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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	contain_v	law_n	moral_a	2,485	5	9.8922	5	false

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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

same our Rule under the Gospel 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 but in the same way or degree Christ obeyed the Law as it was a Covenant of works and obeyed it perfectly now for so much as relates to the way or degree of obedience Christs active obedience hath freed us from but not from obedience in the same kind as for example Christ prayed this doth not free us from prayer Christ repented this doth not free us from Repentance Christ was thankful to his Father this don't free us from thankness 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 or in the way of a Covenant of works but not at all from the things themselves 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 Argum. 6. If the Moral Law in the substance of it is no other than the law of Nature then is it a Rule in Gospel-times 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 and to doe that Natures law teacheth to abhor and the first is true 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 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 Argum. 7. If it be a sin and offence in Beleevers under the Gospel to doe contrary to what the Moral law requires then is it a Rule to them 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 then the Moral Law which forbids these things is a Rule to him Argum. 8. If Saints in Gospel-times are bid in an especial manner to remember the Moral Law 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 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 and after all bids them remember the law of Moses why after this discovery of these things doth he call upon them to remember the law of Moses 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 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 1 Because as such they are as hath been shewed dead to it and it is dead to them therefore cannot be their rule 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 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 For God hath not given us the spirit of fear but of power of love and of a sound minde 3 Then beleevers must unavoydably be under a curse Gal. 3.10 For as many as are of the works of the Law are under a Curse for it is written Cursed is every one that continueth not in all things which are written in the Book of the Law to doe them 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 4 Then should a Beleever be bound over to personal performance of what the law requires I prove it thus 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 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 how will he escape condemnation seeing in his own person he cannot according to the obedience it requires obey the same 5 Then Beleevers should be under the commands of a Covenant of works for the law in Moses's hand was a Covenant of works for it is set in direct opposition to grace Rom. 6.14 For sin shall not have dominion over you for yee are not under the law but under grace 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 7 Beleevers are under the command of the New Covenant and therefore the commands of Moses being the commands of the Old are not their Rule But now this Law as it is in Christs hands is a beleevers Rule Quest But how or in what way are wee to conceive of the Law as it comes in the hands of Christ Answ This is the great Question without opening wherof all we have hitherto said comes to nothing For answer therefore hereunto we shall consider how the Law came in the hand of Moses when it came as the Rule of a Covenant of works which opened will help us in the consideration of the other how it comes in Christs hand as it is our Gospel rule If you would know how the Law came in Moses

Therefore the latter is truth also Arg. 11. If the substance of those things which are required in the Moral law are either commanded in the Gospel or promised to Gospel-times then doth the Law remaine a rule to Saints even in Gospel times But the first is true To give particular instance Doth the Law in the general require of us to love God with all our heart soul might strength and our Neighbour as our selves And doth not the Gospel every where command these things Come to the first Table Doth the first Commandement require of us to love serve obey one God and the true God Doth not the Gospel require this Doth the second Commandement require of us that wee should worship God in his own way forbidding all false Idol-worship Doth not the Gospel also do this 1 Cor. 10.20 21. 2 Cor. 6.14 15 16 17. Doth the third Commandement require sanctification of Gods Name and doth not the Gospel even this also Jam. 5.12 Doth the fourth Commandement injoyn us to keep holy the Sabbath and is not this promised to Gospel-times yea the purest times of the Gospel Eze. 44.24 and I take it for this reason the Command of the Sabbath is mentioned both in the Moral the 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 us it is Moral in the Ceremonial to let us see that it is Evangelical the Ceremonial law being but the Gospel in Types and Figures Come to the second Table Doth the fifth Commandement require obedience to Superiours And have wee not the very words of it Eph. 6.2 And as for the other five wee have them all summed up together Rom. 13.9 Therefore must the Law bee a rule in Gospel-times Arg. 12. If the Moral law in the substance thereof is no other than the Law of nature then is it a rule in Gospel-times for it would bee absurd to say the Gospel sets us at liberty from the Law of nature so as that it is no sin to violate the Law of nature either by neglecting what it teacheth to do or acting what it teacheth to abhor But the antecedent is true Rom. 2.14 15. The Gentiles doing by the light of nature the things contained in the Law doth prove this that the very things of the Law are in nature the Moral law being as a written external copy of the Law of nature Therefore the consequent Arg. 13. If it bee sin in a beleever under the Gospel to do contrary to what the Moral law requires then is the Moral law a rule to him For where there is no Law there is no transgression Rom. 4.15 But who in his right wits would not say that put case a beleever should commit Idolatry blaspheme God prophane the Sabbath bee a Murderer Theese Adulterer c. that hee doth not sin if hee sin hee transgresseth a Rule and it so then the Moral Law which forbids these things is a rule to him Arg. last If Saints in Gospel-times are commanded in an especial manner to remember the Moral law then is it a rule to such in Gospel-times But the antecedent is true Mal. 4.4 why after the rising of the Sun of righteousness and Saints thriving and flourishing under his bright and warme beams are wee commanded to remember the law of Moses but to shew that that very same Moral law which was once given forth by the hand of Moses was to remain a rule to Saints even in the purest and brightest Gospel-times The conclusion is That the Moral law or the Law of the Ten Commandements doth still remaine as a rule to Saints in Gospel-times Hence it follows that by abolishing the Moral law as Hagars rule the rule of the Old Covenant we have not abolished it as a rule nor lost any iota of the substance of the Moral law but rather confirmed the whole in Sarahs the New Covenants hands In a word the summe of my Discourse hitherto about the Moral law amounts to this viz. That the Moral law is now by Christ the great King and Law-giver of his people transplanted from a more barren into a more fruitful soyle from an Old Covenant into a New and better Covenant which Covenant because it is everlasting therefor the Law being now therein is become permanent and everlasting also Yea to the end that the Law might be stable and continue for ever it was therefore necessary it should bee transplanted hither the Covenant in which it was before being as the Apostle tells us decayed and waxen old yea ready to vanish away Heb. 8. last So that wee may truly say with the Apostle Do wee make void the Law through faith God for bid nay we establish the Law 3 Hence wee may learn That the very same worke or duty for the substance or matter of it done by one may bee a Legal worke done by another an Evangelical The difference betwixt Legal and Evangelical works is not a material but a formal difference Hagars children keep the same Law and do the same works for substance that Sarahs do Hagar holds forth the Moral law to her children and saith this is my rule obey it Sarah likewise holds it forth to her children saying And this is my rule obey it So that there is no difference betwixt the seed of Hagar and Sarah as to the substance or matter of that rule they walk by for both have materially one and the same rule proposed to them and both strive and indeavor a conformity to that rule yet the action of the one is but a Legal worke the action of the other an Evangelical The reason of this difference lyes in what hath been formerly said Hagar proposeth her rule to those that are her seed as a bare rule telling them onely what is their duty and pressing them to the doing hereof by severe Threats on the one hand in case they bee found defective but in a tittle and alluring promises of reward on the other in case they prove obedient in all things to her commands but gives them no strength to walk up to that rule so as that they may either escape the evill of the threat or obtaine the good of the promise Hence Hagars Children in case they could perfectly obey yet their obedience could bee no more but a pure legal obedience that is obedience springing from themselves as the efficient cause and motive terminating in themselves as their ultimate end or to speak more plainly obedience done in and by their owne strength to and for their owne benefit either to avoyd some evil feared or procure some good desired which is properly pure legal obedience when what a man doth hee doth by himself and to himself But now Sarah though shee propose the same rule to her seed yet in a different way or manner for together with the rule shee giveth to her Children strength to keep it cutting off withall from this rule the

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 nor hear nor mourn for sin nor doe any thing else he then most certainly walks legally after the flesh 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 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 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 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 Now whensoever a man in Prayer hearing the Word or any other Duty hath only respect to the external part contenting himself with that if that bee done never looking to the spiritual performance thereof he walks legally 4 When a man blesseth himself in his obedience and pronounceth himself happy because of that he walks legally Thus Paul whilst hee was a Pharisee did blesse himself in his way Rom. 7.9 I was alive without the law once i. e. 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 and that I was a happy man 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 or even as this Publican I fast twice in the week I give tithes of all that I possesse how doth hee blesse himself in his way of works and crow it over the poor Publican because hee was a Sinner and had no works When therefore a man blesseth himself in his obedience and thinks himself some body pronouncing himself happy because of this as many men will say I thank God all is well with me I have no doubt about my Salvation I am not nor never was I a Drunkard or Swearer c. I was never given to cheat or cousen as others my Neighbours will doe but I pray and read good Books and hear good Sermons c. a man then walks legally after the flesh 5 When a man performes his obedience ever and altogether in his owne strength the law as a covenant of works it calls for obedience but it gives a man no strength but what he hath of his owne to doe it Hence it is called a voyce of words Heb. 12. and a killing letter 2 Cor. 3. because it requires obedience under penalty of death and knowes the creature hath no strength to obey and yet gives him none and so by its very command it kills all those that are under it Now when a man sets himself to keep the law in his owne strength neither finding 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 Why Legal walking is walking after the Flesh SERMON IV. Rom. 8.1 Who walk not after the flesh WEe are now upon the Character of those Persons who are freed from Condemnation they are such who walk not after the flesh but after the Spirit Flesh and Spirit in this place by the acception of the termes in other places 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 Walking after the flesh that is either legal walking or walking after the corrupt principles of the old man Walking after the Spirit that is either Gospel walking or walking after the renewed principle of the new man I began with the words in the first acceptation as they hold forth Legal and Gospel walking and so I laid downe these Propositions viz That Legal walking is walking after the flesh Gospel walking is walking after the Spirit Concerning the first I have shewed 1 What I mean by Legal walking 2 When a man's walk is a Legal walk I now proceed to the third 3 Why Legal walking is called walking after the flesh Ans 1. Because there is nothing of the Spirit of God that goes along with a legal walk 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 Now we usually call that flesh that hath not Spirit in it take a man when he is dead wee say hee is flesh nothing but flesh because the Soul and Spirit is gone so take a legal Walker hee is flesh his walking is flesh because there is nothing of the Spirit of God in him nor his walking hee praies but there is nothing of the Spirit of God in his prayers and therefore though hee pray dayes and weeks and months together all is but flesh he mourns and humbles himself for sin resolves vowes and strives against it but doing all this in a legal manner there is nothing of the Spirit of God in all this and so all is but flesh 2 Because Legal walking is walking in the way of Nature 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 which shew the work of the law written in their hearts their conscience also bearing witness 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 i.e. that which is borne of meer Nature can be no more but

the two to chuse rather that God should be pleased than we Of Humility making us willing to stoop and vail our wills to God a proud will scorns to stoop Of Self-denial causing us to lay our owne desires and affections aside Of Patience enabling us to take any thing in good part from God without hard thoughts or words of or against his Dispensations Of Contentedness in suffering God to take any thing from us yea though it be our will which the most of men had rather part with their lives than part with Secondly I call it a frame wrought by the holy Spirit to distinguish it from meer Natural and Moral frames or those frames which may be in a man by the temper and disposition of nature or the exercise of morality Some persons there are that either by natural a sposition or moral exercise have so excel●ed in patience meekness temperance c. that a diligent observer of them should rarely in ●●po●t of these things ever perceive them to be in the excess such have been among the Heathens formerly and such though they are thin sown may here and there be found yet but these dispositions though they seeme so calm as not to be disturbed by any acts or changes of the Creature neither doe nor can submit to the will of the Creator as is evident hence because being despoyled of those Vices opposite to the aforesaid Vertues they have and doe even thereby nourish and allow in themselves other Vices as Self-estimation Vain-glory c. as repugnant to the Will of God yea rather more than any of the other Thirdly I call it a frame within us to note the seat of it which is the inward man This submission to the Will of God it is a thing seated deep in the innermost parts of the Soul Hence 1 It is not alwaies visible in that Soul in which it is 2 It consists not in notion and speculation which is a thing more outward so much as in the exercise of the heart and action of the Soul 3 It can be only in those that are the true Children of God and Members of Jesus Christ because in all others not Gods Spirit nor any thing of its but Satan the Prince of Darkness bears rule in and possesseth the inward man Fourthly I call it such a frame by which the will of the Creature is brought freely quietly and with a holy delight to lay its self down at the feet of God to be disposed of according to his will not its owne 1 Freely this prostrating its self and its will at the feet of God is where this grace of true submission to Gods will dwells a free act This distingu●●●th it from that constrained submission found ●…me Some there are that will say when a cross an affliction comes well this is the Will of God I must submit to it but this Divine submission is another thing it makes the Soul not to submit of necessity but of choyse So farre as this Grace acteth in any the heart chooseth to be what it apprehends it is Gods Will it should be 2 Quietly that is 1 Without murmuring or repining at the thing Though Israel followed the Cloud and therefore are said to go after God in the Wilderness Jerem. 2.2 yet they did not submit to Gods VVill but were Rebels Numb 17.10 chap. 20.10 because they were ever murmuring 2 Without fretting which is somewhat more than the former the waspish Child frets when the Father or Mother on 't lets him have his will but the towardly obedient Child frets not when his Father denies him this or that thing because hee wills to have nothing but what his Father will let him have 3 Without charging God foolishly i. e. complaining of his dealings as though hee were hard and over severe to us This was a sweet frame in Job chap. 1.22 yet here mistake not I doe not say that we should especially when the thing in which we are to submit sits very close and pincheth hard make no complaint to God that were stupidity but we are not so to complain as to charge God or lay any blame on him I may in a sober submissive way tell him how great my affliction is how unable I am to bear it but I must not blame him for laying it on me 4 Without striving and strugling against the streame i. e. running cross in our affections desires endeavours to that thing which God is doing or about to doe with us 5 Without perplexing our selves about the issue VVe ordinarily look to the issue of Gods Actions concerning us O what will be the issue and we conclude the worst whereas our duty is where we see his Will to be quiet and trust him with the issue of his actions 6 Without shifting and sharking to avoyd Gods will How did Jonas shark to put off that work God sent him about and Moses little less at first when God was sending him into Aegypt 7 Without providing our selves before-hand with shelters to fence our selves against that evil that we doe fore-cast will come upon us by giving our selves up to Gods Will. Some will doe Gods Will but so as that if danger befall them they will have their shelter ready and be provided before-hand whereas this is an Argument of a distrustful unquiet spirit my duty is to doe what I apprehend is Gods Will and trust God to shelter me 8 VVithout risings swellings and boylings of heart against God bringing forth desperate speeches such as was that 2 King 6. last 3 With a holy delight i. e. approving of the thing and delighting in it whatsoever it be so farre as I see Gods Will therein thus Eli 1 Sam. 3.18 It is the Lord let him doe what seemeth him good Thus also Hezekiah Isa 39.8 Good is the Word of the Lord. Fifthly and lastly I adde in every thing i. e. in every thing so farre as God shall make knowne his VVill in that thing but not otherwise for this Divine submission is to that thing that hath Gods VVill written upon it and not unto a blank II. The DIVISION of it THis submission to the Will of God is two-fold 1 GENERAL which I take to be this when the bent and inclination of the Soul stands to that thing whatsoever it be which is the Will of God when God shall reveal and make known to me his Will to be in that thing This may be where particular acts of submission are not 2 PARTICVLAR which I understand to be this when the Will of God being revealed to me in this or that particular case whatsoever the case be though ever so contrary to my owne will or interest yet I strait way submit to and close in with the VVill of God Upon this distinction I ground these two Positions 1 That when the particular thing in which I am to submit is dark to me a submission to the Will of God in general is of God accepted and accounted submission to