Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	deed_n	flesh_n	mortify_v	5,880	5	10.8136	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

h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indebted is obliged to it as a debt as a duty for what is duty but du debt to walk as Christ walked to live as he lived But I wil insist onely upon Paul as zealous and as precise a preacher of free grace as ever any he albeit he affirm confidently that i Rom. 8.1 there is no condemnation to those that are in Christ yet he subjoyneth withall and that is I suppose a qalification at least k Ibid. who walk not after the flesh but after the Spirit and yet further a litle after l Verse 12. Therefore brethren we are m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debtors we stand obliged and bound to it as a du debt if ever we look to be saved not to live after the flesh but as before he said to be thence supplied here to live after the Spirit and that this is his meaning and it is in nature of a condition on mans part reqired it is apparent by what followes n Verse 13. For if ye live after the flesh ye shal die but if by the Spirit ye mortifie the deeds of the body ye shal live Which tho it be pure Gospel and life even upon such terms propounded free grace for no Law ever promised life unto mortification of the flesh no more then the sight of God to such imperfect purity as our blessed Saviour above spake of yet if the Minister of Christ shall in these daies pres he shal not escape the odious and opprobrious brand of a deep and down-right Legalist Howbeit we need not be ashamed a whit of our teaching when we can vouch such precedents as these are for it in regard either of this or any the like aspersions or ignominious terms that presumptuous and self-conceited persons shal endeavor to fasten upon us and must light upon them as well as upon us who have in their teaching taken that cours before us and with whom if we must be deemed erroneous we shal not blush so to be but shal o Acts 5.41 esteem it p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Casaub a grace to be disgraced with them and for doing as they did To draw all to a hed if the Gospel propound and promise pardon of sin and salvation q Pag. 126. without any condition at all as this Autor tels us required on our parts and all conditions and qalifications which he is so r Ocas word p. 5. Treatis p 22 29 97 188 198. c. oft girding at destroy the freenes of grace then neither John the Baptist nor Christ nor the Apostles of Christ from the ſ Matth. 10.2 first to the t 1 Cor. 15.8 last did any of them preach either Gospel or free grace and if the Gospel and free grace that this Autor and other his coasseriers of free grace hold out to us be such as admits not nor acknowledgeth any such conditions or qalifications as have been above-recited then we may boldly conclude that it is another Gospel and another free Grace then ever John or Christ or his Apostles preached But this Autor a Occasionall word p. 9. if he have erred in any thing he saith it is in filling out that Wine too freely which the Master of the feast if he mistake not hath bidden him saying Drink yea drink abundantly O beloved Can. 5. And b Treatise pag. 82. if he must erre he would erre rather with those that pas for Antinomians then with those that go for Legall Teachers c The latter in his Treatise because he mentioneth the other first the former whereof he must prefer before the latter for that they being jealous least free grace loose her du cry down men to exalt Christ whereas those other being jealous lest holines should be sleighted to exalt men cry down Christ and the danger here it seems therefore also he supposeth the lesse because d Occasionall word p. 2. Free grace can not of it self tempt any to sin Where first for the filling out of this Wine TOO freely let me advise him in sober sadnes to be wel advised what he doth and to take heed how he contract the guilt of so haynous an exces it is liqor too * 1 Pet. 1.19 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 e Matth. 7.6 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 Cant. 5.1 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 Simon Judas surnamed the Cananite or Cannite Matth. 10.4 not of country but of condition or disposition from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zealous the Zelote Luke 6.15 Canin de voc N.T. his name imports and assertor of Free grace telleth us that there are not wanting and those not a few that h Jude 4. 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

〈◊〉 〈◊〉 〈◊〉 〈◊〉 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