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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	instrumental_a	justification_n	4,270	5	9.5416	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96524	Two treatises concerning I. God's all-sufficiency, and II. Christ's preciousness Being the substance of some sermons long since preached in the University of Oxford. By Henry Wilkinson, D.D. Then principal of Magdalen-Hall, Oxon.	Wilkinson, Henry, 1616-1690.	1681 (1681)	Wing W2240A; ESTC R230884	231,748	498

2. A Vine is exceeding nourishing 2. A Vine is nourishing Wine makes the Heart glad and refresheth the Spirits and comforts the Weary and Afflicted So Christ abundantly refresheth and comforts his Children His Consolations are abundantly sufficient for them 3. The Vine communicates Juice and 3. The Vine communicates Juice and Nourishment unto the Branches Joh. 1. 16. nourishment unto the Branches so Christ communicates his vertues to his People In Christ there is a fulness Col. 1. 19. and there is a Derivation from the Root to the Branches Of his fulness we receive Grace for Grace A 3d. Tree whereto Christ is compared 3. Christ is compar'd to a Medicinal Tree is a Medicinal healing Tree a none-such and unparallel'd for its excellent virtues Rev. 22. 2. It 's the Tree of Life which bears twelve manner of Fruits and yielded her Fruit every Month and the leaves of the Tree were for the healing of the Nations Such a Tree as this was Prophesyed of Ezek. 47. 12. and the Fruit thereof shall be Meat and the Leaf thereof for Medicine Now who is the Healer of Soul and Body but Jesus Christ The Word of God is our Souls Physick but Jesus Christ is the Physician who prescribes the Physick And Christs Spirit accompanying his Word makes it effectual The twelve manner of Fruits mentioned in the forecited place Rev. 22. 2. shews variety of comforts and plenty And as Leaves laid on Wounds conduce to the healing of them So in all the Ordinances of God when Gods Spirit sanctifieth them there 's a healing vertue not as if they healed by their own Power but by the Power of Christ working effectually upon them I might add further comparisons but I conceive there 's no necessity to make farther Inlargements in so clear a point CHAP. VIII Concerning Christs Purchases of Justification Sanctification and Glorification SECT I. Of Justification by Christ FUrther to represent the excellency of Sect. 1. Of Justification by Christ Christ we are to consider his threefold purchase viz. Of Justification Sanctification and Glorification for all true Believers In order we begin with the Purchase of Justification And herein we are to consider that we are not to treat of any legal Justification by works so no Man can be justified for we have all sinned None but Christ who was and is God and Man United in one Person could keep the Covenant of works but we are to treat only of Evangelical Justification which consists in the imputation of Christs Righteousness In handling of this Justification we are to consider Quid Nominis and Quid Rei i. e. The Name and the Thing 1. For the Quid Nominis The Greeks 1. For the Name of Justification express it by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Terms are Forensical opposite to Condemnation The Metaphor of Justification is taken from a Judge who absolves the Prisoner at the Bar when a Pardon is brought from the King So though we are Condemned by the Law at the Bar of Divine Justice yet we are justified and acquitted by the imputation of Christs Righteousness We read in Scripture of being Justified before God Rom. 2. 13. and of being made Righteous Rom. 5. 19. and of imputing Righteousness Rom. 4. 3. and of being accounted Blessed who have Righteousness imputed and Sins remitted Rom. 4. 6 7. All these are Synonymous Expressions and serve for the farther Explication of the Doctrine of Justification From the Quid Nominis let 's come to the Quid Rei and inquire concerning the thing it self or nature of Justification 2. Consider the thing it self or nature of Justification The Article of Justification was so highly valued by Luther that his thoughts Night and Day ran upon it This indeed is the Foundation of all our Comfort and all our strength lies in the Doctrine of Justification by free Grace In corde meo regnat iste unus Articulus in qu● fiuunt ref●●untque m●ae cogitationes theologi●● die n●cteque Luth. Instead of giving Definitions of Justification because they are many I will make a farther Inquiry into the causes of Justification and the Properties or rather Singularities which appertain there unto 1. Let 's consider the causes of Justification 1. Consider the Causes of Justification The Efficient cause is God Is 43. 25. The impulsive moving cause is the Mercy of God Eph. 2. 2. The Material cause is the effusion of Christs Pretio●s Blood The formal cause is the imputation of Christs Righteousness The Instrumental cause is Faith But considering every Instrumental cause is to be reduced to it's efficient cause from whence it proceeds I shall distinguish * Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut qualitas propriè aut ●otus acti● v●l passi● aut opus aliquod bonum eximii pretii quasi ips● sit justitia aut ejus pars aut etiam justitiae loco ex censu aestimatione Dei sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n●mpe ut modus medium Instrumentum ceu oculus manus qua Christi ejusque Justitiae participes red●●mur adeoque relative ad objectum Jesum ipsius justitiae pr●●●ss●●●is gratiae Purions Theol. Synops with a Learned Author that we are not Justified by Faith primarily in a proper sence as a Quality but secondarily as a means and instrument as an Eye to see and as an Hand to lay hold on Christ Lastly the final cause of Justification is either in respect of God and so it is his Glory for all things must be done to the Glory of God or as in respect of our selves and so it 's our Salvation 2. Now let 's consider the Properties or 2. Consider the Properties or Singularities of Justification 1. Justification is an Act of free Grace rather the Singularities of Justification 1. Justification is an Act of free Grace No Intuition of merits no concurrence of Good Works moved God to set his Heart upon any How free this Act of Justification is we may read Rom. 3. 24 Being justified freely by his Grace through the Redemption that is in Jesus Christ The Word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely nothing that we can do of our best works merits any favour at the Hand of God For when we were in our blood in a most loathsome forlorn condition he said Live that was a time of Qui docet in opera confidere is neg●t merit● Christi sufficere Aug. Love So then here 's not the least ground to trust in our works That were to derogate from Christ's righteousness Can any thing be freer than free-gift The Justification of a Sinner springs from free Grace free Love and Mercy Faith is the instrumental but not efficient cause of Justification neither can the bare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere the Act without the Object Justifie Christ is he that justifieth Faith is the Hand to lay hold on Christ

Neither is Faith the Hand of a Work-Man that earns his Wages but the Hand of a Beggar that receives all of Favour and Mercy 2. Justification by Faith consists in the 2. Justification consists in the Remission of Sins Remission of Sins and non-imputation of Transgressions Ps 31. 1 2. Blessed is he whose Transgression is forgiven and whose Sin is covered Blessed is the Man to whom the Lord imputeth not Iniquity Likewise the Apostle declares how the great work of Reconciliation was transacted 2 Cor. 5. 19. Not imputing their Trespasses unto them It 's true that the best of Gods Children have their Failings For in many things we offend all and he that is without Sin let him cast the first Stone and it will recoil upon himself that casts it But Gods Children are humbled for Sin they water Psal 6. 6. their Couches as David did with their Tears They sigh with Ezekiel to the Ezek. 2● 6. Jer. 31. 19. breaking of their Loins with Ephraim they smite upon their Thighs Sin is their Sorrow Grief and Burthen wherefore they are by Christ call'd unto Repentance and Christ imputes their Sins not unto themselves but unto himself They indeed are the Principal Debtors but Christ hath made himself liable to pay their Debts and make full satisfaction because he hath become surety for them unto the Father 3. Justification consists in the Imputation 3. Justification consists in the imputation of Christs Righteousness of Christs Righteousness 2 Cor. 5. 21. We are made the Righteousness of God in him Of Unrighteous we are made Righteous of Ungodly we are made Godly And though we are Ungodly Christ justifieth us for he doth not find us good but he makes us so Now this Righteousness of Christ is altogether a Righteousness without us not depending on any inherent Righteousness nor any work in us But it 's free and Gratuitous without any Praevision or Intuition of Grace in the Person to be justified St. Bernard Assignata est homi● justitia ●lien● qui● car●it su● Justitia Bern. Ep. 190. fully expresseth it saying that anothers Righteousness is assign'd to Man because he wants a Righteousness of his own Hence our Works and Services though Failings in themselves are accepted Righteous by imputation of Christs Righteousness How miserable would our condition be if our Services were no better offer'd to God than they come from us But Christ mends our Services in the carriage by offering them to the Father in his own Name and Mediation so that though our Duties be raw weak and imperfect yet Christ makes them perfect by the imputation of his own Righteousness and so they obtain acceptance with the Father 4. Justification brings forth choice and 4. Justification brings forth choice and excellent Fruits excellent Fruits as we may read Rom. 5. 1 2 3. All those choice Fruits grow on that Tree of Justification Faith is the Mother-Grace there mentioned Peace and Access unto the Throne of Grace Joy Hope Glorying in Tribulation are the Daughters or the Fruit which grow on this Tree Wherefore though Faith only Justifies yet Faith is not alone when it Justifieth For it is accompanied with a Goodly Train of Graces Though Faith Justifieth the Person yet Works Justifie the Faith or declare the Faith to be true Faith works by Love and purifies the Heart Gal. 5. 6. Act. 15. 9. and it 's the Apostles charge Tit. 3. 8. This * Hujus fid●i charit●● non est forma sed fr●ctus p●nit●●ti● est justificati conditi● non causa justificationis fid●s 〈◊〉 qu● justificat non quae justificat est sine operibus sola dicitur in isto munere non solitaria respectu comitatus aliarum virtutum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per non propter fidem Justi decla●●●r per 〈◊〉 〈◊〉 ●ic●t 〈◊〉 〈◊〉 Prideaux Manuductio ad Theologia● is a faithful saying and these things I will that thou affirm constantly that they which have Believed in God might be careful to maintain good Works A Learned Professor very dextrous in stating of Controversies concludes thus Love is not the form but the Fruit and Repentance is the Condition of him that is Justified not the cause of Justification c. This then is the Purchase of Christ who imputes his perfect Righteousness to his Members and their Sins to himself and this Justification is active whereby Christ fulfilled the whole Law and passive whereby Christ became obedient unto Death even the Death of the Cross SECT II. Of Sanctification by the Spirit of Christ A Second Purchase of Christ is Sanctification 2. Purchase of Christ Sanctification ●● the Spirit For whom Christ justifies by his Grace those he Sanctifies by his Spirit In order of Nature Justification may be conceived to preceed Sanctification because Justification is the Root or Mother Grace The Works of Sanctification are the Fruit proceeding from it yet in order of time they are simultaneous Those who are purged from the guilt of Sin labour to be purged from the filth of Sin It 's a good Character to be as solicitous and desirous for Mercy to sanctify renew and purify as for Mercy to pardon us Wherefore Sincerity is an undoubted evidence of a justified Condition Psal 32. 2. It 's an infallible sign of Justification In whose Spirit there is no Guile In handling of the Doctrine of Sanctification we are to consider these ensuing Particulars which may serve as so many strong Arguments to perswade or as so many Motives to stir us up to the practice of Holiness The first Motive is drawn from Election Motive 1. We are elected unto Holiness we are elected unto Holiness Eph. 1. 4. According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in love Election doth not give the least licentious Liberty but engageth us unto Holiness Observe the Words now cited It is not said that we should live as we list Non eliguntur Paulus qui ei similes sunt quia ●rant sancti immaculati sed eliguntur praedestina●tur ut in sequenti vita per ●pera atque virtutes sancti imm●cula●i fia●t Hieron in ●ph 1. 4. but that we should be holy Neither is it said that we are elected for any Holiness foreseen Election and effectual Calling go together and to be assured of our Election we must make sure of our effectual Calling 2 Pet. 1. 10. Calling is put before Election in the situation of the Words and in respect of our Duty incumbent on us Wherefore saith the Apostle the rather Brethren give diligence to make your Calling and Election sure Now if we ask why doth Christ purchase Sanctification for us The Answer is because he loved us His Love moved him to wash and put such Royal Dignities upon his Children Rev. 1. 5 6. Vnto him that loved us and

Stone of Stumbling and a Rock of Offence 1 Pet. 2. ● even to them which stumble at the Word being disobedient Unbelievers undervalue Christ and reject his Gospel and refuse the Salvation tendered therein These are they that strike at the Root of Religion For they endeavour to make the Gospel no better then a Fable nor Christ any whit better than an Impostor Unbelievers are such high presumptuous Sinners as they presumptuously put the Lie upon God himself 1 John 5. 10. He that Believeth not God hath made him a Lyar because he believes not the Record that God gave of his Son It 's a high affront to put the Lie upon a Man and the giving of the Lie hath oftimes caused sad Quarrals but how much higher an Affront and Indignation is it to give God the Lie and so doth every one who believes not the Gospel of Jesus Christ Farther to aggravate Aggravations of the Sin of Unbelief Aggrav 1. Unbelief binds the hands of God the Sin of Unbelief I shall lay down these Aggravations 1. Unbelief that I may speak with reverence binds the Hands of God and after a sort obstructs his Proceedings for Proof whereof read Matth. 13. 58. And he did not many works there because of their Vnbelief God will not cast away his Mercy upon Unbelievers who undervalue them Christ immediately left the Gadarens assoon as they prefer'd an unanimous Petition for his departure Their Unbelief caused them to put a higher value upon their Swine than upon a Aggrav 2. Unbelief hinders the Efficacy of every Duty Jesus 2. Unbelief obstructs and hinders the efficacy and benefit of every duty we per form For Instance In praying we have no hopes to speed unless we pray in Faith though Prayer is an Ordinance of Gods own appointing yet Prayer obtains no acceptance unless it be put up in Faith The Promise is made only to Believers Matth. 21. 22. And all things whatsoever ye shall ask in Prayer believing ye shall receive And so for hearing Unbelief is the cause of unprofitable hearing Heb. 4. 2. The Word Preached did not profit them not being mixt with Faith in them that heard it In a word nothing is accepted as comeing from an Unbeliever For what ever he doth he spoils in the doing for want of Faith For whatsoever is not of Faith is Rom. 14. 23. Aggrav 2. Infidelity is accompanied with a Fraternity of Sins 1. A theisme is a Companion of Unbelief Sin 3. Infidelity is compared with a fraternity of Sins and Abominations Amongst many I shall only instance in three viz. Atheisme Hardness of Heart and Apostacy 1. For Atheism Unbelief is the cause of it Did Men believe the Word of God they durst not live without God in the World There are two sorts of Atheists There are speculative Atheists such who deny God and his Works of Creation and Providence and the Immortality of the Soul They will believe no farther than sense and yet if they had their senses exercised they would believe that their is a God by a visible demonstration of his Works of Creation and Providence The Book of Nature proves that there is a God but how God is to be Worshipped in Christ this is taught only in the Book of Holy Scriptures When a Man denied a Deity a Philosopher would bid him walk out of doors and look about him For the goodly Expansum of the Heavens and the Earth hanging upon nothing plainly prove that there is a God Psal 19. 1. Job 26. 7. A second sort of Aiheists are Practical who live in all manner of wickedness they neither fear Heaven nor Hell Death nor Judgment they run into all excess of Riot adding Iniquity unto Iniquity and so treasuring up unto themselves wrath against the day of Wrath. Now unbelief is that Root that brings forth the Gall and Wormewood of speculative and practical Atheism For did Men in serious composed thoughts consider that there is a Holy God before whose Judgment Seat we must all appear and from which there is no appeal they would than abhor all Atheism both in Opinion and Practice What caused Pharoah to answer so Atheistically to Moses but his Unbelief Exod. 5. 2. And Pharoah said who is the Lord that I should obey his Voice to let Israel go I know not the Lord thus Atheistically he spoke Neither will I let them go This is the Language of desperate Unbelievers 2. Infidelity is accompanied with hardness 2. Hardness o● Heart is a Companion of Unbelief of Heart That eminent place mentioned Is 6. 9 10. and cited in all the four Evangelists in the Acts of the Apostles and Epistle to the Romans shews the heavy Judgment of a hard Heart And he said go and tell his People hear ye indeed but understand not and see ye indeed but perceive Intellectui fides aditum aperit infidelit as claudit Aug. ●p 3. not make the heart of this People fat and make their ears heavy and shut their eyes lest they see with their eyes and hear with their ears and understand with their heart and be converted and healed These words the Apostle cites Act. 28. 26. and applyeth them to the Unbelieving Jews 3dly Infidelity is accompanied with 3. Apostacy is the Companion of Unbelief Apostacy Unbelief is the Mother and Apostacy the Daughter And if we would prevent Apostacy we must beware of Unbelief Heb. 3. 12. Take heed Brethren least there be in you a Heart of Vnbelief in departing from the Living God Unbelief causeth Multitudes of Carnal Men to leave Christ's colours and hide themselves under Antichrist that Man of Sin 2 Thess ● 3. What 's the reason that Men make hast to be Rich and with all violence pursue the Riches of this World and stick at no course be it never so unjust and base forgetting worldly wealth it 's because they will not trust God What 's the reason then when Men are in great straights and difficulties they will not wait Gods leisure but wind themselves out by making Breaches upon their Consciences It 's for want of Faith and dependance on God Lastly Unbelief meets with dreadful Aggrav 4. From the Judgments 1. Unbelievers are given over to a Judicial Blindness Judgments 1. Unbelievers are given over to a Judicial blindness what was their Sin is their Judgment 2 Cor. 4. 4. In whom the God of the World hath blinded the minds of them which believe not least the light of the glorious Gospel of Christ which is the Image of God should shine unto them Because when the light of the Gospel breaks in by the Ministry of the Word People shut their eyes and will not see therefore God leaves them to blindness as a dreadful Judgment 2. Unbelievers are given over to Delusions 2. Unbelievers are given over to Delusions 2 Thess 9. 10 11. and to believe Lies For this cause Antichrist shall come with all deceivableness of