousness which God provideth for him and which he did not work himself which is Christ's Also the Righteousness of Faith is opposed to the Righteousness of the Law and the Righteousness of God by Faith opposed to the same Righteousness of the Law must be a Righteousness which God gives us by believing and this is the Righteousness of Christ imputed Object It is excepted By the Law he means the Jewish Law and by his own Righteousness he means that which was his own when a Jew Hotchkis p. 190. not that which was his own when a Convert to the Christian Faith and that the things there opposed are Judaism and Christianity or Judaical Observances and the practical knowledge of Christ so that our own Evangelical Righteousness is not there opposed to the Obedience of Christ 1. Answ If the Apostle here only compare the Jewish and Christian Religion then all he meaneth is that the Christian Religion is far more excellent than the Jewish but he cannot oppose them properly in the matter of Justification For the sincere Practice of the Jewish Religion did justifie the Jews according to this opinion as well as the Practice of Christian Religion justified Christians Yea methinks these Authors who some of them can allow the Idolatrous Heathens to be justified by their obedience to the Law of Nature and hope in God's Mercy though they have no express knowledge of Christ should not deny that Jews may be saved by their Religion and their Hope in the Messias if they be only ignorant who he is and not malicious against him If so there must be more meant by opposing Faith to the Works of the Law then the Law meerly as Jewish 2ly The Apostle doth not only renounce the Works of the Jewish Law but all other things which may be thought matter of confidence in our selves v. 8. 3ly There is the same reason for the renouncing Christian as Jewish Works in Justification and those are Works of the Flesh when trusted and rejoyced in as well as these For the Moral Law is the same to Christians as it was to the Jews and all the Evangelical Precepts were the same to the Jews as to us if then they could not justifie them they cannot justifie us But if this Author intend only the Ceremonial Law it is contrary to the Text for after mention of the External Rights and Privileges the Apostle saith He was blameless as touching the Righteousness of the Law which must mean the Moral Law and the Ceremonial Law when in force had its part in justifying as well as the Moral and now it is abrogated it cannot be damning if practised out of ignorance only Acts 21.20 c. But that the Righteousness of the Law here doth by parity of reason exclude Christian Obedience from Justifying is thus proved This is not the Righteousness of God sc of God's providing but our own Righteousness as well as Jewish Obedience was It is also the righteousness of a Law the Gospel Law though not the Jewish Law Melanct. in Rom. p. 8. Vocari lex debet ubicunque praecepta leguntur sive in libris Mosis sive in libris Apostolorum c. And further It is not the righteousness of Faith or by Faith any more than the Works of Jews For No Law is of Faith but be that doth it shall live by it Gal. 3.12 It is spoken immediately of the Jewish Law but the Reason extendeth it to every Law he that is justified by obedience to any Law liveth by it is justified by doing it not by believing And it may be said of the Gospel in our Authors Sence He that doth it shall live by it as truly as of the Law of Moses or Adam It hath also been shewed that the Law hath some Faith joyned with it viz. the trust to be justified by performing that Law and therefore when doing and believing are opposed as irreconcileable extreams in Justification believing must mean a trust in anothers Righteousness not in our own for that is doing and thus the righteousness of Faith here excludeth all our own Works therefore must be the Righteousness of Christ imputed to us Add to all this That the Apostle in this place doth not speak of Christian Religion as this Author saith or of the Doctrine of Christ but of his Person and what he wrought for us For having exprest his desire of being found in him not having his own righteousness c. he subjoyneth immediately v. 10 11. That I may know him and the Power of his Resurrection and the Fellowship of his Sufferings c. If by any means I might attain unto the Resurrection of the Dead And v. 12. That I might apprehend that for which I am apprehended of Christ These things concern Christ himself not the Precepts of his Religion Object The general Evasion whereby those men wave the force of these and the like Scriptures is this Hotchkis p. 44 c. That Christ's Righteousness or Obedience is ours in the Fruits and Effects of it but not our Righteousness properly viz. That Christ's Righteousness is not that for which we are accepted of God immediately Trueman Gr. Prop. p. 116. but that it is the morally efficient or meritorious Cause of our Righteousness i. e. that we shall be accepted with God if we fulfill the Commands of the Gospel because Christ hath removed the Old Covenant of Works and purchased this New Covenant for us 1. Answ Here it may not be amiss to advertise the Reader of the equivocation that lies in these Words especially as used by some Authors whereby they hide their sence and deceive many sc when they oppose the Imputation of Christs righteousness to the Fruits and Effects of it which with us are not opposite For by imputation of his righteousness we do not mean that Christs righteousness is transferred to us and made inherently ours or that we can be denominated righteous by it as if we had wrought that righteousness but we mean that for the obedience of Christ God doth immediately pardon and justifie them that trust in it and give them a right to all the Fruits of it as truly and validly as if it were their own personal righteousness so that God doth

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