Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	day_n	heart_n	time_n	10,224	5	3.5191	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A89857	A vindication of truth, as held forth in a book, entituled, Love to the lost, from the lies, slanders and deceits of T. Higgenson, in a book, called, A testimony to thc [sic] true Iesus. But he is discovered to hold forth another Iesus then what the Scriptures hold forth, or the saints witness. / I.N.	Naylor, James, 1617?-1660.	1656 (1656)	Wing N326; Thomason E886_8; ESTC R202994	44,930	58

conscience and not in a book without which mystery thou that denies all in the conscience art void on who falsly sayes The light in the conscience is the same with the Law in the letter Concerning Baptism c. ANd thou sayes my profession herein is That the baptism of Christ thou understands the light within all men But from what dost thou understand it for by me it was never spoken nor thought so that its from thy dark spirit that cannot understand to speak true and so given to lies was there ever such a pack of lies heaped together as though thou hadst resolved not to speak a true sentence in whatever thou speaks of me for this shall appear that not one of thy Charges hitherto are truth or what I spoke but thou hast made lies and then disproves them shewing thy art and trading to be onely there for the truth I write stands still untouched And notwithstanding all this filth thou tels us of a mystery we know not that is That you were washed sanctified and justified before you were Which indeed is non sense and a lie to say that which is not can be washed or sanctified or justified and in that sense it is a mystery indeed But whatever was before thou were thou art now a servant of Satan and his work thou dost and art not washed from thy wickedness And if the washing and justifying of a thing that is not can justifie thee in thy wickedness this is a large faith it s no wonder though thou be so bold in thy wickedness Yet this I say it s a late invented faith to wit that washing nothing will make thee clean For the Saints washing sanctifying and justifying was when they had forsaken their sins and without washing from their sins which they had committed they could not enter into the Kingdom of God read 1 Cor. 6. 9 10 11. And their way to washing was to walk in the light 1 John 1. 7. a thing the devil and his dark born brood loves not above all that can be named any other conjurations or imaginations they will own but away with the light that 's an error that deserves not to live But the beleiving of this thou sayes sprinkles from your hearts an evil conscience that is indeed though you sin it troubles not your hearts you beleive that you was washed and justified before you was begotten or born and once justified alwayes justified and so you make no conscience what you do that is the evil that troubles your conscience when you sin but your faith hath sprinkled you from that evil conscience and now you have no more conscience of sin for that in the conscience that is pure and testifies against sin is but legal and you are not under the Law but under Grace and this is a mystery that tender consciences knows not and so are but weak and foolish and under bondage but you are grown Christians grown in the faith above such folly when indeed it is but the Ranter that is got up and joyned with the Devil in a design to cast off the yoak and get liberty for the beast that cannot endure the cross and so hath devised away with the old Murtherer to slay the Witnesses and then make merry over them You have a mystery none know but your selves other fools that knows not your faith stands to repent of their sins if they sin and cannot be at peace till God speak peace in their conscience but your sin was pardoned before you was born and you are not so foolish to make conscience of it now you will have no more of that conscience for sin you was once purged from sin when you were not and can sin now under that which God once did in Christ to think so was to deny the person of the man Christ Jesus who hath done all that belongs to you one thousand six hundred years since And now to fear that any thing you can do in your persons can make that ineffectual were great unbelief and legal and bondage of spirit and if this be not your faith and the effects of it let both thy judgment in thy book and thy practise witness Concerning the Lords Supper ANd in this I must not escape thy tongue charging me to say that I have not spoken yet not so quite contrary to my intent as in the others yet things that are utterly false hast thou cast on the truth As that we esteem the eating the flesh of Christ but a moral thing And that the Gospel-mystery is with us become a doctrine of bare morality c. Things devised in thy own heart And thou sayes To see God in all things to discern him as the body and vertue of all Creatures and to use all things in moderation is no more than Pagan divinity Is this all the effect and end of the bloud of Christ I say that is not all the end and effect of his bloud but it is one good effect and a great deal more than yet it hath wrought in thee thou doest not yet see God in all things unless thou wilt say thou sees him in lying slandering and cursed speaking And that thou and thy Prosclites are not come to use all things in moderation let your pride covetousness and excess be witness against you he thou a vitness against thy self and the rest of thy Ranting crew who use the bloud of Christ for an occasion to the flesh and a cloak for your liberty therein that Pagan divintiy is better than yours and if the Pagan divinity bring forth these fruits which your divinity doth not I shall say as Paul said concerning the Gentiles They are the beleivers who bring forth the fruits of faith and you are the ●fidels who justifie your selves before either faith or works and without them But did the Apostle teach Pagan divinity when he said Let your moderation be known to all men the Lord is at hand Phil. 4. 5 And did Christ teach Pagan divinity when he said Take heed least at any time your hearts be overcharged with surfeiting and drunkenness and cares of this life and so that day come upon you unawares Luke 21. 34 Was these Pagans that taught this or are they Pagans who see God in all things I shall rather chuse to be numbred amongst those Pagans than to be one of thy Beleivers self-justified without either faith or works Thou sayest Whoeuer looks into the mystery of Christs death may see the first Adam with all his deeds and the world with all its works all old things done away I say be witness against thy self that thou never saw that mystery in whom the first Adam with the worlds works and old things are yet alive Thou sayest The Lord ordained the Supper for a rudiment to all that should have need thereof It seems thou judges some to have no need of it but was not thou condemning me even now for saying discerning him to be the body

will serve to heal the heart deceitfully as the false Prophets ever did who cried peace where God cried not peace but that peace will break out again when you stand in most need it will onely serve you while you can please your selves in the things of this world and forget your later end but if ever you remember Christs justification spoken on Math 12. 36 37. it will marr yours to wit that for every idle word you must answer for at the day of judgement and then by your words you must be justified and by your words condemned you that live and die in your sins will find it in vain at that day to plead your justification before you was born or had committed sin so to that day I leave you who will not be reconciled to God but chuse your own delusions And from thy own words these following Quaeries are propounded and left with thee Quaer 1. SEing thou affirms that Christ hath quite taken away sin before people are born then Whether doth any come into the world without sin or no 2. If Christ took away all sin before you were born as though it had never been how is it you say you expect his appearance again to salvation must you be twice saved and when there is nought to be saved from 3. Whether he that believes that all his sins are taken away before he be born as though they had never been as thou sayest and yet commits sin and hath the root of it in him doth not believe a lie yea or no 4. Whether he that hath his sin done away as though it had never been needs to repent of any thing he doth as sin or grieving of the Spirit of God yea or no 5. Whether he that believes his sins are washed away before he be born and after he be born doth commit sin whether he doth stand in need to be washed again and if he be not washed again whether he shall die in his sins or no st Suppose thou that cals thy self a Believer should commit a sin as covetousness which is idolatry or the like if one thou cals an unbeliever do the same whether is thy sin as great as his and stands need of washing as he or else perish with him without repentance or what is the difference as to the root matter and offence 7. Whether did not Christ wash sanctifie and justifie all mankind in the same manner he did thee before thou wast and if not what is the difference and the cause and the ground of it 8. Is there any Creature living that if they mind the light of Christ and so come to repentance and faith in Christ Jesus improving what power God hath given but they shall be saved And on the contrary is there any though they pretend faith yet commit sin and die there in without repentance and washing that shall be saved And whether the purpose of God doth not stand with the Creatures as they own or disown the righteousness of faith in Christ Jesus can any be condemned that receives it or can any be saved without it yea or no Again seeing thou sayes page 18. That this false conception or resemblance of Christ as a Law-giver and Worker is an Idol and the root of idolatrous Religions Hence I quaerie 1. Whether thy Christ thou speaks on be the same with that which the Scriptures speak of If the same where is thy Testimony from Scripture for such a Christ as is no Law-giver If another as in truth it is then why dost thou begin thy book with a lie calling it A Testimony to the true Jesus 2. Whether dost thou own this to be a prophesie of Christ Deut. 18. 15 16 17 18 19. which the Apostles applied to him Acts 3. 22 23 where it s said I will raise up to thee a Prophet from the midst of thee c. unto him shall ye hearken according to all that thou desiredst of the Lord thy God in Horeb in the day of the assembly saying let me not hear again the voyce of the Lord my God neither let me see this great fire any more that I die not And the Lord said they have well spoken I will raise them up a Prophet from among their brethren like unto thee and will put my words in his mouth and he shall speak unto them all that I shall command him And it shall come to pass that whosoever will not hearken nnto my words which he shall speak in my Name I will require it of him If thou own these words to be spoken of Christ whether dost thou not see them to hold out him as a Law-giver to his people and such a Law giver as that whosoever did not hearken to his words should be cut off or the Lord would require it of him Whether dost thou own the new Covenant the Law to be put in the heart and writ there instead of giving it forth in tables of stone on Mount Sinai in thunder and lightenings and fire which the people could not bear And whether dost thou own Christ to be the Minister of that new Covenant or new Law promised which the people were to hear or be cut off Or whether dost thou own Christ to give the Spirit into the hearts of his people to be their Law and Teacher to teach them all things and to lead into all righteousness In a word Whether dost thou own him to give forth either Precept or Spirit seeing thou denies him to be a Law-giver For the giving forth of either makes him a Law-giver 3. Whether dost thou own these sayings following to be Precepts or Laws given out by Christ or disown that Christ that gave them forth namely Math. 5. 29 30. If thy right eye offend thee pluck it out and cast it from thee c. and if thy right hand offend thee cut it off and cast it from thee c Again I say unto you swear not at all I say unto you that ye resist not evil but whosoever shall smite thee on the right check turn to him the other also Lay not up for your selves treasures upon earth where moth and rust doth corrupt Fear not them which kill the body but are not able to kill the soul Learn of me for I am meek and lowly in heart and such like Are these Precepts or Laws given forth by Christ yea or no seeing thou disowns him as a Law-giver 4. Whether dost thou own this to be Scripture Or this Christ that gave this commandement John 13. 24. A new commandement give I unto you That ye love one another as I have loved you that ye also love one another 5. Seeing thou disowns Christ a Law-giver Whether dost thou own him to be King and Lord and Master If so Whether onely titular or in truth and power If in power where lies it if he cannot give forth a Command or Law and so be a Law-giver to his people 6. Whom hast thou hitherto served and whom hast thou hitherto obeyed seeing thou owns not Christ to be thy Law-giver Art thou lawless and disobedient or hast thou thy law from thy self or from Satan or some other Whose Law followest thou seeing thou owns none from Christ And seeing thou disowns Christ also as a Worker Quaer Who is it that works all our works in us Isaiah 26. 12. and with out whom we can do nothing John 15. 4 5 and who was it that wrought in Paul mightily Col. 1. 19. FINIS