Selected quad for the lemma: justice_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
justice_n	faith_n	justify_v	law_n	2,569	5	5.9375	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92854	The humbled sinner resolved what he should do to be saved. Or Faith in the Lord Jesus Christ the only way of salvation for sensible sinners. Discovering the quality, object, acts, seat, subject, inseparable concomitants and degrees of justifying faith. The agreement and difference of a strong and weak faith; the difficulty of beleeving, the facility of mistake about it, and the misery of unbelief. The nature of living by faith, and the improvement of it to a full assurance. Wherein several cases are resolved, and objections answered. / By Obadiah Sedgwick, Batchelour in Divinity and late minister of the Gospel in Covent Garden.	Sedgwick, Obadiah, 1600?-1658.	1657 (1657)	Wing S2375; Thomason E900_1; ESTC R203520	234,690	315

and do rest my soule on thy precious blood trusting that it was shed for the remission of my sins I have taken thee to be my Christ and therefore I commit the answering of my sinful debt to thy full satisfaction and sufferings Put the case to a beleeving heart you have many sinful debts to answer for sinnes before conversion and sinnes after conversion sins of ignorance and sinnes of knowledge these sinnes have that in them which bindes you over to wrath and curse now to whom doth it belong to pardon these sinnes your soul answers to God Who can forgive sinnes but God only And I even I am he that blotteth out thy sins c. yea but for whose sake will God pardon them the soul answers onely for Christ Jesus sake for he did shed his blood for their remission and therefore faith goes with the soul to Christ and saith O blessed Saviour thy blood was shed for the remission of sinnes and thou hast invited all that are heavy laden to come unto thee and thou wilt ease them Thou sayest if any man sinne 1 John 2. 1. he hath an advocate with the Father Jesus Christ the righteous and he is the propitiation for sinnes Now I am thus and thus sinful and these guilts lie upon my conscience I am never able to get them to be pardoned for any thing in me but I do put my soul upon thee and do trust to thee to get off these sinnes I put them on thy account yea all of them and do beleeve that in thy blood they shall be pardoned c. SECT VII NOw for the second thing which faith looks on in Christ and that is Righteousnesse Beloved this know that God doth never Justifie a man nor will ever save a man who hath not a perfect Righteousnesse for he is a Righteous God and will not pronounce the sinner guiltlesse his Law and Justice must be satisfied in all points or else the sinner shall never come to heaven Now the soul of a person is marvellously distressed when it seriously thinks of this How shall I stand before the great and holy God another day being by nature so wholly sinful and at the best being but defectively and imperfectly good But faith in this case brings the soul to Christ and in him it findes a most perfect and absolute righteousnesse For whom saith the scrupulous soul for thee saith Faith what for me yea for thee for the Scripture saith That Christ was made the righteousnesse of 1 Cor. 1. 30. God for us and that he was made sinne for us that we might be made the righteousnesse of God in him So that if thou wouldst 2 Cor. 5. 21. have such a righteousnesse as may answer the Law and satisfie God and which God will accept for Justification Thou must by faith get out of thy self and lay hold on that righteousness which is in Christ As Paul I account all things but dung that I may win Christ and be found in him not having mine own righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by Faith Phil. 3. 8 9. There is a twofold righteousnesse One inherent which is in us and this imperfect it can never justifie us in the sight of God Another is imputed which is not in us yet it is for us And this is the righteousnesse of Jesus Christ both in his nature and in his obedience Active and Passive which God reckons unto him who doth beleeve in Christ of which the Apostle abundantly in Rom. 4. 12. c. 5. on this doth faith rest only in the matter of justication Though inherent righteousnesse be absolutely required to salvation yet no righteousnesse but that only which is Christs and is imputed to beleevers is the matter of our justification When a sinner comes to account it with God he can never say Lord Lo here I am see if there be any sin in my person or defect in my holinesse I will expostulate with thee upon bare termes I have not offended thee or if I have here 's grace enough to answer for me my heart is wholly cleane my duties at all times in every respect for matter and manner have been performed just as thou requirest in thy holy Law enter into judgement with me if thou pleasest I will be tryed by my own holinesse by my own goodnesse O no there can be no such thing no sinner can be pronounced just this way ever the Saints must cast their crowns to the ground and give glory to the Lamb who only is worthy For when we come to the point of justification before God we must renounce our own righteousnesse as filthy rags we must cry out enter not into judgement with thy servant for in thy sight shall no flesh living be justified But as they who were in danger fled to the hornes of the Altar for their lives so must we if we would be justified fly by faith to the Altar of Christs perfect righteousnesse and so doth faith when it would present the person of a sinner perfect and unblameable before God It doth bring him unto Christ and saith before God I beleeve in him to be the Lord my righteousnesse CHAP. VII How it may appeare that to believe in the Lord Jesus Christ is the only way to be saved BEfore I give you the Arguments or Reasons to evince this I must premise some particulars viz. First That beleeving or faith may be considered four wayes either 1. Absolutely as a simple habit or quality of grace apt to change the unbelievingnesse of the heart and to send forth the acts of trusting and acceptance 3. Premises Thus faith is not the only way of salvation partly because other habits are required as well as faith and partly because there is not in faith absolutely considered any meritorious dignity of it self to challenge salvation We say that a Ring is worth a hundred pound not absolutely considered not that the gold which makes the Ring amounts to that value but in respect of the Diamond set in that Ring so faith is a grace of wonderful price much more precious then gold Not so much in respect of it self as if it did by its own natural dignity cause our Justification and salvation but in respect of Christ whose person it takes and on whose righteousnesse it doth rely so though this be true we are justified by faith yet this is as true we are not justified for faith but for Christ on whom faith doth trust 2. Actually that is for the very act of beleeving Arminius and Birtius and some of that cut do say That not the righteousnesse of Christ is that which justifieth but the act of beleeving on it is that which is imputed in our Justification A righteousnesse of Christ they do grant but 't is the act of our beleeving on this which by divine acceptation or favour is imputed for

us p. 153 God The actions of God of several sorts p. 72 How many things in God encourage to live by faith as Gods alsufficiency p. 231 Gods command p. 232 Gods promises p. 233 Gods power p. 234 Gods truth and fidelity p. 236 Gods performance to them that have lived by faith p. 237 Goodness Hatred of goodnesse precipitates evil men to acts of injustice p. 2 Gospel The preaching of the Gospel is of necessary and singular consequence p. 65 Ghost Holy Ghost how he may be said to justifie p. 71 Grace Salvation is only by grace p. 63 The best graces are but imperfect excellencies p. 113 H Habits Two sorts of habits acquired and infused p. 33 Hasty A soul hasty to be answered is weak in faith p. 132 Heart Heart or will the seat of faith p. 35 Hearing Meer hearing of Christ and his Doctrine will not save p. 66 Divers sorts of hearing Ib. Historical vid. Faith Holinesse Inherent holinesse cannot justifie and save p. 56 Inherent holiness is defective and imperfect p. 57 The conscience dares not rest upon it p. 58 Actual holinesse no meritorious efficacy in it p. 58 Humble humbled Faith makes the heart humble p. 103 A soul that thinks himself not humbled enough answered p. 197 A twofold humbling according to a double cause of it and the workings of each p. 197 198 Fitnesse for Christ not to be judged by the measure and strength of legal humblings the reasons of it p. 198 Some things which if they follow upon legal humblings may be subordinate encouragements to the heart to put it selfe upon Christ p. 199 Humblings and meltings of soul not hindred by faith Ibid But furthered by it p. 200 I James James what kind of faith he speaks of p. 104 105 Ignorance Grosse ignorance an impediment to getting faith p. 169 170 Ignorance of our sinful condition of Gods justice and of the excellency of Christ impediments to getting faith p. 170 Imputed vid. Righteousness Infidelity The dangerous state of positive infidelity p. 158 The degrees of positive infidelity p. 159 Intercession vid. Priest A twofold intercession p. 24 25 Christs intercession what is meant by it p. 25. Inherent Inherent qualities and abilities insisted on as means of perswasion argues weaknesse of faith p. 134 Joy Spiritual joy the sole fruit of faith p. 92 Several sorts of joy whence they spring p. 92 Joy an inseparable fruit of faith p. 92 Joy three wayes considered p. 146 147 Justifie Justification There is not a co-operation of faith and other graces to justifie yet there is a co-existence of them in the person justified p. 55 Justification only in Jesus Christ p. 68 Justification the word opened p. 69 The nature of it designed p. 70 Justification an action in God p. 71 The kinde of this action p. 72 The meritorious cause of it p. 71 The applying cause of it p. 71 Whether Justification be before faith p. 73 Justification not a divided act p. 75 Whether it be one transient act or one continued act p. 75 Justification of a sinner a gracious and just action p. 78 Justification by imputed righteousnesse all beleevers have an equal interest in it p. 142 Justice Gods Justice should constraine us to believe p. 187 K King Christ ancinted to be a King p. 27 His Kingly office what it imports Ib. Knowledge Knowledge how one beleever differs from another therein p. 121 L Law No ability to keep the whole Law wholly Reasons of it p. 60 Life Living A heart inclined to the life of sense is weak in faith p. 133 Of living by faith p. 216 What it is in general to live by faith p. 218 To live by faith is to commit all to God Ibid To live by faith is to depend upon God for all p. 219 Living by faith extends to two sorts of life p. 220 To live by faith on Christ described p. 221 The several exigencies and conditions of soule in which we had need to live by faith p. 221 222 Encouragements from Christs fulnesse to live by faith in those exigencies p. 223 224 The conjunction of our own exigencies and Christs fulnesse is the very living by faith upon Christ p. 225 To live by faith on Christ is more then a meer complaining of our wants or an acknowledging of his fulnesse p. 226 To live by faith on Christ is more then a meer going to Christ p. 227 To live by faith on Christ is not only to trust on Christ for supply but to expect performance p. 227 To live by faith on Christ is an extensive work p. 228 Arguments to perswade to live by faith p. 229 The life of faith is congruous to our condition p. 229 The necessity of living by faith in all sensible sequestrations p. 231 Six arguments from God himself to perswade to live by faith p. 231 The life of faith is the only Christian life p. 238 The life of faith is the only comfortable life p. 240 What things make the life uncomfortable and what makes it comfortable p. 241 The life of faith easeth of all burdens and secures against all prejudices p. 240 The life of faith makes the present condition good enough and assures of universal and reasonable supplies p. 244 The life of faith is the only getting and thriving life p. 245 The Reasons of it p. 247 Divers arguments from Jesus Christ himself to perswade us to live by faith on him p. 248 Vid. Christ Lord. True faith takes Christ only to be its Lord. p. 101 No unbeleever can accept of Christ to be his Lord only Reasons of it p. 191 Every beleever admits of Christ to be his Lord Reasons of it p. 102 How to know whether Christ or sin be our Lord. p. 103 Weak faith will honour Christ as a Lord though it be not sure that he is its Saviour p. 136 Love True love of Christ an infallible evidence of true faith p. 96 Love is not separated from faith p. 96 Reasons of it p. 97 True love to Christ three tryals of it p. 98 Every beleever hath an equal interest in Gods special love p. 145 The love of God in giving Christ and the love of Christ in giving of himself p. 161 M Ministers Ministery The best Ministers do most good and finde most affliction p. 1 Good Ministers and covetous hearts cannot agree p. 2 Ministers better esteemed when the heart is changed p. 5 Ministers must forget personal injuries when they deal with sensible sinners p. 10 How Ministers must deal with stout and resolute and how with bleeding and afflicted sinners p. 11 How preciously dear the Ministery of the Gospel should be unto us p. 68 Miracles vid. Faith N Natural No natural principle of justifying faith now in a man p. 79 80 A natural principle of unbeliefe and infidelity in every mans heart p. 80 There is a natural opposition in the heart against Christ. p. 81 Natural condition throughly studyed a way to get a beleeving

bodies only they could not save souls not one of them not all of them to ransome to rescue to redeem a soul requires more then an arme of flesh Flesh may save or protect flesh but he must be more then flesh who can save a soul Now Jesus Christ is a Saviour of souls 1 Pet. 1. 9. Rev. 20 4. the price of our souls is in his blood with it he bought them and redeemed them They could save from some outward misery the tyranny and oppression of the enemy they have oft-times put back but from inward servitude and thraldome they could never save they could not deliver the persons from the tyranny of their sinnes whom they have been able to deliver from the tyranny of sinful men But the Son of God can save from inward and spiritual miseries he can save from sinne Mat. 11. 21. He shall save his people from their sinnes Sin hath gilt in it he saves us from that by shedding his blood and procuring remission Eph. 1. 7. And sin hath pollution in it He saves us from that by cleansing the heart 1 Iohn 1. 9. And sin hath dominion with it but Christ hath assured that he will make us free Joh. 8. And that no sinne shall have dominion over us Rom. 6. He can save from Satan Heb. 2. 14. He did through death destroy him who had the power of death 〈…〉 the Devil and ver 15. did deliver them who through the fear of death were all their life time subject to bondage He can save from the wrath of God so he did by becoming a On me my son said Rebeckah be the cu●se see Gal 3. 13. curse for us by suffering the sensible and marvelous impressions of his displeasure for our sinnes Jesus saith the Apostle 1 Thes 1. 10. delivered us from the wrath to come They were such Saviours as did need a Saviour Christ was the Saviour of them who were the Saviours of others Many they did save but themselves they could not save Whiles they lived they could save but dying they could not save any longer but Christ Jesus saved us by his death the losing of his own life caused ours we are saved by his death the son of Matth. 20. 28. man came to give his life a ransome for many He is a general Saviour Joh. 4. 42. The Saviour of the world The Saviour of all men 1 Tim. 4. 10 Therefore Jude ver 4 calls the Salvation by Christ the Common Salvation Mistake me not when I say that Christ is a general Saviour as if every man in the world should be saved by Christ He is not a general Soviour in respect of individual persons but First in respect of successions of persons That is there never was any age succeeding a former age but in every age Christ was a Saviour Jesus Christ the same yesterday and to day and for ever Heb. 13. 8. He is the Saviour in the daies of old and in our dayes and in the times after us In respect of Nations He is not the Soviour of the Jewes only but of the Gentiles also He justifies Circumcision by faith and uncircumcision through faith Rom. 3. 30. The Jew cannot boast nor the Gentile complaine but there is Salvation for them both in Iesus Christ In respect of conditions He is not the Saviour of the great and mighty only nor of the poor and desperate only but the one and the other shall be saved by Christ The Salvation of the ●●ch is not in his wealth but in his Christ Neither shall the poor person be excluded because of his poverty but all sorts of persons high and low rich and poor may find Christ to be a Saviour In respect of relations He is not the Saviour of the Master only but even of his lowest servant not of the husband only but of the wife not of the father only but of the child not of the Prince only but of the subject also The Apostle hath said enough Gal. 3. 28. There is neither Iew nor Gentile there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus He is a mighty Saviour he is able to save to the utmost Heb. 7. 25. and this appears if you consider The greatnesse of his satisfaction That he was able alone to stand before the justice of his father and to answer and fulfil it even to appeasment and contentation yea so entirely did he answer it that God is now pacified and become propitious The greatnesse of his passions That he endured the unspeakable wrath of God O what a thing was this that the Lord Iesus could at once be able to bear all our sinnes upon him and the mighty wrath of God for them and expiate all of them He did stand at the Bar not to suffer and satisfie for one sin only nor for all the sinnes of one man only nor for some sinnes of most men only nor for all the sinnes of all men in former ages but for all the sins of all that shall be saved from the first man that lived to the last man that shall dye Yet though he had all their sinnes to answer for though he had a severe justice to deal with all though he had a perfect law to fulfil though four mighty enemies to conquer Sin World Death and Hell yet he went through all satisfied suffered conquered He is a perfect Saviour the perfection of his saving consists in three things First in the alonenesse of it whatsoever was required meritoriously to save men is in him alone there is no other name beside his nor with his but he alone is a Saviour there is one mediator between God and man the man Christ Jesus said the Apostle 1 Tim. 2. 5. There is no concurrence of any Angel nor of the Prayers of any Saints departed and glorified nor yet in the inherent sanctity in any man living nor yet of any workes before or after grace which comes in with Christ as a meritorious cause of our Salvation But Jesus Christ alone is sufficient and effectual to save the sinner as the government is upon his shoulder so is our Salvation Thou canst not come to an Angel nor to a Saint and say such and such sinnes are the burden now upon my soul do you by your righteousnesse ease me such and such debts are upon my soul do you satisfie for me Thou canst not come to God and say truly Lord I have sinned against thee but here are so many floods of teares which I have shed now for their sakes wash and pardon me Here are so many prayers offered up unto thee for their sakes heare and harken and forgive here are so many charitable works by which I have clothed the naked fed the hungry relieved the poor for their sakes look upon me and accept of me It is very true that these things are required of Christians and I shall hereafter shew unto you the necessity

expiate our sins was Christ as God as the suffering did properly belong to the humane nature so the efficacy of that suffering did appertaine to the divine nature had he been God only he could not have suffered had he been man only he could not have merited The Altar sanctifieth the gift not the gift the Altar for here that which did make up the high efficacy of the sacrifice was the divine nature of Christ That Jesus Christ who was God and man did offer up himself as a sacrifice for sinnes was more then if all the holy Angels and holy men in the world had suffered there is now by reason of the divine nature an infinite dignity to answer for all our sins which else had stood uncancelled The efficacy of this sacrifice which is this that he took away our sins blotted out the hand writing nailed them to his cross buried them in his grave Heb. 9. 28. Christ was once offered to bear the sins of many 10 11. Every High Priest standeth daily ministring and offering often-times the same sacrifice which can never take away sins 12. But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God He did by his sacrifice take away all the gilt of sin and all the satisfactory punishment for all this was charged upon him as our Mediator our Priest and our surety yea and he made a perfect reconciliation betwixt his father and us and therefore as our Priest he is our propitiation 1 Joh. 2. 1. and our reconciliator and peace Eph. 2. 14. and our atonement Romanes 5. 11. So that to give the summe of all this Jesus Christ was anointed that is designed by God the Father to be our Priest i. e. to offer up himself as a perfect satisfaction to divine Justice for the remission of all our sins and punishments and this he did perfectly performe for us and this was accepted of God for us I say for us he was made sin for us that we might be made the righteousness of God in him and who is made righteousnes redemption and sanctification and wisdome to us and that of God whatsoever he did or suffered from his Father it was as our surety in our stead and so it is reputed A third part of his Priestly office is this that he doth make intercession Isa 53. 12. He bare the sinnes of many and made intercession for the transgressors so Rom. 8. 34. It is Christ that dyed or rather that is risen againe and is even at the right hand of God who also maketh intercession for us And therefore he is called our advocate 1 Joh. 2. 1. and is said to appear for us Heb. 9. 24. He is as it were the Deputy or rather our Attorney to Negotiate for us with the Father There is a two fold intercession one by way of duty another by way of merit one of charity another of dignity When I pray for any man in distresse I am said to be an intercessor to deal for him with God as a matter of my duty and out of a charitable respect But Christ he only interceeds meritoriously and by way of dignity His intercession as I conceive intimates three things The exhibition of his person before the Father as our Surety our Redeemer our Mediator I am he and I am here to answer This exhibition of his glorious merits for he doth not nakedly appeare who appeares as an intercessor but he must actively appeare and so doth Christ He went up to heaven with the price of his blood with the ransome which he purchased with the righteousnesse and satisfaction made with the merits of his oblation and sacrifice and there he presents them continually before his father as if Christ should still say Father I am he that dyed for to get pardon to get favour to get grace and to get such or such good things this is the blood that I shed the price that I paid to satisfie thy justice to fulfil thy Law to remit these sins to confer these graces c. The ingratiating us with the Father which he doth by the continuall application of his own merits when sin gets up to accuse our persons and our prayers then Christ shews himself our intercessor by putting aside the force of the bill of complaint and answers for our persons and for our services True O Father this man hath sinned thus against thee but I am his surety to satisfie for these his sinnes and I did shed my blood for them therefore now look not on him but on me and for my sake accept of him and be propitious to him So for infirmities true O Father his imperfections in duty are many but I am to beare the iniquity of the holy offerings and my righteousnesse is perfect and that I present unto thee for him now notwithstanding his weaknesses for my merits accept of his person grant him his request do him good Thus Christ is the Angel who offered up the prayers of the Saints with incense Rev. 8. 3 4. Nay Father accept and incline thine eares I have deserved acceptance and audience c. SECT IV. SEcondly Christ was anointed to be a Prophet so Deut. 18. 18. I will raise you up a Prophet from among their brethren the which is expresly interpreted to be Christ by Peter in Act. 3. 20 22. Therefore Christ is called Counsellor Isa 9. 6. one who doth advise and direct his Church and the Doctor or Teacher Mat. 23. 8. and the Apostle of our profession Heb. 3. 1. and the faithfull witnesse Rev. 1. 5. And a witness to the people Isa 55. 4. A Leader and a Commander yea he is called the Light of his Church Isai 61. 1. And the light of the world Luke 2. 32. that is it is he who did reveal to the world the true Doctrine of eternal life and the Angel of the Covenant Mal. 3. 1. and the Bishop of our souls 1 Pet. 2. 25. and the wisdome of God 1 Cor. 1. 24. The anointing of Christ to be a Prophet implyes That he was to reveale the will of his Father and the wayes of life Joh. 15. 15 All things that I have heard of my father have I made known unto you So Heb. 1. 2. In these last dayes he hath spoken to us by his Son Joh. 6. 68. Master to whom should we go thou hast the words of eternall life see Isaiah 61. 2. Matthew 11. 27. There is no person who must dare to prescribe any other doctrine but such as Christ hath delivered He may not coine new Articles of faith nor of obedience Christ is appointed to be the Prophet of his Church that is to deliver unto them all such truths from his father which shall and do concerne their everlasting salvation That he is to make us know effectually the things which he doth reveale in his Word There is no Prophet able to convey his doctrine beyond the eare though it be as

grieve him in the least measure who cleave unto him as the only rock of their salvation who would not relinquish their interest in him for millions of worlds And yet they weep with Mary because they cannot see their Lord they conflict day and night with feares and doubts they have not this reflexive evidence and assurance that Christ is their Christ that Jesus is their Jesus that this Lord is their Lord. Yet ask them are you willing to accept of him O none in the world rather or more are you willing that he should be your Saviour he only is salvation can you submit to have him to be your Lord Christ O blessed Saviour saith the soul none to rule me but thou none to save me but thou thy blood is precious and thy Lawes are righteous and I could bestow a thousand hearts and a thousand lives if I had them on thee to be changed guided ruled ordered by thee And thus the soul though it cannot see him yet it beleeves on him it believes on him though as yet it cannot say that my beloved is mine and I am his CHAP. VI. The object of Justifying faith NOw I come to the object of Justifying faith and that is twofold First Immediate which is Jesus Christ our Lord. Secondly Concomitant Objectum or Consequent which is Remission and Righteousnesse and Salvation for faith first takes Christ himself and then these in and for Christ SECT I. THe immediate object of faith as justifying is Jesus Christ himself as it is in Marriage marriage is an action twixt person and person not twixt person and estate that is a resulting thing so is it in the nature of faith and Christ Faith doth not match the soul to the portion to the benefits but to the person of Christ You heare that God hath put salvation into Christs hand he hath put remission of sins into his blood there is eternal life to be had by him Now if a person saith I will have this salvation by Christ which he hath purchased but I will not have his person I will have the remission of sins by his blood but I care not for his person I will have his righteousnesse by which I may stand before God but I care not for his person this now is no faith it is no justifying faith For faith justifyeth us when we take the person of Christ It is true that we may and should have an eye to the purchase and benefit by Christ but Christ himself is that which faith lookes upon But wherein is the person of Christ the Object of justifying faith For the resolution of this I will open two things First that whole Christ is the proper object of faith Secondly how faith doth exercise it self about whole Christ SECT II. WHole Christ is the adequate and proper object Christ you know in respect of his person is God and man and he may be considered as a Priest or as a Prophet or as a King We usually say as a Saviour and as a Lord. Now he offers himself in all these to sinners saith Christ there is no Name under heaven by which you can be saved but me no Jesus but my self and I have been the Priest who have offered my heart blood to procure the pardon of your sins and salvation I have satisfied my Father to the utmost and have fulfilled all righteousnesse Now I am willing to bestow my self on you as one who can and will assuredly save you But if you would have me to be your Priest to save you you must also be willing to have me to be your Prophet to instruct you and direct you and to be your King and Lord to command you you must resigne up your selfe to my Scepter and Government for I am a Lord as well as a Saviour and I will be taken in both or else you shall have part in neither There be three things which lay hard on us One is the gilt of sin which exposeth the soul to hell and wrath for which Christ is a Saviour and a Priest He became a curse for us and bare our sinnes that is stood in our stead and under-went that indignation which else should have lighted on us Another is the corruption or pollution of sin which breeds inconformity to Gods Will and depraves the whole nature for which Christ is a Saviour and a Prophet that is he is appointed to informe the minde and reforme the heart A third is the rebellion of sin rising in sinfull notions and sordid delights and wayes for which Christ is a Saviour and a King that is he is to subdue those iniquities to give them the bill of divorce to captivate all imaginations and to bring the whole man into the subjection of himself but then he will be Jesus and Lord too thou mayest not think that Christ must save thee and sin shall rule thee thou must not think that he will pay thy debts if thou wilt give thy heart and service to sinne and the world How ridiculous is it to conceive that God should raise up Christ as the Pope raiseth up his indulgences only to keep or fetch souls out of Purgatory as if Christ were given only to pay our scores and not to rule our hearts for no other end but to keep us out of prison that we might do nothing but sin against God because Christ can take away the gilt of sin Nay whole Christ is eyed by faith taken and received by faith Do I feel my sanfull gilt I now by faith take Jesus Christ whom the father hath appointed and offered to be my Priest to be my surety to beare my sins to stand 'twixt God and me Do I feel my sinfull nature and motions I now take Jesus Christ whom the Father hath appointed to be my Prophet and King He hath undertaken to be the teacher of hearts and conquerer of sin as so do I take him to be my Lord. SECT III. THerefore consider in the second place How faith doth exercise it self about whole Christ if you please I will discover it in the particulars For Christ as a Saviour and Priest Thus faith looks on him not only that he is so but to be so to me he was God and man and dyed and satisfied and took away sin God proclaimes thus much and offers him to me here is the Saviour of the world this is my well beloved Son here is the blood of atonement and peace What doth faith now O faith takes hold on him I acknowledge him I receive him O Lord to be my Saviour and Priest not I O Lord not I could ever have susteined thy wrath or satisfied thy justice I could never have made my own peace I could never have blotted out the hand writing I could never have paid my debts but thou hast set forth Christ to be the propitiation for sin O Lord I embrace him my life is in his death my healings in his sufferings my satisfaction in his

Sampson dayes as Methusalah riches as Dives were his dwellings like the doors of the Sanctuary and shaped into the most imaginable Paradise of all exquisite and earthly delights If yet his soul remained and expired unbelieving if he had not faith His unbelieving soul shall be cast out into the lake which burnes with fire and brimstone Revel 21. 8. 2. Nay again A man may perhaps be guilty of many sins and those very fowle high and crying he hath perhaps been an Idolater or else an Adulterer or else a Blasphemer or else a Persecutor yea even of Christ yet upon his repentance and faith in Christ his soul shall be saved in the day of the Lord. For no former sinnes shall prejudice the soul which is now truly turned from them and hath by faith yeilded up it self to Christ But the unbeleeving person hath every sinne and every guilt upon a severe and sure account he rejects his own satisfactions by refusing Christ The Law of God will sue him cut for every rebellion and the justice of God will break out upon him for all his iniquities and conscience will give up all his guilts and because he is unbelieving vengeance to the utmost shall cease on him and there is none to deliver him nor he ever able to deliver himself Vnbelief it bindes all the sinnes upon the soul and condemnation fast unto the sinnes It leaves the sinning soul naked to the eye of divine Justice neither hath the soul any shelter which is out of Christ O thou who wilt not kisse the Sunne now who wilt not have Christ to rule thee who despisest the tender love of God the precious blood of Christ who wilt receive him for thy Priest for thy Prophet for thy King In the last day thou shalt curse thy heart and accurse thy sins and cry to the mountaines but they will not cover thee to mercy but that will not pitty thee to Christ but he will not regard thee to Justice but it will not heare thee thou wouldst not believe thou wouldst not receive Christ as Lord and Saviour but thou wouldst have the love of sin and therefore thou shalt have the portion of a sinner thou shall not see life but the wrath of God shall abide upon thee Nay if the father hath given and offered unto thee his own Sonne and thou harden thy heart by unbelief thou wilt not take him upon those termes I tell thee in the name of the Lord Jesus that if thou wilt thus bid Christ farewell thou dost bid God farewell all mercy farewell all salvation farewell all hope of it farewell and thou bindest all thy sinnes upon thy soul and all the curse of the Law upon thy soul Woe unto thee it s better thou hadst never been borne If thou hast any sense as an ordinary creature any reason as a man any understanding as a Christian any true estimation of an immortal soul any conceptions of heaven or hell if salvation be any comfortable thing if damnation be any miserable thing then I beseech thee I beseech thee labour for faith get out of an unbelieving condition thou per●shest if thou stay'st there thou art lost for ever he that believes not shall be damned said the Prince of salvation O repent and believe why will you die O house of Israel Consider throughly of the love of God in giving Christ and of 2. Motive the love of Christ in giving himself and perhaps this may perswade thee to labour for faith The love of God in giving of Christ See Joh. 3. 16. God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 17. For God sent not his Sonne into the world to condemne the world but that the world through him might be saved O this love of God to sinners To give his Son and not a servant his own Son and not another his only Son and not a second his only begotten Son and not an adopted childe and that not for any ill but for good he did not send him as an enemy but as a friend not to deliver a poor and mean good but the best and highest good to save us not to deliver us from an ordinary danger but from condemnation Yea and he is sent and given he was not sought by us but given by him Yea and no way deserved but freely given yea and given to us not friends but enemies Thou hast shewed this day said Saul to David 1 Sam. 24. 18 How that thou hast dealt well with me forasmuch as when the Lord had delivered me into thine hand thou killedst me not 19. For if a man finde his enemy will he let him go well away Thus here 'twixt man and man but saith the Apostle God commendeth his love towards us in that whiles we were yet sinners Christ dyed for us Now shall all this love be in vaine shall God think of a Christ and we pass by him shall he give a Saviour and we reject him shall he bring salvation to our doores and we not accept of it Why you need my Son and you are damned if you take him not and I freely offer him unto you that you may be saved and shall not we strive for faith to receive him The love of Christ O how wonderfull was his love to us it was not a love to the fallen Angels but to fallen man and such a love to fallen man as the like cannot be found He laid aside his glory to do us good he humbled himself to raise us he became poor to enrich us he fasted and prayed and endured the contradiction of sinners Reproaches Crucifyings Wrath Bloody agonies Conflicts with Satan sorrows in his soul piercings in his body and a bitter death to satisfie for us and to reconcile us and shall we not accept of him shall all this be in vaine Why doest thou not heare Christ calling and crying out unto thee never were any sorrowes like my sorrowes never was any love like to my love O unbelieving and sinning soul look upon me why doest thou passe by why doest thou hide thine eyes from me why doest thou stop thine eares at me I am the Saviour of sinners and there is none else besides me thy own miseries might cause thee to look up and embrace me And let my love unto thee a little draw thee move thee melt thee Hast thou not heard of the revilings and scoffes which I susteined my love to thy soul made me a willing patient Hast thou not heard of the agonies of my soul which made me to sweat drops of blood and my soul was exceeding heavy even to the death yet my love to thy soul made me willing to drink that cup Hast thou not heard of that desertion and of that wrath which made me to cry out my God my God why hast thou forsaken me And yet my love to thy soul made me to passe through it Hast