Elijah's mantle: or, The remaines of that late worthy and faithful servant of Jesus Christ, Mr. John Tillinghast. Viz. I. The conformity of a saint to the will of God. On Act. 21.14. II. The will of God and Christ concerning sinners. On Gal. 1.4. III. No condemnation to them that are in Christ Jesus. On Rom. 8.1. IV. Christs love to his owne. On Joh. 13.1. V. True gospel humiliation. On Zach. 12.10. VI. The most effectual means to kill and subdue sin. On 1 Joh. 2.2 VII. The advocateship of Jesus Christ, a great ground of saints comfort and support under sins and infirmities. On 1 Joh. 2.2. VIII. The only way for saints to be delivered from the errors and evils of the times. On 1 Tim. 6.11. IX. Of the Old Covenant, from Gal. 4.30. being so farre as the author had proceeded, in a treatise of the two covenants, before his death. Published by his owne notes.
one serves the Law of God, the other the Law of Sin. This Combate grows so high, and the worser part so prevalent, that vers. 24. Paul as a poor Prisoner in Bonds, cries out, O wretched man that I am — In this his low condition in comes the Lord Jesus Christ to his rescue,
one serves the Law of God, the other the Law of Sin. This Combat grows so high, and the Worse part so prevalent, that vers. 24. Paul as a poor Prisoner in Bonds, cries out, Oh wretched man that I am — In this his low condition in comes the Lord jesus christ to his rescue,
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and then presently the day is his, and he obtaines a glorious victory, vers. 25. whereupon he celebrates this Christian Triumph in our text ▪ There is therefore no Condemnation to them that are in Christ Jesus.
and then presently the day is his, and he obtains a glorious victory, vers. 25. whereupon he celebrates this Christian Triumph in our text ▪ There is Therefore no Condemnation to them that Are in christ jesus.
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The words are a blessed Triumph, founded upon that confidence a Christian hath in, and that experience he daily hath of the strength and power of Christ rescuing him from Sin, the Law, Hell, the Devil,
The words Are a blessed Triumph, founded upon that confidence a Christian hath in, and that experience he daily hath of the strength and power of christ rescuing him from since, the Law, Hell, the devil,
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Doct. Souls interessed in Jesus Christ, are persons priviledged and exempted from Condemnation. 1 They are freed from Condemnation at present, Joh. 3.18. He that beleeveth in him, is not condemned, i. e.
Doct. Souls interested in jesus christ, Are Persons privileged and exempted from Condemnation. 1 They Are freed from Condemnation At present, John 3.18. He that Believeth in him, is not condemned, i. e.
are not for the present under any Sentence of Condemnation as others are. 2 They are also freed for future, •oh. 5.24. Shall not come into Condemnation — that is, no sentence of Condemnation, or execution thereof shall hereafter pass upon them.
Are not for the present under any Sentence of Condemnation as Others Are. 2 They Are also freed for future, •oh. 5.24. Shall not come into Condemnation — that is, no sentence of Condemnation, or execution thereof shall hereafter pass upon them.
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1 What is meant by Condemnation, which a Saint is freed from. 2 VVhy souls in Christ must needs be freed from it. 3 VVhat that is which frees them. 4 How great and glorious a priviledge this is. 5 Answer some Objections, and then apply all.
1 What is meant by Condemnation, which a Saint is freed from. 2 Why Souls in christ must needs be freed from it. 3 What that is which frees them. 4 How great and glorious a privilege this is. 5 Answer Some Objections, and then apply all.
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As touching the First (not to speak of the Word, which hath various acceptions in Scripture, but of the thing it self) Condemnation, holds forth three things. 1 The passing a Sentence of Death upon a Malefactor, this is a part of Condemnation;
As touching the First (not to speak of the Word, which hath various acceptions in Scripture, but of the thing it self) Condemnation, holds forth three things. 1 The passing a Sentence of Death upon a Malefactor, this is a part of Condemnation;
and so all (according to the Apostle, Ephes. 2.3.) are borne children of wrath, and all men, from the first man to the last, are under an actual sentence of Condemnation. 2 The effects of the Sentence passed, which are punishments inflicted on Soul and Body, out of wrath,
and so all (according to the Apostle, Ephesians 2.3.) Are born children of wrath, and all men, from the First man to the last, Are under an actual sentence of Condemnation. 2 The effects of the Sentence passed, which Are punishments inflicted on Soul and Body, out of wrath,
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the Soul was endued with those Divine properties and perfections of Knowledge, Righteousness, and true Holiness, the Body free from sufferings, and immortal.
the Soul was endued with those Divine properties and perfections of Knowledge, Righteousness, and true Holiness, the Body free from sufferings, and immortal.
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Man falling, God out of wrath strips him of his Image, the Soul in a great measure is deprived of those glorious perfections of Knowledge, Righteousness,
Man falling, God out of wrath strips him of his Image, the Soul in a great measure is deprived of those glorious perfections of Knowledge, Righteousness,
and these are but the effects of the Sentence, which the Justice of God did immediately pass upon Man so soon as he was fallen. 3 The final execution of this Sentence, and that is the heavie and insupportable Wrath of God lighting upon Soul and Body in Hell hereafter.
and these Are but the effects of the Sentence, which the justice of God did immediately pass upon Man so soon as he was fallen. 3 The final execution of this Sentence, and that is the heavy and insupportable Wrath of God lighting upon Soul and Body in Hell hereafter.
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Obj. But how can the Law in Equity and Justice passe an actual Sentence upon a man, who before his coming into the World is justified in his common person?
Object But how can the Law in Equity and justice pass an actual Sentence upon a man, who before his coming into the World is justified in his Common person?
yet because the names of these Persons are concealed, and it is a secret to whom this belongs the Law therefore (which proceeds not upon secret, but knowne grounds) takes no cognizance thereof,
yet Because the names of these Persons Are concealed, and it is a secret to whom this belongs the Law Therefore (which proceeds not upon secret, but known grounds) Takes no cognizance thereof,
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Christ willing to save a certaine number of these condemned persons, gives his life a ransome for them, which God accepts and hereupon Christ hath a general Pardon given to him, by vertue of which all these persons (considered in the Lump,
christ willing to save a certain number of these condemned Persons, gives his life a ransom for them, which God accepts and hereupon christ hath a general Pardon given to him, by virtue of which all these Persons (considered in the Lump,
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yet because it is a secret known to God and Christ alone, who they are which are pardoned, the Law of God therefore, which proceeds not upon secret, but manifest things, takes no notice of this,
yet Because it is a secret known to God and christ alone, who they Are which Are pardoned, the Law of God Therefore, which proceeds not upon secret, but manifest things, Takes no notice of this,
but followes the general Sentence of Condemnation upon all, until such time as each one hath a particular Pardon drawne out of the general given an applied to him;
but follows the general Sentence of Condemnation upon all, until such time as each one hath a particular Pardon drawn out of the general given an applied to him;
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but these their sufferings are Fatherly Chastisements, not legal Punishments, inflicted out of wrath to satisfie Justice, which for them is already by Christ satisfied;
but these their sufferings Are Fatherly Chastisements, not Legal Punishments, inflicted out of wrath to satisfy justice, which for them is already by christ satisfied;
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As the Pardon respects us, it is all Free Grace, free grace in God to accept of Christs payment for us, he might have made us paid the Debt our selves:
As the Pardon respects us, it is all Free Grace, free grace in God to accept of Christ payment for us, he might have made us paid the Debt our selves:
I doe not say he is accounted an innocent person, because once he was guilty; but a just and righteous person. because though once guilty, yet not now.
I do not say he is accounted an innocent person, Because once he was guilty; but a just and righteous person. Because though once guilty, yet not now.
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And this Justification is such, that as none can bee more legal, so none is of more force to keep off Condemnation; he being justified both by the party offended,
And this Justification is such, that as none can be more Legal, so none is of more force to keep off Condemnation; he being justified both by the party offended,
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yet now it is lame, yea, through the Fall sinful, and altogether imperfect, that which will help forward our Condemnation instead of freeing us from it;
yet now it is lame, yea, through the Fallen sinful, and altogether imperfect, that which will help forward our Condemnation instead of freeing us from it;
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so as that though a man should never in all his Life-time commit any part of the unrighteousnesse of old Adam, yet such now is his righteousnesse, that in following of that, hee might hasten his condemnation.
so as that though a man should never in all his Lifetime commit any part of the unrighteousness of old Adam, yet such now is his righteousness, that in following of that, he might hasten his condemnation.
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But secondly, and POSITIVELY, Our freedome is through the righteousness of Christ the new Adam, Rom. 3.20, 21, 22. chap. 5.18, 19. which righteousness is two-fold, Active, Passive; the Active gives us Title to glory, the Passive frees us from condemnation; as our Justification to life eternal hath respect to Christs active obedience,
But secondly, and POSITIVELY, Our freedom is through the righteousness of christ the new Adam, Rom. 3.20, 21, 22. chap. 5.18, 19. which righteousness is twofold, Active, Passive; the Active gives us Title to glory, the Passive frees us from condemnation; as our Justification to life Eternal hath respect to Christ active Obedience,
Christs Passive obedience, viz. his death and sufferings, is that frees us from condemnation; for herein hee bare the curse of the Law, and was condemned for us.
Christ Passive Obedience, viz. his death and sufferings, is that frees us from condemnation; for herein he bore the curse of the Law, and was condemned for us.
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and the consequence thereof, viz. a sentence of condemnation here, with its effects, and the final execution thereof hereafter, is by the death of Christ, his blood, his passive obedience, 1 Joh. 1.7. Rev. 1.5.
and the consequence thereof, viz. a sentence of condemnation Here, with its effects, and the final execution thereof hereafter, is by the death of christ, his blood, his passive Obedience, 1 John 1.7. Rev. 1.5.
Hence also wee learn how exceedingly every Saint is beholding to Christ for dying, for had hee not dyed, wee had been all to this very day under the fearful sentence of condemnation with all the effects thereof,
Hence also we Learn how exceedingly every Faint is beholding to christ for dying, for had he not died, we had been all to this very day under the fearful sentence of condemnation with all the effects thereof,
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Answ. 1. Is it not a great and glorious priviledge for a man to have all his accusers mouths stopped? This is the priviledge of those who are freed from condemnation: Suppose a Malefactor under sentence hath a pardon, that very act stops all his accusers mouthes,
Answer 1. Is it not a great and glorious privilege for a man to have all his accusers mouths stopped? This is the privilege of those who Are freed from condemnation: Suppose a Malefactor under sentence hath a pardon, that very act stops all his accusers mouths,
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Christ stops his mouth, Is not this a brand plucked out of the fire? So when the Devil accuseth any soul which hee hath delivered from condemnation, Christ stops his mouth;
christ stops his Mouth, Is not this a brand plucked out of the fire? So when the devil Accuseth any soul which he hath Delivered from condemnation, christ stops his Mouth;
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is not this Satan, one whom I have freed from condemnation? Have not I plucked him out of the fire? Are not his sins pardoned? Why then Satan doest thou rake up these old businesses again?
is not this Satan, one whom I have freed from condemnation? Have not I plucked him out of the fire? are not his Sins pardoned? Why then Satan dost thou rake up these old businesses again?
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2 Is it not a great and glorious priviledge to bee freed from that which to bee under, would make one unspeakably miserable for ever? Soules freed from condemnation are so;
2 Is it not a great and glorious privilege to be freed from that which to be under, would make one unspeakably miserable for ever? Souls freed from condemnation Are so;
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I Under condemnation, and under all the plagues and judgements of God, under the weight of all thy sins, each of which will one day weigh like a mountain of lead, under all the dreadful curses of the Law;
I Under condemnation, and under all the plagues and Judgments of God, under the weight of all thy Sins, each of which will one day weigh like a mountain of led, under all the dreadful curses of the Law;
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and therefore once freed from hell, and thou art safe for ever returning thither again, Joh. 5.24. There is a passage from death to life, but none back again.
and Therefore once freed from hell, and thou art safe for ever returning thither again, John 5.24. There is a passage from death to life, but none back again.
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4 Is it not a great priviledge, to bee in such a condition, wherein I can triumph over all my enemies spiritual and temporal? Soules freed from condemnation are in this condition;
4 Is it not a great privilege, to be in such a condition, wherein I can triumph over all my enemies spiritual and temporal? Souls freed from condemnation Are in this condition;
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over death, because its but an entrance into life, and so far as there is evil in it, its swallowed up into victory; over hell, because Christ hath delivered them from wrath to come;
over death, Because its but an Entrance into life, and so Far as there is evil in it, its swallowed up into victory; over hell, Because christ hath Delivered them from wrath to come;
yet sin shall never be laid to my charge? This is that souls also which is freed from condemnation, Rom. 8.33.34. 6 Is it not a great and glorious priviledge to have a share and propriety in all that is Christs? this is their's:
yet since shall never be laid to my charge? This is that Souls also which is freed from condemnation, Rom. 8.33.34. 6 Is it not a great and glorious privilege to have a share and propriety in all that is Christ? this is their's:
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9 And lastly, Is it not a great and glorious priviledge, to have all things working together for our good? Health if wee can have it, strength, parts, riches, honours, if wee can have them;
9 And lastly, Is it not a great and glorious privilege, to have all things working together for our good? Health if we can have it, strength, parts, riches, honours, if we can have them;
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Satans temptations, Gods hidings, &c. all things conspiring (as it were) our good: This is the priviledge of called souls, who are freed from condemnation, Rom. 8.28. Object.
Satan temptations, God's hidings, etc. all things conspiring (as it were) our good: This is the privilege of called Souls, who Are freed from condemnation, Rom. 8.28. Object.
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another, by way of voluntary subjection, Christ was under the power of Satan by way of Divine permission when his body by Satan was transported from place to place.
Another, by Way of voluntary subjection, christ was under the power of Satan by Way of Divine permission when his body by Satan was transported from place to place.
Answ. 1. It is one thing to have the guilt of sin removed which brings under condemnation, and another to have the being and acting of sin removed;
Answer 1. It is one thing to have the guilt of since removed which brings under condemnation, and Another to have the being and acting of since removed;
and hell, desiring as earnestly the mortification as pardon of it? thou art then not under sin as sins servant, but onely as its captive, as Paul was, Rom. 7.24.
and hell, desiring as earnestly the mortification as pardon of it? thou art then not under since as Sins servant, but only as its captive, as Paul was, Rom. 7.24.
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and yet hee triumphs, There is no condemnation. Object. O but were I freed from condemnation, I should have more life in Duties, Ordinances, than I have.
and yet he Triumphos, There is no condemnation. Object. Oh but were I freed from condemnation, I should have more life in Duties, Ordinances, than I have.
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3 Then how great a sin, and how much below their condition, is unbeleef in the people of God? Soul, hath Christ freed thee from condemnation, and wilt thou distrust him for salvation? And doth Christ say as much to thee,
3 Then how great a since, and how much below their condition, is unbelief in the people of God? Soul, hath christ freed thee from condemnation, and wilt thou distrust him for salvation? And does christ say as much to thee,
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for as yet thou hast not interest in Christ, 1 Joh. 1.6. If wee say that wee have fellowship with him, and walke in darkness, wee lye, and do not the truth.
for as yet thou hast not Interest in christ, 1 John 1.6. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth.
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The Scribes and Pharisees came behinde none of our Moralists, yet hear what Christ saith to them, Matth. 5.20. For I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, yee shall in no case enter into the Kingdome of Heaven.
The Scribes and Pharisees Come behind none of our Moralists, yet hear what christ Says to them, Matthew 5.20. For I say unto you, that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven.
and the performance of some external duties? Stand thou by too, thou hast not as yet interest in Christ, Rom. 2.28, 29. For hee is not a Jew, which is one outwardly,
and the performance of Some external duties? Stand thou by too, thou hast not as yet Interest in christ, Rom. 2.28, 29. For he is not a Jew, which is one outwardly,
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and in this way there is hope for thee. Art thou a prophane sinner, a persecutor? read 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners, of whom I am chief. Mark. 3.28.
and in this Way there is hope for thee. Art thou a profane sinner, a persecutor? read 1 Tim. 1.15. This is a faithful saying, and worthy of all acceptation, that christ jesus Come into the world to save Sinners, of whom I am chief. Mark. 3.28.
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and so an hypocrite indeed? read Isa. 65. vers. 2. with 5. I have spread out my hands all the day unto a rebellious people, which walketh in a way which was not good, after their own thoughts;
and so an hypocrite indeed? read Isaiah 65. vers. 2. with 5. I have spread out my hands all the day unto a rebellious people, which walks in a Way which was not good, After their own thoughts;
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THree Observations I have raised from these words: 1 That it is a Saints priviledge to be freed from Condemnation. 2 This comes from our in-being in Christ. 3 Those who are freed from Condemnation are such, who walk not after the flesh, but after the Spirit.
THree Observations I have raised from these words: 1 That it is a Saints privilege to be freed from Condemnation. 2 This comes from our inbeing in christ. 3 Those who Are freed from Condemnation Are such, who walk not After the Flesh, but After the Spirit.
In the prosecution of this point I shall shew, 1 That the Saints have in-being in Jesus Christ. 2 What in-being in Christ Saints have. 3 That in-being in Christ frees Saints from Condemnation.
In the prosecution of this point I shall show, 1 That the Saints have inbeing in jesus christ. 2 What inbeing in christ Saints have. 3 That inbeing in christ frees Saints from Condemnation.
but Saints have in-being in the Covenant of Grace, Heb. 8.8. for finding fault with them, he saith, Behold, the dayes come (saith the Lord) when I will make a new Covenant with the house of Israel, and the house of Judah.
but Saints have inbeing in the Covenant of Grace, Hebrew 8.8. for finding fault with them, he Says, Behold, the days come (Says the Lord) when I will make a new Covenant with the house of Israel, and the house of Judah.
if therefore all the priviledges of the Covenant of Grace belong to Saints, then have they in-being in the Covenant of Grace, and so in Christ, with whom the Covenant is made.
if Therefore all the privileges of the Covenant of Grace belong to Saints, then have they inbeing in the Covenant of Grace, and so in christ, with whom the Covenant is made.
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no depravation but from our union with the old Adam, no renovation but through our union with the new Adam. But Saints are renewed after the Image of Christ, Col. 3.10. Beleevers are said to be renewed in knowledge after the Image of him that created him, i.e. after the Image of Christ.
no depravation but from our Union with the old Adam, no renovation but through our Union with the new Adam. But Saints Are renewed After the Image of christ, Col. 3.10. Believers Are said to be renewed in knowledge After the Image of him that created him, i.e. After the Image of christ.
now Saints, they are by Christ renewed in knowledge. How? not so much in a Natural way, not in that knowledge which was a part of the Image of the first Adam, but they are renewed in knowledge after the Image of him that created him, i. e.
now Saints, they Are by christ renewed in knowledge. How? not so much in a Natural Way, not in that knowledge which was a part of the Image of the First Adam, but they Are renewed in knowledge After the Image of him that created him, i. e.
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it is Spiritual knowledge, such knowledge as is a part of the Image of the new Adam, so that Saints in their knowledge are renewed after the Image of Christ, they have a knowledge for kind though not for degree, the same with that Christ hath;
it is Spiritual knowledge, such knowledge as is a part of the Image of the new Adam, so that Saints in their knowledge Are renewed After the Image of christ, they have a knowledge for kind though not for degree, the same with that christ hath;
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and as in their knowledge they are renewed after the Image of Christ, so likewise in their righteousness and holiness, which are the other parts of the Image of the new Adam; they have such a righteousness as Christ hath,
and as in their knowledge they Are renewed After the Image of christ, so likewise in their righteousness and holiness, which Are the other parts of the Image of the new Adam; they have such a righteousness as christ hath,
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and such a sanctification or holiness as Christ hath, now this being so, that Saints are renewed after the Image of Christ, it must follow, that they have in-being in Christ,
and such a sanctification or holiness as christ hath, now this being so, that Saints Are renewed After the Image of christ, it must follow, that they have inbeing in christ,
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for in things of this nature, propriety, whereby I may challenge a thing for my owne, comes from possession; no possession, no laying claime to a propriety. But Saints may lay claime to Christ,
for in things of this nature, propriety, whereby I may challenge a thing for my own, comes from possession; no possession, no laying claim to a propriety. But Saints may lay claim to christ,
for there is no participation but from union, the branches partake of the juyce of the root from union with the root, members partake of the life of the head from union with the head,
for there is no participation but from Union, the branches partake of the juice of the root from Union with the root, members partake of the life of the head from Union with the head,
but Saints partake of daily supplies of grace, life, and strength from Christ, without which constant supplies they grow dry and wither, yea can doe nothing; as Christ saith, Joh. 15.5.
but Saints partake of daily supplies of grace, life, and strength from christ, without which constant supplies they grow dry and wither, yea can do nothing; as christ Says, John 15.5.
2 A mystical in-being in Christ, as Saints are members of that true Spiritual invisible Body whereof Christ is head; this comes chiefly from regeneration.
2 A mystical inbeing in christ, as Saints Are members of that true Spiritual invisible Body whereof christ is head; this comes chiefly from regeneration.
but I distinguish it from that, because that is such an in-being as chiefly tends to make the Body of Christ perfect, this is such an in-being as doth chiefly tend to the making of their particular persons perfect in him) whereby every Saint in particular hath actual union with Christ,
but I distinguish it from that, Because that is such an inbeing as chiefly tends to make the Body of christ perfect, this is such an inbeing as does chiefly tend to the making of their particular Persons perfect in him) whereby every Saint in particular hath actual Union with christ,
and actually justified from all sin; now this is through faith and regeneration. Obj. But have not Saints actual union before Faith, is Union the fruite of faith, or faith of union?
and actually justified from all since; now this is through faith and regeneration. Object But have not Saints actual Union before Faith, is union the fruit of faith, or faith of Union?
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As in our Reconciliation, there is Gods Reconciliation to us, and ours to God spoken of, 2 Cor. 5.18, 19, 20. And all things are of God, who hath reconciled us to himself by Jesus Christ,
As in our Reconciliation, there is God's Reconciliation to us, and ours to God spoken of, 2 Cor. 5.18, 19, 20. And all things Are of God, who hath reconciled us to himself by jesus christ,
and hath given to us the ministry of reconciliation, to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them,
and hath given to us the Ministry of reconciliation, to wit, that God was in christ, reconciling the world unto himself, not imputing their Trespasses unto them,
but rather our beleeving flowes from thence. We love him, because he loved us first; wee are actually united to him, because hee is acutally united to us first;
but rather our believing flows from thence. We love him, Because he loved us First; we Are actually united to him, Because he is acutally united to us First;
So that now all impeachments and charges are voyd and null, Rom. 8.33, 34. Who shall lay any thing to the charge of Gods Elect? it is God that justifieth, who is he that condemneth? it is Christ that dyed,
So that now all impeachments and charges Are void and null, Rom. 8.33, 34. Who shall lay any thing to the charge of God's Elect? it is God that Justifieth, who is he that Condemneth? it is christ that died,
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now the Law hath taken satisfaction for all that are in Christ, and therefore the equity of the Law requires they should be absolved from the sentence of condemnation;
now the Law hath taken satisfaction for all that Are in christ, and Therefore the equity of the Law requires they should be absolved from the sentence of condemnation;
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Obj. But I fear I have no in-being in Jesus Christ, for surely had I in-being in Christ, I should grow and thrive more than I doe, living Branches in the Vine grow,
Object But I Fear I have no inbeing in jesus christ, for surely had I inbeing in christ, I should grow and thrive more than I do, living Branches in the Vine grow,
then let me tell thee, that as gifts of themselves, though a man did ever so excel in them, are no evidence of a mans being in Christ (though a man had the gifts of an Angel yet no evidence,
then let me tell thee, that as Gifts of themselves, though a man did ever so excel in them, Are no evidence of a men being in christ (though a man had the Gifts of an Angel yet no evidence,
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for herein hee hath no more than the Devil hath, who is an Angel) so the want of gifts; if this bee all thy doubt, doth not at all evidence the contrary;
for herein he hath no more than the devil hath, who is an Angel) so the want of Gifts; if this be all thy doubt, does not At all evidence the contrary;
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But (saith the soul) my doubt is not so much about gifts, as grace, I do not finde my self to grow in grace, in humility, mortification, &c. and this begets all my fear.
But (Says the soul) my doubt is not so much about Gifts, as grace, I do not find my self to grow in grace, in humility, mortification, etc. and this begets all my Fear.
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1 There is a twofold growth, a growth in the branches, and a growth in the root, as a tree grows sometimes upwards in branches, sometimes downward in root: So thy grace growes sometimes in branches, as in love, humility, brokenness of heart, &c. sometimes in root, as when thy faith grows more,
1 There is a twofold growth, a growth in the branches, and a growth in the root, as a tree grows sometime upward in branches, sometime downward in root: So thy grace grows sometime in branches, as in love, humility, brokenness of heart, etc. sometime in root, as when thy faith grows more,
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Now how is it with thee soul? Thou dost not grow in branches as once thou didst, that is, thou dost not finde such a lively heart, such strong affections, such a flowing of heavenly desires,
Now how is it with thee soul? Thou dost not grow in branches as once thou didst, that is, thou dost not find such a lively heart, such strong affections, such a flowing of heavenly Desires,
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so much brokenness of heart, love to the brethren, &c. But dost thou grow in the root, doth thy want of these things cause thee to root thy self more in the free promise? so as that now thou dost more and oftner go out to God upon the account of the general promise,
so much brokenness of heart, love to the brothers, etc. But dost thou grow in the root, does thy want of these things cause thee to root thy self more in the free promise? so as that now thou dost more and oftener go out to God upon the account of the general promise,
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then soul beleeve it thou dost grow, and though thy growth is not so much to sense as it would bee, didst thou grow more in the branches, yet is it a better, a surer growth. That tree stands fastest that grows much in the root.
then soul believe it thou dost grow, and though thy growth is not so much to sense as it would be, didst thou grow more in the branches, yet is it a better, a Surer growth. That tree Stands fastest that grows much in the root.
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Why, so the Spring and Summer is the season of growing, but the Winter is not the season. So, &c. 3 Take in a pretty distance of time when thou wouldest judge of thy growth:
Why, so the Spring and Summer is the season of growing, but the Winter is not the season. So, etc. 3 Take in a pretty distance of time when thou Wouldst judge of thy growth:
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My meaning is, when thou wouldest pass a judgement upon thy growth of grace, whether it bee little or much, do not compare thy self to day with what thou wast yesterday,
My meaning is, when thou Wouldst pass a judgement upon thy growth of grace, whither it be little or much, do not compare thy self to day with what thou wast yesterday,
Take a tree it grows daily, but come to it to day, and again to morrow, you see no growth, yea it may bee, come to it a year or two years after, the growth is hardly discernable,
Take a tree it grows daily, but come to it to day, and again to morrow, you see no growth, yea it may be, come to it a year or two Years After, the growth is hardly discernible,
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Light decreases, therefore there is light, how could it decrease else, by thine owne confession, therefore thou hast Grace, and if Grace, then in-being in Christ.
Light decreases, Therefore there is Light, how could it decrease Else, by thine own Confessi, Therefore thou hast Grace, and if Grace, then inbeing in christ.
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2 Thou findest declinings in grace, but art thou not at present in a distemper? or hast thou not been in one of late? no wonder to see a mans spirits and strength decreasing when there is some feavourish distemper upon him,
2 Thou Findest declinings in grace, but art thou not At present in a distemper? or hast thou not been in one of late? no wonder to see a men spirits and strength decreasing when there is Some Favourish distemper upon him,
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yet hast thou not at last seen it sprouting up with advantage? more faith, more love, humility, mortification, at the rising of grace after such a declining time than thou sawest in thy self before? O yes saith the soul, I must confess I have many times thought now I am quite gone, my grace is dead,
yet hast thou not At last seen it sprouting up with advantage? more faith, more love, humility, mortification, At the rising of grace After such a declining time than thou Sawest in thy self before? O yes Says the soul, I must confess I have many times Thought now I am quite gone, my grace is dead,
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If so, then assure thy self poor soul, thou hast in-being in Jesus Christ, by vertue of which all thy winter-time, the seed of grace is maintained alive in thy soul,
If so, then assure thy self poor soul, thou hast inbeing in jesus christ, by virtue of which all thy wintertime, the seed of grace is maintained alive in thy soul,
Use 1. Is this so, Then this shews us the glorious priviledges of all those that have in-being in Christ, they are freed from condemnation, what a blessed priviledge is this, freed from condemnation, and freed from the wrath of God;
Use 1. Is this so, Then this shows us the glorious privileges of all those that have inbeing in christ, they Are freed from condemnation, what a blessed privilege is this, freed from condemnation, and freed from the wrath of God;
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freed from condemnation, and freed from the guilt of all sin, from the dreadful curses of the Law, from the heavy charges of Satan, from the stingings of a tormenting conscience, from the slavery of the Devil, from all afflictions, as legal punishments for sin, from the fear of man, from the violence of the creatures, &c. O blessed condition!
freed from condemnation, and freed from the guilt of all since, from the dreadful curses of the Law, from the heavy charges of Satan, from the stingings of a tormenting conscience, from the slavery of the devil, from all afflictions, as Legal punishments for since, from the Fear of man, from the violence of the creatures, etc. Oh blessed condition!
the poorest Grey coat and Lether coat that hath in-being in Christ, is in a more blessed and happy condition than the silk gown, the plush and scarlet coat, that hath not in-being in Christ.
the Poorest Gray coat and Leather coat that hath inbeing in christ, is in a more blessed and happy condition than the silk gown, the plush and scarlet coat, that hath not inbeing in christ.
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and be come to with conge and cap in the hand, yet they are under condemnation, from which if God do not by bringing them home to himself, release them here, they will bee miserable in hell for ever hereafter.
and be come to with Congé and cap in the hand, yet they Are under condemnation, from which if God do not by bringing them home to himself, release them Here, they will be miserable in hell for ever hereafter.
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1 Art thou one who livest and walkest in prophane courses: Art thou a Drunkard, Swearer, an unclean person, &c. assure thy self thou art one cast by this doctrine,
1 Art thou one who Livest and walkest in profane courses: Art thou a Drunkard, Swearer, an unclean person, etc. assure thy self thou art one cast by this Doctrine,
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for thou hast not as yet in-being (I mean actual in-being, which is that frees from condemnation ) in Christ, 1 Joh. 1.6. If wee say that wee have fellowship with him and walk in darkness, wee lye.
for thou hast not as yet inbeing (I mean actual inbeing, which is that frees from condemnation) in christ, 1 John 1.6. If we say that we have fellowship with him and walk in darkness, we lie.
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The Scribes and Pharisees came behinde none of our Moralists, yet hear what Christ saith to them, Matth. 5.20. For I say unto you that except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees, yee shall in no case enter into the Kingdome of Heaven.
The Scribes and Pharisees Come behind none of our Moralists, yet hear what christ Says to them, Matthew 5.20. For I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven.
and the performance of some external duties, stand thou by too, thou hast not in-being in Christ, Rom. 2.28, 29. For hee is not a Jew which is one outwardly,
and the performance of Some external duties, stand thou by too, thou hast not inbeing in christ, Rom. 2.28, 29. For he is not a Jew which is one outwardly,
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HAving already spoken from this Text to the Saints priviledges, viz. Freedome from condemnation, and the rise thereof, viz. In-being in Christ: I now come to the last and principal thing contained in the words,
HAving already spoken from this Text to the Saints privileges, viz. Freedom from condemnation, and the rise thereof, viz. Inbeing in christ: I now come to the last and principal thing contained in the words,
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and that is, the distinguishing character of those persons, who enjoy this priviledge to bee freed from condemnation; and that is, Walking not after the flesh, but after the Spirit.
and that is, the distinguishing character of those Persons, who enjoy this privilege to be freed from condemnation; and that is, Walking not After the Flesh, but After the Spirit.
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Not a man, nor woman in the world hath any right unto, or do enjoy this blessed priviledge, but those who have this character upon them, of walking not after the flesh, but after the Spirit.
Not a man, nor woman in the world hath any right unto, or do enjoy this blessed privilege, but those who have this character upon them, of walking not After the Flesh, but After the Spirit.
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There is abundance more in these words than at the first blush there seems to bee in them, the marrow and sweetness of these words lyes in the breaking of the bone,
There is abundance more in these words than At the First blush there seems to be in them, the marrow and sweetness of these words lies in the breaking of the bone,
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FLESH and SPIRIT are very general termes, and of a large extent in holy Scripture, taking in betwixt them both, all the motions, actions, thoughts, inclinations, wisdome, reasoning, doing, of man-kinde;
FLESH and SPIRIT Are very general terms, and of a large extent in holy Scripture, taking in betwixt them both, all the motions, actions, thoughts, inclinations, Wisdom, reasoning, doing, of mankind;
Whatsoever thought, reasoning, or action, whether it be a good moral action, or an evill sinful action, that is contrary unto, that is not of, springs not from the Spirit of God, that is Flesh.
Whatsoever Thought, reasoning, or actium, whither it be a good moral actium, or an evil sinful actium, that is contrary unto, that is not of, springs not from the Spirit of God, that is Flesh.
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Whatsoever imaginations, inclinations wisdome, reasoning, righteousness, that is contrary unto, that is not of the Flesh, that is Spirit: Or as a Godly man (Mr. Cradocke upon Rom. 8.4.) (as it seems to mee doth better express it (though in substance the same with what is spoken) thus:
Whatsoever Imaginations, inclinations Wisdom, reasoning, righteousness, that is contrary unto, that is not of the Flesh, that is Spirit: Or as a Godly man (Mr. Cradocke upon Rom. 8.4.) (as it seems to me does better express it (though in substance the same with what is spoken) thus:
Flesh (saith hee) that takes in whatsoever is of old Adam; Spirit whatsoever is of new Adam. These two Adams being as hee saith, the two roots, beginnings, beings,
Flesh (Says he) that Takes in whatsoever is of old Adam; Spirit whatsoever is of new Adam. These two Adams being as he Says, the two roots, beginnings, beings,
or bad, all coming from one of these two (which two were the onely publick persons that ever were in the world) either Adam in Paradise, natural Adam, or the Lord Jesus Christ the spiritual Adam. So that by Flesh is meant, whatsoever is, or comes of old Adam, whether that natural or moral good which hee had before his fall, some reliques of which wee partake of,
or bad, all coming from one of these two (which two were the only public Persons that ever were in the world) either Adam in Paradise, natural Adam, or the Lord jesus christ the spiritual Adam. So that by Flesh is meant, whatsoever is, or comes of old Adam, whither that natural or moral good which he had before his fallen, Some Relics of which we partake of,
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and righteousness, as his sin and unrighteousness, is but Flesh; so that all the thoughts, intents, reasonings, wisdome, doings of old Adam, whether natural, moral or sinfull are flesh; and comprehended under the word Flesh.
and righteousness, as his since and unrighteousness, is but Flesh; so that all the thoughts, intents, reasonings, Wisdom, doings of old Adam, whither natural, moral or sinful Are Flesh; and comprehended under the word Flesh.
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what ever motion, purpose, thought, inclination, wisdome, reasoning, righteousness, doing, comes from Christ, grows upon the root of Jesse, that is Spirit.
what ever motion, purpose, Thought, inclination, Wisdom, reasoning, righteousness, doing, comes from christ, grows upon the root of Jesse, that is Spirit.
The upshot, or conclusion of the matter in general is this, To walk after the flesh, is when a mans thoughts, motions, reasonings, his wisdome, righteousness, his wayes, proceedings, practises, run all, in the very path and footsteps of old Adam, either Adam in Paradise,
The upshot, or conclusion of the matter in general is this, To walk After the Flesh, is when a men thoughts, motions, reasonings, his Wisdom, righteousness, his ways, proceedings, practises, run all, in the very path and footsteps of old Adam, either Adam in Paradise,
Thus much in the general; now for a more particular inquiry into the meaning of these words of FLESH and SPIRIT. I do conceive they have some reference unto what the Apostle had discoursed of, in the foregoing Chapter.
Thus much in the general; now for a more particular inquiry into the meaning of these words of FLESH and SPIRIT. I do conceive they have Some Referente unto what the Apostle had discoursed of, in the foregoing Chapter.
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and the happy victory which beleevers in the end through the strength of Christ get over the old man; the discourse of which hee continues to the very end of the Chapter.
and the happy victory which believers in the end through the strength of christ get over the old man; the discourse of which he continues to the very end of the Chapter.
compared with 2. What shall wee say then, that Abraham our Father, as pertaining to the Flesh hath found? for if Abraham were justified by works, hee hath whereof to glory,
compared with 2. What shall we say then, that Abraham our Father, as pertaining to the Flesh hath found? for if Abraham were justified by works, he hath whereof to glory,
but not before God, Phil. 3.4. Though I might also have confidence in the flesh, if any other man thinketh that hee hath whereof he might trust in the flesh, I more.
but not before God, Philip 3.4. Though I might also have confidence in the Flesh, if any other man Thinketh that he hath whereof he might trust in the Flesh, I more.
or by the hearing of faith? Are yee so foolish? having begun in the Spirit, are yee now made perfect by the flesh? What hee calls works of the Law, and hearing of faith, in vers. 2. hee calls Flesh, and Spirit in the third.
or by the hearing of faith? are ye so foolish? having begun in the Spirit, Are ye now made perfect by the Flesh? What he calls works of the Law, and hearing of faith, in vers. 2. he calls Flesh, and Spirit in the third.
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Again, the old man is called Flesh, Gal. 5.19. Now the works of the Flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousnesse; &c. compared with Rom. 6.6. Knowing this, that our old man is crucified with him, that the body of sin might bee destroyed, that henceforth wee should not serve sin.
Again, the old man is called Flesh, Gal. 5.19. Now the works of the Flesh Are manifest, which Are these, adultery, fornication, uncleanness, lasciviousness; etc. compared with Rom. 6.6. Knowing this, that our old man is Crucified with him, that the body of since might be destroyed, that henceforth we should not serve since.
The new man is called Spirit, Ezek. 36.26. A new heart also will I give you, and a new spirit will I put within you, &c. both together are under these names, Rom. 7. last.
The new man is called Spirit, Ezekiel 36.26. A new heart also will I give you, and a new Spirit will I put within you, etc. both together Are under these names, Rom. 7. last.
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So then, with the minde I my selfe serve the Law of God, but with the Flesh the Law of sin, Gal. 5.17. For the Flesh lusteth against the Spirit, and the Spirit against the Flesh, Matth. •6. 41. The spirit indeed is willing, but the flesh is weak.
So then, with the mind I my self serve the Law of God, but with the Flesh the Law of since, Gal. 5.17. For the Flesh Lusteth against the Spirit, and the Spirit against the Flesh, Matthew •6. 41. The Spirit indeed is willing, but the Flesh is weak.
for the Apostle having spoken of both these things in the former Chapter, and proceeding onwards to a glorious triumph in this, hee takes the rise of this triumph from the consideration of the premises, and that of both of them;
for the Apostle having spoken of both these things in the former Chapter, and proceeding onward to a glorious triumph in this, he Takes the rise of this triumph from the consideration of the premises, and that of both of them;
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for one alone (as may by good reason be made to appear) had not been a sufficient bottome for such a triumph; as if hee should say, These things being so, that through Jesus Christ (as hath been cleared) wee are delivered from the dominion of the Law, and also from the tyranny of the old man in us, there being now no longer any reigning Law over us,
for one alone (as may by good reason be made to appear) had not been a sufficient bottom for such a triumph; as if he should say, These things being so, that through jesus christ (as hath been cleared) we Are Delivered from the dominion of the Law, and also from the tyranny of the old man in us, there being now no longer any reigning Law over us,
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there being no enemy that can do it, the Law without, and the old man within, which onely were able to do it, having now no condemning power over them;
there being no enemy that can do it, the Law without, and the old man within, which only were able to do it, having now no condemning power over them;
which persons, that hee might give an infallible note and character of, hee (still keeping the scope) describes them to bee such, Who walke not after the flesh,
which Persons, that he might give an infallible note and character of, he (still keeping the scope) describes them to be such, Who walk not After the Flesh,
but after the spirit, i.e. They are such persons, who being by Christ set free from the Dominion of the Law and Tyranny of the old man, do not walk after the one, or the other;
but After the Spirit, i.e. They Are such Persons, who being by christ Set free from the Dominion of the Law and Tyranny of the old man, do not walk After the one, or the other;
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and on the other side, being by Christ brought under the power of the Gospel, and regiment of the new man, they do now walk as becomes (in some measure) Gospel Saints, and new creatures.
and on the other side, being by christ brought under the power of the Gospel, and regiment of the new man, they do now walk as becomes (in Some measure) Gospel Saints, and new creatures.
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to bee wholly and constantly swayed, ruled, or lead by the principles, dictates, or motions of the old man, or unregenerate part. Walking after the Spirit, i.e.
to be wholly and constantly swayed, ruled, or led by the principles, dictates, or motions of the old man, or unregenerate part. Walking After the Spirit, i.e.
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Now in saying that these two are to be understood by Flesh and Spirit, I do not exclude any of those laid down in the general explication of the words;
Now in saying that these two Are to be understood by Flesh and Spirit, I do not exclude any of those laid down in the general explication of the words;
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no, I do think that by Flesh the Apostle may mean all those, viz. mans wisdome, reason, understanding, outward priviledges ▪ &c. and the contrary to these by Spirit. But I name these two onely with their contraries, because I think that although the other are included in Flesh and Spirit, as general termes,
no, I do think that by Flesh the Apostle may mean all those, viz. men Wisdom, reason, understanding, outward privileges ▪ etc. and the contrary to these by Spirit. But I name these two only with their contraries, Because I think that although the other Are included in Flesh and Spirit, as general terms,
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yet here these are chiefly intended, being most agreeable to the Apostles scope, and what hee had said in the former Chapter, which gives rise to this verse.
yet Here these Are chiefly intended, being most agreeable to the Apostles scope, and what he had said in the former Chapter, which gives rise to this verse.
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I shall therefore begin with the words as they lye in the first sense, to bee understood of Legal and Gospel-walking, and so wee have in them two Propositions. 1 Legal-walking, is walking according to the Flesh. 2 Gospel-walking, is walking according to the Spirit.
I shall Therefore begin with the words as they lie in the First sense, to be understood of Legal and Gospel-walking, and so we have in them two Propositions. 1 Legal walking, is walking according to the Flesh. 2 Gospel-walking, is walking according to the Spirit.
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1 Legal-walking, is walking according to the Flesh. In the opening of this, I shall shew, 1 What I mean by Legal-walking, or what it is to walk Legally. 2 When a mans walk may bee said to bee such, that is, a pure Legal-walk. 3 Why Legal-walking is called Flesh, or walking according to the Flesh. 4 That those persons who are freed from condemnation (for such our Text imports) do not walk Legally, or after the Flesh, in this sense. 5 Answer an Objection; and Lastly, conclude with Application.
1 Legal walking, is walking according to the Flesh. In the opening of this, I shall show, 1 What I mean by Legal walking, or what it is to walk Legally. 2 When a men walk may be said to be such, that is, a pure legal walk. 3 Why Legal walking is called Flesh, or walking according to the Flesh. 4 That those Persons who Are freed from condemnation (for such our Text imports) do not walk Legally, or After the Flesh, in this sense. 5 Answer an Objection; and Lastly, conclude with Application.
Answ. Legal-walking in the sense wee are now to speak to, it is this, To make the Law, as the same is a Covenant of works, the rule of our lives and actions,
Answer Legal walking in the sense we Are now to speak to, it is this, To make the Law, as the same is a Covenant of works, the Rule of our lives and actions,
To walke after the Law, or according to the Law, as the Law is a Covenant of works, that is Legal-walking. That so wee are to understand here, I prove thus,
To walk After the Law, or according to the Law, as the Law is a Covenant of works, that is Legal walking. That so we Are to understand Here, I prove thus,
because Legal-walking is here called Flesh, and the Law is no where in Scripture called Flesh, but as the same is considered under this notion, as it is a Covenant of works. If you take the Law in its self, that is,
Because Legal walking is Here called Flesh, and the Law is no where in Scripture called Flesh, but as the same is considered under this notion, as it is a Covenant of works. If you take the Law in its self, that is,
and designing to make the creature spiritual; so that the Law in its selfe, is not Flesh, but rather it is a spiritual, and an everlasting rule of righteousness.
and designing to make the creature spiritual; so that the Law in its self, is not Flesh, but rather it is a spiritual, and an everlasting Rule of righteousness.
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and then it is called Flesh. I will give you but a few places, in Gal. 3.2, 3. (before quoted) when the Galathians were gone from the Gospel to the Law, from the Covenant of grace, to the old Covenant of works, to look for life and justification:
and then it is called Flesh. I will give you but a few places, in Gal. 3.2, 3. (before quoted) when the Galatians were gone from the Gospel to the Law, from the Covenant of grace, to the old Covenant of works, to look for life and justification:
The Apostle then calls the Law Flesh. So in Chap. 4 21, 22, 23, &c. The Apostle speaking exprefly of the two Covenants, the New and Old, or of Grace and Works, whereof one, viz. the old Covenant was Hagar the bond-woman, the other Sarah, the free-woman, he in plain language calls Hagar the bond-woman, i. e. the old Covenant, Flesh. vers. 23. and 29. So also Rom. 7.5.
The Apostle then calls the Law Flesh. So in Chap. 4 21, 22, 23, etc. The Apostle speaking expressly of the two Covenants, the New and Old, or of Grace and Works, whereof one, viz. the old Covenant was Hagar the bondwoman, the other Sarah, the freewoman, he in plain language calls Hagar the bondwoman, i. e. the old Covenant, Flesh. vers. 23. and 29. So also Rom. 7.5.
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or under the old Covenant, and did walk by the Law, as it was a rule of the old Covenant, there were by the same continually occasioned risings and stirrings of sin within us;
or under the old Covenant, and did walk by the Law, as it was a Rule of the old Covenant, there were by the same continually occasioned risings and stirrings of since within us;
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Now that the Apostle doth here speak of the old Covenant, is clear from the next verse, But now we are delivered from the Law, that being dead, wherein we were held;
Now that the Apostle does Here speak of the old Covenant, is clear from the next verse, But now we Are Delivered from the Law, that being dead, wherein we were held;
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as if hee had said, now we who are beleevers, are delivered from the Law as it is a Covenant of works; Why? because the Covenant of works it self by which wee were held once,
as if he had said, now we who Are believers, Are Delivered from the Law as it is a Covenant of works; Why? Because the Covenant of works it self by which we were held once,
What was it that wee were held by? why the Law, as a Covenant of works, as Gal. 3.23. But before faith came, wee were kept under the Law, shut up unto faith, which should afterwards be revealed.
What was it that we were held by? why the Law, as a Covenant of works, as Gal. 3.23. But before faith Come, we were kept under the Law, shut up unto faith, which should afterwards be revealed.
that all our obedience which now we perform to God might be inward and spiritual, according to the way of the new Covenant we are under, i. e. arising from new Principles put into us, new thoughts,
that all our Obedience which now we perform to God might be inward and spiritual, according to the Way of the new Covenant we Are under, i. e. arising from new Principles put into us, new thoughts,
and not in that way of outward and litteral performance, which was the way of the old Covenant; here he speaks plainly of the old Covenant, shewing the difference betwixt that obedience which that produceth,
and not in that Way of outward and literal performance, which was the Way of the old Covenant; Here he speaks plainly of the old Covenant, showing the difference betwixt that Obedience which that Produceth,
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I could bring many other places, but these may suffice to shew us, that when the Law is called Flesh, we are to understand the Law as it is the Covenant of Works, the Law of the old Covenant; which being so, by legal walking in this place which the Apostle calls Flesh, wee are to understand walking, according to the way of the old Covenant, walking after the Law, as the same is a Covenant of works.
I could bring many other places, but these may suffice to show us, that when the Law is called Flesh, we Are to understand the Law as it is the Covenant of Works, the Law of the old Covenant; which being so, by Legal walking in this place which the Apostle calls Flesh, we Are to understand walking, according to the Way of the old Covenant, walking After the Law, as the same is a Covenant of works.
commands of Holiness, prohibitions of Sin. 2 Threatnings of punishments. 3 Promises of reward annexed to these commands and prohibitions of the Law; now when I doe a thing barely because the Law commands me to doe it,
commands of Holiness, prohibitions of Sin. 2 Threatenings of punishments. 3 Promises of reward annexed to these commands and prohibitions of the Law; now when I do a thing barely Because the Law commands me to do it,
or for forbearing, and threatens me if I doe not forbear it, this obedience is purely legal, and an obedience to a Covenant of works; upon this score Adam in Paradise had he stood should have obeyed.
or for forbearing, and threatens me if I do not forbear it, this Obedience is purely Legal, and an Obedience to a Covenant of works; upon this score Adam in Paradise had he stood should have obeyed.
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which did include in it the promise of the contrary good, that in case he did not eate he then should live, all which obedience of Adam's had he never fallen, could have been no other but obedience to a Covenant of works, he being under no other Covenant. So I say, Put case a man should be never so exact and punctual in his obedience, labouring to walk up to every command of God,
which did include in it the promise of the contrary good, that in case he did not eat he then should live, all which Obedience of Adam's had he never fallen, could have been no other but Obedience to a Covenant of works, he being under no other Covenant. So I say, Put case a man should be never so exact and punctual in his Obedience, labouring to walk up to every command of God,
and to avoyd every sin, yet if the root, principle, or motive of this his obedience be the Law, the Command, the Promise, and Threatning of the Law, if there be no other principle or motive but the Law, if the Law be the roote and rise of all,
and to avoid every since, yet if the root, principle, or motive of this his Obedience be the Law, the Command, the Promise, and Threatening of the Law, if there be no other principle or motive but the Law, if the Law be the root and rise of all,
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though he should strive to live like an Angel, pray ten times a day, fast, and weep, and mourn for his sins till he can mourne no longer, watch against,
though he should strive to live like an Angel, pray ten times a day, fast, and weep, and mourn for his Sins till he can mourn no longer, watch against,
then doth he walk legally, after the Flesh, and according to the rate of the covenant of works. In the first making of the covenant of works with Adam in Paradise, Life was proposed as his reward,
then does he walk legally, After the Flesh, and according to the rate of the Covenant of works. In the First making of the Covenant of works with Adam in Paradise, Life was proposed as his reward,
And how men did look upon the same in the renewal thereof with Moses upon Mount Sinai, is very evident from the rooted principles which were in those persons with whom this covenant was made;
And how men did look upon the same in the renewal thereof with Moses upon Mount Sinai, is very evident from the rooted principles which were in those Persons with whom this Covenant was made;
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an example whereof we have in the Pharisees, Scribes, and others of those dayes wherein they lived, who did expresly affirme and maintaine, that Justification and Salvation was attaineable by the works of the Law, and therefore they were so zealous for the same,
an Exampl whereof we have in the Pharisees, Scribes, and Others of those days wherein they lived, who did expressly affirm and maintain, that Justification and Salvation was attainable by the works of the Law, and Therefore they were so zealous for the same,
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and gave themselves up to the observance thereof, to the end they might bee justified and saved; which very principle of theirs, is that the Apostle both in our text,
and gave themselves up to the observance thereof, to the end they might be justified and saved; which very principle of theirs, is that the Apostle both in our text,
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and in many other places in the Romanes and Galatians, calls Flesh; so that a man then walks legally according to the flesh, when by his obedience to the law, he seeks to obtaine Life, Salvation, and Justification.
and in many other places in the Romans and Galatians, calls Flesh; so that a man then walks legally according to the Flesh, when by his Obedience to the law, he seeks to obtain Life, Salvation, and Justification.
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maintaines an opinion in himself, that because of these things God loves him, that he will justifie him, give him life and salvation; yea that God because of these his duties;
maintains an opinion in himself, that Because of these things God loves him, that he will justify him, give him life and salvation; yea that God Because of these his duties;
his prayers, his tears, his fastings, his humiliations, his lamentations, his leaving of sin, and doing of good, stands engaged (as it were) to give him Heaven and Salvation, he then walks legally; when the course and stream of his life and actions runs this way, that all his prayers, humiliations, resolutions, covenants, resisting of sin, &c. is to this very end, that God hereby would be moved to pardon his sins, justifie him, give him Heaven, and eternal life, which had hee not some hope to procure by these things, hee would neither pray,
his Prayers, his tears, his Fastings, his humiliations, his lamentations, his leaving of since, and doing of good, Stands engaged (as it were) to give him Heaven and Salvation, he then walks legally; when the course and stream of his life and actions runs this Way, that all his Prayers, humiliations, resolutions, Covenants, resisting of since, etc. is to this very end, that God hereby would be moved to pardon his Sins, justify him, give him Heaven, and Eternal life, which had he not Some hope to procure by these things, he would neither pray,
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3 When a man in his obedience hath altogether respect to the external or outward part of the Law, contenting himself if that be but done, never looking to the internal or spiritual part thereof;
3 When a man in his Obedience hath altogether respect to the external or outward part of the Law, contenting himself if that be but done, never looking to the internal or spiritual part thereof;
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his walking is legal, and after the flesh. In this manner ▪ did the Scribes and Pharisees (those great Legalists ) apply themselves to the keeping of the Law; by a litteral observance of what it required, accounting it kept,
his walking is Legal, and After the Flesh. In this manner ▪ did the Scribes and Pharisees (those great Legalists) apply themselves to the keeping of the Law; by a literal observance of what it required, accounting it kept,
when the external works which the Law required should be done was performed, or the outward act of sin shunned, which the Law willed them to forbear.
when the external works which the Law required should be done was performed, or the outward act of since shunned, which the Law willed them to forbear.
Upon which ground (according to the principles and practices of the Pharisees) Paul saith of himself, that hee whilst hee continued a Pharisee, was touching the righteousness of the Law, blameless, Phil. 3.6. upon this ground likewise doe the Papists assert their Opus operatum, the work done, as sufficient to Justification and Salvation, never regarding how the same is done.
Upon which ground (according to the principles and practices of the Pharisees) Paul Says of himself, that he while he continued a Pharisee, was touching the righteousness of the Law, blameless, Philip 3.6. upon this ground likewise do the Papists assert their Opus operatum, the work done, as sufficient to Justification and Salvation, never regarding how the same is done.
so long as I gave up my self to an outward observance of the law, being without the law in respect of the true spiritual meaning thereof, I was alive in my owne conceit, I thought all was well with me,
so long as I gave up my self to an outward observance of the law, being without the law in respect of the true spiritual meaning thereof, I was alive in my own conceit, I Thought all was well with me,
Thus likewise the proud Pharisee, Luke 18.11, 12. The Pharisee stood and prayed thus with himself, God I thank thee, that I am not as other men are, extortioners, unjust, adulterers,
Thus likewise the proud Pharisee, Lycia 18.11, 12. The Pharisee stood and prayed thus with himself, God I thank thee, that I am not as other men Are, extortioners, unjust, Adulterers,
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nor knowing, nor feeling, nor looking after, nor desiring any other strength to enable him to doe his duty then his owne, he then walks legally after the Flesh, and all his obedience is obedience to a covenant of works. Thus much of the Second particular, what remaines I leave unto the next opportunity.
nor knowing, nor feeling, nor looking After, nor desiring any other strength to enable him to do his duty then his own, he then walks legally After the Flesh, and all his Obedience is Obedience to a Covenant of works. Thus much of the Second particular, what remains I leave unto the next opportunity.
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and the consideration of the scope of the Apostle in this, are (as I told you the last day) to be understood, either of the Law and the Gospel, or the old and new man.
and the consideration of the scope of the Apostle in this, Are (as I told you the last day) to be understood, either of the Law and the Gospel, or the old and new man.
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The Spirit was not given by the Covenant of works, and therefore so long as a man walks in the way of that Covenant, there is nothing of the Spirit of God that goes along with him.
The Spirit was not given by the Covenant of works, and Therefore so long as a man walks in the Way of that Covenant, there is nothing of the Spirit of God that Goes along with him.
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the Covenant of works was given to Adam as out common person, and sois in the Nature of every man, Rom. 2.14, 15. For when the Gentiles which have not the law, doe by nature the things contained in the law, these having not the law, are a law unto themselves;
the Covenant of works was given to Adam as out Common person, and sois in the Nature of every man, Rom. 2.14, 15. For when the Gentiles which have not the law, do by nature the things contained in the law, these having not the law, Are a law unto themselves;
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and their thoughts the meane while accusing, or else excusing one another. Now in Scripture phrase Nature is called flesh, Joh. 3.6. That which is borne of the flesh is flesh;
and their thoughts the mean while accusing, or Else excusing one Another. Now in Scripture phrase Nature is called Flesh, John 3.6. That which is born of the Flesh is Flesh;
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3 Because of the weakness of such walking; Flesh is put in Scripture for weakness, so Isa. 31.3. Now the Aegyptians are men, and not God, and their Horses Flesh, and not Spirit;
3 Because of the weakness of such walking; Flesh is put in Scripture for weakness, so Isaiah 31.3. Now the egyptians Are men, and not God, and their Horses Flesh, and not Spirit;
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Now legal walking may be called a walking after the flesh, in regard of the weaknesse of those persons who walk in a legal way, they are pittious poor weak Creatures, there is nothing (as a godly man saith) in such but wishing,
Now Legal walking may be called a walking After the Flesh, in regard of the weakness of those Persons who walk in a Legal Way, they Are piteous poor weak Creatures, there is nothing (as a godly man Says) in such but wishing,
and labouring, and the adoe they keep to mend their hearts, and tame their lusts, as farre from the attaining the one or the other, as when they began;
and labouring, and the ado they keep to mend their hearts, and tame their Lustiest, as Far from the attaining the one or the other, as when they began;
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As the Gospel will take an advantage to bring a Soul which walks after the Gospel, to be more holy and beleeving by his very slips, sins, and infirmities; so the Law doth take an advantage from the very outward holinesse of those who walk after the Law, to make them more prophane and licentious than otherwise, did they not presse after some outward holinesse and conformity to the Law, they would be.
As the Gospel will take an advantage to bring a Soul which walks After the Gospel, to be more holy and believing by his very slips, Sins, and infirmities; so the Law does take an advantage from the very outward holiness of those who walk After the Law, to make them more profane and licentious than otherwise, did they not press After Some outward holiness and conformity to the Law, they would be.
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How are Beleevers dead to, and delivered from the law? Not as the same is a rule of Christian life, for so the Apostle afterwards speaks for it, ver. 12, 14. Wherefore the Law is holy,
How Are Believers dead to, and Delivered from the law? Not as the same is a Rule of Christian life, for so the Apostle afterwards speaks for it, ver. 12, 14. Wherefore the Law is holy,
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In this sense hee consents to it, vers. 16. I consent unto the law that it is good, yea delights in it, vers. 22. For I delight in the law of God after the inward man;
In this sense he consents to it, vers. 16. I consent unto the law that it is good, yea delights in it, vers. 22. For I delight in the law of God After the inward man;
yea serves it, and conformes himself thereto, vers. 25. So then, with the minde I my self serve the law of God, but as the same was a Covenant of works, holding forth Life and Salvation by doing, which was the very sense that those whom the Apostle in this Chapter disputes against, did put upon the law, and the works thereof,
yea serves it, and conforms himself thereto, vers. 25. So then, with the mind I my self serve the law of God, but as the same was a Covenant of works, holding forth Life and Salvation by doing, which was the very sense that those whom the Apostle in this Chapter disputes against, did put upon the law, and the works thereof,
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And certaine men which came downe from Judea, taught the Brethren, and said, except yee be circumcised after the manner of Moses, yee cannot bee saved; and therefore the Apostles exclusion of the law from beleevers, must needs lye in that sense which they would have inforced the same upon them, viz. as a Covenant of works, or as a way or means (by observance of which) they might obtaine life, justification here, and eternal salvation hereafter.
And certain men which Come down from Judea, taught the Brothers, and said, except ye be circumcised After the manner of Moses, ye cannot be saved; and Therefore the Apostles exclusion of the law from believers, must needs lie in that sense which they would have enforced the same upon them, viz. as a Covenant of works, or as a Way or means (by observance of which) they might obtain life, justification Here, and Eternal salvation hereafter.
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Where is Legal walking is nothing of the Spirit, because the Covenant of vvorks gives not the Spirit, but now such have the Spirit of God in them, Rom. 8.9. But yee are not in the Flesh, but in the Spirit, if so be that the Spirit of God dwell in you;
Where is Legal walking is nothing of the Spirit, Because the Covenant of works gives not the Spirit, but now such have the Spirit of God in them, Rom. 8.9. But ye Are not in the Flesh, but in the Spirit, if so be that the Spirit of God dwell in you;
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therefore doe not walk after the Law, altering but a word or two, and the Apostle from the very same premises makes my conclusion for mee, Gal. 5.18. But if yee be led of the Spirit, yee are not under the law.
Therefore do not walk After the Law, altering but a word or two, and the Apostle from the very same premises makes my conclusion for me, Gal. 5.18. But if ye be led of the Spirit, ye Are not under the law.
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and power, and terrour of the law lies in the penalty, it inflicts upon Offenders, take this away and it remains a law in name, not in force or power any longer.
and power, and terror of the law lies in the penalty, it inflicts upon Offenders, take this away and it remains a law in name, not in force or power any longer.
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and when they goe about a duty they act much in their owne strength, and also are very prone when they have done any good work, to rest upon it, and to draw comfort there-from;
and when they go about a duty they act much in their own strength, and also Are very prove when they have done any good work, to rest upon it, and to draw Comfort therefrom;
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now if it be so that those who are freed from Condemnation doe not walk Legally, what shall we judge of such persons whom wee cannot but beleeve are gracious,
now if it be so that those who Are freed from Condemnation do not walk Legally, what shall we judge of such Persons whom we cannot but believe Are gracious,
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an Old Testament spirit though it have much legality in it, yet is it not a pure legal spirit; and for a man to walk with an Old Testament spirit, though there bee much legality here and there in his walking, yet is not his walk a pure legal walk. For opening of this, consider, that the people of God in the dayes of the Old Testament were under a Twofold Covenant at the same time, viz. the Covenant of Grace made with Abraham, and a Covenant of works given forth at Mount Sinai by the hand of Moses to the Nation of Israel.
an Old Testament Spirit though it have much legality in it, yet is it not a pure Legal Spirit; and for a man to walk with an Old Testament Spirit, though there be much legality Here and there in his walking, yet is not his walk a pure Legal walk. For opening of this, Consider, that the people of God in the days of the Old Testament were under a Twofold Covenant At the same time, viz. the Covenant of Grace made with Abraham, and a Covenant of works given forth At Mount Sinai by the hand of Moses to the nation of Israel.
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Now being under both these Covenants at once, the Covenant of Grace, and a Covenant of Works, both which had influence upon their spirits, their actions were oftentimes mixt, being neither purely Gospel, nor purely Legal; so much as they kept their eye upon the Covenant of Abraham, so much they were of Gospel Spirits, and their works were Gospel works;
Now being under both these Covenants At once, the Covenant of Grace, and a Covenant of Works, both which had influence upon their spirits, their actions were oftentimes mixed, being neither purely Gospel, nor purely Legal; so much as they kept their eye upon the Covenant of Abraham, so much they were of Gospel Spirits, and their works were Gospel works;
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and did reach their spirits and Consciences, so much their spirits were legal, and their actings legal; so that there did plainly appear something of Grace and Legality in the Spirit, and actings of most of the Old Testament Saints,
and did reach their spirits and Consciences, so much their spirits were Legal, and their actings Legal; so that there did plainly appear something of Grace and Legality in the Spirit, and actings of most of the Old Testament Saints,
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and yet notwithstanding though there was somewhat of legality in their spirits and actings, by vertue of their being under the old Covenant, yet were not their actings purely Legal,
and yet notwithstanding though there was somewhat of legality in their spirits and actings, by virtue of their being under the old Covenant, yet were not their actings purely Legal,
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and also was once in being in the times of the Old Testament, and the disannulling thereof is not presently made clear to a Soul, especially which hath but a little Gospel light; it therefore comes to passe that many of the people of God in the New Testament times, following too much the natural way and reading of the Old Testament, of such a kinde of Covenant that once was in being,
and also was once in being in the times of the Old Testament, and the Disannulling thereof is not presently made clear to a Soul, especially which hath but a little Gospel Light; it Therefore comes to pass that many of the people of God in the New Testament times, following too much the natural Way and reading of the Old Testament, of such a kind of Covenant that once was in being,
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than is a spirit much like unto the spirit of Saints who lived under the Old Testament, by reason whereof those actions and duties which flow from them are like theirs, being neither purely Gospel, nor purely Legal, but partaking somewhat of either. Hence sometimes slavish fear, sometimes much self-love is discernable in their actions, which things are common in Old Testament Saints;
than is a Spirit much like unto the Spirit of Saints who lived under the Old Testament, by reason whereof those actions and duties which flow from them Are like theirs, being neither purely Gospel, nor purely Legal, but partaking somewhat of either. Hence sometime slavish Fear, sometime much Self-love is discernible in their actions, which things Are Common in Old Testament Saints;
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and yet notwithstanding, as those were, so may these bee true Saints, onely they are of an Old Testament spirit, by reason whereof something of the Law and Old Covenant doth stick and cleave to their walkings and actings, and there is also something,
and yet notwithstanding, as those were, so may these be true Saints, only they Are of an Old Testament Spirit, by reason whereof something of the Law and Old Covenant does stick and cleave to their walkings and actings, and there is also something,
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though it may bee under much darknesse of the New Covenant also in these, which makes them that they are neither pure Gospel-walkings, nor pure Legal, but (as it were) a mixture of either.
though it may be under much darkness of the New Covenant also in these, which makes them that they Are neither pure Gospel-walkings, nor pure Legal, but (as it were) a mixture of either.
Use 1. Is it so that Legal walking is walking after the Flesh? Then this discovers to us, that there are abundance of rotten-hearted Professors in the world.
Use 1. Is it so that Legal walking is walking After the Flesh? Then this discovers to us, that there Are abundance of rotten-hearted Professors in the world.
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How many persons are there who walk after the Flesh, I mean who are pure Legal walkers. Should wee come to those who are Professors, the general bulk of Professors, who walke in a way of duty,
How many Persons Are there who walk After the Flesh, I mean who Are pure Legal walker's. Should we come to those who Are Professors, the general bulk of Professors, who walk in a Way of duty,
and search them narrowly, wee should finde ten to one to be Legal walkers: All their Religion, their duties, their prayers, tears, repentance, &c. it springs from the Law, the Law is principle,
and search them narrowly, we should find ten to one to be Legal walker's: All their Religion, their duties, their Prayers, tears, Repentance, etc. it springs from the Law, the Law is principle,
Such a man prayes in his Family, is a frequenter of Sermons, &c. But why? Alas, hee dares not do otherwise, the Law overrules him, the Law hath got command in his conscience,
Such a man prays in his Family, is a frequenter of Sermons, etc. But why? Alas, he dares not do otherwise, the Law overrules him, the Law hath god command in his conscience,
and the Gospel-way to salvation by Christ without the works of the Law; if a Minister come and tell them, that would they go to heaven and bee saved, the way is not to worke, and worke, and worke, but to beleeve on Christ who hath purchased salvation for poor sinners,
and the Gospel way to salvation by christ without the works of the Law; if a Minister come and tell them, that would they go to heaven and be saved, the Way is not to work, and work, and work, but to believe on christ who hath purchased salvation for poor Sinners,
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So take a company of Legal walkers, and go about to transplant them, bring them from the Law to the Gospel, and there are but few of them that will not miscarry and come to nothing in the removing:
So take a company of Legal walker's, and go about to transplant them, bring them from the Law to the Gospel, and there Are but few of them that will not miscarry and come to nothing in the removing:
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yet they thinke all is well, and that by their morning and evening prayers, they make God amends for all their sin, their pride, their worldlinesse, wantonnesse, uncleannesse, all the day besides.
yet they think all is well, and that by their morning and evening Prayers, they make God amends for all their since, their pride, their worldliness, wantonness, uncleanness, all the day beside.
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So there are many Professors, who though they have not their Crucifixes, yet somewhat they have which serves them instead thereof, which ordinarily is some outward duty,
So there Are many Professors, who though they have not their Crucifixes, yet somewhat they have which serves them instead thereof, which ordinarily is Some outward duty,
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for (as a godly man saith) there are many hundred Professors which bear forth a broad profession, and make a glorious shew in the eyes of the world, who will bee found to bee sons of Ishmael at the last day;
for (as a godly man Says) there Are many hundred Professors which bear forth a broad profession, and make a glorious show in the eyes of the world, who will be found to be Sons of Ishmael At the last day;
and low, and mean, but because the principle whence they did flow was a Gospel-principle, they sprang from faith; the worthiness of the principle makes the action, though ever so poor and low in it self, worthy.
and low, and mean, but Because the principle whence they did flow was a Gospel principle, they sprang from faith; the worthiness of the principle makes the actium, though ever so poor and low in it self, worthy.
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but because the principle whence they did flow was Legal, the principle being Flesh, though ever so shining and glorious otherwise, to bee filthy and abominable to God.
but Because the principle whence they did flow was Legal, the principle being Flesh, though ever so shining and glorious otherwise, to be filthy and abominable to God.
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Yea, the actions of Saints themselves having Flesh in them, would bee abhorring to God, did not Christ the High Priest of the Saints, seperate between the precious and the vile in their actions, and present onely the precious to his Father.
Yea, the actions of Saints themselves having Flesh in them, would be abhorring to God, did not christ the High Priest of the Saints, separate between the precious and the vile in their actions, and present only the precious to his Father.
So displeasing is Flesh to God, that even the actions of those whom hee loves as the apple of his eye, would bee a stinking smell to him were there any thing of Flesh in them when they come before him.
So displeasing is Flesh to God, that even the actions of those whom he loves as the apple of his eye, would be a stinking smell to him were there any thing of Flesh in them when they come before him.
because though hee prayed before, yet so long as hee was a Pharisee, and walked Legally, all his praying was but a little of the Flesh, and God will not own it by the name of praying: But now when there was a beam of Gospel-light darted into his soul,
Because though he prayed before, yet so long as he was a Pharisee, and walked Legally, all his praying was but a little of the Flesh, and God will not own it by the name of praying: But now when there was a beam of Gospel light darted into his soul,
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and a little of the Spirit of God in his prayer, God streightway owns it, Behold hee prayeth. Paul made many prayers before whilst hee was a Legalist, and God will not own one of them;
and a little of the Spirit of God in his prayer, God straightway owns it, Behold he Prayeth. Paul made many Prayers before while he was a Legalist, and God will not own one of them;
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when alas poor soul, when the reckoning day comes wherein hee expects his reward for his worke, hee shall finde to his woe, that God will not owne any of these his prayers, but God will say to him as to those hypocritical fasters the Prophet speaks of, When yee fasted, fasted yee at all to mee,
when alas poor soul, when the reckoning day comes wherein he expects his reward for his work, he shall find to his woe, that God will not own any of these his Prayers, but God will say to him as to those hypocritical fasters the Prophet speaks of, When ye fasted, fasted ye At all to me,
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even to mee, saith the Lord? So will God say, Man, woman, thou hast prayed, but didst thou pray to mee, at all to mee? were not all thy prayers because thou wast afraid of hell,
even to me, Says the Lord? So will God say, Man, woman, thou hast prayed, but didst thou pray to me, At all to me? were not all thy Prayers Because thou wast afraid of hell,
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as Christ said to those, Mat. 7. who come to him with Lord, Lord in their mouthes, wee have prophesied in thy Name, wee have done thus and thus for thee;
as christ said to those, Mathew 7. who come to him with Lord, Lord in their mouths, we have prophesied in thy Name, we have done thus and thus for thee;
Away will Christ say, I know you not, I know none of your works, neither will I own them, yee did nothing for mee, your works are works of iniquity, and you are workers of iniquity, and therefore away, bee gone, here is no room for you,
Away will christ say, I know you not, I know none of your works, neither will I own them, ye did nothing for me, your works Are works of iniquity, and you Are workers of iniquity, and Therefore away, be gone, Here is no room for you,
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the proud Pharisee though hee spake many words, yet all were Legal and so but Flesh. Now there may bee many a poor soul in the world, who like the poor Publican,
the proud Pharisee though he spoke many words, yet all were Legal and so but Flesh. Now there may be many a poor soul in the world, who like the poor Publican,
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when hee comes to a duty can hardly speak ten words to God, yet because there is in that little he speaks somewhat of the Gospel and Spirit, it therefore is well-pleasing to God;
when he comes to a duty can hardly speak ten words to God, yet Because there is in that little he speaks somewhat of the Gospel and Spirit, it Therefore is Well-pleasing to God;
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They walk after the Flesh, and so are under condemnation; as there is no condemnation to those who walk after the Spirit; so on the other side most certainly there is to those who walke after the Flesh. It is a peremptory sentence of Paul, Row. 8. If yee live after the Flesh yee shall dye.
They walk After the Flesh, and so Are under condemnation; as there is no condemnation to those who walk After the Spirit; so on the other side most Certainly there is to those who walk After the Flesh. It is a peremptory sentence of Paul, Row. 8. If ye live After the Flesh ye shall die.
THe Phrases here used, of Walking after the Flesh, and after the Spirit, I told you the last day, that they hold forth one of these two, either, 1 Walking after the Law, or after the Gospel. Or 2 Walking after the old, or new man.
THe Phrases Here used, of Walking After the Flesh, and After the Spirit, I told you the last day, that they hold forth one of these two, either, 1 Walking After the Law, or After the Gospel. Or 2 Walking After the old, or new man.
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and his Apostles in the Gospel; for those precepts to holiness that wee read of throughout the New Testament, are but the spiritual exposition of the Moral Law, as is clear from Matth. 5. where Christ himself in expounding the Moral Law, layes down many Spiritual, and Evangelical duties; yea all the commands of the New Testament, may bee summed up under these two heads, Either loving God, or our neighbour as our selves, both which in the spirituality of the performance, are required in the Moral Law, as Christ teacheth, Mat. 22.37, to the 41. The Moral Law is as it were the Text the Doctrine of Christ and the Apostles, the explication and opening of it:
and his Apostles in the Gospel; for those Precepts to holiness that we read of throughout the New Testament, Are but the spiritual exposition of the Moral Law, as is clear from Matthew 5. where christ himself in expounding the Moral Law, lays down many Spiritual, and Evangelical duties; yea all the commands of the New Testament, may be summed up under these two Heads, Either loving God, or our neighbour as our selves, both which in the spirituality of the performance, Are required in the Moral Law, as christ Teaches, Mathew 22.37, to the 41. The Moral Law is as it were the Text the Doctrine of christ and the Apostles, the explication and opening of it:
The Moral Law is the basis, or foundation of all duties of holiness, the teaching of Christ and the Apostles, the structure, or rather the compleating, and filling up of the building.
The Moral Law is the basis, or Foundation of all duties of holiness, the teaching of christ and the Apostles, the structure, or rather the completing, and filling up of the building.
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So that by Law, I do not understand another Law distinct in matter or substance from the Moral Law, but the Moral Law it selfe for the matter and substance thereof.
So that by Law, I do not understand Another Law distinct in matter or substance from the Moral Law, but the Moral Law it self for the matter and substance thereof.
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and so the substance of the old Covenant, or else, as it is the matter and substance of Christs Law, what Christ in the Gospel, or new Covenant requires of Beleevers.
and so the substance of the old Covenant, or Else, as it is the matter and substance of Christ Law, what christ in the Gospel, or new Covenant requires of Believers.
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Hence in reference to the first part of the distinction, it is frequently in Scripture, called the Law of Moses, beleevers are said not to bee under the same, Rom. 6.14.
Hence in Referente to the First part of the distinction, it is frequently in Scripture, called the Law of Moses, believers Are said not to be under the same, Rom. 6.14.
For sin shall not have dominion over you, for you are not under the Law, but under grace, Gal. 5.18. But if yee bee lead of the Spirit, yee are not under the Law;
For since shall not have dominion over you, for you Are not under the Law, but under grace, Gal. 5.18. But if ye be led of the Spirit, ye Are not under the Law;
yea, to bee dead to it, and delivered from it, Rom. 7.4.16. Wherefore my brethren, yee are also become dead to the Law by the body of Christ, &c. but now wee are delivered from the Law, &c. its said to gender to bondage, Gal. 4.24. Which things are an Allegory, for these are the two Covenants, the one from the Mount Sinai which gendereth to bondage, which is Agar.
yea, to be dead to it, and Delivered from it, Rom. 7.4.16. Wherefore my brothers, ye Are also become dead to the Law by the body of christ, etc. but now we Are Delivered from the Law, etc. its said to gender to bondage, Gal. 4.24. Which things Are an Allegory, for these Are the two Covenants, the one from the Mount Sinai which gendereth to bondage, which is Agar.
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but under the Law to Christ) &c. It is called a Law of liberty, Jam. 2.12. So speake yee, and so do, as they that shall bee judged by the Law of liberty.
but under the Law to christ) etc. It is called a Law of liberty, Jam. 2.12. So speak ye, and so do, as they that shall be judged by the Law of liberty.
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This distinction Christ teacheth us, Mat. 5. where repeating and opening of the Moral Law, he saith, it was said of old thus and thus, i. e. thus Moses said,
This distinction christ Teaches us, Mathew 5. where repeating and opening of the Moral Law, he Says, it was said of old thus and thus, i. e. thus Moses said,
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as Christs, he saith, he did approve of it, delight in it, and endeavour to conforme thereto. So Rom. 8.2. For the law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death;
as Christ, he Says, he did approve of it, delight in it, and endeavour to conform thereto. So Rom. 8.2. For the law of the Spirit of life in christ jesus, hath made me free from the law of since and death;
and in Christs, giving spirit and life; and he saith, that beleevers by being under the Law as Christs, are freed fr•m, as Moses ' s. And in Gal. 2.19. For I through the Law am dead to the law, that I might live unto God.
and in Christ, giving Spirit and life; and he Says, that believers by being under the Law as Christ, Are freed fr•m, as Moses ' s. And in Gal. 2.19. For I through the Law am dead to the law, that I might live unto God.
1 That the Moral Law in Gospel-times, is a Rule to Beleevers, else making it our Rule cannot be Gospel-walking. 2 That it is a Rule only as in the hand of Christ. 3 That to obey and observe the Law as it is in the hand of Christ, is truly and properly Gospel-walking.
1 That the Moral Law in Gospel times, is a Rule to Believers, Else making it our Rule cannot be Gospel-walking. 2 That it is a Rule only as in the hand of christ. 3 That to obey and observe the Law as it is in the hand of christ, is truly and properly Gospel-walking.
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as the perfecting or compleating of the Law; I came to fulfill the Law, that is, to compleat the Law, to fill up the Law which the Jewes took by halves,
as the perfecting or completing of the Law; I Come to fulfil the Law, that is, to complete the Law, to fill up the Law which the Jews took by halves,
or peece-meals, and this NONLATINALPHABET doth properly signifie to replenish, perfect or fill up a thing, being (as some say) a Metaphor taken from a Ship under sayl, whose sayls are filled with wind;
or piecemeals, and this does properly signify to replenish, perfect or fill up a thing, being (as Some say) a Metaphor taken from a Ship under sail, whose sails Are filled with wind;
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and this, Christ's own speaking to the end of the Chapter clearly shews, he going on to declare the spiritual sense and meaning of the Law, beyond what the Jewes understood thereof,
and this, Christ's own speaking to the end of the Chapter clearly shows, he going on to declare the spiritual sense and meaning of the Law, beyond what the Jews understood thereof,
But the first is true, Mat. 5.18. for Verily I say unto you, till heaven and earth passe, one jot, or one tittle shall in no wise passe from the Law till all be fulfilled.
But the First is true, Mathew 5.18. for Verily I say unto you, till heaven and earth pass, one jot, or one tittle shall in no wise pass from the Law till all be fulfilled.
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Here observe by the way, that the Greek word translated fulfilled, is, NONLATINALPHABET, which doth not signifie as the word NONLATINALPHABET, used in the precedent verse, to perfect or fill a thing up,
Here observe by the Way, that the Greek word translated fulfilled, is,, which does not signify as the word, used in the precedent verse, to perfect or fill a thing up,
Now there is a two-fold fulfilling or performing of the Law, a fulfilling or performing thereof in Christ as our Head and common Person, this was perfectly accomplished by and in Christ when hee was here;
Now there is a twofold fulfilling or performing of the Law, a fulfilling or performing thereof in christ as our Head and Common Person, this was perfectly accomplished by and in christ when he was Here;
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and this I take it, is that which is here spoken of, which shall remaine as long as Heaven and Earth remaine, i. e. as long as Heaven and Earth stands, Saints shall goe daily on fulfilling of the Law, till in the end their obedience comes to bee perfect as Christs was.
and this I take it, is that which is Here spoken of, which shall remain as long as Heaven and Earth remain, i. e. as long as Heaven and Earth Stands, Saints shall go daily on fulfilling of the Law, till in the end their Obedience comes to be perfect as Christ was.
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and with all our strength, and to love our neighbour as our selves? and doth not the Gospel every where command these things? Doth the Law require of us to love, serve,
and with all our strength, and to love our neighbour as our selves? and does not the Gospel every where command these things? Does the Law require of us to love, serve,
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and is not this promised to Gospel-times? Ezek. 44.24. in the purest Gospel, which shall be when the Jewes are called, they shall hallow Gods Sabbath;
and is not this promised to Gospel times? Ezekiel 44.24. in the Purest Gospel, which shall be when the Jews Are called, they shall hallow God's Sabbath;
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and I take it for this reason, the command of keeping the Sabbath is mentioned both in the Moral, Ceremonial, and Judicial Law; in the Judicial Law, to teach us, that the keeping holy one day of seven is natural; in the Moral, to teach it is Moral; and in the Ceremonial Law, to teach us the command of the Sabbath is Evangelical, the Ceremonial Law being but the Gospel under Types and Figures.
and I take it for this reason, the command of keeping the Sabbath is mentioned both in the Moral, Ceremonial, and Judicial Law; in the Judicial Law, to teach us, that the keeping holy one day of seven is natural; in the Moral, to teach it is Moral; and in the Ceremonial Law, to teach us the command of the Sabbath is Evangelical, the Ceremonial Law being but the Gospel under Types and Figures.
Doth the Law require obedience to Superiours, and doth not the Gospel? yea, is not the Fifth command in expresse words commanded, Ephes. 6.2? Doth the law forbid Murder, Adultery, Theft, False-witness-bearing, coveting anothers goods and right,
Does the Law require Obedience to Superiors, and does not the Gospel? yea, is not the Fifth command in express words commanded, Ephesians 6.2? Does the law forbid Murder, Adultery, Theft, False-witness-bearing, coveting another's goods and right,
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for look what Christ as our common Person did actively without us in obeying the law of God, that for the kind is by his Word and Spirit wrought and effected in time within us — Christs obedience to the Law doth not free us from obedience in the same kind,
for look what christ as our Common Person did actively without us in obeying the law of God, that for the kind is by his Word and Spirit wrought and effected in time within us — Christ Obedience to the Law does not free us from Obedience in the same kind,
Christ was meek, lowly, patient, humble, Self-denying, submissive to his Fathers will, — this doth not free us from the like Duties and Qualifications, it frees us that we are not bound to performe these things perfectly,
christ was meek, lowly, patient, humble, Self-denying, submissive to his Father's will, — this does not free us from the like Duties and Qualifications, it frees us that we Are not bound to perform these things perfectly,
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but rather the obligation is greater, by how much we have not only the law, but Christs Life, which is the pattern of ours (as Mat. 11.29. Heb. 12.1, 2, 3. 1 Pet. 2.21, 22, 23. Ephes. 5.1, 2.) obliging us hereunto.
but rather the obligation is greater, by how much we have not only the law, but Christ Life, which is the pattern of ours (as Mathew 11.29. Hebrew 12.1, 2, 3. 1 Pet. 2.21, 22, 23. Ephesians 5.1, 2.) obliging us hereunto.
for it would be absurd to say, the Gospel sets us at liberty from the law of Nature, so as that it is no sin to violate Natures law, to neglect that which Natures law teacheth to doe,
for it would be absurd to say, the Gospel sets us At liberty from the law of Nature, so as that it is no since to violate Nature's law, to neglect that which Nature's law Teaches to do,
these having not the law are a law unto themselves, which shew the work of the law written in their hearts, &c. the Gentiles doing by nature the things contained in the Law, shewing us that the very things of the law are in nature; — the Moral law, it is only a written external copy of the law of Nature.
these having not the law Are a law unto themselves, which show the work of the law written in their hearts, etc. the Gentiles doing by nature the things contained in the Law, showing us that the very things of the law Are in nature; — the Moral law, it is only a written external copy of the law of Nature.
for where there is no Rule, can bee no offence, where is no law, is no transgression. But who in his right wits would not say, that put case a beleever should commit Adultery, blaspheme God, prophane the Sabbath, bee a Murderer, Thief, Adulterer, &c. that he doth not sin; if he sin hee transgresseth a Rule, and if so,
for where there is no Rule, can be no offence, where is no law, is no Transgression. But who in his right wits would not say, that put case a believer should commit Adultery, Blaspheme God, profane the Sabbath, be a Murderer, Thief, Adulterer, etc. that he does not since; if he since he Transgresseth a Rule, and if so,
then is it a Rule in Gospel-times. But the antecedent is true, Mal. 4.4. Remember the law of Moses my Servant, which I commanded unto him in Horeb for all Israel, with the Statutes and Judgements.
then is it a Rule in Gospel times. But the antecedent is true, Malachi 4.4. remember the law of Moses my Servant, which I commanded unto him in Horeb for all Israel, with the Statutes and Judgments.
In vers. 2. he speaks of Christs appearing in the glory and lustre of his Righteousness, with his bright Sun-beams in the Gospel, and of the Saints imbracing of his light and flourishing under it,
In vers. 2. he speaks of Christ appearing in the glory and lustre of his Righteousness, with his bright Sunbeams in the Gospel, and of the Saints embracing of his Light and flourishing under it,
but to shew that the Moral Law given by Moses (though not as given by him) should remaine a Rule to Saints in the purest and brightest Gospel-times; therefore the consequent.
but to show that the Moral Law given by Moses (though not as given by him) should remain a Rule to Saints in the Purest and Brightest Gospel times; Therefore the consequent.
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2 Though the Moral Law is a Rule, yet only as it is in the hand of Christ. That it is not a Rule to beleevers under the Gospel as given by Moses is clear.
2 Though the Moral Law is a Rule, yet only as it is in the hand of christ. That it is not a Rule to believers under the Gospel as given by Moses is clear.
2 Then their obedience should be a fruit of fear, for in Moses 's hand it came with terrour, in Thundring and Lightning to beget fear, and accordingly in those who were under the same did produce it.
2 Then their Obedience should be a fruit of Fear, for in Moses is hand it Come with terror, in Thundering and Lightning to beget Fear, and accordingly in those who were under the same did produce it.
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But now the obedience of Saints under the Gospel is not a fruit of fear, but of faith, Luke 1.74, 75. That hee would grant unto us, that we being delivered out of the hands of our enemies might serve him without fear, in holinesse and righteousnesse before him all the daies of our life, 2 Tim. 1.7.
But now the Obedience of Saints under the Gospel is not a fruit of Fear, but of faith, Lycia 1.74, 75. That he would grant unto us, that we being Delivered out of the hands of our enemies might serve him without Fear, in holiness and righteousness before him all the days of our life, 2 Tim. 1.7.
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It is not said, as many as are under the reigning or condemning power of the Law, but the Works of the Law; if a man be but under the mandatory power of the law as given by Moses, he is under a curse.
It is not said, as many as Are under the reigning or condemning power of the Law, but the Works of the Law; if a man be but under the mandatory power of the law as given by Moses, he is under a curse.
Whatsoever the Law saith ( i. e. as given by Moses ) it saith to them that are under the law, Rom. 3.19. Now wee know, that what thing soever the law saith, it saith to them who are under the law.
Whatsoever the Law Says (i. e. as given by Moses) it Says to them that Are under the law, Rom. 3.19. Now we know, that what thing soever the law Says, it Says to them who Are under the law.
But the law saith, do all this, do it in thine own person; therefore if a Beleever be under it as such, he is bound to personal performance; and if so,
But the law Says, do all this, do it in thine own person; Therefore if a Believer be under it as such, he is bound to personal performance; and if so,
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which could not bee, were it not a Covenant of works, and it requires works for justification, as doth the Covenant of works, Gal. 3.10. 6 Then their obedience should bee Legal, not Evangelical, for obedience to a Covenant of works, can bee no other.
which could not be, were it not a Covenant of works, and it requires works for justification, as does the Covenant of works, Gal. 3.10. 6 Then their Obedience should be Legal, not Evangelical, for Obedience to a Covenant of works, can be no other.
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If you would know how the Law came in Moses. his hand, if we look into Scripture, it tells us three things concerning it. 1 It came with bare commands: It had commands, Do this and live;
If you would know how the Law Come in Moses. his hand, if we look into Scripture, it tells us three things Concerning it. 1 It Come with bore commands: It had commands, Do this and live;
and these commands were bare commands, commands without any life or power, and therefore it is called a voyce of words. Heb. 12. 2 It came with fearful threatnings and terrible denunciations of wrath to the disobedient, to scare men from sin, Gal. 3.10. Cursed is every one that continueth not in all things which are written in the Booke of the Law to do them.
and these commands were bore commands, commands without any life or power, and Therefore it is called a voice of words. Hebrew 12. 2 It Come with fearful threatenings and terrible denunciations of wrath to the disobedient, to scare men from since, Gal. 3.10. Cursed is every one that Continueth not in all things which Are written in the Book of the Law to do them.
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3 It came with alluring promises of life and salvation to the obedient, Rom. 5. For Moses describeth the righteousnesse which is of the Law, that the man which doth those things shall live by them.
3 It Come with alluring promises of life and salvation to the obedient, Rom. 5. For Moses Describeth the righteousness which is of the Law, that the man which does those things shall live by them.
Thus the Law came, as it came in the hand of Moses, and was the Rule of a Covenant of works; but now as it comes in the hands of Christ, and is our Gospel Rule (I mean the Rule of Saints under the Gospel,
Thus the Law Come, as it Come in the hand of Moses, and was the Rule of a Covenant of works; but now as it comes in the hands of christ, and is our Gospel Rule (I mean the Rule of Saints under the Gospel,
but there is a power and efficacy that goes forth with every command of the Law as it is in the hands of Christ, there is an exceeding aptness of power, inabling the soul to do what it commands;
but there is a power and efficacy that Goes forth with every command of the Law as it is in the hands of christ, there is an exceeding aptness of power, enabling the soul to do what it commands;
so that a poor soul receiving the Law from the hands of Christ, is not left lame and dead, unable to follow the voyce of the Law, but it findes life and power coming in with the command:
so that a poor soul receiving the Law from the hands of christ, is not left lame and dead, unable to follow the voice of the Law, but it finds life and power coming in with the command:
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no, but it findes inward life and strength, so that it no sooner hears the voyce of the Law, but it findes some power to yeeld obedience to that voyce.
no, but it finds inward life and strength, so that it no sooner hears the voice of the Law, but it finds Some power to yield Obedience to that voice.
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Thus, I say, though Christs Law, as well as Moses 's hath commands, yet these are not bare commands, a voyce of words, but commands with power, the word, and the power going together.
Thus, I say, though Christ Law, as well as Moses is hath commands, yet these Are not bore commands, a voice of words, but commands with power, the word, and the power going together.
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But the Law as it is in the hands of Christ, it saith thus, O thou beleeving soul, here is work for thee, I come to bid thee work, thou must pray, read,
But the Law as it is in the hands of christ, it Says thus, Oh thou believing soul, Here is work for thee, I come to bid thee work, thou must pray, read,
do good to all, as thou hast opportunity, avoid all sin, &c. but I do not tell thee, that put case thou failest, either in neglecting any thing, I command thee,
do good to all, as thou hast opportunity, avoid all since, etc. but I do not tell thee, that put case thou failest, either in neglecting any thing, I command thee,
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or the other, yet thou shalt never be damned; damnation is gone, Christ hath delivered thee from that, thou shalt never bee damned; But yet I say unto thee, do as I bid thee,
or the other, yet thou shalt never be damned; damnation is gone, christ hath Delivered thee from that, thou shalt never be damned; But yet I say unto thee, do as I bid thee,
yet however, though thou failest (which yet take heed of because of grieving thy Father) yet know this, thou shalt never bee damned, my curse shall never light upon thee,
yet however, though thou failest (which yet take heed of Because of grieving thy Father) yet know this, thou shalt never be damned, my curse shall never Light upon thee,
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if thou wilt obey mee thou shalt have heaven; But saith the Law, thou poor sinner who hast closed with Christ, know for certain, Heaven is thine already, salvation is sure to thee, thou hadst the grant of this,
if thou wilt obey me thou shalt have heaven; But Says the Law, thou poor sinner who hast closed with christ, know for certain, Heaven is thine already, salvation is sure to thee, thou Hadst the grant of this,
how it becomes thee, being a childe of God, and an heir of heaven, to walke, and how thou shouldest express thy thankfulness to thy Father for his unspeakable love, which thou shalt abundantly do,
how it becomes thee, being a child of God, and an heir of heaven, to walk, and how thou Shouldst express thy thankfulness to thy Father for his unspeakable love, which thou shalt abundantly do,
But to yeeld obedience to the Law as it is in the hands of Christ, is to walke in the way of the New Covenant, for the Law as it is in the hands of Christ, is a part of the New Covenant, the thing that the Law (as such) requires of beleevers, being there promised,
But to yield Obedience to the Law as it is in the hands of christ, is to walk in the Way of the New Covenant, for the Law as it is in the hands of christ, is a part of the New Covenant, the thing that the Law (as such) requires of believers, being there promised,
for what is there in the Law to cause fear? if wee look upon it in the hands of Christ; there are no terrors, threatnings, no curse, no noise of death, hell,
for what is there in the Law to cause Fear? if we look upon it in the hands of christ; there Are no terrors, threatenings, not curse, no noise of death, hell,
And on the other side, is there not much to cause love, heaven, eternal life is given before ever I strike a stroak, do one action that the Law requires of mee, set one step in a way of obedience, all my sins are pardoned in Christ,
And on the other side, is there not much to cause love, heaven, Eternal life is given before ever I strike a stroke, do one actium that the Law requires of me, Set one step in a Way of Obedience, all my Sins Are pardoned in christ,
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is not here much to beget love, and to make mee out of love to yeeld obedience to the holy Law of God who hath pardoned my sins, made mee an heire of life eternal,
is not Here much to beget love, and to make me out of love to yield Obedience to the holy Law of God who hath pardoned my Sins, made me an heir of life Eternal,
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for not the Law, but the Gospel or New Covenant gives the Spirit, which helps us to obey: But now all obedience to the Law, as it is in the hands of Christ, is such;
for not the Law, but the Gospel or New Covenant gives the Spirit, which helps us to obey: But now all Obedience to the Law, as it is in the hands of christ, is such;
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Other Questions there are behinde, which I cannot reach at present, I shall onely minde you of this, that what hath been before spoken, serves to correct two great mistakes;
Other Questions there Are behind, which I cannot reach At present, I shall only mind you of this, that what hath been before spoken, serves to correct two great mistakes;
1 A MISTAKE of some men of the one hand, who are so much for the Gospel, and do so cry it up, that they throw the Moral Law quite out of doors, as though there were no room for that in the Gospel Temple. They think that grace and good works are so inconsistent one with the other, that they can never stand together,
1 A MISTAKE of Some men of the one hand, who Are so much for the Gospel, and do so cry it up, that they throw the Moral Law quite out of doors, as though there were no room for that in the Gospel Temple. They think that grace and good works Are so inconsistent one with the other, that they can never stand together,
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2 A MISTAKE of some others on the other hand, who out of zeal for the Moral Law, do hand over head urge and press the same as the Rule of Saints, never considering how, or in what sense the same remaines a Rule, and by so doing, they bring the glorious Sons of Sion, the free-born Saints of the Gospel, under the power and commands of a Covenant of Workes ere they are aware:
2 A MISTAKE of Some Others on the other hand, who out of zeal for the Moral Law, do hand over head urge and press the same as the Rule of Saints, never considering how, or in what sense the same remains a Rule, and by so doing, they bring the glorious Sons of Sion, the freeborn Saints of the Gospel, under the power and commands of a Covenant of Works ere they Are aware:
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2 Not to take the Moral Law for your Rule as it comes out of Moses his hand, for then you bring your selves under the power of a Covenant of Workes, and your soules will bee continually filled with terror, fear and trembling, covered over with darknesse, lying under apprehensions of wrath,
2 Not to take the Moral Law for your Rule as it comes out of Moses his hand, for then you bring your selves under the power of a Covenant of Works, and your Souls will be continually filled with terror, Fear and trembling, covered over with darkness, lying under apprehensions of wrath,
BY this time you know the meaning of these Phrases, which you have oft heard to bee meant either of Legal, or Gospel walking, Walking after the Old, or New man.
BY this time you know the meaning of these Phrases, which you have oft herd to be meant either of Legal, or Gospel walking, Walking After the Old, or New man.
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I have spoken or Legal walking, and am now upon Gospel walking. The last day I shewed you what Gospel walking is. I now proceed to another Question, viz.
I have spoken or Legal walking, and am now upon Gospel walking. The last day I showed you what Gospel walking is. I now proceed to Another Question, viz.
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When the Rule of a mans obedience is a Gospel Rule, i.e. the Law as it is in the hands of Christ. Of this having spoken at large the last day, I shall wholly wave it now.
When the Rule of a men Obedience is a Gospel Rule, i.e. the Law as it is in the hands of christ. Of this having spoken At large the last day, I shall wholly wave it now.
and the Powring out of the Spirit of Christ into the hearts of beleevers. The first respects our Justification, the latter our Sanctification, or our obedience and walking.
and the Pouring out of the Spirit of christ into the hearts of believers. The First respects our Justification, the latter our Sanctification, or our Obedience and walking.
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Now as Christ crucified is the great Principle in the business of our Justification, whence alone that flows from the knowing and beleeving on a Crucified Christ; so the Spirit of Christ in the hearts of Saints, is the great Principle in the matter of our obedience, whence that flows.
Now as christ Crucified is the great Principle in the business of our Justification, whence alone that flows from the knowing and believing on a crucified christ; so the Spirit of christ in the hearts of Saints, is the great Principle in the matter of our Obedience, whence that flows.
God saith, I will put my Spirit within you, and cause you to walke in my wayes, &c. In the Gospel or New Covenant; the Spirit of God put into a beleever, is the causing, constraining principle to obedience and holy walking. As in the Old Covenant, though the fruit seem never so glorious,
God Says, I will put my Spirit within you, and cause you to walk in my ways, etc. In the Gospel or New Covenant; the Spirit of God put into a believer, is the causing, constraining principle to Obedience and holy walking. As in the Old Covenant, though the fruit seem never so glorious,
yet the principle or root is the Spirit. All Gospel graces and works are fruits of the Spirit, as Gal. 5.22, 23. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith? meekness, temperance.
yet the principle or root is the Spirit. All Gospel graces and works Are fruits of the Spirit, as Gal. 5.22, 23. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, Goodness, faith? meekness, temperance.
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or rise thereof, though ever so glorious, is not Gospel-obedience, nor Gospel-walking. Quest. But how shall I know whether the Spirit is the principle of my obedience?
or rise thereof, though ever so glorious, is not Gospel obedience, nor Gospel-walking. Quest. But how shall I know whither the Spirit is the principle of my Obedience?
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Answ. I shall say no more hereto at present, but onely this, doest thou finde a contentedness of heart in thy obedience, mingled with pride, self-estimation, &c. i. e. when thou hast performed any duty, dost thou finde thy self contented and satisfied in having done the same,
Answer I shall say no more hereto At present, but only this, dost thou find a contentedness of heart in thy Obedience, mingled with pride, self-estimation, etc. i. e. when thou hast performed any duty, dost thou find thy self contented and satisfied in having done the same,
and art thou proud and arrogant, accounting thy self some body, because thou hast done it? Or on the other side, doest thou find a spiritual rejoycing of heart in that thou hast been inabled to perform thy duty,
and art thou proud and arrogant, accounting thy self Some body, Because thou hast done it? Or on the other side, dost thou find a spiritual rejoicing of heart in that thou hast been enabled to perform thy duty,
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and considering it was not in thine own proper strength to obey God in any thing? Art thou by and under this obedience kept humble, having thy pride and self-estimation more mortified in thee than thou didst finde it before.
and considering it was not in thine own proper strength to obey God in any thing? Art thou by and under this Obedience kept humble, having thy pride and self-estimation more mortified in thee than thou didst find it before.
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a servant will not do any work for his Master, unlesse there bee a compact and agreement betwixt his Master and him, his Master must give him so much wages? and hee will do him so much work:
a servant will not do any work for his Master, unless there be a compact and agreement betwixt his Master and him, his Master must give him so much wages? and he will do him so much work:
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or part, or parcel of his Fathers will, which he was ignorant of before, because hee doth not what hee doth upon the account of hire or reward, but upon this account, that it is his Fathers will; The will and command of his Father is both the Rule and reason of his obedience.
or part, or parcel of his Father's will, which he was ignorant of before, Because he does not what he does upon the account of hire or reward, but upon this account, that it is his Father's will; The will and command of his Father is both the Rule and reason of his Obedience.
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Hence Paul urgeth Holiness in the general, and thankfulness in particular, 1 The. 4.3. For this is the will of God, even your sanctification, that yee should abstaine from fornication; and Chap. 5.18. In every thing give thanks, for this is the will of God in Christ Jesus concerning you.
Hence Paul urges Holiness in the general, and thankfulness in particular, 1 The. 4.3. For this is the will of God, even your sanctification, that ye should abstain from fornication; and Chap. 5.18. In every thing give thanks, for this is the will of God in christ jesus Concerning you.
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as if he should say, you are Sons, and therefore I need not use many Arguments with you, it is enough to tell you it is the will of your Father you should be holy, you should bee thankful.
as if he should say, you Are Sons, and Therefore I need not use many Arguments with you, it is enough to tell you it is the will of your Father you should be holy, you should be thankful.
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The promise of the Gospel, or New Covenant is, that God will give to his Children a new heart and spirit, Ezek. 36.26. i.e. put a new nature within them, whereby they shall be naturally inclined and disposed to the doing of that which is his Will, which in other places is called the Writing of his Law in their hearts.
The promise of the Gospel, or New Covenant is, that God will give to his Children a new heart and Spirit, Ezekiel 36.26. i.e. put a new nature within them, whereby they shall be naturally inclined and disposed to the doing of that which is his Will, which in other places is called the Writing of his Law in their hearts.
Hence a Gospel-soul is moved to obedience, because there is a new nature within, which answers to the Law or Word of God without, which requires obedience of him;
Hence a Gospel-soul is moved to Obedience, Because there is a new nature within, which answers to the Law or Word of God without, which requires Obedience of him;
3 Love and filial affection. The bond of love is natural betwixt a Father and a Son, a Father hath a Natural affection to his Childe more than to anothers,
3 Love and filial affection. The bound of love is natural betwixt a Father and a Son, a Father hath a Natural affection to his Child more than to another's,
and love (though there be no other reason) will make the party loving, doe much for the party loved. Now I say, there is a tye of love upon a Son which is not upon a Servant, or Hireling;
and love (though there be no other reason) will make the party loving, do much for the party loved. Now I say, there is a tie of love upon a Son which is not upon a Servant, or Hireling;
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and rebel against God, is very efficacious in a poor Soul that sees and beholds the same, to bring him to obedience and holiness of life and conversation;
and rebel against God, is very efficacious in a poor Soul that sees and beholds the same, to bring him to Obedience and holiness of life and Conversation;
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for hereby his love is set on work, love is the begetter of love, the love of God to us the begetter of our love to him, We love him because he loved us first.
for hereby his love is Set on work, love is the begetter of love, the love of God to us the begetter of our love to him, We love him Because he loved us First.
and Christ out of his infinite love dyed for us, and the thoughts of this so great and unspeakable love, doth so constraine us, that we cannot but judge it the most equal and meet thing in the world, that henceforth we should not live unto our selves,
and christ out of his infinite love died for us, and the thoughts of this so great and unspeakable love, does so constrain us, that we cannot but judge it the most equal and meet thing in the world, that henceforth we should not live unto our selves,
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O then saith the Soul, doth the question indeed lye here? Is there no question at all about my Salvation, but hath God and my Father so provided for that, that that is out of doubt? Is this the question whether I shal be a dutiful Child or no? and O shal I not be one? Should I not be a Wretch indeed, and worse than a Beast,
Oh then Says the Soul, does the question indeed lie Here? Is there no question At all about my Salvation, but hath God and my Father so provided for that, that that is out of doubt? Is this the question whither I shall be a dutiful Child or no? and O shall I not be one? Should I not be a Wretch indeed, and Worse than a Beast,
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and shall not I take care that he be not grieved in my heart? Hath he taken care about my eternal good, and shall not I about his glory? I dare say, were wee much in actual contemplation of this,
and shall not I take care that he be not grieved in my heart? Hath he taken care about my Eternal good, and shall not I about his glory? I Dare say, were we much in actual contemplation of this,
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and our thoughts did but roule hereupon, that wee stand reconciled to God in Christ, Heaven is ours, &c. did we but when ever wee are called to any duty,
and our thoughts did but roll hereupon, that we stand reconciled to God in christ, Heaven is ours, etc. did we but when ever we Are called to any duty,
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but that is past and over, done, and cannot bee reversed; I say, I am perswaded, that this very saying this by faith would give a more deadly blow to sin,
but that is past and over, done, and cannot be reversed; I say, I am persuaded, that this very saying this by faith would give a more deadly blow to since,
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This therefore is a strong motive to Gospel-Holiness, and such a one, that I dare boldly say, that the Soul that hath found his love and obedience at any time flowing from hence, i. e. hath had a firme perswasion in his Spirit, that Heaven was his,
This Therefore is a strong motive to Gospel-holiness, and such a one, that I Dare boldly say, that the Soul that hath found his love and Obedience At any time flowing from hence, i. e. hath had a firm persuasion in his Spirit, that Heaven was his,
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and from this perswasion hath been stirred up to doe the will of God, and hath gone about the same with more cheerfulnesse and delight than at another time, may conclude that his obedience is a fruit of the Gospel, and walking after the Gospel; for how can it be legal, seeing,
and from this persuasion hath been stirred up to do the will of God, and hath gone about the same with more cheerfulness and delight than At Another time, may conclude that his Obedience is a fruit of the Gospel, and walking After the Gospel; for how can it be Legal, seeing,
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1 Here is no working from slavish fear; for what servile feare can there bee when I know before-hand that my condition is sure, it doth not hang upon my working,
1 Here is no working from slavish Fear; for what servile Fear can there be when I know beforehand that my condition is sure, it does not hang upon my working,
when I know before-hand that I am delivered from wrath; and because I am delivered from wrath, therefore I doe obey; yet put the case I should not obey (though being delivered from wrath I shall obey) yet cannot my disobedience bring me under wrath, for I am delivered from it;
when I know beforehand that I am Delivered from wrath; and Because I am Delivered from wrath, Therefore I do obey; yet put the case I should not obey (though being Delivered from wrath I shall obey) yet cannot my disobedience bring me under wrath, for I am Delivered from it;
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for how can a Soul be said to work for Heaven, when he knowes and firmly beleeves that Heaven is his before he works — If a Father make over his Estate to his Son by Deed of gift,
for how can a Soul be said to work for Heaven, when he knows and firmly believes that Heaven is his before he works — If a Father make over his Estate to his Son by Deed of gift,
That Holinesse therefore which ariseth from this motive must needs bee Gospel-walking, because it is free of those qualifications which are necessary to a legal work, and legalwalk,
That Holiness Therefore which arises from this motive must needs be Gospel-walking, Because it is free of those qualifications which Are necessary to a Legal work, and Legal walk,
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God hath done great things for me, O what shall I doe for God again? This is the language of a Gospel-soul, What shall I render to the Lord? I was under such a Temptation, desertion, God hath delivered me, O what shall I render to the Lerd? I wanted such a Mercy,
God hath done great things for me, Oh what shall I do for God again? This is the language of a Gospel-soul, What shall I render to the Lord? I was under such a Temptation, desertion, God hath Delivered me, Oh what shall I render to the Lord? I wanted such a Mercy,
and that nothing shall ever be able to separate mee from his love, but come life, come death, come what will come, come what can come, all shall further my eternal good, O what shall I render to the Lord? O what shall I render to tht Lord? How shall I ever walk worthy so great love? what shall I doe for this God who hath done so worthily and gloriously for my soul?
and that nothing shall ever be able to separate me from his love, but come life, come death, come what will come, come what can come, all shall further my Eternal good, Oh what shall I render to the Lord? O what shall I render to that Lord? How shall I ever walk worthy so great love? what shall I do for this God who hath done so worthily and gloriously for my soul?
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now the more inlightned any soul is, the beleeving and holy, the more doth he recover of this Image of God, which consists in knowledge, righteousnesse, and true holinesse. Now, saith the beleeving Soul, my intent is to recover the Image of God, which the first man lost by his disobedience,
now the more enlightened any soul is, the believing and holy, the more does he recover of this Image of God, which consists in knowledge, righteousness, and true holiness. Now, Says the believing Soul, my intent is to recover the Image of God, which the First man lost by his disobedience,
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because in conforming my self hereunto, I shall recover the Image of God, for as I lost this Image by partaking of the disobedience and pollution of the first Adam, so shall I recover the same by partaking of the obedience and holiness of the second Adam; which obedience the Gospel holds forth unto me.
Because in conforming my self hereunto, I shall recover the Image of God, for as I lost this Image by partaking of the disobedience and pollution of the First Adam, so shall I recover the same by partaking of the Obedience and holiness of the second Adam; which Obedience the Gospel holds forth unto me.
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Now, how did Christ walk? why Christ was humble, meek, lowly, he prayed to his Father, was thankful to his Father, went about doing good? was full of compassion to poor Sinners? denyed himself in his reputation and honour with men,
Now, how did christ walk? why christ was humble, meek, lowly, he prayed to his Father, was thankful to his Father, went about doing good? was full of compassion to poor Sinners? denied himself in his reputation and honour with men,
and willingly took up the Cross, the shame and reproach of the World, was in all things submissive to his Fathers will? contenting himself therewith, was not impatient in his Sufferings,
and willingly took up the Cross, the shame and reproach of the World, was in all things submissive to his Father's will? contenting himself therewith, was not impatient in his Sufferings,
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was not revengeful towards Instruments, for when he was reviled he reviled not again, being falsly accused, buffeted, condemned, nayled to the Cross, he threatned not,
was not revengeful towards Instruments, for when he was reviled he reviled not again, being falsely accused, buffeted, condemned, nailed to the Cross, he threatened not,
All this I press after to the end I might bee like Christ, that if it were possible there might bee nothing in mee but what was in Christ, nothing done by mee,
All this I press After to the end I might be like christ, that if it were possible there might be nothing in me but what was in christ, nothing done by me,
Although the union which Saints have with God by means of Christ, depends wholly upon that which is without, viz. their being married to Christ and cloathed with his righteousness,
Although the Union which Saints have with God by means of christ, depends wholly upon that which is without, viz. their being married to christ and clothed with his righteousness,
yet the communion which Saints have with God by meanes of the Spirit, hath much dependence upon a Saints walking: So that let a Saint walke carnally and loosely,
yet the communion which Saints have with God by means of the Spirit, hath much dependence upon a Saints walking: So that let a Saint walk carnally and loosely,
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and given too much liberty to his own heart therein, though it may bee at that time hee could through faith say, notwithstanding all my sin, I am the childe of God,
and given too much liberty to his own heart therein, though it may be At that time he could through faith say, notwithstanding all my since, I am the child of God,
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The sweetness of this communion made a heavenly man which had great preferments and vast sums of mony offered him to forsake the Gospel, say, Let their mony perish with them who esteem all the wealth in the world worth one hours communion with Jesus Christ.
The sweetness of this communion made a heavenly man which had great preferments and vast sums of money offered him to forsake the Gospel, say, Let their money perish with them who esteem all the wealth in the world worth one hours communion with jesus christ.
as there is nothing like it, and this having much dependance upon a Saints walking, that accordingly as hee demeans himself towards God either in a way of duty,
as there is nothing like it, and this having much dependence upon a Saints walking, that accordingly as he demeans himself towards God either in a Way of duty,
5 The profiting of others, is another Gospel-end which runs along in the stream of their obedience, who walke after the Gospel. Now the gracious walking of a Saint may bee profitable to others two wayes.
5 The profiting of Others, is Another Gospel end which runs along in the stream of their Obedience, who walk After the Gospel. Now the gracious walking of a Saint may be profitable to Others two ways.
and Paul bids the Thessalonians walk honestly towards them without. 2 To those that are within, by way of provocation, Heb. 12.24. And to Jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaketh better things than that of Abel, 2 Cor. 9.2.
and Paul bids the Thessalonians walk honestly towards them without. 2 To those that Are within, by Way of provocation, Hebrew 12.24. And to jesus the Mediator of the New Covenant, and to the blood of sprinkling, that speaks better things than that of Abel, 2 Cor. 9.2.
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When a poor soul that hath been for a great while very carnal and dead, comes into the presence of another spiritual Saint, that is lively and active for God, and hears him speak;
When a poor soul that hath been for a great while very carnal and dead, comes into the presence of Another spiritual Saint, that is lively and active for God, and hears him speak;
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and this making him ashamed of himself sets him on work, and so becomes a means to put life into that heart, which was dead, carnal, cold and frozen many dayes, weeks, and months before.
and this making him ashamed of himself sets him on work, and so becomes a means to put life into that heart, which was dead, carnal, cold and frozen many days, weeks, and months before.
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We know by experience when a man is idle, and not imployed in spiritual things, the flesh through that natural depravation that is in the whole man, will incline and draw a man into evill and rebellion against God:
We know by experience when a man is idle, and not employed in spiritual things, the Flesh through that natural depravation that is in the Whole man, will incline and draw a man into evil and rebellion against God:
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When the Spirit is not acting in that which is good, and bringing the flesh under, the flesh will take advantage to act in those things that are evill,
When the Spirit is not acting in that which is good, and bringing the Flesh under, the Flesh will take advantage to act in those things that Are evil,
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Now a Saint knowing and feeling that natural depravation that is in him, and the pronenesse of the flesh, in case it bee not held under, to captivate him thereby, hee exerciseth himself in those duties of holiness, which concern his general and particular calling, knowing that by keeping a yoak upon the neck of this Rebel, hee shall in time weaken him,
Now a Saint knowing and feeling that natural depravation that is in him, and the proneness of the Flesh, in case it be not held under, to captivate him thereby, he Exerciseth himself in those duties of holiness, which concern his general and particular calling, knowing that by keeping a yoke upon the neck of this Rebel, he shall in time weaken him,
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Answ. 1. Reason is, because The Spirit of God hath a principal hand in all the actings and walkings of a Gospel Saint, I mean such as are according to the Gospel, doth hee pray, the Spirit of God helpes his infirmities in prayer, Rom. 8.26. is sin mortified in him, the Spirit of God doth it, Rom. 8.13. is hee quickned, the Spirit doth that, Joh. 6.63.
Answer 1. Reason is, Because The Spirit of God hath a principal hand in all the actings and walkings of a Gospel Saint, I mean such as Are according to the Gospel, does he pray, the Spirit of God helps his infirmities in prayer, Rom. 8.26. is since mortified in him, the Spirit of God does it, Rom. 8.13. is he quickened, the Spirit does that, John 6.63.
Every thing in the Gospel hath more spirituality in it than under the Law: Ordinances are more spiritual; under the Law they had abundance of Ordinances and Institutions,
Every thing in the Gospel hath more spirituality in it than under the Law: Ordinances Are more spiritual; under the Law they had abundance of Ordinances and Institutions,
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Wee under the Gospel have fewer Ordinances (I mean outward Ordinances) and those wee have are more spiritual. Gospel-worship is one step nearer to Heavenly than Legal worship. Persons are more Spiritual, Saints of the Old Testament (excepting some few who were the Pen-men of the Holy Ghost) had but a little of the Spirit, the Spirit then being not powred down,
we under the Gospel have fewer Ordinances (I mean outward Ordinances) and those we have Are more spiritual. Gospel worship is one step nearer to Heavenly than Legal worship. Persons Are more Spiritual, Saints of the Old Testament (excepting Some few who were the Penmen of the Holy Ghost) had but a little of the Spirit, the Spirit then being not poured down,
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Promises are more spiritual, abundance of their promises did relate to outward and temporal good things, wee under the New Testament have but few promises of outward and temporal things,
Promises Are more spiritual, abundance of their promises did relate to outward and temporal good things, we under the New Testament have but few promises of outward and temporal things,
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but abundance relating to spirituall and eternall things; therefore saith the Apostle Heb. 8.6. The New Covenant (that is the Gospel) is established upon better promises than the old was.
but abundance relating to spiritual and Eternal things; Therefore Says the Apostle Hebrew 8.6. The New Covenant (that is the Gospel) is established upon better promises than the old was.
Yea the whole administration, take it in the bulk, is more spiritual; and therefore when the Apostle compares the two Administrations, he calls the one the Letter, the other the Spirit, 2 Cor. 3.6.
Yea the Whole administration, take it in the bulk, is more spiritual; and Therefore when the Apostle compares the two Administrations, he calls the one the letter, the other the Spirit, 2 Cor. 3.6.
Moses or the Legal Administration is the Letter, Christs or the Gospel Administration, the Spirit. So also the conversation or walking of Saints under the Gospel, is more spiritual by far,
Moses or the Legal Administration is the letter, Christ or the Gospel Administration, the Spirit. So also the Conversation or walking of Saints under the Gospel, is more spiritual by Far,
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then theirs was under the Law, and therefore it is called a walking in heaven, Phil. 3.20. 3 Because There is a mighty power that goes along with a Gospel-walk.
then theirs was under the Law, and Therefore it is called a walking in heaven, Philip 3.20. 3 Because There is a mighty power that Goes along with a Gospel walk.
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Answ. Yea, though here (that there may bee nothing laid as matter of temptation before scrupulous and troubled souls) consider that there are two sorts of persons that are freed ( i.e. actually freed) from condemnation.
Answer Yea, though Here (that there may be nothing laid as matter of temptation before scrupulous and troubled Souls) Consider that there Are two sorts of Persons that Are freed (i.e. actually freed) from condemnation.
1 There are some are freed from condemnation, but being but newly come to this their freedome, and having been all the time of their life before trained up under the Law, in the School of the Law,
1 There Are Some Are freed from condemnation, but being but newly come to this their freedom, and having been all the time of their life before trained up under the Law, in the School of the Law,
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and been Apprentices to the Law, they can hardly beleeve it (the thing seeming strange to them that they should bee from under their other Master) that they are freed, and therefore though they are indeed freed from condemnation,
and been Apprentices to the Law, they can hardly believe it (the thing seeming strange to them that they should be from under their other Master) that they Are freed, and Therefore though they Are indeed freed from condemnation,
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And on the contrary being with ease perswaded that they are still under the command of their old Master, their walke (which hath much dependance upon the knowing or beleeving this their freedome) is not a pure Gospel-walke, but rather an Old Testament walk, a walk much like unto the walk of the Saints in the time of the Old Testament, which as I have formerly shewed, was neither purely Gospel, nor purely Legal, but partaking of either: So that in these persons, although there is somewhat of the Gospel at the bottome,
And on the contrary being with ease persuaded that they Are still under the command of their old Master, their walk (which hath much dependence upon the knowing or believing this their freedom) is not a pure Gospel walk, but rather an Old Testament walk, a walk much like unto the walk of the Saints in the time of the Old Testament, which as I have formerly showed, was neither purely Gospel, nor purely Legal, but partaking of either: So that in these Persons, although there is somewhat of the Gospel At the bottom,
2 There are others who are not onely freed from condemnation, but injoying and beleeving this their freedome, and knowing that the Law their former husband hath now nothing to do with them,
2 There Are Others who Are not only freed from condemnation, but enjoying and believing this their freedom, and knowing that the Law their former husband hath now nothing to do with them,
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their walke is a pure Gospel-walke, i.e. there is not that darkness, doubting, fear, self-love in their walking as in the walkes of the other, but their actions do spring from pure love to God, to the glory of God, love to their neighbour, &c. Now the things that I have before spoken of as touching Gospel-walking, do chiefly relate to these latter sort of persons.
their walk is a pure Gospel walk, i.e. there is not that darkness, doubting, Fear, Self-love in their walking as in the walks of the other, but their actions do spring from pure love to God, to the glory of God, love to their neighbour, etc. Now the things that I have before spoken of as touching Gospel-walking, do chiefly relate to these latter sort of Persons.
WAlking after the Flesh and Spirit, (as you have heard) holds forth the one of these two, either Legal, or Gospel-walking, or walking after the Old, and New man. I am upon the words in the first sense,
WAlking After the Flesh and Spirit, (as you have herd) holds forth the one of these two, either Legal, or Gospel-walking, or walking After the Old, and New man. I am upon the words in the First sense,
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Now Gospel-walking, is a walking after the Spirit, there is much of the Spirit in it, the whole walk of a Gospel-Saint, so farre as hee walks according to the Gospel is directed by the Spirit, and therefore it is of all others the most excellent walk.
Now Gospel-walking, is a walking After the Spirit, there is much of the Spirit in it, the Whole walk of a Gospel-Saint, so Far as he walks according to the Gospel is directed by the Spirit, and Therefore it is of all Others the most excellent walk.
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& Natural conscience; in a Legal walk there the Principle is fear, and apprehension of wrath; but now in a Gospel-walk the principle is the Spirit; now by how much the principle is more excellent, by so much the action, duty, the walk is more excellent; — As, let a man have two Servants, one serves him out of love, and from a principle of ingenuity,
& Natural conscience; in a Legal walk there the Principle is Fear, and apprehension of wrath; but now in a Gospel walk the principle is the Spirit; now by how much the principle is more excellent, by so much the actium, duty, the walk is more excellent; — As, let a man have two Servants, one serves him out of love, and from a principle of ingenuity,
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he doth the most excellent service that serves him out of love, and from ingenuity, because the principle is most excellent, whence that hee doth, ariseth.
he does the most excellent service that serves him out of love, and from ingenuity, Because the principle is most excellent, whence that he does, arises.
A pure Gospel-walking it is the highest, sublimest, the most excellent walking on this side the walk of glorified Saints in Heaven, which should bee a mighty encouragement to us all to presse after this Gospel-walk.
A pure Gospel-walking it is the highest, Sublimest, the most excellent walking on this side the walk of glorified Saints in Heaven, which should be a mighty encouragement to us all to press After this Gospel walk.
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Vse 2. This shews us, why there is such a Mystery in Gospel-walking, that a meer Natural man cannot conceive what manner of walk a Gospel-walk is, why,
Use 2. This shows us, why there is such a Mystery in Gospel-walking, that a mere Natural man cannot conceive what manner of walk a Gospel walk is, why,
though a Natural man hath knowledge and insight into the things of Nature, and the things of Morality, because these are within the sphere of his reason and natural understanding,
though a Natural man hath knowledge and insight into the things of Nature, and the things of Morality, Because these Are within the sphere of his reason and natural understanding,
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and Natural understanding to deduce, and inferre from these, other Principles and Conclusions, whereby in a Notional way he may by meer parts of Nature attaine to a competent measure of Gospel-knowledge, yet the things of the Gospel as they are the things of the Spirit, i.e. things made out to him not by relation of others,
and Natural understanding to deduce, and infer from these, other Principles and Conclusions, whereby in a Notional Way he may by mere parts of Nature attain to a competent measure of Gospel knowledge, yet the things of the Gospel as they Are the things of the Spirit, i.e. things made out to him not by Relation of Others,
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And hence it is, because the Natural, man neither doth know, nor can know (wanting the true inward Spiritual light) what manner of things the things of the Spirit are,
And hence it is, Because the Natural, man neither does know, nor can know (wanting the true inward Spiritual Light) what manner of things the things of the Spirit Are,
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therefore is he uncapable of passing any right or true judgement upon the actions of the Spiritual man, or Gospel-walker. I say, a natural man cannot pass a right judgement upon the actions of one that is a Saint, or Son of God;
Therefore is he uncapable of passing any right or true judgement upon the actions of the Spiritual man, or Gospel-walker. I say, a natural man cannot pass a right judgement upon the actions of one that is a Saint, or Son of God;
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As (saith a godly man) ( Valdesto, Consid. 95.) take a Worme that is bred of the corruption of the Earth, this Creature is not able to conceive of the Generation of the Sons of men,
As (Says a godly man) (Valdesto, Consider 95.) take a Worm that is bred of the corruption of the Earth, this Creature is not able to conceive of the Generation of the Sons of men,
so take a Natural man, he is altogether unable to passe a right judgement upon the actions of the Sons of God, which they doe as led and guided by the Spirit, because these are things altogether alienated from that which he in a Natural way doth? feeles, knowes, or experiments in himself;
so take a Natural man, he is altogether unable to pass a right judgement upon the actions of the Sons of God, which they do as led and guided by the Spirit, Because these Are things altogether alienated from that which he in a Natural Way does? feels, knows, or experiments in himself;
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The spiritual man judgeth all things, &c. that is, the spiritual man hee can see quite through another man, he can see through his actions and designes what hee can doe, and whither all tends;
The spiritual man Judgeth all things, etc. that is, the spiritual man he can see quite through Another man, he can see through his actions and designs what he can do, and whither all tends;
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and how they will hold, but hee himself is judged of no man, that is, no man which hath not the Spirit is able to judge of him, his actions, principles, &c. wherein hee is guided by the Spirit; the walk and actions of the Spiritual man are a Mystery and Riddle to other men,
and how they will hold, but he himself is judged of no man, that is, no man which hath not the Spirit is able to judge of him, his actions, principles, etc. wherein he is guided by the Spirit; the walk and actions of the Spiritual man Are a Mystery and Riddle to other men,
And truly the consideration of this hath oftentimes made me afraid, to pass a judgement upon the principles or actions of such men whom I have seen to have more of the power of the Spirit than my selfe had.
And truly the consideration of this hath oftentimes made me afraid, to pass a judgement upon the principles or actions of such men whom I have seen to have more of the power of the Spirit than my self had.
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would we judge of men, would wee judge of actions, what in deed or in truth they are, the judge of them by what there is of the Spirit in the one, or the other?
would we judge of men, would we judge of actions, what in deed or in truth they Are, the judge of them by what there is of the Spirit in the one, or the other?
one hath a Spirit, the other not; Saints have a Spirit, Sinners have not the Spirit. We have the Spirit, saith Paul; and again, If any man have not the Spirit of Christ he is none of his.
one hath a Spirit, the other not; Saints have a Spirit, Sinners have not the Spirit. We have the Spirit, Says Paul; and again, If any man have not the Spirit of christ he is none of his.
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when Christians came together, they used to ask one another, Have you received the Spirit? they did not judge of men as wee doe now, such a man is a good man, he praies, hears, &c. no,
when Christians Come together, they used to ask one Another, Have you received the Spirit? they did not judge of men as we do now, such a man is a good man, he prays, hears, etc. no,
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but this is that which makes a man a godly man indeed, and distinguisheth him from all the Sinners of the World, the having of the Spirit; therefore Christ when he speaks of sending of the Spirit, ( Joh. 14.) he saith, I will send the Spirit whom the world cannot receive;
but this is that which makes a man a godly man indeed, and Distinguisheth him from all the Sinners of the World, the having of the Spirit; Therefore christ when he speaks of sending of the Spirit, (John 14.) he Says, I will send the Spirit whom the world cannot receive;
2 For actions; would wee know whether such a mans actions are right or wrong, look to this, doe they come from the Spirit? one man may doe the same things for the outward work as another doth,
2 For actions; would we know whither such a men actions Are right or wrong, look to this, do they come from the Spirit? one man may do the same things for the outward work as Another does,
Now I desire this may bee considered of us all, that the maine Gospel-walking is the Spirit, and though I am to walk in outward formes so farre as they are of Christs institution,
Now I desire this may be considered of us all, that the main Gospel-walking is the Spirit, and though I am to walk in outward forms so Far as they Are of Christ Institution,
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and so Christ himself opposing the Legal and Gospel worship, Joh. 4.21, 22, 23, 24. shewes us that Gospel worship is chiefly and mainly worship in spirit: Jesus saith unto her, Woman, beleeve mee, the hour cometh when yee shall neither in this mountaine,
and so christ himself opposing the Legal and Gospel worship, John 4.21, 22, 23, 24. shows us that Gospel worship is chiefly and mainly worship in Spirit: jesus Says unto her, Woman, believe me, the hour comes when ye shall neither in this mountain,
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This is the difference betwixt Old Testament worship, and New Testament; in the time of the Old Testament their worship did lye mostly in outward things, outward observations of times and places, &c. the inward worship, it was vailed under the, outward. So in the New Testament, the maine. worship is inward worship, in spirit, and the outward in many things seems to be vailed under that,
This is the difference betwixt Old Testament worship, and New Testament; in the time of the Old Testament their worship did lie mostly in outward things, outward observations of times and places, etc. the inward worship, it was veiled under thee, outward. So in the New Testament, the main. worship is inward worship, in Spirit, and the outward in many things seems to be veiled under that,
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but live without God in the world, save only this, they are in such an outward way, or they doe now and then performe such an outward duty. take them out of their way,
but live without God in the world, save only this, they Are in such an outward Way, or they do now and then perform such an outward duty. take them out of their Way,
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Thus it was with the Jews in Christs and the Apostles times, their whole religion lay in this, that they were the Sons of Abrcham, and circumcised, &c. but see what Paul saith to them, Rom. 2.28, 29. For he is not a Jew which is one outwardly,
Thus it was with the jews in Christ and the Apostles times, their Whole Religion lay in this, that they were the Sons of Abrcham, and circumcised, etc. but see what Paul Says to them, Rom. 2.28, 29. For he is not a Jew which is one outwardly,
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yet because they do not fully accord with him in every thing, hee can allow them but a little of his love, or of the exercise of this his charity. I have known some my self, who have been so high against baptising of Infants, that their charity would not allow that man one grain of grace, who could not set his seal presently to this their opinion. I speak not this to throw dirt in the faces of any,
yet Because they do not Fully accord with him in every thing, he can allow them but a little of his love, or of the exercise of this his charity. I have known Some my self, who have been so high against Baptizing of Infants, that their charity would not allow that man one grain of grace, who could not Set his seal presently to this their opinion. I speak not this to throw dirt in the faces of any,
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but only to shew how that some men there are who put too much in Forms. Paul, undoubtedly you will all grant it, had as much cause to bee confident of the truth of those Ordinances and Traditions hee delivered to the Churches,
but only to show how that Some men there Are who put too much in Forms. Paul, undoubtedly you will all grant it, had as much cause to be confident of the truth of those Ordinances and Traditions he Delivered to the Churches,
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as any man now living, hath of his own way or opinion, and yet hee had so much charity as to allow him to bee a brother which did not come up to his Traditions, 2 Thess 3.14, 15. And if any man obey not our word by this Epistle, note that man,
as any man now living, hath of his own Way or opinion, and yet he had so much charity as to allow him to be a brother which did not come up to his Traditions, 2 Thess 3.14, 15. And if any man obey not our word by this Epistle, note that man,
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or hath taken up, as that hee cannot without flying out, and shewing much passion, much of man, hear a word against any thing or principle by him taken up, it argues hee puts too much in that outward forme, though he may be in the right as to the thing,
or hath taken up, as that he cannot without flying out, and showing much passion, much of man, hear a word against any thing or principle by him taken up, it argues he puts too much in that outward Form, though he may be in the right as to the thing,
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Thus the Jews in the two and twentieth of the Acts, they gave Paul audience till he came to those words, Depart, for I will send thee farre hence unto the Gentiles;
Thus the jews in the two and twentieth of the Acts, they gave Paul audience till he Come to those words, Depart, for I will send thee Far hence unto the Gentiles;
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This because it did derogate from their outward priviledges, and their way of a National Church, that now the Gospel should goe from them unto the Gentiles, they can bear no longer,
This Because it did derogate from their outward privileges, and their Way of a National Church, that now the Gospel should go from them unto the Gentiles, they can bear no longer,
4 When a mans glorying and boasting lyes chiefly in that, when a man makes this the great matter of his glorying and boasting, that hee is in such or such a way,
4 When a men glorying and boasting lies chiefly in that, when a man makes this the great matter of his glorying and boasting, that he is in such or such a Way,
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as many poor souls will do, they boast of this, that they are for, or of such a way, of those that hold such an opinion, &c. When a man makes any outward thing the matter of his glorying hee puts too much in that.
as many poor Souls will do, they boast of this, that they Are for, or of such a Way, of those that hold such an opinion, etc. When a man makes any outward thing the matter of his glorying he puts too much in that.
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and his being crucified with Christ, and dying with Christ, and that in opposition to outward things, as Circumcision, &c. which the false Apostles gloried in, the only matter of his glory, shewing us that when we make our greatest boast, and glorying of outward things, we put too much in those things,
and his being Crucified with christ, and dying with christ, and that in opposition to outward things, as Circumcision, etc. which the false Apostles gloried in, the only matter of his glory, showing us that when we make our greatest boast, and glorying of outward things, we put too much in those things,
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and also that the great glorying of a Christian should bee in inward things, his being crucified with Christ, being like Christ, &c. Yea such glorying in outward things, hee calls a glorying after the Flesh, 2 Cor. 11.18. Seeing that many glory after the flesh, I will glory also;
and also that the great glorying of a Christian should be in inward things, his being Crucified with christ, being like christ, etc. Yea such glorying in outward things, he calls a glorying After the Flesh, 2 Cor. 11.18. Seeing that many glory After the Flesh, I will glory also;
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the best of outward things, when we come to glory in these, and make our boast of these, our glorying and boasting will be found but a carnal fleshly boasting.
the best of outward things, when we come to glory in these, and make our boast of these, our glorying and boasting will be found but a carnal fleshly boasting.
yet it is said that hee knew only the Baptisme of John, and had but a dark and confused, not a perfect knowledge in the way of the Lord till afterwards, Aquila and Priscilla took him, and expounded the way of God to him more perfectly, Acts 24.25, 26. From which instance, I conclude this, that a man may,
yet it is said that he knew only the Baptism of John, and had but a dark and confused, not a perfect knowledge in the Way of the Lord till afterwards, Aquila and Priscilla took him, and expounded the Way of God to him more perfectly, Acts 24.25, 26. From which instance, I conclude this, that a man may,
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of it known to them (which is most likely hee was not till afterwards) then did they know that hee knew only the Baptisme of John, and was not clear as yet in his principles for the way of the Lord, and yet they heard him.
of it known to them (which is most likely he was not till afterwards) then did they know that he knew only the Baptism of John, and was not clear as yet in his principles for the Way of the Lord, and yet they herd him.
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Had wee but so much heavenly wisdome and grace as observe the goings of the Spirit, and to follow him in his owne way or path, we should not misse the will of God so frequently as wee doe;
Had we but so much heavenly Wisdom and grace as observe the goings of the Spirit, and to follow him in his own Way or path, we should not miss the will of God so frequently as we do;
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and with much evidence and inward light things were made out to me, but at such a time I remember after I had got a little light into such a truth, I grew proud,
and with much evidence and inward Light things were made out to me, but At such a time I Remember After I had god a little Light into such a truth, I grew proud,
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and he feels himself to bee helped, and assisted by another strength, so as that he can say, I know now I have light from the Spirit, and strength from it;
and he feels himself to be helped, and assisted by Another strength, so as that he can say, I know now I have Light from the Spirit, and strength from it;
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the Spirit of God is with mee, goes before me, hitherto it hath helped me. Now observe, such times as these are, when the Spirit of God goes before thee. Quest.
the Spirit of God is with me, Goes before me, hitherto it hath helped me. Now observe, such times as these Are, when the Spirit of God Goes before thee. Quest.
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and certainty of the thing it teacheth, unto the Soul that is taught, so as that, that very thing which the Soul formerly sought oftentimes after, by Natural light and reason,
and certainty of the thing it Teaches, unto the Soul that is taught, so as that, that very thing which the Soul formerly sought oftentimes After, by Natural Light and reason,
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But God hath revealed them unto us by his Spirit, Ephes. 1.17, 18. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of Wisdome and Revelation in the knowledge of him, the eyes of your understanding being enlightned, that yee may know what is the hope of his calling,
But God hath revealed them unto us by his Spirit, Ephesians 1.17, 18. That the God of our Lord jesus christ, the Father of glory, may give unto you the Spirit of Wisdom and Revelation in the knowledge of him, the eyes of your understanding being enlightened, that ye may know what is the hope of his calling,
and what the riches of the glory of his inheritance in the Saints. And the inspiration of the Almighty, Job 32.8. But there is a spirit in man, and the inspiration of the Almighty giveth them understanding.
and what the riches of the glory of his inheritance in the Saints. And the inspiration of the Almighty, Job 32.8. But there is a Spirit in man, and the inspiration of the Almighty gives them understanding.
Doct. That the only and special way for a Saint to bee delivered from the errours and evils of the times he lives in, is ▪ to have his heart as much as may be taken up with,
Doct. That the only and special Way for a Saint to be Delivered from the errors and evils of the times he lives in, is ▪ to have his heart as much as may be taken up with,
I now proceed to the Reasons, why the exercising the heart about Spiritual things is such a preservative against the errours and evils of the times we live in.
I now proceed to the Reasons, why the exercising the heart about Spiritual things is such a preservative against the errors and evils of the times we live in.
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Reas. 1. Because such a heart as is exercised about Spiritual things findes not leasure to run out after those poor low things which others trifle away their time, and lose themselves about.
Reas. 1. Because such a heart as is exercised about Spiritual things finds not leisure to run out After those poor low things which Others trifle away their time, and loose themselves about.
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who are very Idlers, and doe nothing at all in Spirituals, by reason whereof their hearts have a great deale of leisure, which because they would be doing and finde nothing to take too, they busie themselves just as Children and Boyes doe when they are idle, about this toy and the other, such a querk and such a query their time and thoughts are busied about,
who Are very Idlers, and do nothing At all in Spirituals, by reason whereof their hearts have a great deal of leisure, which Because they would be doing and find nothing to take too, they busy themselves just as Children and Boys do when they Are idle, about this toy and the other, such a quirk and such a query their time and thoughts Are busied about,
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and is all in request to day, and this to morrow, and thus they strangely lose themselves, running from one fancy unto another, till in the end they have out-run Reason, Religion, and all.
and is all in request to day, and this to morrow, and thus they strangely loose themselves, running from one fancy unto Another, till in the end they have outrun Reason, Religion, and all.
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Whereas now a Saint which hath his heart exercised about spiritual things is like a man which is in great dealings and trading, which hath many weighty affairs under his hand together,
Whereas now a Saint which hath his heart exercised about spiritual things is like a man which is in great dealings and trading, which hath many weighty affairs under his hand together,
so as that he may not be a looser of his greater employments, hee findes that had hee two dayes whereas he hath but one, time would be too little for him to busie himself how hee might enjoy more communion with God, understand more of the great Mysteries of Godlinesse, get his heart more mortified, his graces more quickned, &c. though hee should allow other things no time at all.
so as that he may not be a looser of his greater employments, he finds that had he two days whereas he hath but one, time would be too little for him to busy himself how he might enjoy more communion with God, understand more of the great Mysteres of Godliness, get his heart more mortified, his graces more quickened, etc. though he should allow other things no time At all.
a spiritual heart delights in things, and relisheth them as they are spiritual; that which much relisheth a carnal heart, is very dis-relishing to the Spiritual man.
a spiritual heart delights in things, and relisheth them as they Are spiritual; that which much relisheth a carnal heart, is very dis-relishing to the Spiritual man.
3 Because such a heart as is exercised in, and taken up with Spiritual things, lives (as I may say) in another world, whither these vapours which make the braines of many men giddy,
3 Because such a heart as is exercised in, and taken up with Spiritual things, lives (as I may say) in Another world, whither these vapours which make the brains of many men giddy,
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that through his knowledge his Corruptions may bee mortified, his Graces quickned, &c. now he findes, that he can never accomplish his ends and designes by studying quaint and curious Notions,
that through his knowledge his Corruptions may be mortified, his Graces quickened, etc. now he finds, that he can never accomplish his ends and designs by studying quaint and curious Notions,
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so that of necessity he must let fall his designe, and take up a worse if ever hee goe in this way, the fore-fight and consideration whereof, makes him shie and averse thereunto.
so that of necessity he must let fallen his Design, and take up a Worse if ever he go in this Way, the fore-fight and consideration whereof, makes him shy and averse thereunto.
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who loved with the most entire affections that could be, should now hate one another; who were so lively and active, should now bee so dead and sleepy;
who loved with the most entire affections that could be, should now hate one Another; who were so lively and active, should now be so dead and sleepy;
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Christians that once were taken up with spiritual things, as Prayer, Reading, Hearing, meditating of the Word, watching and observing their owne hearts,
Christians that once were taken up with spiritual things, as Prayer, Reading, Hearing, meditating of the Word, watching and observing their own hearts,
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then another, there too he drops a little more, till in the end his spirituality (I meane that spiritual frame of heart which before he had) is quite lost; which being gone, he is like another man,
then Another, there too he drops a little more, till in the end his spirituality (I mean that spiritual frame of heart which before he had) is quite lost; which being gone, he is like Another man,
And if I mistake not, it is one of the Devils greatest designes in the bringing in of opinions, by degrees to eate out that power and life of godlinesse in the hearts of Saints, which by force and violence of temptation hee could never work out;
And if I mistake not, it is one of the Devils greatest designs in the bringing in of opinions, by Degrees to eat out that power and life of godliness in the hearts of Saints, which by force and violence of temptation he could never work out;
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This (as I have said), as far as I am able to judge, is the grand cause of all the errors and evils that are amongst Christians, the Devil by degrees steals away their hearts from exercising in spiritual things; and having so done,
This (as I have said), as Far as I am able to judge, is the grand cause of all the errors and evils that Are among Christians, the devil by Degrees steals away their hearts from exercising in spiritual things; and having so done,
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and brave conceits which please thy fancy, and a while thou standest, because there hath been some favour, some spirituality upon thy heart, which hath rough-cast thee,
and brave conceits which please thy fancy, and a while thou Standest, Because there hath been Some favour, Some spirituality upon thy heart, which hath roughcast thee,
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Take heed, come off this slippery ground before thy rough-cast be worn away; for if thou dost not, assuredly so soon as that shall bee, thou wilt fall,
Take heed, come off this slippery ground before thy roughcast be worn away; for if thou dost not, assuredly so soon as that shall be, thou wilt fallen,
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Use 3. Wouldest thou bee delivered from the dangerous errrors and evils of the times and places thou dost live in? then in the third place, Imbrace this remedy, get thy heart exercised in,
Use 3. Wouldst thou be Delivered from the dangerous errors and evils of the times and places thou dost live in? then in the third place, Embrace this remedy, get thy heart exercised in,
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I need say no more by way of motive, than to repeat over the Doctrine, viz. That the way for a Saint to bee delivered from the errors and evils of the times hee lives in, is, to have his heart as much as may bee taken up with,
I need say no more by Way of motive, than to repeat over the Doctrine, viz. That the Way for a Saint to be Delivered from the errors and evils of the times he lives in, is, to have his heart as much as may be taken up with,
Yet because our hearts are so dull of hearing, that a great deal said moves them but a little, I shall therefore besides the Doctrine, lay some few other motives before you to stir up to this, to have our hearts more exercised in,
Yet Because our hearts Are so dull of hearing, that a great deal said moves them but a little, I shall Therefore beside the Doctrine, lay Some few other motives before you to stir up to this, to have our hearts more exercised in,
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So soul, were thy heart and minde alwayes taken up with spiritual things in a spiritual manner, wee should bee more free from stormes within, more free from the cloudings of Gods face than now wee are;
So soul, were thy heart and mind always taken up with spiritual things in a spiritual manner, we should be more free from storms within, more free from the cloudings of God's face than now we Are;
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and walke as men? For while one saith, I am of Paul, and another, I am of Apollo, are yee not carnal? When Christians who should bee one, divide themselves and make parties, one party setting themselves might and maine against the other, it is a signe that they are carnal; but now as Saints come to bee more spiritual, and more taken up with spiritual things, they come to see their own folly and childishness in these things, they come to look upon,
and walk as men? For while one Says, I am of Paul, and Another, I am of Apollo, Are ye not carnal? When Christians who should be one, divide themselves and make parties, one party setting themselves might and main against the other, it is a Signen that they Are carnal; but now as Saints come to be more spiritual, and more taken up with spiritual things, they come to see their own folly and childishness in these things, they come to look upon,
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and have fellowship with Saints as they are Saints, as they have the Image of God upon them, Christ in them, The spiritual Christian loves what God loves, and where God loves;
and have fellowship with Saints as they Are Saints, as they have the Image of God upon them, christ in them, The spiritual Christian loves what God loves, and where God loves;
whoever they are which hee sees to bee such (if there bee not some eminent blot either upon their conversations or judgements, which after admonitions remaining,
whoever they Are which he sees to be such (if there be not Some eminent blot either upon their conversations or Judgments, which After admonitions remaining,
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So the way to dis-enamour our hearts of low, carnal, and earthly things, is to have them enamoured with high spiritual, and heavenly things. Paul saith, Col. 3.1. If you bee risen with Christ, seeke things above where Christ sitteth at the right hand of God.
So the Way to dis-enamour our hearts of low, carnal, and earthly things, is to have them enamoured with high spiritual, and heavenly things. Paul Says, Col. 3.1. If you be risen with christ, seek things above where christ Sitteth At the right hand of God.
O Christians were you busied in spiritual things, you would bee lesse busie with the world; Were your hearts and thoughts more taken up about your union with Christ, your justification, your inheritance you are called to, &c. you would not root in the world as yee doe.
Oh Christians were you busied in spiritual things, you would be less busy with the world; Were your hearts and thoughts more taken up about your Union with christ, your justification, your inheritance you Are called to, etc. you would not root in the world as ye do.
When they are to go to a duty, they have a great deal ado to get their hearts up to what they are going about, their hearts are in the world, in their profits and pleasures,
When they Are to go to a duty, they have a great deal ado to get their hearts up to what they Are going about, their hearts Are in the world, in their profits and pleasures,
and get up a little comfort in a duty, and when they have got a little comfort, they will walk basely, they will run themselves head and ears into the world,
and get up a little Comfort in a duty, and when they have god a little Comfort, they will walk basely, they will run themselves head and ears into the world,
untill they have quite lost all that comfort and communion that they had with God in the duty. But now a spiritual heart (if yours and mine were such) after hee hath been at a duty,
until they have quite lost all that Comfort and communion that they had with God in the duty. But now a spiritual heart (if yours and mine were such) After he hath been At a duty,
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So the carriage and words, and behaviour of a spiritual heart, after hee comes off from a duty where hee hath met with God, is such, that by speaking with him,
So the carriage and words, and behaviour of a spiritual heart, After he comes off from a duty where he hath met with God, is such, that by speaking with him,
though States, and Kingdomes, and Empires are turned upside down, yet he is not moved. The Psalmist speaking of such a man, Psal. 112.7. saith of him, He shall not be afraid of evil tidings;
though States, and Kingdoms, and Empires Are turned upside down, yet he is not moved. The Psalmist speaking of such a man, Psalm 112.7. Says of him, He shall not be afraid of evil tidings;
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What a blessed frame of spirit was there in David, when as Ziglag was burnt, his Wives and Children taken Prisoners, the people spake of stoning him, hee encouraged himself, saith the Text, in the Lord his God.
What a blessed frame of Spirit was there in David, when as Ziklag was burned, his Wives and Children taken Prisoners, the people spoke of stoning him, he encouraged himself, Says the Text, in the Lord his God.
David in the midst of this hurly-burley, this tumult and tempest (which would have made another man at his wits end) hath a blessed composed quiet frame of spirit staying himself on God.
David in the midst of this hurly-burley, this tumult and tempest (which would have made Another man At his wits end) hath a blessed composed quiet frame of Spirit staying himself on God.
6 And lastly, The exercising of the heart about Spiritual things, will make a man contented with all conditions whatsoever befall him in outward things.
6 And lastly, The exercising of the heart about Spiritual things, will make a man contented with all conditions whatsoever befall him in outward things.
Paul by having his heart exercised in these things, had learned in every condition to be content, he knew how to be full, and how to be hungry; how to abound, and to suffer want: when our hearts are taken up with Spiritual things, with God, communion with God and Christ, let Sicknesse come, Poverty come, reproach, persecution come,
Paul by having his heart exercised in these things, had learned in every condition to be content, he knew how to be full, and how to be hungry; how to abound, and to suffer want: when our hearts Are taken up with Spiritual things, with God, communion with God and christ, let Sickness come, Poverty come, reproach, persecution come,
yet nothing comes amisse; a man will have something to delight himselfe in, or else hee will never bee content; now when the delight of the Soul is in Spiritual things, when the Soul enjoyes these,
yet nothing comes amiss; a man will have something to delight himself in, or Else he will never be content; now when the delight of the Soul is in Spiritual things, when the Soul enjoys these,
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and possesses these, though the Soul want many outward things, yet it can bee content: saith the Soul, true, I have not the pleasures of this World, the Dignities and Honours of this World, the Riches of this World as others have,
and Possesses these, though the Soul want many outward things, yet it can be content: Says the Soul, true, I have not the pleasures of this World, the Dignities and Honours of this World, the Riches of this World as Others have,
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now, wouldest thou have thy heart taken up with Spiritual things, get a clear sight of this Gospel, where these things in the beauty, sweetness, glory,
now, Wouldst thou have thy heart taken up with Spiritual things, get a clear sighed of this Gospel, where these things in the beauty, sweetness, glory,
You know, things that are hard at first, through use and custome become habitual; so, didst thou use thy heart daily to bee employed about some spiritual work, thou wouldest bee more easily brought to an exercise in spirituals. Often neglects and disuse make a thing hard, let a man neglect a spiritual worke one day, it will bee harder to bring his heart to it the next, than it was that.
You know, things that Are hard At First, through use and custom become habitual; so, didst thou use thy heart daily to be employed about Some spiritual work, thou Wouldst be more Easily brought to an exercise in spirituals. Often neglects and disuse make a thing hard, let a man neglect a spiritual work one day, it will be harder to bring his heart to it the next, than it was that.
the policy of Satan is, when he cannot hinder the Soul from minding spiritual things, to make it proud of its spiritualnesse, knowing thereby hee shall robbe it thereof;
the policy of Satan is, when he cannot hinder the Soul from minding spiritual things, to make it proud of its spiritualness, knowing thereby he shall rob it thereof;
There is not a greater enemy to spirituality in the World than curiosity is, the more of curiosity is in our Preaching, I dare affirme it, that there will be the lesse spirituality in the Preachers heart, the lesse fruit of his preaching;
There is not a greater enemy to spirituality in the World than curiosity is, the more of curiosity is in our Preaching, I Dare affirm it, that there will be the less spirituality in the Preachers heart, the less fruit of his preaching;
Thirdly, of Expressions, when I strive to cloath what I deliver, in brave curious taking Language; neither of these wore in Paul, and in whomsoever they are, hee shall not for his heart be spiritual.
Thirdly, of Expressions, when I strive to cloth what I deliver, in brave curious taking Language; neither of these wore in Paul, and in whomsoever they Are, he shall not for his heart be spiritual.
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but doting about questions, and strifes of words, whereof cometh envy, strife, railings, evill surmisings, perverse disputings of men of corrupt minds,
but doting about questions, and strifes of words, whereof comes envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds,
and destitute of the truth, supposing that gaine is godlinesse, from such withdraw thy self. And vers. 20. O Timothy, keep that which is committed to thy trust, avoiding prophane,
and destitute of the truth, supposing that gain is godliness, from such withdraw thy self. And vers. 20. Oh Timothy, keep that which is committed to thy trust, avoiding profane,
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and vain bablings, and oppositions of Science, falsly so called. And Chap. 1.4. Neither give heed to Fables, and endlesse Genealogies, which minister questions, rather than godly edifying which is in faith, 2 Tim. 2.23. But foolish and unlearned questions avoid, knowing that they do gender strifes:
and vain babblings, and oppositions of Science, falsely so called. And Chap. 1.4. Neither give heed to Fables, and endless Genealogies, which minister questions, rather than godly edifying which is in faith, 2 Tim. 2.23. But foolish and unlearned questions avoid, knowing that they do gender strifes:
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