Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	death_n	mercy_n	sin_n	3,579	5	4.7173	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85329	Londons gate to the Lords Table. Where the eldership doth sit doing their office aright, in discovering and shutting out the ignorant, prophane, and meere civill honest man : in suspending the suspected formall, legall, and antinomisticall professor, and in drawing in the weakest humble beleeving soule. In a dialogue betweene a minister of the Gospell. Alexander an ignorant prophane man. Simon a proud professor. And Matthias an humble penitent. Imprimatur Edmund Calamy.	Fisher, Edward, fl. 1627-1655.	1646 (1646)	Wing F995; Thomason E1213_1; ESTC R210120	58,722	302

diseased soule Now these being the ends for which Christ did institute and ordaine the Sacrament I beseech you let your comming thereunto be to obtaine these ends and doe not you come for forme and custome sake neither yet for your credit sake amongst your neighbours neither yet out of a conceit that your very presence there and your very performance of the outward acts is well pleasing and acceptable to the Lord as I feare me many ignorant people have thought in former times neither yet doe you conceive that for your so doing the Lord is ingaged to forgive you your sinnes and give you eternall life neither yet doe you imagine that the bare outward actions and elements are able to sanctifie you in a word beware of conceiving too highly of the outward acts and outward elements but rather look to the inward invisible matter and vertue of the Sacrament which is Jesus Christ alwayes remembring that he is all in all in every action and in every element and therefore when you are at the Lords Table as I hope you will be very shortly and there see the Bread and Wine separated by consecration unto this holy use and these blessed ends then remember Christ and thinke how he was fore-ordained and Pemble on the Sacraments p. 8 fore-appointed by his Father from everlasting unto the accomplishing of our redemption by his death and blood-sheding and when you see the Bread broken and the Wine poured forth then remember Christ and thinke how he was torne and rent in his precious Body with stripes and wounds and pained even to the death in his most holy Soule full of the wrath of God and the indignation of the Almighty by whom he was smitten for your sinnes and plagued for your transgressions and when the Minister offereth unto you the Bread and Wine then remember Christ and thinke how he is given to you of God freely yea and freely gives himselfe to you if you will receive him and when you receive the Bread and drinke the Wine then remember Christ that living Bread and thinke how he himself hath said Ioh. 6. 5. 5. My flesh is meat indeed and my blood is drinke indeed and beleeve that thereby hee gives life unto your soule and will preserve it to all eternity in a word consider how God the Father did by this death and bloodshed of his Sonne thus represented in the Sacrament fully answer and satisfie his owne justice to the end he might set open a doore of mercy to all humble penitent hearted sinners yea and doe you thereupon assuredly beleeve that you have thereby tendered unto the Justice of God a full and perfect satisfaction for all your sinnes and that therefore now it is a meet and equall thing with God he having received and accepted this full satisfaction to pardon and forgive you all your sinnes according to his promise Mat. 26. 28. yea doe you beleeve and assuredly perswade your heart that for this satisfaction sake you are reconciled unto God according to his promise Col. 1. 21 22. yea doe you beleeve and assuredly perswade your owne soule that for the obedience and satisfaction sake of Christ you are justified in the sight of God according to his promise Rom. 5. 9. yea and doe you then beleeve and make no doubt of it but that for this satisfaction sake of Jesus Christ you shall be sanctified by his Spirit according to his promise Hebr. 13. 12. and have your heart of stone taken out of your bowels and a heart of flesh given unto you according as it is promised Ezek. 36. 26. and have strength and vigour to all holy performances according to that promise Heb. 13. 20 21. yea doe you beleeve and make no question of it but that for this satisfaction sake of Christ you shall have eternall life according to Christs owne promise Ioh. 6. 51. This you see is the Covenant of promise this is Christs last Will and Testament these are the riches which he hath left and bequeathed to all such as you are this is Christs owne hand and deed and by the Sacrament duly administred and rightly received he sets too his seale and so confirmes it fully wherefore I beseech you when you are at the Sacrament yea as oft as you shall be there present at any time hereafter speake to your faith as Deborah did to her self Iudg. 5. 12. and say Awake awake O my faith and now bestir and rouze thy selfe up to do thine office in receiving Christ now offered in whom all these ● Cor. 1. ●0 promises are Yea and Amen Lift up thine eye to see Christ reach forth thine hand and lay hold on him and receive him set thy mouth to him and feed on him eat and drink Christ by sucking these breasts of consolation and thus would I have you in the act of receiving the Sacrament by Faith to knit your heart unto Christ and throw your selfe into his armes stretched out on the crosse to imbrace you and wash your soule in his Blood that you may be cleane and by Faith apply his Blood to your soule for the healing of all your infirmities say in your heart Hath my Saviour died for my sinnes and shall not I die unto sinne shall I live any longer therein Rom. 6. 2. no God forbid and by this meanes ye shall finde your sinnes weakned and the graces of Gods Spirit revived and strengthned yea you shall finde the Sacrament to become a good corasive to eat out your corruptions and as physicke to heale and cure you of all your infirmities yea you shall finde it to be by meanes of the acting of your faith as a Conduit pipe which being set to the Fountaine of grace Christ Jesus shall convey grace from that holy Fountaine Christ into the cisterne of your soule and like a soveraigne medicine you shall finde it to become beneficiall to all the parts of your soule making you apt and ready to every good worke and therefore I beseech you to receive it often Mat. Truly Sir by meanes of these your speeches my judgement is much better informed touching the use and end of the Sacrament and I am hereby much incouraged to approach thereunto but Sir because you doe exhort me to receive it often I would gladly know the reason why we must receive that Sacrament of the Lords Supper often seeing we are to receive the Sacrament of Baptisme but once in all our lives Min. The Reason is because the sacrament of Rogers on the Sacrament p. 360. Baptisme is the sacrament of our Regeneration or new birth and the sacrament of the Lords Supper is the sacrament of our spirituall nourishment and growth and therefore we are to be baptized but once because we are borne but once but we are to receive the sacrament of the LORDS Supper often because that after wee are borne wee stand in need to be often nourished and fed that so we may grow in grace for

Sanctification and therefore being not able to distinguish betwixt them they doe confound them together And a third reason is because man naturally sees no other way to be justified and saved but onely by his own workes and performances for as Luther saith It is the generall opinion of the whole world that righteousnesse is gotten by the workes of the Law and thus have I also shewed you the second sort of them that confound this two-fold righteousnesse and how they doe it Sim. But Sir as I doe conceive he that doth confound this two-fold righteousnesse this latter way doth not so ill nor is not in so bad a condition as he that doth it by the former way Min. Yea indeed for ought I see he doth even every whit as ill and is every whit in as bad a condition as the other for as he that confounds the righteousnesse of Sanctification with the righteousnesse of Justification doth thereby destroy them both to himselfe and so indeed hath neither of them so he that confounds the righteousnesse of Justification with the righteousnesse of Sanctification doth thereby destroy them both to himselfe and so indeed hath neither of them Sim. Indeed Sir it is evident to me that he who hath not the righteousnesse of sanctification hath not the righteousnesse of Justification and so indeed hath neither of them but Sir me thinkes he who hath the righteousnesse of Sanctification should also have the righteousnesse of Justification and so indeed have both of them Min. No you are deceived it is not so for as he that thinkes he beleeves and so hath the Righteousnesse of Christ imputed unto him for his Justification deceives himselfe except the righteousnesse of the Spirit of Christ be afterwards infused into him for his sanctification even so he that thinkes he leades a godly and righteous course of life and so hath the righteousnesse of the Spirit of Christ infused into him for his sanctification deceives himselfe except the Righteousnesse of Christ hath been before imputed unto him for his justification Sim. Sir I grant it that a man may thinke he doth beleeve when he doth not and therein deceive himselfe because that he cannot see his faith but me thinkes a man should not thinke he lives a godly and righteous course of life when he doth not because that is to be seene Min. O but let me tell you as there is a forme of faith without the power of faith which caused the Apostle to pray for the Thessalonians that God 2 Thess 1. 11. would grant unto them the worke of faith with power even so is there a forme of godlinesse without the power of godlinesse as you may see 2 Tim. 3. 5. And as this forme of faith is nothing else but a faith of a mans owne hammering or of his owne acquiring and so is but an acquired faith and not an infused faith even so this forme of godlinesse is nothing else but a godlinesse of a mans owne hammering or of his owne acquiring gotten by the improvement of his Naturall and Morall abilities and so indeed is but a godlinesse acquired and not a godlinesse infused Sim. Then Sir it seems that a man cannot by having the one be assured that he hath also the other Min. No indeed if he have them not both he hath neither of them for as there is no imputed righteousnesse going before where infused righteousnesse followeth not after so is there no infused righteousnesse following after where imputed righteousnesse hath not gone before so that if either of them be wanting and beare not witnesse to the other and that in its due place according to Gods owne order and as his owne distinct actions they are neither of them true Sim. Then Sir I pray you tell me how a man may know that he hath them both and that they doe beare witnesse either to other and that in their due place according to Gods owne order and as his owne distinct actions Min. Why if a man have truly seene and considered that in regard the Lord did in Adam Create all men righteous and able to yeeld perfect obedience to his Law they having all of them in him transgressed his Law it is a righteous thing with God to require a full satisfaction to be made to his Justice by a perfect obedience to his Law both actively and passively before he doe forgive any mans iniquity or cover any mans sinne and so pronounce him just And that in regard of the infinite exactnesse the glorious purity and absolute perfection of the Law of God he see an utter impossibility in himselfe to yeeld a perfect active obedience unto it and that in regard of that infinite Majesty that is offended there is an infinite suffering required which must either be an eternall punishment or that which is equivolent to eternall And that man being a finit Creature can doe it no way but by an eternall punishment and that therefore he sees no way for himselfe but Hell and Damnation and if then it hath been revealed unto him that Jesus Christ the Sonne of God and of the Virgin Mary was both God and Man in one Person and that therefore his Divine nature did so sanctifie his humane nature and did adde such dignity worth and excellency to it that he was thereby made a person of infinite value and so by his holy and righteous course of life in the dayes of his flesh he fulfilled the Law perfectly and by his Death and Blood-shed made an infinite satisfaction to divine Justice and all this as a Surety and in the place and stead of all those that truly beleeve on his name and if he have thereupon truly beleeved that all this was as truly done and suffered for him as if he himselfe had done and suffered it in his owne Person and that he is thereby justified in the sight of God then may he be sure that the righteousnesse that is inherent in Christ hath been imputed unto him and apprehended by faith and so hath gone before as an Antecedent And if he have thereupon seene considered and felt the great and free love and Rom. 5. 5. favour of God in Christ shed abroad in his heart by the Holy Ghost then given unto him so as that his heart hath been thereby moved yea and constrained to love God 1 John 4. 19. because he hath loved him first and out of love to desire and endeavour to keepe his Commandments so that whereas before this time he either lived a prophane and sinfull course of life or a meere civill honest course of life aiming onely or chiefly at his owne credit and profit in this world or a religious honest course of life onely or chiefly for his owne eternall welfare in the life to come If this grace of God or this free love and favour of Tit. 2. 11 12. God in Christ hath so appeared unto him as that it hath taught him to deny ungodlinesse and worldly

truly have you ever gone to the Lord in prayer about your sins Mat. Yea indeed Sir I have of late divers times gone privately to prayer and have besought the Lord that he would be pleased for Jesus Christs sake to pardon my former sins and give me power to overcome my present corruptions but yet alas all in vaine for they doe still remaine with me Min. But doe you beleeve that your former sins are pardoned Mat. No surely Sir I cannot beleeve that so so long as my present corruptions doe still remaine unsubdued Min. Weepe not I pray you but consider that you have gone a wrong way to worke you would have your sinnes subdued before they be pardoned whereas the Lord doth first pardon sinne and then he gives power against sinne Mat. But Sir I have thought with my selfe that as when I was a childe and had by the committing of any fault displeased my Father he would at my intreating forgive me upon condition that I did so no more but if I committed the like fault againe then he would not forgive the former but reckon with me for them both even so I did conceive the Lord would deale with me Min. But did not you tell me that you did beseech the Lord to forgive you your sins for Christ Jesus sake Mat. Yea indeed Min. And why have you asked it for Christs sake Mat. Because he hath suffered death for my sinnes Min. And doe you no● beleeve that Christ by his death hath fully satisfied the Justice of God for all your sins Mat. Yea Sir I doe beleeve he hath Min. Why then doe you not beleeve that God for his satisfaction sake hath forgiven your sins Mat. Why Sir I doe beleeve it so long as I doe continue obedient unto God in doing his Will and not transgressing his Commandments Min. And can you not beleeve it any longer then you doe so Mat. No indeed Sir Min. Why then you doe not beleeve that God pardoneth your sins for Christs sake but for your owne sake not for Christs obedience sake but for your owne obedience sake Mat. Indeed Sir I cannot tell what to say to that Min. Well neighbour Mathias as you have besought the Lord to pardon and forgive you your sinnes for Christ Jesus sake doe so still but withall beleeve that he hath done so according to your Petition yea and that absolutely and not conditionally as you have done and answerably as you doe so you shall be sure to finde and feele your sinnes mortified and subdued doe but beleeve that you are washt by the Blood of Christ from the guilt of sinne and you shall be sure to finde that you are cleansed by the Blood of Christ from the filth of sinne let a man saith Doctor Preston but beleeve the On the new Cov. the promise of pardon in the Blood of Christ and the very beleeving the pardon will be able to cleanse his heart from dead workes for that faith which doth lay hold on Christ crucified saith another godly Divine doth Dyke on the Sacr●ment p. 292. fetch a Crucifying vertue from him whereby the body of corruption is enfeebled and weakned Mat. O but Sir I feare I shall not beleeve that my sins are pardoned so long as they remaine unsubdued Min. If you will not beleeve that your sins are pardoned till they are quite subdued then will you not beleeve it whilst you live for so long as you live here you shall finde and feele some remainders of sinfull corruptions unsubdued though you doe beleeve and if you doe not beleeve you shall not have them subdued at all by the sanctifying Spirit of Christ Indeed it is possible that after much striving against your corruptions in your owne strength you may see there is no strength in you to subdue them as you would and may thereupon goe unto Christ by Prayer for grace and power to leave sinne and doe better and so live upon Christ that you may live upon your selfe I say you may goe unto Christ for power to doe your worke that so you may earne your wages and it is possible you may hereupon grow in legall righteousnesse as the stony and thorny ground seed sprung up and increased much and came neare unto maturity and yet this not be the worke of the sanctifying Spirit of Jesus Christ wherefore I beseech you goe not this way to worke doe not seeke to have the righteousnesse of sanctification infused into you before you seeke to have the righteousnesse of Justification imputed unto you and so as much as in you lyeth to goe about to pervert the Lords owne order and method Doe you not remember how I told my neighbour Simon that the Lords order and method in justifying and sanctifying a sinner is First to justifie him by imputing the righteousnesse that is inherent in Christ unto him and enabling him to apprehend it by faith and then to sanctifie him by infusing of righteousnesse into him by his Spirit and this is the method which the Prophet Micah proclaimes by way of admiration saying Who is a God like unto thee that pardoneth iniquity and passeth by the transgressions of the remnant of his heritage he retaineth not his anger for ever because he delighteth in mercy Here is the righteousnesse Micah 7. 18. of Justification and then in the next Verse he proclaimes the righteousnesse of Sanctification saying He will turne againe he will have compassion upon us he will subdue our iniquities c. And this method the Prophet David was well acquainted with and therefore in the first Verse of the 51. Psalme he beseeches the Lord According to the multitude of his mercies to blot out his transgressions and then in the tenth ver he saith Create in me a cleane heart O God and renew a right spirit within me Wherefore I beseech you againe and againe to acquit your selfe with this way and endeavour to goe on in it Mat. O Sir that I could doe so for surely I should thinke my selfe a happy man if the Lord would both pardon mine iniquities and subdue them for truly Sir I have lately had in my heart such a deale of feare terrour of the direfull displeasure of God and of Death and Hell for want of being assured that my sinnes are pardoned and I doe so hate loath and abhor those corruptions which are still in me that I verily thinke I shall never be quiet in my minde whilst they and I live together Min. Weep not I pray you except it be for joy for surely this feare is a worke of the Spirit of the Lord Jesus for ordinarily after conviction he lets into the hearts of his Elect such feares as these for although t is true there may be in a meare naturall man certaine naturall feares arising from the accusation of his naturall conscience yet they never affect his heart so as to worke a separation betwixt his heart and his sinnes but your feares doe so affect