Selected quad for the lemma: blood_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
blood_n	drink_v	eat_v	see_v	5,566	4	3.8208	3	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94353	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.	Tillinghast, John, 1604-1655.; Manning, John, d. 1694.	1658 (1658)	Wing T1172; Thomason E1557_1; ESTC R203796	263,858	498

their God so also in a peculiar way he chose them to be his people Hence God is said to chuse Israel Ezek. 20.5 and Israel is called his chosen Psal 105.6 hence also this people are called a peculiar treasure Exod. 19.5 a peculiar people Deut. 14.2.26.18 a people of inheritance to him Deut. 4.20 a people established to himself Deut. 29.13 yet such was this election as that in case die condition by which it was given were not by them observed it presently became voyd and was as if there neither were nor ever had been any such thing at all therefore when Israel cast off God and chose new gods God presently casts off them will not owne them as his people deliver them any more Judg. 5.8 They chose new gods then was warre in the gates chap. 10.13 Yee have forsaken me and served other gods wherefore I will deliver you no more goe and cry unto the gods which yee have chosen let them deliver you in the time of your tribulation therefore the elected people are called Lo-ruhamah i. e. without mercy one to whom no mercy is to be extended Loammi i. e. not my people a people disowned cast off by God Hos 1.6.9 3 A resemblance there was in this Old Covenant OF VOCATION which did consist in that outward calling of Israel out of Aegypt the house of bondage place of sin and darknesse This wee have Hosea 11.1 When Israel was a childe I loved him and called my son out of Egypt In this respect Israel is stiled Gods called Hearken to me O Jacob and Israel my called Isa 48.12 But this Vocation did them no good any longer then they were obedient for as I have observed already Gods called ones out of Aegypt transgressing the Covenant dye in the Wildernesse their Vocation though they were thereby separated from the grosse ignorance and open Idolatry of Aegypt yet in respect of the benefit thereof was but temporary for so soon as they rebel against him that called them they are cut off by a stroke of Wrath their calling will not relieve them 4 A resemblance there was in this Old Covenant of RECONCILIATION AND REMISSION of sins this the whole body of their Sacrifices did look unto but the proper place to treat of this is our second Head namely the grace of the Covenant whether therefore I transmit the enlargement of this particular 5 A resemblance there was in this Old Covenant of ADOPTION this did principally lye wrapped up in Gods taking the whole body of that people with whom this Old Covenant was made into the relation of a Son and particular persons of that body into the relation of children Hence God speaking of the Body of this Nation entitles them his Son Hos 11.1 and of particular persons in this Body his children Isa 63.8 yet such this adoption was as that God did no longer owne these adopted ones for his children then they did act towards him as dutiful children towards a father therefore when Israel did rebel and cast off God God straight way cuts them off this priviledge and will no longer owne them as children but calls them Children of Whoredomes Hosea 2.4 strange children chap. 5.7 likens them to the children of the Aethiopians with whom God never made Covenant threatning withall that notwithstanding this relation he would destroy them Amos 9.7 8. 6 A resemblance there was yet further in this Old Covenant of UNION this that relative union that we read of betwixt God and that people with whom this Old Covenant was made doth hold forth Jerem. 31.32 My Covenant they brake although I was art Husband to them But this was conditional so long as they kept Covenant with God and were chaste and faithful Spouses to their Husband but no longer Hence the Apostle Paul quoting these words of Jeremy Heb. 8.9 for those words although I was an Husband to them which hee leaves out puts in these and I regarded them not saith the Lord intimating that although God was a Husband in this Covenant yet such a Husband as would no longer regard them then they kept Covenant with him they must look for no conjugal love no embraces no communion with God as a Husband any longer then they kept themselves chaste Spouses Therefore when Israel played the harlot God immediately disownes them as to this relation Hos 2.2 Plead with your mother plead for shee is not my wife neither am I her husband let her therefore put away her Whoredomes out her sight and her adulteries from between her breasts and gives them a bill of divorce Jer. 3.8 Isa 50.1 7 From this conjugal union by vertue of this Old Covenant did flow another great blessing viz. COMMUNION the Wife hath communion with her Husband and so had Israel whilst they continued a faithful Wife and this communion was such as was a resemblance of that TRVE COMMUNION the children of the New Covenant doe enjoy Notable to this purpose is that place we have Exod. 24.9 10 11. where wee read that after Israel had given their assent to the Old Covenant vers 7 All that the Lord hath said will wee doe and bee obedient and hereupon the Covenant betwixt God and them ratified and sealed by the sprinkling of bloud vers 8. immediately hereupon whilst as yet they had not by any act broken this Covenant it is said Moses and Aaron Nadab and Abihu and seventy of the Elders of Israel went up into the Mount and saw the God of Israel in his glory and did there eate and drink noting wonderful familiarity and intimate communion which they had with God by vertue of this Covenant now struck up betwixt them But observe this communion as it did depend wholly upon the condition of their keeping Covenant so the mercy is not long lived for before forty dayes are over Israel makes a Calf now is the Covenant broken God hereupon who but a little before was so familiar with them feasted them with his presence and comforts turnes to bee their enemy and saith to Moses Let me alone that my wrath may wax hot against them that I may consume them Exod. 32.9 10. All their communion now is gone so that this communion was but conditional and so temporary it lasted no longer than they did obey nor could it exempt those that did enjoy it from Gods Wrath or in the least keep them from sin for future for observe Aaron who was next to Moses in enjoyment of this communion before forty dayes are run out notwithstanding the strength received from it is so weak as that hee cannot resist a temptation but tempted by the people sins most foulely and hainously makes Calf by which sin of his the very Covenant it self is broken and also Nadab and Abihu next to Moses and Aaron in the enjoyment of this priviledge within a very little time after transgressing fall into the hands of God and are cut off by the stroak of his wrath yea of all the four

convincing thereof and cry out of it and yet are strangers to Gospel-humiliation Many a one cryes out of his Drunkenness c. and resolves against it I have been so and so O but I think I will never do so more I will turn over a new leaf c. and yet are not humbled Cain saw his sin and run mad upon it and Judas saw it and hanged himself and yet were not humbled So men may sinne till they runne mad hang and drowne themselves and yet not humbled 4 It doth not arise from looking on the Law and the threats thereof and pressing these on the soul Some there are who hearing of repentance and Gospel-humiliation would fain get a repentance and humiliation of their own and hereupon they run to the Law and read over and over the Threats Curses and Damnations of the Law thinking by this to do the deed when alas poor souls they do but knock a flint to get water out of it none comes and they knock knock knock their hearts and the Law together to bring forth the water of repentance and all to no purpose none comes 2 What manner of looking upon Christ is this that doth beget this Gospel-humiliation Answ It is not a looking upon Christ with the outward and bodily eyes Thus many saw Christ when hee was here below yea thus they beheld Christ who yet crucified him and yet this did not beget Gospel humiliation in any that beheld him only thus And thus likewise every one shall see him when hee comes as Rev. 1●7 Behold hee cometh with clouds and every eye shall see him and they also which pierced him yet wee read not that this shall humble any who are not otherwise humbled indeed mens hearts shall fail them for fear men shall bee gastered and at their wits end when the Drunkard and Sabbath-breaker and hee that comes hither now to scoffe and flout and jeer shall see Christ coming in flaming fire to take vengeance on him they shall bee at their wits end mens hearts shall faile them the Captain and the sturdy valiant Souldier which now have hearts like Lions and Tigers and will not bee startled though they meet with men or Devils who have lived here prophanely drinking and swilling their hearts who never failed them shall at this day when they shall see Christ coming to take vengeance on prophane persons faile them and shake and quiver within them like an ashen leaf and they shall cry to the mountains and rocks to fall on them c. and yet for all this they shall bee far from having any work of Gospel-humiliation upon them therefore it is not looking upon Christ with the bodily eyes doth it But that looking upon Christ which begets this true Gospel-humiliation it is looking upon Christ with a spiritual eye an eye of faith that is looking upon Jesus Christ not as if he were a man onely like other men walking here but as one that God the Father sent into the world to dye for the fins of poor sinners and who when hee was here did suffer death to this end that hee might take their sins away and by dying hee hath washed mee a poor foul filthy sinner and cleansed mee from all my sins When a poor Drunkard c. who hath lived like a Swine twenty thirty forty years lookes thus upon Christ hee is ashamed of himself and mourns bitterly for his sins when hee can say I have been such a vile Drunkard such a Sot such a Whoremaster as there hath not been such another in the Country and yet Christ dyed for mee and hath washed and cleansed mee this humbles thoroughly this begets Gospel-humiliation 3 But how doth this looking upon Christ as pierced for sin beget this true Gospel-humiliation Answ 1. By clear convincing a man of sin There is nothing in the world which brings such clear and strong convictions of sin as this doth the Law hath no such convictions as grace hath and beholding of Christ brings the Law though it come and tell a sinner of a thousand sins hee is guilty of here and here and here thou hast failed at such and such a time thou hast been drunk been with thy Queans yet the Law presently puts a man upon doing which being a very natural way the poor sinner which had a wound quite through but even now comes and claps a duty or two on and so all is healed up and the man is as whole as a fish and now hee thinks himself no sinner at all and therefore observe where ever the Law is most preached and urged there men are beaten into a road of Civility and there is no men in the world that bless themselves more that they are in a good estate and without sin than these men But now looking upon Christ that doth fully and clearly convince a man of sin when a poor soul looks upon a pierced Christ O saith the soul what a vile wretch am I I was drunk at such a time prophaning the Sabbath at such a time and suffering my children to do it at such a time and behold this sin I see it piercing of Jesus Christ I was sleighty formal in duty proud unbeleeving envious against my brother at such a time and behold yonder I behold those very sins piercing of Christ This convinceth the soul of all sins and it so convinceth as the soul sees there is no other way in the world nor help for it but to run to Jesus Christ and to flye to the blood of Christ O saith the soul I am such a sinner and I see there is no help nor releef in the world for mee but yonder bleeding Christ 2 By exceedingly aggravating of a mans sins The Law cannot aggravate sin as looking upon a pierced Christ will and doth O this wondrously aggravates sin 1 It shews that every sin I commit is against a loving Father O saith the soul thus and thus have I done against God and behold what a loving Father hee is to mee yonder I behold his Son his onely begotten Son hanging upon the Cross and hee is whipping and wounding of him for what I have done beeause otherwise I must have been whipped and wounded for it to all eternity O the greatness of his love and O the greatness of my rebellion O that ever I should bee such a wretch and walk thus as I have done 2 It shews that every sin committed it wounds Jesus Christ and goes to the heart of Christ When it looks upon Christ as pierced then it sees such a sin I committed at such a time that comes and gives him a blow and such a one and such a one that comes and runs him in the side then the soul looks upon it self and saith O what a wretch am I the other day I was light and wanton and behold now I see that very sin wounding Jesus Christ the other day I was got with my merry companions in such a Chimny-corner with my

Grace say to him goe but he goes come but he comes doe this avoyd that but he doth the one and avoyds the other The Law doth not put such a Principle of ingenuity in a man and therefore persons under the same one day they are threatned another day they feele the Whip and Rod for their sins another while they resolve vow and covenant they will sin no more and yet still they goe in the old track they sin and vow and vow and sin and all because there is not a spiritual ingenuity wrought in them as Grace works in all those that hear and receive the same but now Grace that makes a man so ingenuous that considering what God hath done for poore Sinners what Christ hath suffered to take away sin how free and willing God is to receive him make him a Son and Heir here give him Heaven and glory hereafter he would not now lye swilling and sweltering in his old sins and lusts though hee might the Soul needs not now to vow and covenant a twelve month together against such and such sins it is addicted unto no but it hears the voyce of Gods grace telling it what Christ hath done for it how willing God is to pardon all his sins and bidding it doe this avoyd that and presently it is made inclinable to obey the voyce of Gods grace what saith Paul Rom. 6.1 Shall we sin because grave doth abound no God forbid we have more ingenuity in us than to doe thus because God loves us and is willing to pardon cur sins here and to glorifie us hereafter shall we therefore doe what we can to grieve him to offend and trouble him no God forbid we are more ingenuous than so nay we cannot doe it our very hearts are against it and our souls hate and abhorre the thoughts of it we would not for a world bee found to require the Lord thus So 2 Cor. 5.13 14 15. For whether we be besides our selves it is to God or whether we be sober it is for your Cause for the love of Christ constraineth us because we thus judge that if one dyed for all then were all dead and that he dyed for all that they which live should not henceforth live unto themselves but unto him which dyed for them and rose again As to say whether we be mad or sober judge of us as you please yet have wee so much ingenuity as to judge thus that if Jesus Christ dyed for us we should now live to him if he came and purchased an everlasting life for us our ingenuity makes us reason that it is a fit thing that we should live this our temporal life to him and consecrate it wholly to his service What is the reason that many a poor Soul sits all the week long at the Ale-pot Sweares and Whores and yet now and then he vowes and resolves against such courses and yet cannot for his heart and bloud as we say leave them but the Law when hee hath done such things whips and stings him and this hardens him whereas did but such a poor Soul see that he is by Jesus Christ delivered from wrath to come freed from the Law Sin and Satan did but God let him to see the hope of his calling and what a happy and blessed estate hee is by Christ brought into there would bee such an ingenuity wrought within him that hee needs not vow and covenant to bee Drunk and Swear and Whore no more no but his heart would abhor to deal so basely and unworthily with a God so infinite rich in love and abounding in Grace and mercy towards him 2 Because the grace of God it hath more full and clear precepts to holinesse than the Law hath the Law that hath ten Commands but the grace of God that hath many hundred Spiritual commands wherein it injoynes spiritual obedience and newness of life and then the commands of grace they are as more so of a more spiritual nature whatsoever the Law commands Natures light teacheth and a man may by Natures light convince a man of these things but now the precepts of grace are spiritual and supernatural such as a Natural man by Natures light cannot perceive The precepts of grace are called the things of the Spirit l Cor. 2. Which the Natural man cannot perceive but they are foolishnesse unto him because they are spiritually discerned Where the grace of God is preached and received there doth the Spirit of God goe who is a teaching Spirit and teacheth the Soul infinite more commands and with more clearness and demonstration doth it discover truth than any Natural or Moral man by his Natural light or study of the Law can ever finde out the Law discovers to a man the outward actions of sin and forbids these but when grace comes with its precepts it makes discovery of the first risings motions stirrings and concupiscence of these things in the Soul and forbids these and hence by reason that the grace of God or the Doctrine of the Gospel for that I understand by the grace of God all along hath more full higher and more Spiritual instructions than any the Law hath makes further discoveries of sin than the Law barely considered can doe it comes to passe that it is the most effectual means of killing and subduing sin 3 Because there is a power in grace for the subduing and killing of sin The Apostle tells us 2 Cor. 3. that the Law it is a killing letter that is it is only a bare letter without any power bidding us to doe this and avoyd that but contributes no assistance to us yet tells us if wee doe not obey it we shall be damned and so it is a killing letter that is to us it kills us instead of killing our sins but now the Gospel gives life that doth not only command but giveth power to doe and so is a word of life So Heb. 12. hee calls the Law a voyce of words for the same reason because it did command and forbid things under the penalty of Death and Damnation and it saw the poor Creature to bee weak and altogether unable to doe either the one or the other and yet gave him no power at all and so was only a terrible voyce of words to him The Law as one saith it doth teach just as the Commandements written upon the walls doe a poor man comes in and reads them over and yet his heart is never the warmer never the more fit to obey any of them because he reads them there but now the Gospel on the grace of God that brings power along with it a poor Soul which before lived in sins and thought it impossible that ever hee should leave them or have them subdued now findes a power within him killing and subduing those sins of his hence it is called The power of God unto salvation Rom. 1.16 4 Because a Soul never comes to see sin in its proper colours until the grace

of God is discovered to it Take a poor Soul that is convinced of his sins by the Law yet doth hee not see the foule filthy and odious nature of his sins and how exceedingly every sin he commits is aggravated and how sad by reason of sin his condition is as doth another poor Soul who sees his sins and himself a sinner in the Gospel and by the Gospel A poor Soul that sees his sins through the vail of the Law never comes to see the odiousness of sin nor to hate sin for it self nor the aggravations of his sin as doth that Soul which beholds the same in the Bloud of Jesus in the glasse of the Gospel A poor Soul that sees his sin by the Law doth not see in what a miserable and undone condition hee is in by reason of his sin hee sins to day and hee sees and knowes it and knowes too that he hath deserved thereby eternal death and perhaps his Conscience gripes him for it but to morrow hee runs to his praying and vowing and covenanting and here hee licks himself whole againe thinks to make God amends by future obedience for former disobedience and when he hath been drunk wanton uncleane cheated his Neighbour c. presently he runs to praying and confessing and resolving to change his course of life and doe thus no more and then hee thinks all is well and the scores are crossed between God and him Thus the poor Sinner conceits no danger but blesseth himself that hee hath done God no injury and therefore God means him no ill and so all is well and he is happy when alas poor soul hee is meerly gull'd hee feedeth on ashes as the Prophet speaks a deceived heart hath turned him aside so that he cannot say Is there not a lye in my right hand Whereas when a poor Soul comes to have the grace of God discovered to it or the Gospel opened unto it and it embraceth the same it then comes to see the odious and filthy nature of its sins how every sin peirced Christ wounded him made him who is blessed for evermore to lye under a Curse how exceedingly every sin it commits aggravated being committed against grace and mercy c. O then it sees that there is no way in the world to bee delivered from its sins but by Jesus Christ no righteousnesse will stand it in stead but Christs whereas before it thought its praying and reforming the works of its owne righteousnesse would have saved it now it sees that all is nothing sin is of so deep a dye that there is nothing in the world will or can wash it out but the bloud of Christ 5 Because there is nothing of a more contrary nature to sin than the grace of God is the best way to destroy a contrary is to oppose its contrary to it if you would put out Fire throw water upon it if you would have your Chamber free from Darknesse open the Window and let in the Light contraries fight and endeavour to destroy each other and the more contrary things are the more doe they endeavour to doe it Now there are no greater contraries than Sin and the Grace of God are Sin is the greatest darknesse the grace of God is the greatest light and therefore these two are in continual fight and labour to destroy each other in which Combate the Grace of God ever prevailes as the light of the Sun being the greatest light doth ever expel darknesse when ever it comes let it be ever so much All light is contrary in its nature to darknesse yet if the light be but small and the darknesse great wee see in will not expel it So may I say the Law is in its own nature holy just good spiritual contrary to sin yet because it is but a little light in comparison of the grace of God as it were the shining of a Candle to the Sun and sin being the greatest darkness it doth not therefore overcome and expel the same And hence the discovery of the grace of God is the most effectual means to kill sin because it is of such a contrary nature to sin that either sin must destroy it or it will destroy sin but sin never being able to doe the one it will and doth in all those Souls which hear and receive the same by degrees doe the other Vse 1. Then see how the grace of God is wronged in the World when men cry out this is your preaching of Free Grace what comes of it but to make a company of Hypocrites to make persons loose and prophane when indeed this is altogether false and an abominable slander of the Free Grace of God the grace of God is the greatest motive and means to holinesse that is in the World and if that will not mortifie sin to be sure nothing else will doe it Men may talk of the Law and the terrours thereof and the thunderings of Hell and Damnation as the only means to kill sin but sure enough if the grace of God will not doe it these never will it is one thing to have sin killed another thing to have it bridled the Law may put a bridle upon a mans sins and lusts but it never kills them but grace that kills sin Therefore it is an injury offered to the grace of God to say of it that it makes men Sinners it makes them loose c. for it doth the contrary Shall we sin because grace aboundeth no God forbid Thus grace reasoneth Vse 2. Then wouldest thou overcome thy sins study the grace of God more the more God lets the light of his grace into thy Soule the more shalt thou finde thy sins to dye Many poor Soules there are which strive against their sins and labour to keep up their hearts in waies of obedience c. and yet little fruit comes of all their toyl and sweat and tiring themselves why because they weary themselves out in a way of works to get that which is to be obtained only by grace they seek after Righteousnesie and Justification and Holinesse and Sanctification not by faith not from the grace of God but as Israel did by the works of the Law and so doing it fares with them as with Israel they doe not obtaine that which they seek for Poor Souls you cry out O my sins my sins I cannot subdue them such and such a lust is too hard for me and what is the cause why this you think to get the mastery of your sins by your works and this wil never doe it Let mee tell you a little the road you go in to mortifie and subdue sin you finde sin strugling within you and overcoming you well now saith the soul by Gods help I will overcome this sin hereupon thou takest up a resolution to change thy course of life and to avoid all occasions whatsoever that should draw thee to sin This resolution it may be doth not hold thy sin masters thee and thy

for our justification declaring himself to have gotten the day of the Law Sin Hell and the Devil all the enemies of our salvation and likewise alluring us hereby that wee are already in him acquited God having forgiven us all our trespasses and shall assuredly one day rise as hee is risen to live with him in glory hereafter when this our corruptible shall put on incorruption and this our mortall shall put on immortality and death shall bee swallowed up into victory Again which our hearts should bee much taken up with How that Jesus Christ being now risen hee as the common person of the Saints and as a glorious Conqueror is ascended up into heaven herein triumphing over Principalities and Powers which he by his death had spoyled making a shew of them openly and leading captivity captive where being arrived hee is sate down at the right hand of the Father upon the Throne of Majesty in the heavens having Angels Principalities and Powers made subject unto him and all his enemies under his feet himselfe being invested with Majesty and Glory Sovereignty and Power Authority and Judgement all which hee improves for the good of his Saints Again farther How that the Saints as considered in him their common person are quickned together with him and raised up together and made to sit together in heavenly places being sharers and partakers with him in his life and death in his humiliation and exaltation hee personating them in both having his wisdome righteousness riches holiness made over to them so that they are compleat in him and of his fulnesse doe receive grace for grace Again yet farther how that Jesus Christ being now in the heavens is there imployed in making preparation and providing mansions for his Saints against they come thither and is continually ready to and busied in presenting the wants and petitions of his people to his Father hee also himselfe in all our exigencies and under all our infirmities making intercession for us so that wee are for ever safe and secure from all fear and danger hee ever living to make intercession for us From whence when all his Elect of Jew and Gentile shall bee called home hee shall gloriously come attended with his mighty Angels and ten thousands of his Saints when as the Spouse being arraied in fine linnen clean and white hee shall take her to himselfe and celebrate his glorious Marriage and having done justice upon all her enemies here below and judged quick and dead shall triumphantly carry her with himselfe into his Fathers Kingdome where shee shall for ever bee with him where hee is beholding the glory the Father hath given him and injoying with him fulnesse of glory fulnesse of joy and pleasures for evermore Again yet farther the thoughts whereof our thoughts should bee exercised about how that in the mean time that his people might bee gathered together and made meet to bee partakers of the inheritance of the Saints in light hee hath and continually doth send forth his Spirit the great promise of the Father together with Messengers and Ambassadors having the everlasting Gospel in their mouths whereby those which everlasting love did in the beginning choose out of the world and predestinated to the adoption of Sons are in time through grace called and actually and personally having precious faith given unto them justified from all their iniquities united to him made children heires of God and joynt heires with Christ sanctified by the Spirit and through the applying of the blood of Jesus have their consciences purged from dead works to serve the ever living and true God daily going on from faith to faith and strength to strength till in the end they attaine the Resurrection of the dead and come to behold God in Sion Finally seeing and considering what glorious things are through grace wrought and prepared for us and which are in part and shall be in Gods time fully given to us it should bee the continual exercise of our hearts and that which wee should bee much taken up with how wee may come to attain and enjoy these things so as may make for the glory of God the good of others and our own comfort more It should bee our continual querying O how shall I come to know more of Christ more of the love of God in Christ How shall I come to beleeve in Christ more to live by faith more to injoy the fruit and comfort of my election through grace my redemption justification by Christ adoption in him union with him more How shall I come to bee more sanctified by the Spirit made more conformable to him have more of his Image imprinted upon mee feel him more in his Death and Resurrection have more fellowship with him in his sufferings O how shall I come to have corruption in mee daily more mortified my pride mortified my unbeleefe mortified my corrupt affections and passions mortified my luke-warmness earthly-mindedness deadness formality in duty mortified How shall I come to have my graces more quickned my faith love godly-sorrow humility self-denial patience thankfulness contentedness quickned O how shall I have a heart carried out more to glorifie God in the place calling I am in time opportunities I have How shall I have a frame of heart to go about the service of God more freely willingly cheerfully and to act in it more purely sincerely every day than other Such things and questions as these are I call Spiritual things and they are the things our hearts should bee exercised about Object Must a Saint onely bee exercised about Spiritual things are there not some external things which a Saint must exercise himselfe in and about Answ Yes there are outward Civil imployments which a Saint as a man is with moderation to bee exercised about And also there are outward Ordinances and institutions of Jesus Christ which a Saint as hee is a Christian out of obedience to his Masters command so far as the same is made clear to him is to bee exercised in and about in exercising himselfe in which though the things themselves are external yet hee injoyes much inward and spiritual communion with Jesus Christ therefore I do not oppose spiritual things to all things external neither would I bee so understood For though the Kingdome of God doth not consist in meat and drink yet meat and drink are usefull in their place and men in an ordinary way cannot live without it But now when I speak of a Saints exercising himself in spirituals I oppose spiritual 1 To things expresly forbidden which are simply in themselves evill and sinful being things not convenient nor becoming Saints Eph. 5.3 4. But fornication and all uncleanness or covetousness let it not bee once named amongst you as becometh Saints neither filthiness nor foolish talking nor jesting which are not convenient Prophane courses become no man but worst of all a Saint 2 To things light and frivolous Things indeed unworthy the thoughts of a Saint