Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	flesh_n	live_v	mortify_v	7,524	5	11.3904	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

build new courses upon for assurance of sound peace here or salvation hereafter 2. Be it a puzzeling way or no and such as it is here said to be it is a Scripture way sure as this Autor himself can not deny but is enforced to confesse tho in the very same place where he makes such acknowledgement speaking of it in very base and broad language il-beseeming a Minister of the Gospel as he professeth himself to be For first in way of answer to that doubt x Page 81. Because ye feel not your self sanctified you think not your self justified 1. y Ibid. I shal allow you saith he your sanctification so far as the Scripture doth as a lower motive and more carnally mixed way of perswasion and assurance of justification z Page 32. such as by spiritually carnal works of obedience and holines can give but a mixed act of assurance at the best being of a mixt natu e of flesh and Spirit Where 1. I wil not stand to pres those places where Christ is said to be a 1 Cor. 1.30 made unto us as wel sanctification as righteousnes and redemption and where those that are b 1 Cor. 6.11 washed by him are said to be as wel sanctified as justified I wil give him onely his own words out of his Preface c Occasionall word p. 3. Righteousnesse and Holines blood and water Jesus and Lord Christ called and justified are stil to be found together in the word And if they go thus together then the one may with good ground evidence the other nor can the one be where the other is not Nor are Gods Messengers to be jeered and scoffed at as Legal Teachers and Miscelane Divines for joyning them together in their teaching Yea if God in his word have so linked these together what guilt incur they that seek to divorce them and bear men in hand that they may have the one tho they have not the other 2. For those broad and base terms that he brandeth this assurance with for which he might justly expect an heavy reckoning but that he fancieth * See before f om page 174. no believer accountable to God for any sin I shal for present onely demand of him what he thinks of Faith because he saith that tho d Page 189. Christ be ours without faith yet by it we know him to be ours whether our Faith be not of a mixt condition like the poor mans in the Gospel that had some dregs of e Mark 9.24 infidelity mixt with it and whether the assurance arising from such Faith be therefore but a mixt act of assurance at the best as if the assurance that the pledges f Ephes 1.14 2 Cor. 1.22 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pignus vel arra potius or earnests rather of Gods Spirit gives to the soul depended upon the perfection or qantity of them and Gods penny were not an earnest for that purpose as good and as sure as a pound But let us hear what he saith further to those Scriptures where such marks and signs are to such purpose propounded 2. g Page 32. The marks saith this Autor as others of the same stamp before him delivered in the Epistles of John and James c. are rather marks for others then for our selvs to know us by Which is so directly contrary to the main intendement and expres words of either Apostle that it may worthily be wondered that any man of an ingenuous disposition should have the face or forhead to averre it For whom doth James direct his whole discours unto but to h Thou vain man Jam. 2.20 the party himself whose faith was to be tried or whom did John labour to give assurance to concerning their estate but to those i 1 John 1.5 whose joy and comfort arising from the apprehension of that their own blessed condition he intended and desired thereby to improov Yea that both James and Johns intendement is as to undeceiv those whose faith and profession was not sound and sincere in their as frivolous because groundles so perilous and pernicious because presumptuous conceits and mistakes concerning themselvs whereby they deceaved and beguiled k Page 9. not others more as this Autor himself speaks then themselves so to settle the truly faithful and religious in a more firm and ample assurance of that their estate their own words evidently avow l James 1.26 If any man among you saith the one seem religious and bridle not his toung m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Gal. 6.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he deceives his own heart and his religion is vain And n 1 John 1.6 If we say saith the other that we have communion with him and walk in darknes we lie and deal not truly and as in those words for the negative o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so in the next for the affirmative p Verse 7. If we walk in light as he is in the light we have communion God and we either with other and the blood of Jesus Christ his Sonne cleanseth us from all sin And y●t more expresly to cut of all cavils q 1 John 3.14 We know not that you or others I know not who but that we our selvs are passed from death to life because we love the brethren And again r 1 John 3.19 Hereby we know that we are of the truth and may ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uti Synes in encome alv cor navis instar rudente valido anchore littorive affixae fumatum habebimus ab Homero sumptum qi de Vlysse Odyss v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de qo Plut. in garrul unde emendandus idem in de irac cohib ubi pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qod ansam dedit Gilb. Cognato in Adag Jo. Hartungo in loc memorab novum prov●roium comminiscendi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qod Obedientiam Homericam verterunt qo modo locus alter ille Hadr. Junio imposuit qi Animum in Pisa obfirma tanqam aliud d●certaminibus Pisaeis tractum proverbium inde procudit Voculae sensum usumqe optimè exprimunt illa apud Plut. de virt mor. Poetae nescio cujus sic emendanla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eadem qae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicteto l 2. c. 20. stay or assure not other mens minds of us but our own hearts not in mans ey but in his that is in Gods sight And whence ariseth this assurance of acceptance with God and prevalence with him in their prayers for that is also subjoyned And whatsoever we reqest of him we receiv t 1 John 3.22 because saith the Apostle we keep his Commandements and do those things that are wel pleasing in his sight We might again here

〈◊〉 〈◊〉 〈◊〉 〈◊〉 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

prosecute the direct contrary to that which at first himself propounded I remember to have read sometime a Catechisticall Treatise of one who in his Preface complained much of the variety of Catechisms ascribing the ignorance or non-proficiency at least of people hereunto that Teachers made use of many several Catechisms and kept not to that Common one publikely allowed to which for matter and method he gave the preeminence and yet himself at the same time together with that Preface set out such a form as differed more from that common one so highly by him commended thou the most of them ordinarily then in use did The very like doth this Autor In the Introduction to his Treatise he commends Peace to his Readers and wisheth the name Legal Teachers wholy laid down as a cours thereunto much conducing yet in the Treatise it self and the body of his Book he is ever and anon girding at our Ministers under the name of l Pag. 85. tru Legall Teachers and those m Pag. 82. that pas for Legall teachers and that n Pag. 2● are of a legall strain and that o Page 169. run in a legall way whom also he doth insolently and contumeliously not reprove onely but reproach as in part also hath already been shewed Indeed the truth is Mr. Eatons spirit seems to be in this man revived tho carying the matter somewhat more covertly and cunningly then he did For thoroughout this whole Treatise this is one principall mark and matter that his discours mainly drives at to tax and traduce to debase and disgrace the Ministery and manner of teaching of the most faithful painful famous and renowned servants of God as wel of these times as of former ages by whose pious labours and religious endeavours backed with Gods blessing an innumerable number of souls have been won and brought in To which purpose let these few ensuing passages among a multitude of others be observed p Pag. 71. The way of the Spirit is not so gros and carnall as the Divinity of former times and some of this present age would make it And why so but because they teach men by such signs and marks as they meet with in Gods Word and q Esay 59.21 the Word and Spirit I hope cros not but concur to try their spirituall estates For so afterward r Page 72. They that write so of a regenerate estate and set us down such infallible signes as we meet with commonly do take their experiences too low and carnally and mistake the allegory and way of the Word or Scriptures which speaks of things because of the infirmity of our flesh write upon Spirituall workings as Philosophers upon morall vertu and do bring down the Spirit into the Allegory and so allegorize and incarnate or make fleshly the things of the Spirit Where by the way observe a prety evasion here closely insinuated a litle before more expresly propounded that may serv to shift of whatsoever of the Apostles method matter and manner of teaching was before related contrary to that that these men approov and agreeable to that which is by those practised whom they control and oppose ſ Ibid. The Apostle speakes many things too as himself says because of the infirmity of our flesh and they belike have found out a more spirituall way then that the Apostles in their teachings and writings used which if they have much good may it do them we shall be content to tread in their steps whom we know to have had * John 16.13 1 Cor. 7.40 an unerring spirit Again t Pag. 186. Man 's obedience to God is not so notionally nor orderly caried nor so purely as the Gospel cals for This because we reqire of those that desire pardon of sin peace with God and salvation by Christ repentance and humiliati●n and sorrow for sin and prayer for pardon and a new cours of life as our Saviour himself and his Apostles did But saith this man u Pag. 163. They run in a legall strain and would work God down into his old and former way of reveiling himself as under the Law when he seemed to be onely in the way to reconciliation and peace rather then pacified and thus in prayer and fasting and other acts of obedience they deal with God as they did under the old Testament not considering the glorious love reveiled in Christ crucified and how all Gospel ordinances are onely ways and means to reveil this love and grace by the Spirit of adoption not any waies or meanes of ours for getting some love from God which Christ himself hath not gotten for us Then belike in the time of the old Testament these were waies and means for Gods people that then lived whereby to get some love from God which Christ himself had not gotten for them But if God in those times were not pacified or did not cary himself toward them as pacified how says the Psalmist x Psalm 85.1 2 3. Lord thou hast been favourable to thy Land that is the inhabitants thereof Thou hast forgiven the iniqity of thy people and hast covered all their sin a passage * See Gods eye on his Israel p. 6. absurdly prest by the Antinomians to proov that to be done now which they deny to have been then thou hast wholy taken away thy wrath and turned from the fiercenes of thine anger Was not Christs blood think we as effectuall for the pacifying of Gods wrath in those times as in these These be new doctrines indeed But y Pag. 27. This is the common way of dealing with souls and bringing them up into assurance as thus Repent and pray and live an holy life and walk according to the Law of God And dare this man without any of these give any man assurance If he do he dare do and doth more then Christ or his Apostles are read to have done But in jeering way mine Autor proceeds z Ibid. If they answer they can not do thus oh then say they can you not desire to pray and repent and if they say they cannot desire oh but then say they can you not desire that you may desire and thus they wind them up by acts of their own spirit and run them out to the end of their own working when as their desires of desires and the spinning of such fine threds in Divinity are not strong enough to bind up a broken spirit Thus is he pleased to skof some qestions that such Divines as go * Jerem. 6.16 the old way of the Prophets and Apostles with repentance and sorrow for sin which these of the new out can not away with do some time propound to disquieted consciences in which they seem to descry some beginnings of grace not as this man speaks to wind them up by acts of their own spirit but to sift out the workings of Gods spirit in them and thereby to make way for such further