Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	believe_v	faith_n	jesus_n	17,223	5	6.3565	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85825	Antinomianism discovered and confuted: and free-grace as it is held forth in Gods word: as well by the prophets in the Old Testament, as by the apostles and Christ himself in the New, shewed to be other then is by the Antinomian-party in these times maintained. / By Thomas Gataker, B.D. and pastor of Rotherhith.	Gataker, Thomas, 1574-1654.	1652 (1652)	Wing G312; Thomason E671_11; ESTC R207069	45,949	47

heated it so with conditions and qalifications of believing and repenting and humiliation and conversion and self-deniall and renunciation of all that men could not drink of it without sealding their mouths and it was no marvel therefore that the young man i went so heavy away from him Nor do I wonder now so much that Mr. Eaton in whose steps this man treads should make Christ a legal teacher and what should it greiv any servant of his to have that name given him that is given his Master either before him or with him k Christs Sermons saith he as the Prophets saith Mr. S. for the most part run all upon the perfect doctrine and works of the Law relating withall some of the above-mentioned passages And if such as this be no Gospel preaching nor such as wil stand with free grace then undoubtedly our Saviour never preached either Gospel or free grace If any shal object as this Autor doth that l Christ tels you in few words and his Apostle in as few As Moses lift up the Serpent in the wildernes so the Son of man must be lift up that whosoever believes on him should have life m John 6. and Paul tels you n If thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thine heart that God raised him from the ded thou shalt be saved The answet is easie Our Saviour Christ in his preaching cannot cros or contradict himself what he saith in this latter place doth wel concur and consist with what he said in the former He propoundeth faith and mentioneth it only there not as if he reqired nothing els but faith of his followers or of those that shal have share in the salvation by him purchased for there is no exclusive in the text nor are his words les peremptory in those other passages then in this and altho o unto justification nothing but faith is reqired because faith hath a peculiar office in that work that no other grace hath yet there is more then faith reqired unto salvation nor was it needful that Christ should every where name whatsoever he reqired and sufficient it was for him sometime to name faith onely for that the faith which he there nameth and reqireth is such as without those other reqisites joyned with it cannot be sound and sincere As for the Apostles of Christ what the subject matter of their Sermons was and what method and manner of preaching they used how exactly treading in their Masters steps as himself did in the steps of John his forerunner how dissonant from that that this Autor propounds and commends how consonant to that he thus girds at and traduceth as a legall and no Gospel-like way wil plainly appear if we shall but briefly consider what John Baptist began with our Saviour himself seconded him in gave in charge to his Apostles and they constantly observed from the first to the last wherein we shal have a short breviari of the whole Gospel as in Scripture it is described John we know began with preaching of pardon of sin and salvation upon condition of faith and repentance and newnes of life For he called upon them to p repent and to q bring forth fruits beseeming repentance that is whereby the sincerity of their repentance might appear and be approoved withall telling them that for satisfaction to be made unto Gods justice for their sins they were to believe on Christ to rest and rely on him as r the Lambe of God who by his sufferings did take away their sins for s so the Apostle Paul tels us he preached and this Autor therefore spake not so exactly or warily in another Treatise of his where he saith that * John preached repentance Jesus Christ faith and repentance as if John had not preached as wel faith as repentance which the Apostle saith he did Now as our Saviour in his first Sermon went the very same way that John did He began to preach saying Å¿ Repent saith one Evangelist t Repent and believe the Gospel saith another so in sealing the Apostles his Disciples their commission he biddeth them u Go out into the wide world and preach the Gospel to every creature But what Gospel or what manner of Gospel was it that they were to preach the Gospel of life and salvation upon condition of faith and repentance and obedience that v whosoever believs and is baptised shall be saved whosoever believeth not shal be damned Yea but where have we repentance wil you say and obedience And that x repentance and remission of sins that is remission of sins upon repentance as before with John y repentance unto remission of sins be preached in his name and z teaching them saith he to do whatsoever I command and what he commands and requires of all his was before in part shewed And did not the Apostles think we keep to their commission or preached they any other Gospel then what Christ their Master had enjoyned them No other undoubtedly We may boldly say of them all as one of them of himself they had the grace a to be faithful but had not so been had they swarved from their charge Yea but saith this Autor b What did Peter preacht Cornelius or Philip to the Eunuch or Ananias to Paul or Paul to the Jaylor but Jesus Christ onely I answer 1. It is most certain they could lay c no other foundation for man to rest and rely on d for salvation but Christ onely But it followes not hence that they preached nothing els or that they offered and tendered salvation by Christ without any condition at all or otherwise then as Christ had himself propounded it and enjoyned them to preach it 2. We have e not their whole Sermons but some brief summaries or some principall heds of them 3. In these summaries of them we have those things preached and pressed for which this Autor taxeth his brethren as legalists repentance by Peter in his f first and g second Sermon and that in the former pressed upon those that were h pricked in heart already in the latter backt with i a return that is alteration of cours of life 4. In some they needed not to pres much what they found them wrought unto already Ananias needed not to pres Paul to prayer as k Peter doth Simon the sorcerer because he was l by God informed beforehand that he prayed nor Peter to pres holinesse of life upon Cornelius whom he found m moulded and wrought in that regard to his hand but to n acqaint him with the particularity of the Messias his person whom yet he had beleeved on and expected before and yet he preached more then Jesus Christ onely to him when in that Sermon he assured him that o in every Nation whosoever he were that feared God and lived righteously he was accepted

he in regard of his paternall displeasure after the committing of them m reconciled unto him until he repented of them and humbled himself for them But his reason 7. n Nothing in us can make God love us les because he loves us not for any thing in our selvs but in and through Christ Yet God doth love us also by his good leav for his own graces in us and our exercises of the same o The Father himself loves you saith our Savior to his Disciples because ye love me and believ that I came out from God 8. p If he should love us more or les as we sin more or les he should be as man And in some things he is as man for q man bears Gods image and r a good man resembles God God is in somethings as a natural father himself saith it s As a father pitieth his children so the Lord pitieth those that fear him Yea in this particular he is like a discreet parent who tho he love his child deerly as wel when he doth amisse as when he doth well yet is he not so wel pleased with him nor can take that delight in him when he seeth him take some evil course as otherwise he might and should yea therefore is he then angry with him because he loves him and chastiseth him for this end to reclaim him from the same Thus the Antinomians themselves confes that God caried himself toward his in the times of the Old Testament And the like Christ himself professeth of himself in the New Testament t As many saith he as I love I rebuke and chasten be zealous therefore and repent To these may be added those other his assertions concerning Faith 1. a Faith is truly and simply this a being perswaded more or les of Christs love And what prophane wretch almost is not prone enough hereunto or may not nourish such a perswasion more or les upon groundles grounds we may wel say of such perswasions as himself elswhere of desires b Who is there that have not a desire All the World of common believers are carried on by this principle of a desire and are they not by the like principle of a perswasion 2. c Men cannot believe too suddenly Yes they may believ too sodainly as did Simon the sorcerer suretoo soon and if too soon then too sodainly presume and be perswaded they may of Christs love if that be faith 3. e None can beleev too hastily on Jesus Christ Tru. but to beleev on Jesus Christ and to have some perswasion more or les of Christs love are divers things 4. f We ought not to stay the exercise of our Faith for repentance or humiliation or any other grace As much as to say beleev we may tho we do not repent directly contrary to g Christs own and h his Apostles method Yea but can we have tru faith then without repentance and without any other grace 5. i None ought to qestion whether they beleev or no Yet the Apostles incite men to try their faith and the sincerity of it both k Paul and l James 6. m In the Gospel all are immediately called to beleev To day if ye wil heare his voice Were they called on so in the Gospel and were they not called on in like manner under the Law I suppose those words were the n Psalmists before they were the o Apostles And are not men called upon in the Gospel to repent immediately as wel as to beleev p Paul was mistaken sure if it were not so and our Saviour himself saith q Repent and beleev 7. r Christ commands to beleev and this is his commandement that we should beleev in the name of his Son Jesus Christ Now commands of this nature must be obeyed not disputed Gods servants do not reason their duty out first with themselves but fall to doing as they are commanded And doth not Christ command s to repent as wel as to beleev yea doth he not t command first to repent and then to beleev for in that order his words run And had this Autor but writ or red out the text he cites he had found somewhat more then faith in it u This is his command that we beleev in his Son Jesus Christ and that we love one another as he gave us commandement But why commands of this nature is not the commandement of repentance and charity and conversion and humiliation of the same nature with that of faith and belief or are there any of Gods Commandements then that because not of this nature may be disputed and not obeyed for some such matter do these terms of restriction import to wit that some of Gods commands are of that nature that they must be obeyed and not disputed others of that nature that they may not be obeyed but disputed No servant indeed of God ought to reason his duty why God should command him to do this or that either with God or with himself but when he doubteth what it is that God enjoyneth him he may x examine and search what the good will of God is that he may not be mistaken in it and so think that he hath done what he should when he hath done nothing les like those that y thought they did God good service when they did that that he utterly abhorred and when they have done what they supposed they should do they may without wrong or disparagement to their Master unles the Apostle were mistaken z try and examine their work whether it were so done as it should be Yea but saith this Autor 8. a We ought no more to question our faith which is our first and foundation graee then we ought to question Christ the foundation of our faith 9. b I find not any in the whole cours of Christs preaching or the disciples when they preached to them to beleev asking the qestion whether they beleeved or no or whether their faith were tru faith or no I find one saying c I beleev Lord help mine unbelief but not Lord whether do I believ or no and d Lord increase my faith but not Lord whether is this tru faith or no It would be a strange qestion to ask the Master of the feast whether his dainties were reall or a delusion would not such a question disparage him for a sorcerer So in the things of the Spirit to be over-jealous of the truth of them as in my tempted poor souls are doth not become the faithfulnes of Jesus Christ Why Faith should be called the first and foundation grace I know not tho e many of our Divines so speake I suppose with f others and without prejudice to any of contrary judgement that as there is the * seed and spawn of all sin together in mans heart from the time of his