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
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

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

les upon groundles grounds we may wel say of such perswasions as himself elswhere of desires b Pag. 28. 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 Page 37. Men cannot believe too suddenly d Acts 8.13 Yes they may believ too sodainly as did Simon the sorcerer sure too soon and if too soon then too sodainly presume and be perswaded they may of Christs love if that be faith 3. e Page 98. 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 Ibid. 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 the we do not repent directly contrary to g Mark 1 15. Christs own and h Acts 20.21 his Apostles method Yea but can we have tru faith then without repentance and without any other grace 5. i Page 92. 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 2 Cor. 13.5 Paul and l James 2.14 18 20. James 6. m Page 97. 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 Psalm 95.7 Psalmists before they were the o Heb. 3.7 Apostles And are not men called upon in the Gospel to repent immediately as wel as to beleev p Acts 17.30 Paul was mistaken sure if it were not so and our Saviour himself saith q Mark 1.15 Repent and beleev 7. r Page 93. 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 Matth. 4.17 to repent as wel as to beleev yea doth he not t Mark 1.15 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 1 John ● ●● 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 Rom. 12.2 Eph. 5.10 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 John 16.2 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 Gal. 6.4 try and examine their work whether it were so done as it should be Yea but saith this Autor 8. a Pag. 95. We ought no more to question our faith which is our first and foundation grace then we ought to question Christ the foundation of our faith 9. b Pag. 93. 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 Mark 9.24 I beleev Lord help mine unbelief but not Lord whether do I believ or no and d Luke 17.5 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 many 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 See Robinsons O●●●rva o●s Chap. 10 § 4. many of our Divines so speake I suppose with f See Pembel of Grace and Faith p. 7. 12. others and without prejudice to any of contrary judgement that as there is the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de trac cohib seed and spawn of all sin together in mans heart from the time of his naturall birth so there is the seed of all grace sown together in mans soul at the very first instant of his spirituall new birth and that faith is a branch of sanctification as all other graces of the like nature are But to let that pas a man may qestion his faith and yet not qestion Christ for Christ may be Christ tho this or that party have no share in Christ or to use his description of faith be not perswaded more or les that Christ loves him a man tho he qestion not the foundation it self yet he may qestion whether he have built on it or beside it and so whether that be a foundation unto his building or no. And I make no qestion but that many that pretend to believ yea that are perswaded they do so and wil not easily be beaten of from that their perswasion and stick not to compare for belief with the best yet had need to have their faith tried and may wel have it qestioned as wel others as by themselves Yea we find in Scripture examples and instances of such as might wel have qestioned whether they beleeved aright or no and whether the faith they made profession of were tru or no. g Acts 8.13 ●3 Simon the forcerer sure might have done wel to qestion and try the truth of his faith nor might those resembled by h Luke 8.13 the seed sowen in the rockie ground but wel have done the like by