Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	great_a	holy_a	see_v	3,964	5	3.2444	3	true

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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

better hope did by the which we draw night unto God God brings in another Administration to effect that which the other could not as the above Scriptures shew Vse 1. See hence what great obligations lye upon persons living under the Gospel Administration to be holy otherwise one end of this Administration is frustrated in such If those who lived under the Law and Old Covenant had great obligations laid upon them then surely ours must needs be farre greater Vse 2. This shewes How great is their evil who take occasion from the grace of God to sin when sin took occasion from the Law it was so aggravated it became hereby exceeding sinful Rom. 7.13 let such know 1 They pervert the Gospel 2 They have never learned Christ aright Ephes 4.17 to the 22. This I say therefore and testifie in the Lord that yee henceforth walk not as other Gentiles walk in the vanity of their minde having the understanding darkned being alienated from the life of God through the ignorance that is in them because of the blindnesse of their heart who being past feeling have given themselves over unto lasciviousnesse to work all uncleanenesse with greediness But yee have not so learned Christ if so be that you have heard him and have been taught by him as the truth is in Jesus That yee put off concerning the former conversation the Old Man which is corrupt according to the deceitful lusts 3 It is a sad signe of Reprobation Jude 4. For there are certaine men crept in unawares who were before of old ordained to this condemnation ungodly men turning the grace of our God into lasciviousnesse and denying the only Lord God and our Lord Jesus Christ 4 They will daily bee more hardned in sin Acts 28.25 26 27. And when they agreed not among themselves they departed after that Paul had spoken one word well spake the Holy Ghost by Isaiah the Prophet unto our Fathers saying goe unto this people and say Hearing yee shall hear and shall not understand and seeing yee shall see and not perceive for the heart of this people is waxed grosse and their eares are dull of hearing and their eyes have they closed lest they should see with their eyes and hear with their eares and understand with their heart and should be converted and I should heal them 5 They will be more inexcusable Joh. 15.22 If I had not come and spoken unto them they had not had sin but now they have no cloake for their sin 6 Heathens will rise up in Judgement against them 7 Their Condemnation will be just Rom. 3.8 And not rather as we be slanderously reported and as some affirme that we say Let us doe evil that good may come whose damnation is just Greater than others Joh. 3.19 And this is the Condemnation that light is come into the world and men loved darknesse rather than light because their deeds were evil Obser 2. That the discovery of the grace of God in the Gospel towards sinners is the most effectual means of killing and subduing sin Reason I meane Carnal reason makes us beleeve that this opens a Floud gate to all licentiousnesse and hence the wise men of the World lay the prophanenesse and lewdnesse of persons living where the grace of God is preached upon the back of Gods Free Grace as if the preaching of that to Sinners were the cause why Drunkards Swearers Sabbath-breakers live as they doe and hence they say No wonder Hearers are so prophane when their Teachers have found out such a sweet and easie way to Heaven but the Holy Ghost condemnes this opinion of Humane Wisdome as scandalous to the Grace of God yea altogether false and untrue and tells us that there is no such way in the world to curbe sin to change the hearts and lives of sinners as is this preaching of the Free Grace of God and therefore the Apostle having revealed the Grace of God presently saith These things I write that you sin not as if he should say if there be any Doctrine in the world will mortifie sin keep you from it it is this that I have written to you I know no more powerful and efficacious means than this is and therefore I have written these things for this very end and purpose that those sins which lived and reigned in you formerly might now hereby be slaine and mortified This likewise the Apostle teacheth us Rom. 6.14 For sin shall not have dominion over you for yee are not under the Law but under Grace as if he should say Whilst you were under the Law sin reigned in you and were you still under the same sin would reigne in spite of you but now saith he you are not under the Law but under grace and therefore sin shall not reigne over you Grace will curb and kill it though the Law could not doe it So likewise Titus 2.11 12. For the grace of God that bringeth Salvation hath appeared to all men teaching us that denying ungodlinesse and worldly lusts we should live soberly righteously and godly in this present world As if hee should say doe not say because the Grace of God appears and is preached in the world to poor Sinners therefore men will be prophane and live in all ungodlinesse no no the grace of God teacheth all those who hear and receive the same another lesson to deny ungodlinesse and worldly lusts whereas before they were as others Drunkards Adulterers c. now they deny these things and are by hearing and embracing the Grace of God become professed enemies to what before they loved So that you see the preaching of Grace it is no enemy but a real friend to holinesse of life and conversation it is so farre from giving life thereto that it quite kills and destroyes sin I shall give you a Reason or two why the Grace of God is so effectual a means of the subduing of sin I Because the Grace of God it begets a kind of Spiritual ingenuity in the Soul of that sinner that hears and receives the same The more ingenuity a man hath he is of the more yeelding nature to those things which in themselves are good just and honest an ingenuous man is more inclinable to be drawne to things which are Naturally and Morally good than another man is you may work more upon an ingenuous nature with a word than you can upon another with threats or blowes Now Grace makes a man ingenuous it first puts a Principle of ingenuity in him which being put in hee is now more easily led to whatsoever the Grace of God commands him and from whatever the Grace of God forbids him A stubborne Childe must be cudgelled to doe what his Father would have him doe or avoyd what hee would have him forbear but an ingenuous Childe is led with a word speaking Grace makes a wilde and untamed nature to bee an ingenuous pliable nature and therefore a man being now made Spiritually ingenuous no sooner doth

God in this or that thing so farre as it knows it if therefore the present case be such that thou canst not clearly and fully satisfie thy self as to the particular act of submission give up thy wil to Gods wil in the general and this as I have said is in such cases accepted of God and accounted submission to his wil. Obj. But the Soul not yet satisfied wil say can there be no rule in such cases found out for me to goe by though I have not an express rule yet have I not a rule at least by consequence or a rule that will help me thus farre that when I stand betwixt two waies or two things that I may determine that I may chuse this way or this thing rather than the other Ans Though there be not in this case a clear and punctual Rule yet so much there is as that all things throughly weighed together he thing in conclusion will amount to little less now for direction herein mind what follows 1 Observe narrowly which way that is in going wherein thou mayest expect to meet with and encounter most temptations and shun that way the Reason is of weight because the strength and subtilty of the Tempter being above and beyond my wisdom and strength I may not unless God put me upon him rush my self on him Indeed if I were assured that this or that way were the way God wils me to go in then put case I clearly saw the Tempter stand upon the Road I may venture upon the face of him because as it is clearly my duty rather to venture being foyled than to disobey God so the strength and wisdome of God which Faith can challenge as its own whilst it hath assurance its foot is in Gods way is infinitely greater than all the power and policy of the Tempter and therefore although it venture upon an enemy much stronger than it self yet the power with it is greater than that against it But when the case is otherwise that I cannot see the will of God I must be cautious how I venture into that Road where I see the Devil to stand and lye in wait for mee lest I lead my self into temptation which I ought not to do Therefore the very seeing the Devil in this or that way if I do not hear the Lords voyce saying Go that way is warning enough to bid mee take heed how I come there But the soul may reply to it self Perhaps O my soul thou dost not like that way and therefore thou fanciest thou seest temptation there and so flyest it whereas if thou wouldest make the venture thou shouldest finde it otherwise I confess a mans heart may easily deceive it self and suppose a temptation and therewith fright it self when and where indeed is none At last it must bee answered by the soul it self For considering the different Natures Principles and Dispositions and different measures of grace given that may bee a temptation to one man which is none to another As for example a soul weak in the faith every cross providence or the hearing of a threatning read is a temptation to him to question his condition But it is not so to him who is strong in the faith Again a man of an affable kinde sweet nature the unkindness of one whom hee dearly loves is a temptation to him but not so to a man that is by nature ruffe and rugged So for principles one man hath a principle to joyn in communion with such onely as are of his opinion anothers principle is to hold communion with Saints as Saints if the one meet with another who is of a differing minde from himself his own principle is a temptation to him not so the others Therefore the soul is best able to tell after it hath taken an impartial view of the measure of grace bestowed upon it whether more or less its nature principles disposition of all which a man considered from under the byas of this or the other temptation or corruption is best judge himself though yet the Proverbial saying is true understanding it no otherwise then as a man is under the byas of some temptation or corruption that no man is a competent judge of himself I say therefore when wee have said all that wee can upon this ground the soul must make the conclusive answer Observe the tempations and weigh them throughly whether they are like to bee so to thee For that may bee a temptation to one that in it self is none to another Here you must have recourse to the former Rules your principles disposition nature and measure of grace received And when thou hast in an equall ballance weighed all these then because thou hast in the present case no other Rule advise what Reason saith And if upon a through debate Reason giveth in its verdict that notwithstanding in such a way an enemy doth lye yet in an ordinary way his shot may not hurt thee the weight of the case is much lessened yet do I not say it is answered because that may bee a temptation to one that in it self may not bee to another considering him according to the present mould of his principles disposition c. yet in case there should bee alteration in these then may that which is a temptation to another bee so to him also But now if contrariwise Reason affirm that upon a thorough pondering of all it apprehendeth its most likely that by reason of the present constitution of thy principles c. This enemies shot should reach thee and it must bee a thing more than ordinary if it do not then c. Observe whether in such a way temptations are visible to an eye of Reason if so then it is not a fantasie but a thing to bee heeded For wee are now going by the Rule of Right reason and must diligently observe what it dictates if Reason therfore in such a case as this is in which the word saith nothing to mee tell mee there lyes an enemy in ambush in such a way I am herein to suffer my self to be ruled by Reason Observe the General Rules left thee in Scripture and see whether thou canst not out of them laid together make up a rule which shall bee Scripture-proof which will solve the case for know that those things which have not the particular Rules to order them if they lye evidently within the compass of this or that general Rule the will of God in them is thereby determined as truly though not so clearly in my apprehension as if I had a particular Rule to determine the will of God by For the onely difference betwixt general and particular Rules is this particular Rules point at a thing directly and so are not subject to scruple or debate General by consequence and so are subject to debate by reason of mens various constructions of the Rule and divers applications of particular cases to it But in case I have once found the general

come to mee and him that cometh to mee I wil in no wise cast out Christ is willing poor sinners should come bee thou O sinner willing to come As bee is a willing Saviour so should wee bee a willing people and who would not bee willing to bee saved when God and Christ are willing to save As the father of the Prodigal met his Son coming so Christ will meet thy soul above halfe way In a word if thou wilt not come thou wilt bee damned for ever There is no other name under heaven given among men whereby thou canst bee saved but by the name of Christ Hee that beleeveth on him which is the coming I speak of shall bee saved but hee that beleeveth not shall bee damned Vse 2. Comfort to the Saints Your salvation is sure you have God and Christ the will of either ingaged for you If the Divine will bee irresistable as it is then your salvation is firme and everlasting because it is grounded upon this will A mans affections are hardly overcome but his will is harder to bee overcome you may overcome the man when you cannot the will the will is such a thing that most men if they can have their will they will have it Now Saints the will of God and Christ is engaged for your salvation God and Christ should not have their wills should you misse of Heaven Who hath or can resist his will Hence likewise learn for your comfort That you shall never want what shall bee for your good here If it bee the will of God and Christ to give salvation to you then surely are they willing to give you all things necessary for your temporal well-being of sustentation here if it be their will to give Heaven to you then surely nothing needful for you between this and Heaven shall bee wanting to you Think you that they are willing to give the greater and not the lesse O trust then for the one as well as the other Use 3. Duty to the Saints Are God and Christ willing to have you saved Then bee you willing to do or suffer any thing for God Doth the Lord lay out himself for your good lay out you your selves for his glory bee you as willing to glorifie God here as God is to have you glorified hereafter Think not any thing you have or can do too much for him who hath not thought himself or any thing hee could do too much for you No Condemnation to them that are in Christ Jesus proved in Seven SERMONS SERMON I. Rom. 8 1. There is therefore now no Condemnation to them that are in Christ Jesus IN the former Chapter Paul sets forth the great Combate that hee found in himself betwixt the Flesh and Spirit the Old and New Man the law of his members and of his mind the one delights in doing good the other hates it the one wills to do it the other resists the doing of it 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 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 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 and all the enemies of a Beleevers Salvation without mincing of them they afford us this truth 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. 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 In prosecution of which blessed comfortable truth I shall shew 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 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 now in Adam all men sinned and Gods Justice passed a Sentence of Condemnation upon all upon Adam himself actually and all his Posterity vertually as in his loines This sentence the Law of God passeth upon every individual man actually at his first coming into the VVorld 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 for satisfaction of Justice Before the Fall man lay under no punishment but the whole man had the Divine Image stamped upon it the Soul was endued with those Divine properties and perfections of Knowledge Righteousness and true Holiness the Body free from sufferings and immortal 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 true Holiness the Body becomes passible and subject to Mortality so that the Excellencies of Soul and Body are lost 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 Taking Condemnation for either and all of these a Soul interessed in Christ is freed from it 1 From the Sentence passed true a Sentence was vertually passed upon him in the fall of Adam his common person but this was reversed in the standing of Jesus Christ the second Adam and his common person so actually also the Law of God passeth a Sentence upon him at his first coming into the World which is againe actually reversed at his conversion so as that a converted Soul stands free from any sentence arising either from Adams guilt or his owne 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 Ans Though a Saint be justified long before in Christ yet the Law may pass an actual

Father and this is wrought precedent to any good in us and all good comes from this Actual union on our part that is by beleeving and is then effected when I am said to come to Christ and the Father by him 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 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 committed unto us the word of reconciliation Now then we are Ambassadours for Christ as though God did beseech you by us we pray you in Christs stead be yee reconciled to God God's reconciliation to us that is before faith before ever we heare a word of faith and that by Christs offering up himself to his Father our reconciliation to God that is by beleeving when wee heare and embrace the word of reconciliation So Christs union to us that is before faith and doth not at all depend upon our beleeving as any fruit thereof 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 now our union with Christ that is by beleeving 3 That by in-being in Christ Saints are freed from Condemnation 1 That which removes all our sins from us frees us from condemnation for no sin no condemnation but in-being in Christ removes all our sins from us it takes sin from our backs and laies it upon the back of Christ Sins are debts the debts that we owe to God all these debts after once we come to have marriage-union with Christ are transferred over to him so that they are no longer our debts but his debts neither are we now liable to pay them but he must answer for them and see Gods Justice satisfied and the Debt-book crossed 2 That which gives us a right and title to Salvation that frees us from condemnation but out in-being in Christ doth this for by vertue hereof we are Gods Heirs yea joynt-heirs with Christ and so have as true a title though not so large a title to Glory and Salvation as Christ himself hath though wee have not for the present actual possession yet our title is good firme and certaine as an Heire in Minority hath not actual possession yet his title is as good as afterwards 3 That which makes voyd and null all impeachments and charges whatsoever frees us from condemnation but this doth our in-being in Christ for being in Christ no charge or Impeachment can be drawne against us but the same hath been drawne against Christ in our stead and he hath answered the same at the Bar of Gods Justice and is come off clear and acquitted 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 yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us 4 And lastly That which makers the Law Jury and Judge of a mans side frees him from condemnation but this doth our in-being in Christ 1 It makes the Law of our side for the Law it is a rule of Justice and Equity it requires equity should be done to every one now it would not be equity to take satisfaction and not to acquit the Party for whom it hath received it 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 so that the Law is of the side of those persons 2 It make the Jury of Conscience of a mans side for saith Conscience doth the case lye thus that I am in Christ then not guilty not guilty though once I was guilty yet Christ hath taken the guilt away and therefore now not guilty not guilty 3 It makes the Judge of a mans side for saith God the Judge is it so that this party is in my Son Christ then is he a member of my Son then is he married to my Son and I am a Friend to all such for my Sons sake for what hee hath done and suffered I own love and respect and therefore hee shall never bee condemned 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 and certainly were I a living Branch in Christ I should grow more Answ Thy doubt poor Soul is thou dost not grow what growth is that thou lookest for is it growth of gifts only or is it growth of grace doth thy doubt arise hence because thou canst not pray talk of Divine things open and explains Scriptures as another can or because thou art not so humble mortified self-denying conformable in all things and conditions to the will of God as thou seest another Saint is If thy doubt arise because thou hast not such gifts 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 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 I pray what excellency of gifts are there in Babes and Sucklings in comparison of the gifts of the wise and prudent and yet Babes and Sucklings are in Christ when the wise and prudent are not What gifts in the foolish things of the world and base things and things that are not i.e. of no account at all in the eye and esteeme of man and yet these hath God chosen and they are in Christ who of God is made unto them wisdome c. When the wise things of the world and the Scribes and disputers of the world are set by 1 Cor. 1.27 28 29 30. Object 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 Answ To this I answer Poor soul 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 and roots it selfe in Christ and the promise more 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