Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	mouth_n	speak_v	1,983	5	4.6782	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85830	Shadowes without substance, or, Pretended new lights: together, with the impieties and blasphemies that lurk under them, further discovered and drawn forth into the light: in way of rejoynder unto Mr Iohn Saltmarsh his reply: entituled Shadowes flying away. Wherein nothing lesse is shewed to have been performed, then what the title page importeth; or the preface promiseth. As also, divers points of faith and passages of Scripture are vindicated and explained. / By Thomas Gataker, B. of D. and pastor of Rotherhith. Published by authority.	Gataker, Thomas, 1574-1654.	1646 (1646)	Wing G326; Thomason E353_25; ESTC R201089	123,738	127

Reply ibid. Consider say you what straits you bring the Gospel into first y●u make life appearing to be had in the covenant of grace as at first in the covenant of works do this live so believe repent obey and live thus runs your doctrine nor can you with all your distinctions make faith in this consideration lesse then a work and so put salvation upon a condition of works again Is this free-grace I passe by your first here without a second we shall meet with the like again hereafter as also that to say believe and be saved repent and be saved is to put salvation upon a condition of works again t Q●d ille a●ud Co●●icum A●lul 1. Pactum non pactum est p●ctum non pactum ubi vobis lub●t A condition is a condition when it pleaseth you and may seem to make for you it is no condition when you list to mislike it because it will not serve your turn But 1. Sir you should do well or ill rather if you dare be so bold to tell our Saviour he hath brought the Gospel into straits by saying a Mark 16.16 whosoever doth not believe shall be damned and b Ioh. ● 24 unlesse you believe in me ye shall dy in your sinnes and c Luk. 13.3.5 unlesse you repent you shall perish and d Ioh. 6.53 unlesse ye eat my flesh and drink my blood you have no life in you and e Math. 18.3 unlesse ye be converted you shall not enter into the Kingdome of heaven and f Math. 7.21 none shall enter into the Kingdome but he that doth the will of my Father in heaven according whereunto also the Apostle g Heb. 5.9 He is Author of salvation to all that obey him Now suppose Sir we were not able to answer all your cavils yet were we bound to stick close to these truths so expresly delivered and taught us by Christ and not suffer our selves to be beaten off from them by any exceptions that any froward heart or wanton wit should to puzzel us make against them Be pleased therefore Sir to set us a while aside and if you lust to be contending with Christ advise or request whither you please him to consider a litle better of the businesse what streights he hath brought the Gospel into by these and other the like assertions for we have no cause to doubt but that he will own his own words tho you may well have just cause to doubt what thank you shall have from him for qarelling with and cavilling in this manner against them 2. You say that thus runns our doctrine but we demand of you whither Christs doctrine run so or no whereunto you dare not return any direct answer for you cannot deny it onely you tell us of a further mystery that is of late reveiled unto your self and I know not who which is all nothing to the purpose nor doth any thing that out of Scripture you have alleadged at all crosse or contradict that which you here call our doctrine but is indeed Christs as unlesse you have so brazed your brow that you have rubd all shame off it you cannot but acknowledge but whither you do or no others seeing it thus laid in precise termes before you will thereby easily know what to deem of you unlesse you so do 3. But h Reply ibid. we cannot say you with all our distinctions make faith in this consideration lesse then a work and so put salvation upon a condition of works again 1. The Apostle could distinguish and doth distinguish between faith and works and we know therfore that in this businesse they may be distinguished and are distinct and tho we were not able to shew how they are to be distinguished yet would not that prove that distinguished they could not be But Sir you are not able with all your Sophistry for Logick you renounce and fond flourishes to take off that aspersion which you have cast upon the Apostle as if he therefore preached life to be had in the covenant of grace 〈◊〉 otherwise then as before in the covenant of works because he presseth faith as n cessary to the attaining of salvation by Christ whereas he thereby in expresse terms distinguisheth the two covenants the one from the other not by rejecting or excluding faith but by taking it in as opposed to works in that manner as in the former they were exacted for these are his words i Rom. 10.5 6 9. Moses discribeth the righteousnesse which is of the Law that the man which doeth these things shall live by them But the righteousnesse which is of faith speaketh on this wise If thou confesse with thy mouth the Lord Jesus and shalt believe with thine heart that God hath raised him from the dead thou shalt be saved and the words are so cleere to evince his acknowledgment of that that you would fain fasten as an aspersion upon us that if the aspersion be just it must of necessity light as well on him as on us and k Cernis nempe cum q●bu● tua maledicta sustineamus cernis cum qibus nobis sit causa communis qam nulla consideratione sobria pulsare calumniis expugnare conaris cernis qam tibi pernici sum sit tam horribile crimen objicere talibus qam nobis gloriosum sit qodlibet crimen audire cum talibus Aug ad Iul. l. 1. c. 2. we are not unwilling with him to beare it 2. Nor yet is this spoken as if according to your vain and peremptory sentence past upon us we were unable to distinguish between the act of faith reqired in the latter covenant and works exacted in the former For we might stop your mouth with your own words in your next paragraph where you tell us that faith is the glorious Gospel work and so point us to a distinction that we might make some use of in this argument but that we find you so flagging and fluttering too and fro that we scarce know where to have you or how to lay hold on you The difference between these hath by our writers been long since observed whereof from their writings you might easily have been enformed had you deigned to consult them to wit that in the Covenant of workes works are considered as in themselves performed by the parties to be justified and to live without reference unto ought done or to be done for them by any other whereas in the Covenan of grace Faith is required and considered not as a work barely done by us but as an instrument or mean whereby Christ is apprehended received in whom is found by whom that is done whereby Gods justice is satisfied and life eternall meritoriously procured for us that which carieth the power and efficacy of all home to Christ Now Sir what a vast difference there is between these two may appear if you will be but pleased to consider how farre these

dy g Ephes 5.5 you know that no Whore-mongers nor unclean person or covetous man who is an Idolater hath any inheritance in the Kingdom of God and of Christ with many others of the like straine But h Reply p. 5. § 1. you blame not you say any that bid men repent or be sorry for sins be humbled c. if they preach them as Christ the Apostles did as graces flowing from him and out of his fulnesse and not as springings of their own and waters from their fountain as if these legall Teachers with Moses would make men believe that they could with such rods smite upon mens hearts as upon rocks and bring waters out of them be they never so hard and stony But Sir in all this your rhetoricall flourish for that it seems you have not lost or left with your Logick you doe but i Omissis super qibus pugna est de scammate loco certaminis egred ens in peregrinis alienis disputationibus immoratis Hier. ad Pammarh run out of the lists and leaving your adversary k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non po est adversarium vincere qi in dimicando non hostem sed umbram petit Lactant. l. 3. c. 28. skirmish with your own shadow For 1. That they preach these things as Christ and his Apostles did hath formerly been shewed and shall hereafter again be further made manifest when we have occasion to consider of and compare together the particulars of either 2. It cannot be proved nor doth it any way appear that either Christ or his Apostles in the pressing of these things no more then the Prophets before them did alwayes in their sermons and preachings make mention withall of Christ as the person from whose fulnesse the grace did flow whereby they were or might be enabled to do that which was then required 3. That we preach these things to people as springings either of their own or our own and waters from our own fountain or theirs to whom wee preach them for you so speak as it is not easy to tell whither you mean but whither of the two it be that you entend it is a calumnie and l Turpe est hominem ingeniosum aut ingenuum etiam id dicere qod si neges probare non possit Lact. Ibid. such a charge as you are no way able to make good but would fain fasten somewhat whereon to ground matter of reproof on those whom you have engaged your self to traduce that you might have some colour to bear out your satyricall jeering and girding at them in that your dramaticall discourse 4. You grant Sir that we presse these things as the Prophets did But Sir should either you or any other say that the Prophets of God did so preach them as you here imply that we do he should therein do them most notorious wrong as charging them with a deniall or not ackowledgment at least of that grace of God wherby those whom they preached these things unto should be enabled unto the doing of them nor can there be any difference assigned between the spring and fountain from whence any such grace then issued and that from whence the like now flows In plain terms look from whence or from whom any now receive power to beleive repent be humbled and the like from thence and from him so many as in those times beleeved repented were humbled received the like power then and the Prophets teaching herein was according to the truth of God and of the thing it self in those times as well as Christs and his Apostels in their times was 5. You abuse us notoriously when you bear men in hand that we would have them to believe that we can by such rods as these so smite upon their rocky hearts as to make water run out of them No Sir you speak untruly we professe no such matter yet we believe that by such preaching God is able to break and mollifie the most flinty heart that is and we find by good proof that by such preaching and pressing of repentance and reformation as you scof at God hath to admiration wrought in this kind and m See Act. 2.23 38 41. 3.19 with 4.4 given thereby such successe to his own ordinance as may justly give you cause to be ashamed and abased as well as abashed for your jeering of it and girding at it in that manner as you do 6. How bold soever you think you may be with us you might have done well to forbear your unmannerly dealing with Gods Prophets with whom too oft you are overbold Could it not suffice you to spend your purulent matter on us but you must needs spit some of it in Moses his face where find you that n Exod. 17.6 Moses believed that he could with his rod make the Rock give water It was neither Moses nor the rod that made the Rock run with water but God who stood by to the deed upon his smiting of the Rock Nor did Moses believe that he could himself effect such a work by any power that himself had nor did either he or any other of Gods Prophets presume that by any power of their own they or their preachings were able to work on the hearts of those whom they spak to o See Deut. 29.4 30.6 Esai 1. ●5 57.18 63.11 17 18. Ier. 5.23 31.18 Zech. 12.10 unlesse God pleaseth to second them and to accompany that his ordinance by them with the powerfull work of his holy Spirit But say you p Reply p. 6. § 1. we agree with you that repentance and sorrow for sin and humiliation and self-deniall are all to be preached and shall contend with you who preacheth them most and clearest And Sir for this I may very wel refer my self unto those that have been frequent auditors of your Antinomian teachers how rise and serious or how sparing rather and superficiall they are in this subject if ever at least they light on it It is to to well known to be concealed or dissembled what their dealings are in this kind by the concurrent reports of persons judicious and well affected who having either occasionally or living in those places where they have lectured oft heard divers of them too constanly and consonantly affirme that they could seldom or never hear them handling this theam unlesse it were by telling them as you do in this Treatise that it is enough for them q Treat p. 84. to beleive that Christ hath repented for them and confessed r See Gods eye c. p. 25. their sinns for them No Sir their teaching runnes in an other strain and bends mainly an other way to encite to joviality and being fro-like and making merry To which purpose they have not stuck some of them to tell their hearers that Jesus Christ when he was here upon earth lived all his life long as if he had been set upon

the merry pin and why should not believers live in like manner especially knowing that he now rules the roast in heaven Yea Sir how you have in your Treatise preached and pressed repentance may appear by the severall passages formerly delt with and further yet to be discussed 2. If you be so frequent in preaching of these things why do you check others for doing as you say your selves do Yea why do your hearers shun our Teachers and are offended with them because they presse these points which their nice palats are nothing pleased with ſ Reply ibid. But then say you because John said repent and Christ said repent and Peter said repent are we to examine the mystery no further know we not that the whole Scripture in its fulnesse and integrity reveils the whole truth and must we not look out and compare Scripture with Scripture spirituall things with spirituall and so finding out truth from the degrees to the glory and fulnesse of it preach it in the same glory and fulnesse of it as we finde it Sir if they preach repentance and presse it as necessary unto salvation I hope we may be so bold as to preach the same after them in like manner and in girding at us for so doing you gird not at us alone but them Nor are we ignorant that the t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil de fide whole Doctrine of Faith is to be received that is contained in holy Writ and that u Manifestorum lumine illustrantur obscura Aug. Ep st 48. Obscuriores locutiones de manifestoridus illustrand Idem doct Chr. l. 2. c. 9. Collation of Scripture with Scripture may afford much light unto places more obscure But Sir neither are these passages of any obscurity being of the clearest almost of any either in the Old Testament or New Nor can any parcell of Scripture contradict or take away the truth of another nor are any therefore to be taxed for the delivery of any truth that in Scripture they find recorded or for urging pressing any duty that they find there urged and pressed and so frequently by such as you here instance in your self This is all therefore nothing but a pile of meere impertinences as would plainly appear would you but be entreated to rub up and resume your old Logick and trusse up your loose stuffe into some Syllogisticall frame that it might appear what you here oppose Of the like condition is all that to litle purpose that ensueth where you tell us that a Reply ibid. We hear Christ preaching b Ioh. 7.39 before the Spirit was given Repent and we find when the Spirit was given Christ is said c Act. 5.31 to give repentance to Israel and forgivenesse of sins and shall we not now preach Jesus Christ and repentance in Jesus the fountaine of repentance the author of repentance and repentance thus and repentance in the glory of it self more 1. Christ then preached repentance and repentance as of necessity unto salvation and where find we that ever he revoked this precept or the doctrine concerning the necessity of it 2. But this was before the Spirit was given what Spirit Sir is it you mean was not that Spirit which was given to those that beleived and repented upon d Math. 21.32 Johns preaching and e Ioh. 4.41 42.59 Christs before his passion and before that f Compare Ioh. 7 39. with Act. 1.5 2 3 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. Graec. 19. more ample effusion of it and the extraordinary gifts of it spoken of by the Evangelist in the place you seem to point at the very same with that Spirit that was given afterward for the working of faith and repentace in those who in times ensuing g Ioh. 17.20 Act. 2.38.41 4.1 8.12 upon the Apostles preaching repented and beleived Or had they power to repent and so did without that gift of the Spirit which the other afterward had not So that these things in the one should be to give you your own words as springs of their own and waters flowing from their own fountain in the other as graces flowing from Christ and his spirit 3. But after the Spirit was given Christ is said to give repentance and forgivenesse of sins And by whom Sir I beseech you were these things given before The Apostle tells us that h Hebr. 13.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. Graec. Jesus Christ is yesterday to day and the same for ever And whatsoever saving grace is now given from Christ by the Spirit was alwayes and in all times given unto all that ever were saved by Christ nor is there herein any difference between those times and these If you think otherwise you may do well to speak your mind plainly for you talk very perplexedly to make men believe that we preach not repentance as a grace of God by his Spirit wrought in our hearts in and for Christ which is most untrue for we say and teach that it is not only so now but was ever so in all ages whereas you by your ambiguous expressions seem to intimate the contrary 4. But Sir what is here to repeal the former precept of repentance or to give any just much lesse necessary cause to alter our preaching and pressing of repentance and the necessity of it in the same manner I might well say as the Prophets but much more as Christ himself before the Spirit was in that manner and measure given as after it was when as the source and Originall of it was ever the same and the necessity of it as well now as then yea in all ages no lesse alike 5. All therefore that hereafter followeth concerning i Reply Ibid. the preaching faith in the glory of it and faith in the revelation of it and faith from Christ and faith in Christ because the Apostle saith k Act. 16.31 Believe in the Lord Iesus and thou shall be saved and l Hebr. 12.2 Iesus Christ is the Author and finisher of our faith c. All these I say are but flanting flourishes brought in on the by partly m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plut. de vit Epic. to put by what you should speak to and partly to make heedlesse people believe that there is some new doctrine of faith by our new-light-men lately discovered other and more excellent then ever was taught either by the Prophets of God in former times or by Christ himself in his preaching here upon earth or by any the ordinary Ministers and Teachers of the Gospel either in those times or in former ages 6. For not to stand upon the version of the word used by the Apostle which signifieth rather o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 2.10 a Captain or Leader then an p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 5.9 Author or worker who of us denies faith to be r Eph. 2 8. 6.23 Phil. 1.29 the gift