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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	faith_n	justification_n	salvation_n	3,187	5	7.5508	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77515	Two treatises the one, handling the doctrine of Christ's mediatorship : wherein the great Gospel-mystery of reconciliation betwixt God and man is opened, vindicated, and applyed. The other, of mystical implantation : wherein the Christian's union and communion with, and conformity to Jesus Christ, both in his death and resurrection, is opened, and applyed. / As they were lately delivered to the church of God at Great Yarmouth, by John Brinsley, minister of the Gospel, and preacher to that incorporation.	Brinsley, John, 1600-1665.; Ashe, Simeon, d. 1662.	1652 (1652)	Wing B4737; Thomason E1223_1; ESTC R22919	314,532	569

bring evill upon the house of Jeroboam for Jeroboam's sake Thus doth God often according to that his threatning visit the sin of the fathers upon the children viz. in the way of temporall Judgement Specially where he findeth them treading in their fathers steps as Canaan did in Chams and Jeroboams posterity in his So then wee cannot looke upon that passage in Ezekiel as a perpetuall and standing Law for all times and places but onely as calculated for that present Meridian as peculiar to those times and that people The Lord therin declaring to the people of the Jews what the course of his ordinary providence should thenceforth be in his proceedings with them So much may clearly be collected from the first verses of this chapter where the Lord expostulates with that people about a Proverb which was in use amongst them The fathers have eaten sowre grapes and the childrens teeth are set on edge ver 2. The meaning whereof was that Manasseh and others of their forefathers had sinned and they suffered for it So you have it explained Lam. 5.7 Our Fathers have sinned and are not and we have born their Iniquities Thus did they abuse the patience and indulgence of God in deferring his Judgements taking occasion from thence to charge him with some hard measure some unequall dealings towards themselves Hereupon the Lord tels them that he would take away that occasion from them So you have it ver 3. As I live saith the Lord ye shall not any more have occasion to use this Proverb in Israel How so why hereafter he intended to be more speedy in the execution of his Judgements he would bring them speedily upon the person that sins The soul that sinneth shall dy c. this is all that is intended in that place Which being so looked upon maketh nothing against the point in hand Notwithstanding that with a Non obstante God may and doth and that Justly charge the sin of one upon another in the way of temporall Punishment I and accept such a satisfaction made by one for another Thus in those forenamed instances That execution done upon Sauls sons it is accepted as a Temporall satisfaction for the sin of Saul so as thereupon the Lord was reconciled to the people and was intreated for the land as you have it 2 Sam. 21. ver 14. In like manner that execution which the destroying Angel had done upon those seventy thousand God accepted it as a temporal satisfaction for the sin of David wherby he had provoked him against that people 2 Sam. 24. last And even thus hath God required and accepted this Eternall satisfaction made by Christ in the behalf of his Elect people Which he hath done without any impeachment to his Truth his truth in his Threatnings Alleg. 2. But how can this stand with his truth in his Promises 2. In his promises Hath not God promised Remission of sins and Eternall life upon the condition of Repentance and new obedience without any further satisfaction So it there followeth in the next verse Ezek. 18.21.22 If the wicked will turne from all his sins that he hath committed and keep all my statutes c. He shall surely live he shall not dy All his transgressions that he hath committed they shall not be mentioned unto him in his righteousnesse that he hath done he shall live Many such promises we meet withall both in the Old Testament and New A. To this it is answered True the penitent sinner upon his Repentance evangelical obedience Answ The promises of Remission and salvation upon conditions of Repentance and new Obedience how understood and Perseverance he shall live and that Eternally But what are these the cause of his salvation Not so Conditions they are and so a causa sine quâ non as they call it Conditions without which they shall not be saved Except ye repent ye shall all likewise perish saith our Saaiour to those censorious Jewes Luke 13.3 And they are the way which leades to heaven Via Regni The way to the Kingdome a way which God hath layd out for his people to walke in Ephes 2.10 and they walking in it shall attain the end of their hope the salvation of their soules it will bring them to heaven I but not causa regnandi not the cause of their Reigning there No the proper procuring cause of salvation is onely the Obedience of Jesus Christ being apprehended and applyed by Faith To both which Repentance and new obedience are subordinate Marke it There are three things which besides the Grace of God which is the first moving cause concurr in bringing a sinner to salvation viz. Christ Faith Repentance Christ Faith Repentance subordinate the one presupposing the other The first of these Christ he is the meritorious cause of it The two others Faith and Repentance are as Conditions of the Covenant without which Christ and his merits shall be of no availe unto the sinner Repent and beleeve the Gospel Marke 1.15 Now these are subordinate the one to the other The first Christ being the proper and principall procuring cause The 2d Faith an Instrumentall cause The 3d Repentance a Concomitant of Faith a fruit and effect of it The one necessarily depending upon the other Repentance upon Faith and Faith upon Christ There is no true Faith without Repentance it being Faith that purifieth the heart Acts 15.9 And there is no true Faith without Christ hee being the proper object of true saving justifying faith as it justifieth and saveth Now according to that known and vulgar Maxime Subordinata non pugnant Things which are subordinate the one to the other they may well stand together The asserting of the one is not the denying of the other The taking in of the one is not the shutting out of the other whilst it is said that God pardoneth sins unto the sinner upon his Repentance it doth not exclude faith without which it is impossible to please God Heb. 11.6 But includes it presupposeth it And thus when we are said to be justified and saved by faith it doth not exclude but include Christ from whom faith draweth that Justifying and saving vertue Thus do these stand well together He that Repenteth and beleeveth shall be saved but not without Christ It is not his Repentance or Faith as they are workes that shall be imputed unto him unto Justification and salvation But the Obedience of Christ apprehended by faith and imitated in neer obedience Hereby it is that sinners are Reconciled Justified saved Q. But was this the way of Reconciliation under the old Testament The same way of reconciliation under the old Testament and the New Ans Surely yes Our Apostle in the verse after the Text telleth us that Christ gave himselfe a Ransome for us all that is not onely for Gentiles but for Jewes not onely for those who lived after his death but those who lived before All true beleevers As by the offence of one

of the duties of Piety towards God Justice Charity Mercy towards men Tit. 2.12 Not unfitly called Fruits being in walking righteously soberly godly These are Gospel-fruits and not unfitly so called Fruits being 1. Delectable So are fruits unto man delectable to the eye to the palate 1. Delectable Gen. 3.6 And so are good works unto God Fruits of holinesse and righteousnesse brought forth by a Tree of righteousnesse good works performed by a justified person they are gratefull they are acceptable to God by Jesus Christ 1 Pet. 2.5 With such sacrifice God is well pleased Heb. 13.16 And 2. Profitable So are good fruits 2. Profitable and so are good works As delectable to God so profitable to man Godlinesse is profitable for all things 1 Tim. 4.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nusquam non nunquam non utilis Grotius ad loc Profitable at all times in all places in all occasions The tree bringeth forth fruit upwards but it is for the benefit of those which are below A Christian bringeth forth fruit unto God Rom. 7.4 but the comfort and benefit thereof extendeth to himselfe and others My goodnesse extendeth not unto thee but unto the Saints which are upon earth Psal 16.2 3. Again 3. Giving evidence to the Tree Fruits give evidence to the Tree which beareth them shewing it to be a living tree and of what kind it is The tree is known by its fruits Mat. 12.33 And of such use are good works to the Christian They are evidences discovering a man to himselfe and others shewing him to be a living tree and a good tree a Tree of Righteousnesse a branch of that generous Vine one truly engrafted into Jesus Christ Such fruits do all these engrafted branches bring forth This Benefit Beleevers have from their engrafting into Christ And this benefit they have from their engrafting into Christ Fructification is a consequent of Insition That Christians are thus fruitfull it floweth from that communion which they have with Jesus Christ Two things there are as I shewed you wherein the Christian hath communion with Christ viz. in his Merit and Spirit His Merit unto Justification his Spirit unto Sanctification And from hence is it they bring forth such fruits fruits acceptable to God 1. Through his Merit 1. This they have from the Merit of Christ Thereby their persons are justified and themselves made good trees which they must be before their fruits can be good Make the tree good and his fruit good Mat. 12.33 Hereby their persons come to be accepted and consequently their Works God had a respect unto Abel and to his offering Gen. 4.8 First the Person then the Sacrifice Works performed by an unjustified person whatever they be materially in themselves yet formally they cannot be good so good as to find acceptance with God 2. By his Spirit 2. And secondly This they have from the Spirit of Christ This it is that worketh all these works in and for the beleever who is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reasonable Instrument acted by the Spirit of God in supernaturall performances So as these fruits are more properly the fruits of the Spirit then of the Beleever Col. 5.22 The fruits of the Spirit are love and peace c. This benefit the Graft receiveth from the Stock communicating sap and moisture unto it And this benefit doth the believer receive from Jesus Christ communicating his Spirit unto him Applic. By this try our mysticall Implantation By this then to make some Application of this Resemblance trie we our selves whether we be truely engrafted into Jesus Christ or no. Do we bring forth fruit and such fruit If not feed not our selves with a fancy of Faith or Justification by faith Saint James hath put it beyond all controversie in his second Chapter of his Epistle were he tels us ver 17. That Faith if it have not works is dead being alone Again Faith without works Dead ver 26. As the body without the spirit is dead so faith without works is dead also Dead viz. as to Justification and Salvation As Abraham and Sarah's bodies were said to be dead in that they were unapt for generation Rom. 4.19 Even so faith without works is said to be dead in as much as it is unapt and unable to produce those desired and intended effects to justifie to save True it is works are not properly a Cause of Justification as faith is commonly said to be viz. an instrumentall cause yet they are a necessary concomitant of that faith which justifieth requisite qualifications in the person justified That trite distinction of fides sola solitaria clears this point well Though faith alone justifie yet not that faith which is alone If faith justifie the person it is works that must justifie that faith Shew me thy faith without works saith Saint James And I will shew thee my faith by my works ver 18. The former impossible the later infallible An Evangelicall Obedience that is an uniform impartiall universall obedience such in desire and indeavour though not in performance is an undoubted evidence of a true saving justifying faith Such an one may conclude to the comfort of his own soul that he is truely engrafted into Christ Barren Christians no true ingrafted Branches But so cannot others Barren Christians such as have nothing to speak for them but the leaves of an outward profession if that onely the Name of Christ called upon them In the mean time expressing nothing of the power and life of Christ in the course of their lives and conversations All they can say for themselves is no more then the proud Pharisee's boast Luke 18.11 They are not as others are They are free from grosse open and scandalous evils no Drunkards no Sweaters no Adulterers I wish all that hear me this day could but say so much Negative Christians But as for positive acts of Holinesse and Righteousnesse works of Piety Charity Mercy they have no acquaintance with them Let not such deceive themselves certainly they are yet strangers unto this Mysticall Implantation they have no part nor portion in this blessed Priviledge Much lesse such as are fruitfull in evill works But what then shall we say to those who are fruitfull in evill works whose fruit tendeth all to sin as Solomon speaketh Pro. 10.16 Fruitfull in the works of the flesh such as those reckoned up by the Apostle in that black list Gal. 5.19 Now the works of the flesh are manifest which are these Adultery Fornication Vncleannesse Lasciviousnesse Idolatry Witch-craft Hatred Variance Emulations Wrath Strife Seditions Heresies Envyings Murder Drunkennesse Revellings and such like Where these any of these raigning evils are to be found there shall need no other evidence to discover what Stock a man belongeth to viz. the Old Stock the Old Adam the Stock of corrupted nature Were a man engrafted into Jesus Christ that grace of God which hath

ponunt 70. pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 placare propitiare significat Grot. ad Heb 9.2 The Cherubims shadowed the Mercie-seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall the Propitiatory So called because from thence God shewed himselfe propitious and favourable to his people So he is through Jesus Christ of whom that Mercy-seat was a Type and figure He is the true Propitiation So we find him called by our Apostle Rom. 3.25 whom God hath set forth saith he speaking of Christ by whom we have Redemption as the verse foregoing hath it to be a propitiation through faith in his blood A propitiation the word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Propitiatorie alluding to that Typicall Propitiatorie under the Law Such is Jesus Christ the true Propitiatory the substance of that shadow the means of our Reconciliation with God by whom his anger is pacified and appeased and through whom his mercy and favour is communicated unto us And that through his blood which the Apostle there setteth forth as the meritorious cause of it being apprehended and applyed by faith which is the Instrumental cause wherby it becometh effectuall to that end for which it was shed And in this sense is he there called by Saint John the propitiation In as much as he Reconcileth God to men appeaseth his wrath procureth the exercises of his grace and favour so as God becometh actually propitious unto his people through him Which Christ effecteth 1. as their Surety standing in their room and stead interposing betwixt the wrath of God and the rigour of the Law A mystery excellently represented and shadowed out in the placing of the Mercy-seat betwixt the Tables of the Law and the Majesty of God appearing between the Cherubims Exod. 25.21 22. Shewing how Jesus Christ our Mediatour interposeth betwixt God and the Law in the behalf of his people So as God looking upon the Law through him he beholdeth it as fulfilled by him for their sakes and on their behalf and so becometh propitious unto them And 2ly Opera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 torium Montanus this he doth by Covering their sins That is the proper and primary meaning of the Hebrew word Caphoreth which we render the Mercy-seat it properly signifieth a Covering which the Mercy-seat was to the Ark. And such is Jesus Christ unto his people a Covering covering their sins by his merit so as they appear not in the sight of God to the making their persons guilty before him Hereunto the Psalmist alludes Psal 32.1 Blessed is the man whose transgression is forgiven and whose sin is covered viz. by the obedience of Jesus Christ And thirdly This he doth by expiating their sins and making satisfaction for them This are we to understand by that unwonted phrase of the Apostle Heb. 2.17 borrowed from the Prophet Daniel Dan. 9.24 where this is set forth as one principall part of Christ's Priestly Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc quidem loco est purgare à peccato i. e. efficere ne peccetur vires suppeditando pro modo tentationum Grot. ad Heb. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2.17 significat expiatiationem sed eam quae fit placando Grot. de Satisfact cap. 7. To make Reconciliation for the sins of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to expiate and take away their sins To take them away not onely in respect of Power as Grotius comments upon it by giving them strength against them sutable to their tentations and so causing them not to sin but in respect of guilt by the Sacrifice of himselfe making satisfaction unto the Justice of God for them as the same Authour in his better minde expounds it Thus is Christ said to be the Propitiation being the means of reconciling his Elect unto God and that by the offering up of himselfe Offering up of himselfe Christ offered up himselfe That giveth me a hint of one Evidence more which is the Arg. 5 last I shall insist on in this Argument And that I shall take up from the Authour to the Hebrews who in that Epistle maketh frequent mention of this Oblation Christ's offering up himselfe And as else-where so especially in his 9th Chapter where he purposely discourseth of that Subject comparing the Sacrifice of Christ with those Typicall Sacrifices under the Law The summe and substance of which discourse you shall find bound up in one verse ver 26. of that Chapter where speaking of Christ Heb. 9.26 Opened and glossed upon he saith that Now once in the end of the world he hath appeared to put away sin by the Sacrifice of himselfe A passage wherein there is not a word but hath his weight Give me leave briefly to glosse upon each of them Christ hath appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ's appearing on earth Christus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. obtulit se ostendit Deo Patri in Sanctuario coelesti Grot. Com. ad loc Fuerat ante Abrahamum Jesus divinâ constitutione Grot. ad loc he was made manifest appearing not in heaven as the Socinian would have it but upon earth Christ was before Before Abraham was I am John 8.58 Christ was before Abraham not only in respect of God's Ordination as Grotius would elude that Text for in that sense all others were before Abraham as well as he yea Abaham was before himself having a being first in God's Ordination before he had an actuall existence in the World But he was so actually having a being in Heaven according to his Godhead There he was but there he was hidden hidden in the Bosome of the Father But in his Incarnation he was manifested The Son of God was manifested saith Saint John 1 John 3.8 God was manifested in the flesh saith Saint Paul 1 Tim. 3.16 Or He appeared Before he was hidden under those Legal Types and Ceremonies which were as a Vaile overshadowing him But now being incarnate that Vail was taken off from his face and he appeared being made conspicuous under the Gospel so as now all might with open face behold the Glory of God shining in the face of Jesus Christ as our Apostle speaketh 2 Cor. 3.18 and 4.6 Thus hath Christ appeared But when did he thus appear That followes In the end of the World In the end of the World 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is say some when the Jewish State the Temple Vide Grotium ad loc and their Common-wealth drew nigh to an end This is that end which our Saviour speaketh of Mat. 24.6 The end is not yet meaning thereby the finall destruction of the Temple and City of Jerusalem Before this time and not long before it was that Christ was manifested in the flesh that he appeared Or as it is more commonly and as I conceive more properly taken In the end of the world i. e. In the last dayes

at least ought to be with the true Christian He groweth from one degree and measure of grace to another untill he come unto a perfect man Ephes 4.13 to the measure of the stature of the fulnesse of Christ In this like the morning Sun That is the Wise man's comparison Pro. 4.18 The path of the righteous is as the shining light the morning brightnesse that shineth more and more unto the perfect day Thus doth the light of the morning break forth the Sun stil climing higher and higher untill it come to its Zenith the mid-heavens And such is the way the course of the righteous man he groweth in grace until he attain to the height of eternall glory This is of the nature of true Grace so to do It is of the nature of true Grace to grow And thence it is compared to Seed Mark 4.26 So is the Kingdome of God as if a man should cast seed into the ground which springeth and groweth up night and day And a little after to a Grain of Mustard seed which being the least of all seeds one of the least or least among those which were then commonly known in Judea yet being sowen it groweth up and becometh greater then all herbs Even so is it with the Kingdome of Jesus Christ As with his Politicall Kingdome his Church visible so with his Spiritual Kingdome the work of Grace in the hearts of his chosen being small at the first it groweth and increaseth unto great perfection I shall not give way to inlargements Hereby try the truth of our Engrafting into Christ Applic. Every of us bring this home to our selves and hereby try whether we bee truely engrafted into Jesus Christ or no. If the Graft grow in the stock it is a sure evidence of its Insition Spirituall Augmentation is as clear and an evidence of a Mysticall Implantation Growing up in Christ presupposeth Vnion and Communion with him A comfortable truth to all those who doe finde any such growth in themselves a growth in Grace in Knowledge Faith Love Patience Humility in victory over corruptions in desires and indeavours after holinesse Let this assure to them their inbeing in Christ But not so to others Dwarfes and nurlings in Christianity such as stand at a stay grow not at all such have just cause to suspect themselves that they are not such as they would be thought to be and perswade their own hearts that they are If we see a graft in the spring time not putting forth not growing at all the stock being alive we suspect thereupon that however it was put into the stock yet it did not take there is no Coalition no true union betwixt them And the like may wee say of not growing Christians Such have just cause to suspect themselves that however they are outwardly and visibly ingrafted into Christ in respect of a formall profession yet inwardly they are not so They have no true Vnion or Communion with him But what shall we then thinke of those who Apostates to be suspected in stead of growing decay wither decline fall away In stead of going from strength to strength they goe from strength to weaknesse from zeal to lukewarmness from forwardness to remisnesse losing their first love and what they have wrought Having begun in the spirit they end in the flesh Such Apostates there are too many to be found Such as having for a time run wel are letted turned back or turned aside with Demas imbracing the present world Casting off if not the Cloak of profession yet all Care and Conscience of close walking with God Of all others such have greatest cause to suspect themselves that they were never truely engrafted into Christ Falling starrs were never true Christians who having shined as lights in the world do lose all their heat and lustre falling away totally from the grace seemingly received surely at the best they were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meteors apparences no true stars No true engrafted branches only tyed on to the stock adhering unto Christ in an outward profession out of some by sinister respect They were never rightly closed with united to him Neither can they expect to receive any benefit by him So much they may learn from those known terrible Texts Heb. 6.6 10.26 Where the Apostle speaking of desperate Apostates such as having been enlightned with the knowledge of the Truth and having tasted of the heavenly gift inward peace of Conscience arising from an apprehenhension of their reconciliation with God and were made partakers of the Holy Ghost of the gifts of the Holy-Ghost such as those mentioned cap. 2. ver 4. c. If they fall away viz. totally by an universall Apostacie It is impossible saith he to renew them again to Repentance For such there remaineth no more sacrifice for sins cap. 10.26 Their condition most desperate Hearken you revolters and Backsliders Of all others your condition is most dangerous most desperare This your drawing back carrieth a dreadfull presage with it If any man draw back saith the Lord my soul shall have no pleasure in him vers 38. of that Chapter No pleasure in him There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the phrase less said then intended Gods soul hates and abhors such an one They which so draw back draw back unto perdition So it followeth v. 39. We are not of them which draw back unto perdition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Back-sliding children are sons of perdition Those branches which wither and dy in the stocke wherinto they were put John 15.6 are thenceforth fit for nothing but the fire Vse 2. Let the fear of the Lord our God then be upon every of us Let us grow up in Christ who have given up our names unto Jesus Christ and have had his name called upon us As we would evidence to our own souls and to the world the truth of our Insition engrafting into him and as we would receive any benefit by him see that we grow up in him This Christ expecteth from all those who give up their names unto him that they should grow up in him That ye may grow up into him saith the Apostle Eph. 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Grotius put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Into him for In him As Branches grow up in the stock so Grow we up in Christ Growing in Grace growing in grace That is the Exhortation wherewith St. Peter closeth up his later Epistle But grow in grace 2 Pet. 3.18 Every of us indeavour after such a growth A growth in Grace in all Grace In all Grace That is the Apostles addition in that place forenamed Eph. 4.15 That ye may grow up into him in all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In all the parts of spirituall life in all spirituall graces Such is true Augmentation as I told you when a thing groweth proportionably in all the dimensions of