Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	faith_n	true_a	1,754	5	4.4203	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

theirs as also those i John 2.23 24. who tho they are said to believ in Christ yet Christ himself would not trust them and those vain k James 2.14 18 20. ones James speakes of that had a fruitles and baren faith Nor were this to aske the master of the feast whether his dainties were meer delusions or to make our blessed Saviour for he I suppose is the feast master he meaneth a sorcerer but to enqire whether we our selves have not been deluded when in some night vision such as the enthusiasts of our times too much hanker after we have with l Luciani Micyllus in Somnio sive Gallo Lucians sowter dreamed of a great feast and of such his dainties and of communion with him in them when as all hath been nothing but m Esay 29.7 8. a nightly delusion They did not qestion the truth of God that sought for wisdome whereby to discern between Gods messages brought by his Prophets and those n Jer. 23.25 26. dreamers dotages who yet pretended to be sent by God as wel as the best and would not stick to demand of Gods Prophets o 1 Kings 21.24 when the Spirit of God went from themselves to speak unto them Nor did the Apostle Paul when he called upon the Corinthians to p 2 Cor. 13.5 try their faith nor the Apostle John when he called on the faithful to q 1 John 4.1 try the Spirits whether they were of God or no thereby incite them to qestion Christ the foundation of faith or to qestion Gods Spirit the worker of it but to be wise and wary in discerning between truth and falshood between sound and unsound between faith wel grounded and deceitful fancies and groundles presumptions between teachers delivering the doctrine of life and grace according to the word and such as warping from that rule yet pretended to have the Spirit Tru it is indeed that mans weaknes in the apprehension of the work of Gods Spirit in him may make the truly godly without ground or good cause sometime to qestion the truth of it in them but there is no ground or just cause for any thence to infer that no man ought to qestion whether he believe or no or whether his faith be tru or no. every one otherwise should be bound to presume that he doth beleev and that his faith is tru faith For not to insist on that which we lately touched on that when the Apostle called upon some to try their faith he presumed that some such faith there was as would not go for currant but would proov r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsound when it came to the touch or the test and when he useth more then once that discriminating term of ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.5 2 Tim. 1.5 faith not counterfeit or unfained he implies therein that there may be counterfeits and there are indeed not a few as of Christianity so of faith Not to insist hereon I say this Autor himself acknowledgeth that t Pag. 9. there may be a kind of faith as in them that believed in the parable and in time of temptation fell away and yet not in the power of Christ nor in the life of the Spirit and that u Pag. 8. such faith tho a ded faith may go far in resemblance carying the image of something like the new man and whether think we then is such faith to be questioned or no or wil this Autor say that for those that have such a faith to call their own faith in qestion is to qestion Christ himself But indeed according to this Autors ground there is no need for any man to qestion what manner of faith his faith is since that without any such ado whatsoever his faith be he may have interest in Christ For saith he 10. x Page 30. For the way of comming by a right or purchasing an interest in this righteousnes or salvation wrought by Christ it is held forth without price or works onely for taking and receiving and believing on all being wrought to our hands so as this is as good a ground for one to believ on as another without exception y Pag. 153. the covenant being such as was established with Noah Gen. 9.11 nothing reqired on mans part and z Pag. 30. this being a Scripture way he would upon these principles leav a soul Where to set aside his terms of purchase and price as if ought in that kind were by any of us attributed to faith or repentance or any work of ours and yet herein he contradicteth himself when he telleth us one while that salvation is held out a Pag. 24 30. freely by the Prophet Esay in that phrase without price and yet an another while that b Pag. 167. all the ministery of the Prophets did run in this strain as if Gods love were to be had in way of purchase by duty and doing Nor to resume again what hath been formerly said of believing and receiving another manner of matter then this man makes of them And that the like may be charged on him to that he chargeth upon the Legalists to wit c Pag. 29. propounding to men the promises of the Gospel with such conditions of repentance d Pag. 19.21 27 and sorrow for sin c. which because they are things that they e Page 27. can not do f Pag. 29. in steed of drawing a soul unto Christ put it further of from him for may it not as wel be objected to him as it is by him to them that he professeth indeed to make an offer of free grace and free promises but he propounds them so clogged with conditions of receiving and taking believing on that these being such as men are not able to do of themselvs g Ibid. they dare not medale with them until they be prepared by Christ Unles this Autor can or dare say that men may and can believ on Christ tho they cannot repent of their sins or be sorry for them and that the one is an easier work then the other or is not of h Ephes 2.8 Gods gift and i Phil. 1.29 a work of grace as wel as k Acts 5.31 11 18. the other But not to insist on these things If there be as good ground for any one without exception to believ as another that is as he defines faith to perswade himself that Christ loves him and he hath a share in the salvation purchased by him why did not Peter exhort Simon the sorcerer to perswade himself so but bad him l Acts 8.22 23 repent and pray for pardon yea why doth he himself make distinction of persons saying d Pag. 57. I speak now to the weak and wounded believers for sins not to the carnall and unregenerate in sin Yea if the Covenant of the Gospel that is of life and salvation by Christ be

either in those times or these were y Rom. 3.23 24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justified by free grace and by it the Apostle Peter assures us that those were z Acts 15.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saved that lived in those times as wel as we that now live Besides that herein he makes the Prophets of God as he doth the like also by the Ministers of the Gospel for treading as he saith in their steps no better then meer mountebanks and deluders of Gods people yea God himself speaking by them a Occasionall word p. 4. not unlike the Gentleman who because he would seem free to his neighbours he wil not refuse I hope to own his own similitude bid fil out wine freely but had commanded his servants before hand so to burn it that it should be too hot for any of them to drinke For so he intimates in his application of it that by some Ministers the Wine in the Gospell is so over-heated with conditions and qalifications that tho they seem to fil it out freely yet poor souls cannot taste of it and tho free grace may be in the notion of it yet not in the truth of it Now what may be the ground of this sore and grievous charge do our Ministers clog their offers of grace with any other conditions and qalifications then the Prophets Gods Ministers and messengers in those times did No it is not that that this Autor chargeth them with but this rather that b Treatise p. 169. they run in a legall strain and would work God down into his old and former way of reveiling himselfe as under the Law when he seemed to be onely in the way 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 Esay 55.1 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 Ibid. vers 3 4 6 7. 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 Nifi gratuita non est gratia Avg. de grat Christ l. 1. c. 31. 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 Treatise pag. 125. 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 Pag. 126. 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 Pag. 152. 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 Pag. 153. 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 Pag. 163. the Gospel is formed up of exhortations and perswasions and conditionall promises c. I stand not now to discusse but proceed l Pag. 191. 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 thee amongst all those other sinners he died for And again m Pad 193. 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 He bid me repent and be sorry for my sins p. 19. bid men repent and o He bid me be humbled for my sin and pray p. 17. be humbled and be sorry for their sins and pray and p Others bid me be sorry for my sin and lead a better life p. 21. lead a new life q Repent and pray and live an holy life walk according to Gods Law p. 27. walking according to Gods Law by the way implying as if those that pressed those things upon them spake r I heard not any thing of Christ spoken yet p. 17. nothing at all of Christ and that ſ He set me upon duties p. 17. set them upon duties and t Did he not bid you seek for qualifications and conditions first in your self p. 22. tell them of conditions and qalifications against which that passage in v Pag. 30. Esay before mentioned is v Pag. 30. opposed Yea for faith it self albeit sometime

〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de Isid Osir like the Spider that weaves her web out of her own bowels hath spun us not out of Gods Word as the Legalists that u Pag. 27. spin out he saith such fine threds in Divinity as are not strong enough to bind up a broken spirit but out of his own brains x Page 84. We must believ saith he that Christ hath believed perfectly he hath repented perfectly he hath sorrowed for sin perfectly he hath obeyed perfectly and he hath mortified sin perfectly and y Page 85. that our repentance is tru in him who hath repented for us our new obedience tru in him who hath obeyed for us our mortification tru in him through whom we are more then conqerours and why he altered his style more in this then in the rest or why he spake not here the same of belief as before he did that he doth of repentance I wot not But these I may truly say are not conclusions from Gods Word but groundles assertions wrought out of his own curious head and fancy without warrant from Gods Word For where findeth he in the whole book of God that ever Christ repented for us or that he mortified sin not in us but for us in himself as in himself or in his own person he obeyed for us and yet not to free us from obedience neither but to set us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Per. 2.21 3.17 a copy to give us a precedent that we might tread in his steps as for matter of patience so for matter of b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 13.15 15.10 1 John 2.6 Phil. 2.5.8 obedience tho that neither the principall end with him of either These glorious lights therefore set up to dazel mens eyes and amuse their minds we can not admit until they can be shewed to be rays of that light that the Law and Testimony holds out according to which unles men speak c Esay 8 20. we are taught and warranted by the Spirit of God speaking in his Prophet to deem that there is no d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morning or dawning as chap. 58.8 spark of tru light in them And indeed what is this but to bear men in hand as for confession of sins which some of them have taught that it is sufficient for men to believe that Christ hath confessed their sins for them so for matter of sorrow for sin and repentance e See Gods eye on his Israel p. 25 that it is sufficient for them to believ that Christ hath perfectly sorrowed and repented for them and what he hath done for them they need not do themselvs Howbeit f Occasionall word p. 8. by this time he hopeth Free grace is no Antinomianism By what time he means I know not for this is but in his Preface but by this time I hope it may evidently appear in what hath been produced that Antinomianism holds out an other manner of Free grace then either the Prophets of God or Christ and his Ap●stles ever preached Yea but g Ibid. p 3. shal we call every one Antinomian that speaks free grace or a little more freely then we do No. God forbid that Christ and his Apostles yea or Gods Prophets should by any of us be so termed or esteemed tho they speak free grace as far as any and as fully consistent with truth But if we speak free grace as far and as fully as they do we may justly give some such title for distinction to those that go further not because they go further then our selvs go but because further then they went yea if further I say not then the Apostles but then the Prophets went for Gods grace was ever alike free whose sayings tho they produce for such free grace as they hold yet in truth they deny them to have preached free grace affirming them to have propounded life and salvation in those times to Gods people h See before from page 167. not of free grace but by way of payment and purchase Howbeit tru it is that not so much for this opinion as for some other tenents as * See Gods ey c. page 2. pref p. 17 18. the deniall of the morall Law to be any rule of direction for believers to walk by and other assertions of the like stamp was this title not unsitly given to those of that straine who concurring yet in the principles by this Autor here insisted on as is usuall to stile a faction by a term taken from some one speciall tenent among others are therefore deservedly so called And this leads me from the specious Title of Free grace that he holds out in the Frontispice of his Fabrik to the amiable and amicable pretence of Peace that he hangs out in the Portall or in the Porch before his Preface i Occasionall word p 1. It would be much matter of peace he saith amongst believers if the Names of Antinomian and Legall Teachers and the rest might be laid down and no mark or name to know one another by but that of believers that hold thus or thus for distinction And for my part I like not the imposing Names of such note either groundlesly or needlesly But why such as in their tenents do so palpably oppose slight vilifie yea traduce and * See in the Preface to Gods ey c. page 18. that horrid speech of a principal ring-leader of that party blaspheme Gods sacred Law as these men have done and do especially making such faction and fractions in our Churches should not be termed Antinomians I see no ground of just exception and it would be over teadious and a needles wast of time and pen for those that have occasion to deal with them to be continually paraphrasing or periphrasing of them by such circumlocutions of believers that hold thus or thus But why doth this Autor himself transgres those bounds that he would have others confined unto For why may not others call these men Antinomians as wel as he cals some other but k Occasionall word p. 5. a litle after Arminians Since that albeit the opinions of both be bad enough yet he wil not I hope deny the name of Believers to the one no more then to the other especially if the definition of Faith above by him delivered be a sufficient index to denote a believer If he deem this such an effectuall means to make peace why doth he not keep precisely to it but fall so soon by taking the way himself taxeth to break peace But to let them pas whom we have at present nothing to do with why doth he in this very work of his so oft use this very term of Legal Teachers in the entry whereunto the very first motion he makes is to have it wholy laid down Or what is this but meer colluding and glosing to commend one thing and practise an other to