Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	abraham_n	believe_v	impute_v	7,639	5	9.9008	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96833	The examination of Tilenus before the triers; in order to his intended settlement in the office of a publick preacher in the Common-wealth of Utopia. Whereunto are annexed the tenents of the remonstrants touching those five articles voted, stated and imposed, but not disputed, at the synod of Dort. Together with a short essay (by way of annotations) upon the fundamental theses of Mr. Thomas Parker.	Womock, Laurence, 1612-1685.	1657 (1657)	Wing W3343; Thomason E1625_1; ESTC R204120	128,806	312

19 20 21. It pleased the father by him to reconcile all things to himself Tit. 3. 4. After that the kindness and pity of God our Saviour towards man appeared Iohn 12. 47. For I came not to judge the world but to save the world Iohn 15. 13. Greater love hath no man then this that a man lay down his life for his friend Rev. 1. 5. He loved us and washed us from our sins in his own blood 2 Cor. 5. 14 15. The love of Christ Constraineth us c. II. They hold that Christ by the merit of his death hath so far forth reconciled God the Father to all mankinde that the Father by reason of his Sons merit both could and would and did enter and establish a new and gracious Covenant with sinful man liable to Condemnation Proofes out of Holy Scripture 2 Cor. 5. 19. God was in Christ reconciling the world unto himself not imputing their trespasses unto them Col. 1. 21 22. And you that were sometimes alienated and enemies in your minde by wicked works yet now hath he reconciled in the body of his flesh through death Isa 49. 8. I will give thee for a Covenant of the people i. e. A mediator and foundation of the Covenant of grace Deodat Annot Isa 53. per tot verse 10 11 12. When thou shalt make his soul an offering for sin He shall see his seed and the pleasure of the Lord shall prosper in his hands by his knowledge shall my righteous servant justifie many Act. 10. 43. To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins See Ier. 31. 31 33 34. ch 33. 8. Mich. 7. 18 19 20. with Hebr. 8. 6. c. He is the Mediator of a better Covenant which was established upon better promises viz. I will put my lawes into their minde and I will be mercifull to their unrighteousness c. Hebr. 9. 14 15. c. How much more shall the blood of Christ and for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance See chap. 10. per totum chap. 7. 22. chap. 12. 24 25. III. They hold that though Christ hath merited reconciliation with God and pardon of sins for all and every man yet according to the tenour of the new and gracious Covenant none is indeed made partaker of the benefits purchased by the death of Christ otherwise then by faith nor are a mans sins pardoned before he actually believes in Christ Proofes out of holy Scripture None made partakers otherwise then by faith Romans 3. 24 25. Being justified freely by his grace through the redemption that is in Jesus Christ whom God hath set forth to be a propitiation through faith in his bloud Heb. 11. 6. But without faith it is impossible to please God Romans 9. 33. Whosoever believeth on him shall not be confounded 1 Timothy 4. 10. He is the Saviour specially of those that believe Col. 1. 19. to the 23. For it pleased the Father by him to reconcile all things unto himself And you hath he now reconciled to present you holy and unblameable and unreproveable in his sight If ye continue in the faith c. Heb. 3. 6 14. We are made partakers of Christ if we hold fast c. Heb. 9. 15. He is the Mediator that by means of death they which are called Cum Eventu might receive the promise of eternal inheritance Iohn 1. 12. But as many as received him to them gave he power to become the sons of God even to them that believe on his name See Gal. 3. 22. Nor are a mans sins pardoned before he believes Acts 10. 43. To him give all the Prophets witness that through his name whosoever believeth in him shall receive remission of sins See Acts 26. 18. Chapter 13. 39. See John 3. 36. Rom. 3. 21 22. The righteousness of God without the law is manifested even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe Romans 4 3 24. Abraham believed God and it was imputed to him for righteousness and it shall be imputed to us also if we believe See the whole Chapter Gal. 2 26. We have believed in Jesus Christ that we might be justified by the faith of Christ Gal. 3. 11. See Gal. 3. 22. The just shall live by faith Romans 5. 1. Being justified by faith we have peace with God See Acts 2. 38. Isa 53. 11. IV. They hold that only they for whom Christ died are bound to believe that Christ died for them and if there were any for whom Christ died not they should not be bound to believe he died for them or condemned for not believing yea if there were any such Reprobates they should rather be bound to believe that he died not for them Proofs out of Scripture Only they bound to believe c. 1 Pet. 1. 18 19. with 21. ye were redeemed with the precious blood of Christ who was manifest for you who by him do believe in God that raised him up from the dead and gave him glory that your faith and hope might be in God Iohn 14. 1 2 3. Believe also in me Why I goe to prepare a place for you and I will receive you to my selfe See 1 Cor. 15. 2 3. with the 14 verse Whence it followes that they for whose sins Christ died not and for whose justification he rose not again to them preaching is vain and their faith is vain for they do but believe an untruth and lean upon the staffe of a broken reed Accordingly as was alleaged above Maccovius saith A man must first believe Christ to be his Saviour which he cannot be unless he hath died for him and that must be the reason why he placeth his faith in him Rather believe that he died not for them For Deut. 29. 29. Those things which are revealed belong to us And Luke 24. 25. O fooles and slow of heart to believe all that the Prophets have spoken If it be a revealed truth that Christ died not for the Reprobates then are they bound to believe he died not for them But if it be not a truth revealed why is it then preached and urged as an Article of faith What they doe not hold touching Christs death I. They do utterly deny that the price of Redemption which Christ tendered unto God his Father was not according to the decree will and grace of God the Father paid for all and every man that so the greatest part of mankinde should by an absolute and antecedent decree of God be precisely shut out from the participation of the benefits of Christs death The Reason 1. Mat. 18. 11. Luke 19. 10. Christ came to seek and to save that which was lost 2 Cor. 5. 19. God was

to lay down the tenents as well negative as affirmative in as few significant and clear expressions as was possible Afterwards he met with some temptation to affix quotations out of Scripture in the Margin to prove the several branches of these tenents Then considering that most men pass over such proofs as are only referred unto though they have their bibles lying by them which are not alwayes at hand neither rather then give themselves the trouble to turn to them He thereupon concluded it would be for the Readers greater ease and advantage if he cited the very words of Scripture out of which such proofs are to be made and he had not gone farre in this method but it came into his minde to be a little more distinct in setting down the grounds of his Proofs and Reasons for his affirmative and negative tenents respectively which is done accordingly in the later Articles And yet in the former as well as these are conteined such Topicks and heads of arguments as a little skill to reduce them to the rules of Art will be sufficient to improve to thy impregnable establishment in the present truth And now Reader before Tilenus can dismiss thee he thinks himself obliged to make thee satisfaction for having imposed upon thee in two or three particulars when he personated the Infidel and the carnal man One was in effect that God is not serious when he forbids the wicked Reprobates as they call them to sin and invites them to repentance and amendment of life He doth this they say by his revealed will which indeed they account not his will but by his secret will which is his will properly so called he wills the contrary Celari interdum à Deo saith Beza aliquid ei quod in verbo Patefacit repugnans Resp ad acta colloq Mompel Part. 2. pag. 173. Piscator in disp contra Schasm saith Deum interdum verbo significare se velle quod reverà non vult aut nolle quod reverà vult Now because Gods intercourse with Abraham about his offering up of Isaac Gen. 22. is the great instance usually produced to prop up that opinion so dangerous to piety and so dishonourable to the sacred veracity and sincerity of Almighty God if not taken Cum grano salis and qualified by some Commodious interpretation according to that saying of Luther in Gen. 22. Deus dixit and Abrahamum Occide filium c. Quomodo Ludendo simulando ridendo And a little after Atqui apud Deum est lusus si liceret ita dicere mendacium est Therefore Tilenus thought it an acceptable service to God and good men if he could offer any thing to clear the reputation of that passage from the suspicion of being accessary to that doctrine in whose behalf 't is so often pleaded To this end let us examine the plea. Gen. 22. 2. God said unto Abraham Take now thy son thine only son Isaac whom thou lovest and get thee into the land of Moriah and offer him there for a burnt offering upon one of the Mountains which I will tell thee of Where by the way the Reader may take notice that Abraham was to expect further orders from Almighty God before the utmost execution of this affair But to the plea here say they we have Gods revealed will signified by a command that Isaac should be slain But by his secret will that he would not have it so appears as well by the event as by the Angels voice ver 12. Lay not thine hand upon the Lad c. Therefore God commands what he nilleth c. But Tilenus sees no such matter no contradiction no opposition betwixt Gods secret and revealed will in this passage being confident to affirm that God willed with his secret will all that was commanded by his revealed which was not the occision or slaughtering of Isaac to which single act they usually restrain Gods revelation and Command but Abrahams voluntary and free obedience in devoting Consecrating and rendring up his son for a sacrifice at Gods command some particulars whereof are set down Take thy son goe into the land of Moriah carry wood and fire make an Altar and binde Isaac and expose him upon it That God willed this is clear by the event according to the adversaries own rule Ex eventu judicandum est de Dei Voluntate And that Gods command or revealed will intended the same and no more appears by all those Scriptures which speaking of this matter do positively affirm that Abraham did fully perform what God had commanded So Hebr. 11. 17. By faith Abraham when he was tried offered up Isaac And he that had received the promises offered up his only son So Jam. 2. 21. Was not Abraham our father justified by works when he had offered Isaac his son upon the Altar And so God himself interprets it Gen. 22. 16. Because thou hast done this thing c. To which purpose also 't is observable that God does not use the same phrase of speech in the Prohibition ver 12. that he used in the injunction ver 2. Here Gods will revealed is offer eum in holocaustum but there the will of God forbidding is not ne offeras for that was done already according to Gods interpretation and requiry but neinjicias manum tuam super puerum Objection The phrase and word of command in ordinary construction seemed to imply the slaying of Isaac because it was the custome to slay such sacrifices before they were burnt upon the altar Resp For answer to this it needs not be replied that words and phrases in Holy Scripture as well as in other authors are used in diverse senses but the answer is that there was a necessitie upon the matter that Almighty God should use a phrase that carried such an obvious sense with it because this was a special command given unto Abraham for a signal trial of his faith and obedience And it came to pass that God did tempt Abraham Gen. 22. 1. which there could have been no proof of if God had expounded to him the sense of his command after this manner Go take thy son c. but thou needest not startle at the imposition for my intent and purpose is only that thou shouldest bring him into the land of Moriah and blinde him and expose him there upon the altar which thou shalt make for that purpose and then I will accept thy obedience and rescue thy son from the knife by a voice from Heaven If God had thus far revealed his will Abrahams faith had found no difficultie to contest against and consequently had not been capable of an approbation The upshot therefore of all is this that in this intercourse with Abraham God revealed his will and nothing but his will but not his whole will which he was not bound to do neither could the doing of it consist with his design of trying the sinceritie of Abrahams graces But this is not to be drawn