Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	jesus_n	life_n	1,867	5	4.4456	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53508	A sermon preached at St. Michaels, Wood-Street, at the request of some Friends and now published to prevent mistakes / by Titus Oates ...	Oates, Titus, 1649-1705.	1679 (1679)	Wing O54; ESTC R15541	31,378	28

that he determin'd them to such a state of sin in order 〈◊〉 their sufferings now this is altogether inconsistent with the holiness that God requires ●●m us and much more with that which is most pure in himself you know that for ●●an to be an accessary to sin stands as guilty in the sight of God as if he were a Prin●al and much more if he should necessitate a man to any irregularity now if this be 〈◊〉 to be charged upon a Rational man let us not charge it upon a Righteous and holy ●d who cannot behold iniquity without Judging and therefore is far from determining 〈◊〉 man to sin which necessarily follows if he absolutely from all eternity hath determi●● him to punishment ● It is inconsistent with Gods mercy and also with those expressions of mercy to man●d to determine any mans ruine nay it is a part of his title Gracious and Merciful Exod. ● 6 and in the New Testament he hath declared himself to be a God and father of Love 〈◊〉 God of all Consolation Job 4.16 2 Cor. 1.3 A Saviour of all Men. 1 Tim. 4 10. ●n he punisheth it is not willingly Lam. 3 33. He is slow to anger but abundant in Goodness flower Mercies every day but inflicts Judgments now and then Now this absolute de●ining of Man to eternal punishment is inconsistent with the frequent representations ●he makes to us of himself in his Word and to the Experience we have of his kindness ●ards us and can we believe that mercy pleaseth him when he tak●eth pleasure in such ●iries as are not consistent with the nature of true mercie and by this we shall tender Most High a Destroyer and not a Saviour of Mankind 3. it is inconsistent with Gods justice absolutely to determine the destruction of a Man The Lord is Righteous in all his wayes Psal 145. The judgments of the Lord fa● Solomon are weight and measure That is exact without exception He is so just that 〈◊〉 appeals to man and calls him to judge of his proceedings Isa 5.3 Judge I pray you 〈…〉 ween me and my Vineyard Now to determine the dest●●ction of any man without the c●●sideration of some personal sin or sins of his own is so far from such appeals to hum●●● understandings that it is not to be changed upon God who acts with men according 〈◊〉 the Law he hath made with them for it is apparent he must lay a necessity of sinning 〈◊〉 them by reason of such a Decree 4. It is inconsistent with God's truth you know that God is a God of truth Deut. 32. 〈◊〉 Truth it self Job 14.6 If God commands obedience and yet makes man uncapable 〈◊〉 obeying how is this consistent with the truth of his Commands and certainly such an a●● solute determination to destruction doth render man wholly uncapable of fulfilling t●● will of God and if God offers grace to mankind and designes that men shall not rece●●● it how is this consistent with the reality of his offer now to offer grace to all men yet 〈◊〉 means of an inevitable Decree of most mens perishing he doth by this render men und this Decree uncapable of this grace and in that mocl●eth men and will appear rather 〈◊〉 be a God that delights in falshood than in truth Piscator telleth us roundly Et si 〈◊〉 probos mandat Deus ut Evangelie credant non ●ult tamen ut credant This is a direful 〈◊〉 pression and again in another place the same Author saith Gratia non offertur a ●eo 〈◊〉 gulis licet vecatis animo comunicandi eam sed soli● electis many such hard expressions h●● this author by which I apprehend the most High and true God to be by him charged w●● such fal●hoods as are not to be endured betwixt man and man and therefore see● that neither the Holiness Merey Justice nor truth of God will admit of this strange 〈◊〉 position that God should from all eternity decree the destruction of a great part of ma●kind then if will follow that the attributes of God must be highly justified by our doctrine 〈◊〉 being compatible with it and if this be given for granted then we have cleared this seco●● proposition that God hath not determin'd the destruction of any man but would ha●● all men to be saved and this being proved I conclude this Argument thus that 〈◊〉 premises being sure and certain the Conclusion that must be deduced from all is that J●●● Christ came to save all Men. 2. Because God hath obliged all men to believe that Jesus Christ came to save 〈◊〉 men therefore this shall be my second Argument If that all men are bound to 〈◊〉 lieve in Jesus Christ for salvation then Jesus Christ came to save all men but all men 〈◊〉 bound to believe in Jesus Christ for salvation therefore Jesus Christ came to save all mea●● first Proposition certainly cannot be denyed for God did never oblige any man to 〈◊〉 lieve a lie and God himself hath laid an injunction upon man to the contrary and bef●●● all this that God is so far from enjoyning any man to the believing lies that he h●● punished his own People for putting their trust in Lies and hath laid it upon others 〈◊〉 Remark of his great anger against them that they were given up to believe a Lie to 〈◊〉 end that they might be damned for not receiving the Truth in the love thereof Now the●cond proposition is apparent that all men are bound to believe in Jesus Christ for sa●●tion if we consider 1. That God hath commanded all men to believe 2. He hath pro●sed life and salvation to those that believe 3. He threatneth damnation to those that be●● nor 4. He useth all such Arguments of Incouragement as may induce men to belie●● Jesus Christ for salvation I. God hath commanded all men to believe in Jesus Christ see Acts 17.30 And 〈…〉 of this ignorance God winked at but now he commandeth all men every where ●o rep●●● and consequently to believe for without Faith there can be no true repentance II. God hath promised life salvation to those that believe for he hath not onely made 〈◊〉 his command but hath promised the greatest Good a creature is Capable of receiving Mar. 16.16 He that believes and is Baptized shall be saved and Job 3.16 God so loved the World that whosoever believeth on him should not perish but have everlasting life III. He threatneth damnation to those that believe not for as he commandeth and promiseth rewards to those that obey his command in this particular so he threatneth punishment to those that believe not Mar. 16.16 He that believeth not shall be damned And out Blessed Saviour himself saith He that believeth not in the Son of God the Wrath of God abideth on him and he shall not see life IV. God useth all such arguments of Incouragement as may induce men to believe in Jesus Christ for salvation sometimes he presents them with

will be little or no Truth found in us in God's sight whatever may be our professions and pretences before Men. And lastly It is my own humble request to all Christian Brethren who have a sense and compassion of the danger I am in from so many Enemies that they would drop a Tear in private in my behalf for my preservation from the strong Lyes and Machinations of a sort of Men not inferiour for malice and cruelty and enmity to the Truth to the Powers of the Air and likewise as invisible though abounding in our Air as much as the other through their lying Artifices and flinching changeableness and equivocation in Names and Habits and Dialect and Pretences from the School to the Gallows far unlike honest plain-dealing Men or erect and generous Christians who have a God and the World to come for their trust and refuge against whom I must stand upon my Guard throughout my Life for no other cause but my Fidelity to my King and Countrey which with them is counted Treachery And that God would stand by me in my information and testimony before Tribunals and Councils to direct and preserve me from wronging or unjustly favouring any of them great or small in the least tittle which always was and shall be more my fear than the fear of death Yea that God in his infinite mercy would unbewitch this Roman-Catholick Synagogue who believe none to be Christians but themselves who hardly are and give them humility and repentance and love of the Truth to discern abandon their monstrous Heresies stupendious abominations which would soon turn all our fears jealousies chargeable watchings into love and mutual confidence and thanksgiving to the great peace and quiet of all Christians throughout this Land and throughout the World Farewel I am thy Brother and Servant in our dearest Redeemer Titus Oates A SERMON Preached at St. Michaels Wood-street c. Matth. 18.11 The Son of man is come to save that which was lost ALmighty God hath of his infinite mercy and goodness been pleased at sundry times and in divers manners to manifest himself to the World First By the Patriarches whom he did constitute Preachers of Rigteousness and by whom he made his will known to the sons of men and then by his Angels by whose ministration and disposition the Jews did perceive the Law And after that by the Prophets who also were publishers of the will of God to men in order to their reformation But in these last days spoken unto us by his Son whom he sent out of his bosom to execute the Office of a Prophet declaring his will and pleasure and as a King to Rule and Govern his Church in order to which he hath given him all power both in heaven and earth by whom also he did make the World who being the means of our better understanding the brightness of the glory of the eternal God which to us is invisible and upholding all things by the word of his power ascended into Heaven and sitteth at the right hand of God and ever liveth to make intercession for us and will again appear as a King and as a Judge to punish offenders This is he who is represented in my Text that saith The Son of Man is come to save that which was lost In which words we shall inquire 1. Why Christ is called the Son 2. Why he is ca●l●d the Son of man 3. To what end he came into the World as the Text tells us He came to save that which was lost 1. Why he is called the Son the Son of God as elsewhere and the Son of Man as in my Text we are to understand that God though he had an especial respect to the Angels yet he thought it not fit that they should have this honour conferred on them to be called the Sons of God 1. So that the first reason why Jesus Christ is called the Son was to demonstrate his eternal generation for in this appellation the Apostle St. Paul discovereth to us the dignity of Christ above the Angels of heaven see Heb. 1.4 5. Being made so much better then the Angels as he hath by inheritance obtained a more excellent name then they for unto which of the Angels said be at any time thou are my Son this day have I begotten thee and again I will be unto him a Father and he shall be unto me a Son Which words are taken out of the s●o●nd Psalm and though in some sence they may have reference to David yet they are by the Jews themselves acknowledged in a more-sublime sence to belong unto him that was to come into the World to save that which was lost Upon the accompt of his Super●ority of Christ above the Angels by vertue of his Son-ship the Angels of God themselves are 〈◊〉 bliged to give worship to our Lord Jesus Christ for in the sixth verse of the abovesaid first Chapter of the Hebrews we have the Apostle saying thus And again when be bringeth ●is first begotten into the world he saith let all the Angels of God worship him I● is true the Angels themselves have their titles but they are no higher then winds and flames Psal 104.4 Who maketh his Angels Spirits and his Ministers a flame of fire but not Jesus Christ ●e gives for higher titles calling him Eternal King and God mentioning his 〈…〉 and his Scepter and great Justice in exercising his regal power in succouring the faithful and punishing the impenitent and refractory in their words Thy Throne O God is for even and ever and a Scepter of righteousness is a Scepter of thy Kingdome Psal 45.6 Heb. 1.8 So that the word Son here doth plainly set forth how much the Messias that came into the World to save lost man ex●dles 〈◊〉 the Angels and both Antient and Modern writers do agree in this assertion viz. That the Son-ship of the M●ssias did demonstrate him to be more excellent then the Angels which will plainly appear if we consult them in this case one on Heb. 1.5 saith thus Quum Davidi a●t Christ● di●i●ur 〈◊〉 filius meus fingulare quiddam designat majorem excellentiam quam aliorum 〈…〉 alioqui impropria esses inepta haec locutio qua velut ex grege eximuntur I confess that ●●e Appellation of Sons is given to Christians persevering in the saith of Christ our 〈◊〉 John 1 12.13 Gal. 4.4.5 6 Rom 8.13 14 15 16 17 18. Yet Christ is called 〈…〉 The Son Magistrates have that name Psal 82.6 Yea the Angels themselves Job 1.6 2 18 31 7. But we must understand it to be given to them Modo generali impropri● but when we find this Son-ship mentioned in reference to Christ we are to understand it to be spoken concerning him modo particulari Thou art my Son this day have I begotten thee And a Father of 1300 years standing telleth us that it is the tradition of the Jews that the Messias is