Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	covenant_n	grace_n	mediator_n	4,478	5	11.2745	5	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

Salvation for a sinner Secondly that there is a way tending thereto as a meritorious 5. Arguments cause of it Thirdly that every man is a sinner for all have sinned and come short of the glory of God Rom. 3. 22. Now then know that there are but two wayes of life according Two wayes of life to which there is a double Covenant First one Legal Secondly the other Evangelical The Legal Covenant is do this and live the Evangelical Covenant is believe and live The Legal Covenant grounds salvation in our own persons and the Evangelical in the righteousnesse of another person And these Covenants are opposite that one cannot consist with the other For and mark this though the Law and the Gospel may and do and shall consist as the Law is a word of rule for obedience yet they cannot possibly consist is the Covenant of justification and salvation that is whosoever will stand to the Covenant of works to be justified by it he rejects the Covenant of grace and so Econtra Well then this being true that our life is to be had by the Covenant of Works or of Grace I will briefly shew unto you that we sinners can never be justified and saved by the Legal Covenant which if I clear then it will be evident that our salvation is only by faith in Jesus Christ Thus then all the possibility to be justified and saved by the Legall Covenant ariseth from one of these grounds viz either because That there is a fulnesse and exactnesse in inherent holinesse 3. Things That there is a dignity and efficacy in actual obedience which they call good works That there is a latitude or sufficiency of duty to fulfil the Law which may be conceived to be in a regenerate person but none of these can justifie and save Ergo For the first viz inherent holinesse this holinesse is that 1. Inherent holinesse which is wrought in our whole soul by the Spirit of God whereby of wicked he makes us good and of unholy he makes us holy and according to the severall degrees of it is the person lesse or more holy Now this we say that though the justified person hath this infused inherent holinesse Yet this is not that which Cannot justifie and save can justifie him before God that is for the dignity of which he can stand so before the judgement of God as to be pronounced just and righteous and so acquitted which I prove thus 1. That can never be the cause of our justification which is defective and imperfect and leaves yet the person in some measure sinful I 4. Reasons of it cannot in the Court of Justice be pronounced perfectly just for that righteousnesse which is imperfectly just no more then he can in a strict court be reputed to make full satisfaction who hath not paid halfe his debt or to be throughly well who is scarse able to walk three turnes in the Chamber But that holiness which is in us inherent holinesse is very imperfect I speak of that which is in us here on earth it is not adequate or parallel to the whole will of God which requires perfection of degrees as well as of parts That it is imperfect is as cleare as day First it is at combate with sin Ergo it is not perfect the argument is good for whiles one contrary is mixed with the other there is still imperfection Sinne and Grace are contrary and conflictings shew imperfection as victory notes perfection Secondly that which may be encreased is not perfect but our inherent holinesse may receive more encrease Hence those many exhortations to perfect holiness 2 Cor. 7 1. and to labor after perfection 2 Cor. 1. 3. Thirdly all the parts of holinesse are imperfect Faith is not so clear an eye nor Hope so fixed an Anchor nor Love so pure a streame but that each of them need additions of degrees of strength of help the Moon when it draweth into nearest conjunction with the Sun and is filled with the longest beames of communicated light it hath yet her spots which like so many reproaches stick in the heart of her so is it with the holiest person on earth with the largest measures of inherent graces he hath yet great measures of sinne which like so many spots do blemish and disable the soul to stand perfectly pure and just before the eyes of God That righteousnesse by which we are justified is manifested without the Law See Rom. 3. 21. and what that righteousnesse is he expresseth in ver 22. even the righteousnesse of God which is by faith of Jesus Christ unto all and upon all them that believe But inherent righteousnesse is not manifested without the Law Why because the Law commands this inherent righteousnesse viz. To love the Lord our God with all our hearts c. That cannot be the cause of our justification and salvation upon which the conscience dares not to rest in the secret agonies of conflict or in the eminent houres of death when the soul is to enter conflict with the wrath of God being wounded with the sense of sinne and cited as it were before the tribunal of Gods holy and strict justice dares it then to put it self seriously and in good earnest upon its own holinesse to make its peace to be its propitiation to satisfie the trials and demands of Gods justice One Chemnitius well observeth of the Papists that when they are to dispute with men they will plead for inherent holinesse but when they are to contend with God they will flie only to Christ tutissimum est said Bellarmine It was no ill meditation that of Anselme Conscientia mea meruit damnationem Paenitentia mea non sufficit ad Anselme satisfactionem sed certum est quod miserecordia tua superat omnem offensionem that is O Lord my conscience tells me I have deserved damnation all the repentance that I have or can perform comes short of satisfaction but thy mercy even thy mercy only can pardon and so exceed all my transgressions The most holy persons do every day sin and need daily pardon and daily mercy how then can we be justified or saved for the merit or dignity of any holinesse in our selves How ridiculous were it that he should think himself to stand in great favour and acceptation before his Prince for the singularity of his continued vertues and performances who every day breaks out into such acts which need the Kings gracious mercy and pardon There is no dignity or meritorious efficacy in actual holinesse or 2. Actual holiness or good works cannot justifie 2. Reasons of it in good works by reason whereof we can be justified and saved I know this fields is very large I will not expatiate but speak in a word of it with a proper respect to the thing in hand I prove the thing thus 1. No man since Adams fall can performe works in that perfection which

the Law of God requires under the paine of eternal damnation The perfection of good works according to the strict exigence of the Law consists especially in two things 1. One is that a man be able to performe them with all of his heart and with a plenary love without the intervening or sliping in of any evil inclination or motion which abates that due and required intension or in any measure sprinkleth or tainteth them with any defilement 2. Another is that a man is to perform good works in that manner with a perpetual and constant ten our or course all his life Those two are the ingredients of perfection as appears by that of Christ Thou shalt love the Lord c. And that of Paul He is cursed that doth not continue in all that is written c. Gal. 3. 10. These are the conditions of works legally good and which must justifie a man if he will be justified according to the legal Covenant But who can performe such perfect and good works Adam might have done them and Christ did but what one sinner can who can say my heart is cleane and that we do not in many things offend all Paul cries out I am carnal but the Law is spiritual The good that he would do he could not do and the evil which he would not do that did he do Good Lord how often are we at a losse in our most retired meditations and how our hearts lie flat on earth when our eyes look towards heaven in prayer For one good work that we do how many bad which we should not do like boyes for one faire line twenty with blots and blurs or like the Archers whereas they hit the mark once they misse it a hundred times Let us but cast the accounts of our ill works with the good and we shall finde with shame and sorrow that our good works are not equal with our bad in number nor so strong in dignity to wipe out the bad but the bad as they are more for number so their cry of gilt is more meritorious to cast both our persons and all our works before the judgement seat of God then the good to ingratiate or merit for us 2. What proportion 'twixt our works and 'twixt our pardon and salvation If Jacob be lesse then the least of outward benefits Good God! how far more unworthy are we of the spiritual yea of the Eternal When we have done all we have not done more then duty and that can never be merit which is but duty nay when we have done all we can we have not done our duty we are but unprofitable servants and that which failes of duty comes short of dignity or merit It is true that God commands accepts delights in will graciously reward good works what for their own sake No for his mercies sake he will save the man whose heart is holy and whose life is fruitful What for the works sake No but for his Christs sake It cannot be denied but that there is some relation 'twixt good works and salvation as between the meanes and the end but there is not that relation as 'twixt an efficient cause and an effect for the efficient cause of our salvation is only Gods grace and favour Nor as 'twixt a meritorious cause and the reward for the meritorious cause of our salvation is only the obedience of Jesus Christ Nor as 'twixt an apprehensive cause may I use such an improper speech for that only is faith the instrument of our salvation c. There is not in regenerate men such an adequation or full 3. Noe ability to keep the whole Law wholly answerablenesse of duty as to keep and fulfil the Law as it is the Covenant of life and salvation There are divers Arguments to cleare this I will touch one or two 3. Reasons 1. Imperfect actions do not fulfil a perfect Rule no more then a short line answers a long copy or a line partly crooked doth that which is streight But the duties which regenerate men perform are imperfect actions for as much as they flow from an imperfect agent viz. from the soul of a Christian which is partly spiritual and partly carnal not wholly spiritual nor wholy carnal even from this doth the Apostle conclude the impossibility for us to fulfil the Law Rom. 8. 3. viz. from the weakness or infirmity of the flesh that is of the old man not yet fully purged and changed 2. If any man could perfectly fulfil the Law then some man had no need of Christ either to be his Redeemer or to be his Intercessor for a Redeemer and Intercessour is in case of transgression and failing and so Christ should be to a regenerate person at least an idle and fruitlesse intercessour for as much as it doth appertaine to his intercession to pacifie and reconcile and ingratiate but what use of this where all things and services are just already as they should be without any animadvertency of the Law against them But Christ is an Intercessor even for the Saints He makes intercession for us saith Paul Rom. 8. and Saint John implies that an Advocate is for a sinner only for him 1 John 2. 1. If any man sinne we have an Advocate c. If for a sinner only then for a transgressor of the Law and if for a transgressor of the Law then not for one who doth perfectly fulfil it 3. If the just must live by faith Then he cannot perfectly fulfil the Law for then he might live by his works but the just shall live by his faith Gal. 3. 11. That no man is justified by the Law in the sight of God it is evident for the just shall live by faith Mark the place shall live by faith If it comes to the matter of life and death then farewel works Cursed is every one that doth not continue in all that is written to do them If he will save his life he must get him faith to fly to mercy and Christ yea and mark of whom he speaks this It is not of a person unconverted but it is of the just even the just must live by his faith that is By Christ on which faith doth rest not by his own merits works obedience Now put all this together there are but two ways to save a man either by faith in Christ or else by the observance of the Law But none can observe the Law so as to be justified by it Because 1. His holinesse is short 2. His works ineffectual 3. His performances unanswerable Ergo to beleeve in Christ is the only way Every mouth is stopped by the Law and all the world is to become gilty before God Therefore by the Deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sin Rom. 3. 19 20. Suppose a man had many great debts and several poore friends and he seeks to one of them good sir be

selfe Christ doth much for professed enemies he leaves not himself without some testimonies of much kindnesse even to them What will he do much for strangers much for enemies and nothing for beleevers for his own members for his own spouse Will he heal the eare of one who came to take away his life and will he not think you heale the heart of him who hath accepted of him unto life would he pray for them that nailed his hands and pierced his heart Father forgive them and will he not do much more for thee who grievest for thy sins prizest him in thy judgement embracest him with all thy heart wouldest serve him with all thy might For thee who art bone of his bone will he not pray for thee Father forgive him Father supply him Father comfort him Father sanctifie him Father strengthen and preserve him 6. His invitation This addes to all the rest Behold he calls thee Rev. 3. 18. Buy of me gold tried in the fire that thou mayest be rich and white rayment that thou mayest be cloathed and anoint thine eyes with eye-salve that thou mayest see Rev. 22. 17. Let him that is a thirst come and whosoever will let him take the waters of life freely Heb. 10. 22. Draw neer in full assurance of faith But this I have touched heretofore therefore I spare to insist proposing onely one thing that the invitation of Christ is not onely to faith but to the life of faith not only to acceptance but to dependance also not only to take his person but to trust and rest upon his merit and to serve our selves of his fulnesse As if Christ should say unto a beleever I am thine and all that I have is thine now I pray thee in all thy necessities come unto me live upon my stock draw from my fountaine when guilt is upon thee make use of my blood when wants are upon thee make use of my treasure when temptations are upon thee make use of my power when infirmities are upon thee make use of my intercession c. 7. His assurances What is that will you say Why this it is he doth assure the beleever thar if he will make use of him he will not faile him but will be effectual unto him See a place or two for this Mark 11. 24. What things soever ye desire when ye pray beleeve that ye receive them and ye shall have them Joh 14. 13. Whatsoever ye shall ask in my Name that will I do that your Father may be glorified in the same There be foure things by which we may be perswaded that Christ will do us good if that we will live upon him by faith First his expresse promise which you see in that place alledged John 14. 13. Whatsoever ye ask in my Name that I will do Observe it well he saith not ask one particular onely but whats●ever ye ask in my Name be it mercy or be it justification or be it holinesse c. again I will do it as if he should say ye shall not need to trouble your selves and do not you fear by reason of your unworthinesse I will take the matter upon my self I will see it done now brethren when he that can help saith I will help when he that can do all things promiseth us that he will do any thing for us have we not cause to trust Secondly his sealing of the promises The promises you know do plentifully undertake all the latitude of the soules estate and of the bodies too There is mercy for transgressions grace for sinfulnesse comfort for teares peace for trouble streng●h for weaknesse victory for assault c. All which promises Christ hath sealed and ratified by his blood and therefore his blood is stiled the blood of the Covenant See Heb. 9. 15 17. 13. 20. The principal reason whereof is to settle the hearts of beleevers and to encourage their souls to live upon him for the performances of them they being all in him Yea and Amen 2 Cor. 1. 20. 3. His actual impetration of all that good which now we do enjoy Why O Christian art thou afraid to live upon thy Saviour for more good who was it that procured unto thee that same heavenly condition which now thou doest enjoy hast thou any relation to God as thy God Christ did procure it Is any one sinne subdued Christ hath done it Is any one sinne got off and pardoned Christ did procure it Is there any melting in thy breast any hatred of corruption any desires of grace any endeavour any strength Christ wrought them Thou doest seek them but Christ did work them Now this is to be learned that what special thing Christ hath done that is a pledge and an assurance that Christ is willing to do more Every gracious fruit and work points us to him the fountaine and cause upon whom we are to trust not only for the entrance but also for the progresse and compleatment of our spiritual estate 4. His personal donation He hath given himselfe unto thee and will he not do other things for thee which is greater 5. His offices All of them call upon us to live upon Christ by faith To what end was he Priest was it to satisfie for himself He needed not to satisfie for his own sinnes who was without all sinne Nor doth he make his own peace whom the father did and doth ever love Verily his satisfactions were for transgressors and if there be any scope and intention of the vertues of that satisfaction assuredly they look directly upon penitentiall beleevers so likewise his intercession which is another part of that office why is it think you for himself nay in that he is a Mediator and a Mediator is an Agent 'twixt two persons he hath no wants to be supplied he needs not to ingratiate himself assuredly brethren he ever lives to make intercession for us for us saith the Scripture and He ever lives to do that work He is continually offering and presenting the efficacy of his merit which as a sweet incense perfumes our continual Sacrifices so making them acceptable c. The like may be said of his Prophetical and Kingly offices he was invested with them as our Mediator and therefore for our good Now say what a blasphemous absurdity were it to conceive of Jesus Christ as of an Idol which hath eyes but sees not which hath eares but heares not which hath hands but handles not which hath feet but walks not That he should he a Priest to offer for sinne and yet we will not trust upon him for the pardon of the least that he should live to make intercession and yet we will not deliver any one request into his hands or relie on him to obtaine us any one good thing which we need or crave That he is a King able to subdue all his enemies a Prophet and able to teach any mans heart but we will not credit our souls upon him we will not