Selected quad for the lemma: child_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	father_n	fear_v	pity_v	2,202	5	10.4985	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85829	A mistake, or misconstruction, removed. (Whereby little difference is pretended to have been acknowledged between the Antinomians and us.) And, Free grace, as it is held forth in Gods Word, as wel 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. In way of answer to some passages in a treatise of Mr. John Saltmarsh, concerning that subject. / By Thomas Gataker, B. of Divinity and pastor of Rotherhith.	Gataker, Thomas, 1574-1654.	1646 (1646)	Wing G323; Thomason E333_22; ESTC R200760	44,396	50

to deem and determine whether some assertions scattered here and there in this discours do not warp too much that way among the rest whereof take these for a tast 1. k Treatise p. 102. The promises belong to sinners as sinners l Pag. 104. not as repenting or humbled sinners Whereas our Saviour saith that m Mark 9.13 he came to call sinners to repentance and to save conseqently not all but penitent sinners onely for n Luke 13.3 5. ● unlesse they do repent he tels them expresly they shal perish 2. o Pag. 186. All that ever received Christ received him in a sinful condition Yet the Apostle enformes us that that faith whereby we receiv Christ for p John 1.12 to receiv him the Evangelist tels us is to believ on him is not an holy onely but q Jude 20. a most holy faith nor can a man be said to be in a sinful condition whose r Acts 15.9 26.18 heart is possessed of so holy an habite or disposition term it whether you please nor can the heart act to the receiving of Christ until it be thereof possessed For how can a man put forth an holy act while he remains stil altogether unholy ſ Pag. 17● 3. They are but weak beleevers and like melancholy people who think things far otherwise then they truly are right smoking Flax wherein there is more smoke then light more ignorance then tru discerning Which among other things t Pag. 173. think poor souls that tho God be reconciled with them and love them at some times yet he may be provoked again angry again for new sins and failings and are then much troubled how to come at any peace again as they were before u Pag. 174. they suppose they can not sin so as they do and yet not be accountable x Ibid. and think that afflictions are sent upon them for their sins Yet the Apostle telleth the Corinthians that they might and did a 1 Cor. 10 22. provoke God by som unadvised courses and carriages and that b 1 Cor. 11.30 for some such Gods afflicting hand was upon them and I suppose God called them then to account But what is this but to encourage men freely to offend and sin without feare of offending of God or provoking him to wrath or being ever called to any account or chastised at all for it making God like a fond indulgent father an other Ely if not more regardles then c 1 Sam. 2.23.25 he of his childrens cariage not affected at all with it tho it be never so scandalous and disgraceful to their Christian profession Of the same or the like stamp is that which followeth tending to beat men off from being troubled at all for their sins as d Psal 51.1 3. 2 Sam. 24 10. David or e Matth. 26.75 Peter were and from seeking to make up the breaches made between God and them by their sins and to make their peace again with him by their renewed practice of repentance 4. f Pag. 168. All worship and spirituall obedience is to run in the way of this dispensation not for procuring love or peace with God nor for pacifying 5. g Pag. 44. There is nothing but the taking in of the Law and accusings and condemnations of it that can trouble the quiet and peace of any soul for where there is no law there is no transgression and where there is no transgression there is no trouble for sin all trouble arising from the obligement of the Law which demands satisfaction of the soul for the breach of it and such a satisfaction as the soul knows it cannoe give and thereby remains unqiet as a debter that hath nothing to pay Yet David albeit h 2 Sam. 12.13 having from the mouth of God by a special expresse received a release from the condemnations of the Law was i Psal 51.3 troubled and that not a little for his sin if we may believ him or the Spirit of God speaking by him nor was that therefore the ground of his trouble for his sin nor is it the onely ground of such trouble that this Autor here affirms But proceed we 6. k Pag. 7● No sin can make one les beloved of God Had he added but or les liked he had spoken full out in plain terms after the usuall Antinomian strain but he is somewat more cautions herein then some other Yet being a scholler he need not be minded of that distinction so common in the schools of a love of benevolence and a love of complacence tho God never loved David the les in regard of wishing wel to him for any sin committed by him yet was he not so wel pleased l 2 Sam. 11.27 14.10 with him when he committed some sins nor was he in regard of his paternall displeasure after the committing of them m Psal 32.3 5. reconciled unto him until he repented of them and humbled himself for them But his reason 7. n Pag. 80. 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 John 6.27 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 Ibid. 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 Gen. 1.27 9.4 1 Cor. 11.7 man bears God image and r Eph. 4.24 1 John 3 3. a good man resembles God God is in somethings as a natural father himself saith it ſ Psalm 103.13 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 Revel 3.19 20 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 Pag 94. 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

with x Heb. 11.6 the Apostle he acknowledge that y Pag. 25. without faith it is impossible to please God yet neyther is that reqired as a condition to make Christ ours for z Pag. 189. Christ is ours saith he without faith Now consider we in the next place what manner of preaching our Saviour Christs was that collating the Gospel by this man described with the Gospel that Christ preached we may see how wel they sort and sute the one with the other a Matth. 3.13 I came saith our Saviour to call sinners to repentance and b Luke 13.3 5. Vnlesse ye repent u Esay 55.1 ye shal all perish and c Matth. 18.3 Verily I say unto you Vnles ye be converted and become like children ye shall not enter into the Kingdome of Heaven And d Matth. 16 23. If a man wil come after me let him deny himself and take up his cros and folow me And e Luke 14.26 If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple And f Luke 14.33 Whosoever he be of you that forsakes not all that he hath he can not be my Disciple Here is no such short work as Mr. S. makes of it Here are conditions you see reqired and those not of faith alone but of repentance and humiliation and self-deniall and conversion and renouncing of all g Proposito saltem tenus Adrian qoalib 10. Qantum ad affectum licet non qantum ad effectum Ludolf de vit Christ in disposition and purpose at least But compare we now his new model with these and the like passages of our Saviour and see how they agree whether the Gospel that he describes and the Gospel that Christ taught the free grace that Christ taught if at least he taught any and free grace as this man fancies it be one and the same and whether grace and Gospel come neerer to Christs way that that he gives out or that that he girds at Or if you please cast we our eye back to his former comparison and consider whether it may not as wel be applied to our Saviour himself and his preaching as to them and theirs whom he would fasten it upon going no further then he did For may not a man building on Mr. S. his grounds and speaking in his langvage say of our Saviour that he made a shew indeed of filling out his Wine freely when h Matth. 11.28 he called upon all that travelled and were heavy laden to come to him with promise to refresh them but he hath heated it so with conditions and qalification of believing and repenting and humiliation and conversion and self-deniall and renunciation of all that men could not drink of it without scalding their mouths and it was no marvel therefore that the young man i Matth. 19.22 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 Jo. Eaton Honey-comb c. 5. p. 84. 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 Pag. 103. 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 3.14 15 it should be John 6. and Paul tels you n Rom. 10.6 7 8 9 c. 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 said 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 Rom. 3.28 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 Matth 3.2 repent and to q verse 8. 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 John 1.29 the Lambe of God who by his sufferings did take away their sins for s Acts 19.4 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 * Smoke in the Temple p. 66. 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¿ Matth. 4.17 Repent saith one