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	faith_n	word_n	14,132	5	4.8692	4	true

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

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

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

urge that of Paul willing the Corinthians to u 1 Cor. 11.28 examine not others but each one himself and to x 2 Cor. 13.5 try not others but themselves whether they were in the faith or no and whether Christ were in them or no. which sure must be by some marks and enjoyning the Galatians y Gal 6.4 each one to examine his own worke that he may have matter of joying not in another but in himself in his notice of himself and his own estate not in other mens opinion and estimation of him But to pitch upon Peter whose words also this a Page 98. Autor himself takes notice of elswhere and we the rather therefore presume them to come within compas of his et caetera tho whether they do or no is not greatly materiall when he adviseth those to whom he writes that is b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.1 all the faithfull without exception to c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 5. give all diligence d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 10. to make their calling and election sure e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by adding unto faith vertu and to vertu knowledge and so forward he that shal say his meaning was to make it sure to others rather then to themselvs may as wel assay to bear men in hand that it is * Mero meridie si dixerit ille tenebras esse credet Petron. midnight stil at mid-day But f Page 85. All other assurances saith this Autor his own onely excepted these mixt gros and carnall ones as before he stiled them tho not denied to be * Pag. 81. found in Gods Word are but rotten conclusions from the Word and such things as tru Legall preachers have invented not understanding the mystery of the Kingdom of Christ g Page 40. nor being cleer enough in judgement to unmingle things that Antichrist had confounded and put together thereby h Page 37. like some Chirurgeons who keep their Patients from healing too soon that they may make the cure the more admired keeping wounded souls accordingly with their wounds open Thus our Ministers he makes no better then meer Mountebanks for so to lengthen his cure that he may seem to have done some great matter saith a grave Physician in a Chirurgeon is but i Histrionis est parvam rem attollere qo plus praestitisse videatur Celsus de re medic l. 5. c. 26. § 1. a Player-like or a Mountebanks part and what is it think we then in a Divine But why did he not adde and to draw the more Fees from them as the Orator complains of some Teachers of youth in his time that k h Culpa est in praeceptoribus prima libenter detinentibus puorum partius cupiditate di●●tius exigendi mercedulas partim ambitione qo difficilius sit qod pollicentur Fabius instit l. 12 c. 11. kept their Schollers longer in their rudiments then was needfull as wel to draw the more money from their parents as to make that they taught them seem a more difficult matter For sure as good ground he might have had for the one as the other None good at all I assure my self for either For whose spectacles hath this brother borrowed or what prospective glas hath he gotten by which he is able thus to pierce and pry into mens hearts to descry what their secret intents and ayms are in the courses they take as before he described them tho I suppose not very faithfully neither for the satisfying of such as repayr unto them for direction or for comfort Herein therefore this Autor as he transgressed the bounds of l Matth. 7.1 12 1 Cor. 13.5 7. charity so he encroacheth too much upon the m 1 Kings 8.39 1 Cor. 2.11 Jerem. 17.10 James 4.11 royall prerogative both which the Lord in mercy n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 4.10 remit to him whether he suppose he need remission of any sin or no. which according to his own principles * See hereafter out of page 77. he deems he doth not Besides that in these passages he seems more then once to cros and contradict himself For 1. he charges these points on the Legall Teachers as their own inventions and yet as verifying therein the old Greek Proverb o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menand The tripping toung sometimes tels truth he confesseth them to be conclusions drawn from Gods Word for if conclusions fetcht from Gods Word how then the inventions and devices of men or how conclusions from the Word if inventions of men not to insist upon that unsavory term that may seem to cast an aspersion on Gods sacred Oracles when conclusions from the Word so confessed to be are styled rotten conclusions Again he ascribeth those preposterous courses that these Legall Physitians take with their spirituall patients one while to unskilfulnes an other while to unfaithfulnesse Sometime he makes them a company of sely ignoramusses blind blundering bussards men of no understanding or judgement unable to dive into those deep mysteries that he and his are so wel seen in or so to distingvish those things that Antichrist hath blended and jumbled together as they do or p Page 28. to give a troubled soul any sound satisfaction whom yet in q Ibid. this dim light such as it is that they have he says he doth not wholy despise and contemn and that upon condition too so that they contend not against the more glorious light of truth that he and those of his strain hold out r Page 104. whereof some sleight glimerings yet he hath observed in some of their discourses Sometime on the other side he makes them a crew of cunning I might wel say cheating companions that have subtilly for sinister ends invented and devised these courses of cure ſ Pag. 93. under a pretence of thorough humiliation to keep their patients in pain the longer under their hands for their own admiration and advantage not regarding the whilst what they poor souls indure while their wounds are on purpose kept from closing All the help he can have to salv this contradiction for if it be of meer ignorance for want of better and cleerer light then not of set purpose for by-ends or if of this then not of that all I say that I can think on to reconcile this contradiction must be to say that some of them are failing in the one kind and some faulty in the other or that all of them generally do in some things erre by mistake in others wilfully transgres But leaving him to make his cros and uncharitable censures of his brethren good as he shal think good himself let us in steed of that rotten stuffe as he is pleased to style it that these Legall Teachers have yet from Gods Word invented see what stays and supports for mens souls this Autor himself therein t 〈◊〉