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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
child_n	father_n	lord_n	pity_v	3,456	5	10.6555	5	true

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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

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

to reconcilation and peace rather then pacified such as he formerly described If then the Ministers under the Gospel whom he thus traduceth fill out this Wine heated with no other conditions and qalifications but the very same that the Prophets did in the time of the Old Testament and they filled it out then no otherwise then they had good warrant from God then I see not how it can be avoyded but that God is hereby made like that Master and the Prophets his Ministers and Messengers in those times at least guilty of such deluding snd jugling with men as this comparison of his imports So that when Esay c inviteth all to come and drink freely without money or price he makes a shew indeed of filling out the Wine freely and there is in his words as it were a notion of free grace but when he comes in afterward with so many conditions and qalifications d of audience and obedience and supplication and reformation and reversion c. he doth so over-heat it that poor souls for fear of searing their lips dare not put the cup to their mouths I conclude for this former branch If the grace of God tempered with such conditions and qalifications as the Prophets generally used tho it may in notion seem tru yet in truth it is not free nor is any notion indeed tru that hath not truth in it then the Grace of God preached and propounded to the faithful in the time of the Old Testament was no free grace and consequently no grace for e grace is no grace unles it be free and the Prophets in those daies did but delude Gods people pretending to propound and preach grace unto them when as indeed they did nothing les And whether these things follow not from this mans grounds let any intelligent and indifferent Reader judge Yea but whatsoever God and his Prophets for whatsoever they did was by his direction and appointment done did in the time of the Old Testament yet I hope Christ and his Apostles propounded and preached free grace in the New Let us pas therefore on from the Old to the New and consider whether by this mans grounds and principles our Saviour himself preached either Gospel or free grace f God then saith our Autor maketh no Covenant properly in the Gospel as he did at first but his Covenant rather is all of it a Promise g and yet God covenanteth too but it is not with man but with Christ God agreeth to save man but this agreement was with Christ and all the conditions was on his part no conditions on our parts And again h A covenant in the strict legall sense is upon certain articles of agreement and conditions on both sides to be performed thus stood the old Covenant there was life promised upon condition of obedience but the Covenant under the Gospel is all on Gods own part i like that with Noah Genes 9. 11. against the way of the old wherein man was to have his life upon condition How this agreeth with what elswhere he tels us that k the Gospel is formed up of exhortations and perswasions and conditionall promises c. I stand not now to discusse but proceed l Salvation he saith is not made any puzling matter in the Gospel it is plainly easily and simply reveiled Jesus Christ was crucified for sinners this is salvation we need go no further all that is to be done in the work of salvation is to believe that there is such a work and that Christ died for the amongst all those other sinners he died for And again m This is short work Beleev and be saved and yet this is the onely Gospel work and way As for repentance and sorrow for sin and self-deniall and the like to tell men of these or pres them upon any as things required of all those that expect a share in the salvation purchased by Christ it is taxed by this Autor as a legall no Gospellike way and they are ever and anon girded at as Legall teachers that n bid men repent and o be humbled and be sorry for their sins and pray and p lead a new life q walking according to Gods Law by the way implying as if those that pressed those things upon them spake r nothing at all of Christ and that s set them upon duties and t tell them of conditions and qalifications against which that passage in v Esay before mentioned is v opposed Yea for faith it self albeit sometime with x the Apostle he acknowledge that y without faith it is impossible to please God yet neyther is that reqired as a condition to make Christ ours for z 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 I came saith our Saviour to call sinners to repentance and b Vnlesse ye repent ye shal all perish and c Verily I say unto you Vnles ye be converted and become like children ye shall not enter into the Kingdome of Heaven And d If a man wil come after me let him deny himself and take up his cros and folow me And e 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 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 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 graee 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 he called upon all that travelled and were heavy laden to come to him with promise to refresh them but he hath

haynous an exces it is liqor too * precious to be wastfully spilt If the Master have choice Wine reserved for his reconciled friends that are willing tho before at ods yea at dedly fewd with him yet now to come in and entertain terms of amity with him and the servant shal pour out of it to dogs and swine or serv it out to sturdy rogues and idle vagrants at the dore such as either scorn and curs his Master or refuse all commerce and acqaintance with him tho invited thereunto because they like not his disposition nor can endure his demeanour I suppose such a servant would have litle thanks from his Master for his labour And had not this Autor clipt off the first words of the Text which he points us to for his warrant herein it would alone have been sufficient to check this his professed profusenes and have enformed him withall what manner of persons they are unto whom this Wine is to be dispensed Eat O friends f saith he and drink yea drink abundantly O beloved But what speciall warrant by revelation or enthusiasm matters now a daies much pretended he may profes to have for this I know not Wel I wot and am sure that neither the place alledged nor any other Scripture the onely sure touchstone we have now to try truths by for the Spirit speakes not but according to it doth or can warrant much les enjoyn any such exorbitant exces either in this particular or in ought els 2. For the crying down of Christ it is a foul and fals calumny which together with many others of the same stamp this Autor here would fasten on the faithful Ministers of Christ men as jealous of and zealous for the honour of Christ their Master I may boldly say it for their labours shew it as himself 3. It is true indeed that Free grace cannot of it self have such an effect as he speakes of but this brother may remember what a zealous preacher as g his name imports and assertor of Free grace telleth us that there are not wanting and those not a few that h turn Gods grace i into wantonnes or lasciviousnes and men may preach and publish free grace in that manner that they may by such their preaching pave a path to that foule abuse which that many of our Antinomian tenents do is to me beyond controversie and I shal leave it to the consideration of others religious and judicious 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 The promises belong to sinners as sinners l not as repenting or bumbled sinners Whereas our Saviour saith that m he came to call sinners to re pentance and to save consequently not all but penitent sinners onely for n unlesse they do repent he tels them expresly they shal perish 2. o All that ever received Christ reeeived him in a sinful condition Yet the Apostle enformes us that that faith whereby we receiv Christ for p to receiv him the Evangelist tels us is to believ on him is not an holy onely but q a most holy faith nor can a man be said to be in a sinful condition whose r 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 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 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 they suppose they can not sin so as they do and yet not be accountable x and think that afflictions are sent upon them for their sins Yet the Apostle telleth the Corinthians that they might and did a provoke God by som unadvised courses and carriages and that b 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 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 David or e 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 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 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 having from the mouth of God by a special expresse received a release from the condemnations of the Law was i 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 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 with him when he committed some sins nor was