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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

a man Terrified at the Sight of Sin cannot in his own Strength Purpose any good thing for he is neither at Peace nor Safe 6. But confounded and over-whelm'd by the Power of Sin falls into Desperation and Hatred of God or as the Holy Scriptures have it Descends into Hell 7. To the Law therefore the Promise or Gospel is to be added which do quiet and revive the terrified Conscience and broken Heart that it may Purpose what is Good 8. That Repentance which is Only from the Law is but the half or Beginning of Repentance or Repentance by a Synecdoche because there is wanting the good Purpose 9. If it be Persevered in it becomes the Repentance of a Cain a Saul a Judas and of all such as Distrust of the Mercy of God and Despair that is to say who Perish 10. These Sophists learn't their Definition of Repentance viz. That it is a Sorrow and Purpose c. out of the Fathers 11. But they understand not the Terms of this their Definition Sorrow Sin Purpose c. 19. Nor need we wonder at this their Ignorance for they neglecting and slighting the Scriptures can't be thought to know what is Law or what Gospel 20. Indeed quite bound up in Humane Commands and Injunctions they only Dream when they Judge of Sacred and Divine Things 21. But the Gospel teaches us in Opposition to these Masters of Despair that Repentance ought not to be a meer Horror and Despair 22. But that Penitents must hope and trust and hate Sin out of love to God which is the only Good Temper and Purpose of Mind 23. This some Unmindful of any Proofs or Reason and indeed Heedless of the Matter in Hand assert to be contrary to the Law of God 24. And very erroneously teach that the Law of God is totally and without any Distinctions or Limitations to be taken out of the Church which is Blasphemous and Sacrilegious 25. But the Scriptures throughout inform us that Repentance must be begun by the Law which likewise the Order and Nature of the thing it self requires and common Experience proves 26. They viz. the Scriptures say Let all them be turned into Hell who forget God and Set O Lord a Law-giver over them that Men may know c. 27. Fill their Faces with Shame that they may seek thy Name O Lord and the Sinner is caught in the Works of his Hands 28. And this is the Stated Order that Death and Sin are in us before Life and Holiness 29. Nor are we now Righteous and Alive to be delivered over to Sin and Death but actually and in our Present State Sinners and Dead in Adam to be Justified and made alive by Christ 30. Wherefore we must be first taught the first Adam i. e. Sin and Death who is the Figure of him who was to come i. e. Christ now in the second Place to be Preach'd unto us 31. Sin and Death must of Necessity be shown us out of the Law and not by the Word of Grace and Comfort 32. And experience clears it Adam first stood convicted a Transgressor of the Law was afterwards Restored to Hopes by the Promised Seed of the Woman 33. And David was first struck dead by the Law telling Him by Nathan Thou art he is afterwards Saved by the Grace of the Gospel saying Thou shalt not Die 34. Paul trembling under Law-Stroaks first heard Why Persecutest thou me then was Enlivened and Quickned by the Gospel Arise c. 35. And Christ Himself says Mark 1. Repent and Believe the Gospel for the Kingdom of Heaven is at Hand 36. Likewise it behoved that Repentance and Remission of Sins should be Preached in his Name 37. Thus the Holy Spirit convinces the World first of Sin that it may teach Faith in Christ i. e. Forgiveness of Sins 38. Paul in the Epistle to the Romans observes this Method he teaches first that all are Sinners to be Justified by Christ 39. Luke in the Acts informs us of the same thing that Paul taught both Fews and Gentiles that no man can be Justified but by Christ The Second Disputation of M. Luther against the Antinomians ' Of the Law ' 1. The Law is not only Not-necessary to Justification but also manifestly Unprofitable and altogether Impossible 2. And to them who keep the Law with a Respect to be Justified by it it becomes as Poison and most Pernicious 3. When we discourse of Justification we cannot say too much of the Weakness of the Law and against a most Dangerous Confidence in the Law 4. Neither is the Law given that it may Justifie or give Life or any way to Help unto a Righteousness 5. But to shew us Our sin work Wrath and convince the Conscience of our Guilt 8. In short Heaven is not more distant from the Earth than the Law must be separate from Justification 9. Nothing is to be taught said or thought on in the Matter of Justification but only the Word of Grace exhibited in Christ 10. And yet nevertheless it doth not follow that the Law is to be abolished and not to be Preached in the Church 11. But it is the more needful it should be taught by being Useless nay Impossible for Justification 12. That so Proud Man confident of his Abilities may be instructed that he cannot be Justified by the Law 13. For Sin and Death are therefore to be shown us not that they are Necessary for Life and Innocence 14. But that Man may be sensible of his Unrighteousness and lost State and so be humbled 15. If we see not our Sin we conceit our selves Innocent as is visible in the Heathen and Pelagians 16. If Death were unknown to us this Life would be the only Life to us nor should we look for a future one 17. But since both are taught us only by the Law it is evident that the Law is very Necessary and Profitable 18. Whatever shews us Sin Wrath or Death that belongs to the Law whether it be in the Old or New Testament 19. A Discovery of Sin cannot be but by the Law and is its proper Effect and Force 20. The Law Manifestation of Sin and Revelation of Wrath are Reciprocal Terms as much as Man and Risible or Rational 21. To take away the Law and Retain the Revelation of Wrath is as if one should Deny Peter to be a Man and yet affirm Him to be a Risible Rational Creature 22. After the same sort do they Reason who take away the Law and then hold that Sin remains to be forgiven 23. Whereas the Holy Spirit in the Scriptures teach that Sin is Dead without the Law and where there is no Law there is no Transgression 24. So that it is Impossible that Sin should either be or be known without the Law either Written or Vnwritten 25. Whence it follows that seeing on the taking away of the Law there Remains no Sin there can be no Christ to Redeem from Sin for Christ Himself saith they