Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	apostle_n	flesh_n	zion_n	27	3	8.5849	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96661	Mount Ebal levell'd or Redemption from the curse. Wherein are discovered, 1. The wofull condition of sinners under the curse of the law. 2. The nature of the curse, what it is, with the symptomes of it, in its properties, and effects. 3. That wonderful dispensation of Christs becoming a curse for us. 4. The grace of redemption, wherein it stands, in opposition to some gross errors of the times, which darken the truth of it. 5. The excellent benefits, priviledges, comforts, and engagements to duty, which flow from it. By Elkanah Wales, M.A. preacher of the Gospel at Pudsey in York-shire.	Wales, Elkanah, 1588-1669.	1658 (1658)	Wing W294; Thomason E1923_1; ESTC R209971	189,248	382

c. and in that Prayer which he put up so solemnly before his passion he makes requests for those that should beleeve hereafter Joh. 17.20.21 Non humiliter supplicando quasi genibus flexis sed gloriose representande c. Ames Medul l. 1. c. 23. And what he did on earth he doth much more in heaven although not in the same manner but in such a way as agrees to a glorified estate not by falling down on his knees in humble supplications but by presenting his sufferings with the satisfaction and merit of them and procuring at the hands of his Father the actual application of them to poor sinners for their conversion and salvation according to that Psal 2.8 Ask of me and I will give thee the heathen for thine inheritance c. It was by vertue of his prayer on the Cross that so many thousands were brought in as the first fruits immediately after his Ascention and it is by vertue of his intercession in heaven that the whole harvest of the Elect shall be brought in also in all succeeding generations 2 For those that are actually made partakers of this grace of Redemption He appears continually before God to plead their cause Aaron had a brestplate of Judgement wherein were set twelve precious stones with the names of the twelve Tribes of the Children of Israel engraven upon them that he might bear them upon his heart when he went into the holy place for a memorial before the Lord Exod. 28 15.-29 So our Lord Jesus the High Priest of our profession hath the names of all his redeemed people as signets on his heart and presents them continually to his Father in heaven that upon the account of his All-sufficient Sacrifice offered for them he may perswade and prevaile with him for all necessary supplies of grace in all their concernments to continue them in their reconciled condition to give them daily strength to obey him to issue out pardons for their daily slips 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In opposition to Satan who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 12.10 1 Joh. 2.1 2. He that is our Propitiation is also our Advocate with the Father and to hold them close to him so that not one of them shall perish but they shall all arrive at the happy haven of eternal glory All this was prefigured in the Law The High-priest having first offered a Goat for the whole Congregation of Israel must come the same day into the Holy of Holies and bring the blood with him and sprinkle it on and before the Mercy-seat withall burning Incense that a cloud might arise and cover it that by thus doing on one solemn day every year he might make an Attonement for all their sins Lev. 16.15 16 -33 34. Even so Jesus Christ our High-Priest having given up himself a sacrifice for the sins of the world and thereby obtained eternal Redemption entered into heaven and there appears with his blood to make Intercession through the merit of it for guilty sinners sprinkling their consciences with it to purge them from dead works Heb. 9 12.-14 to render them accepted by the Incense of his prayers and to manage the whole business of their salvation to the end Christ our Surety carries the price of our Redemption to heaven and renders it in his Fathers house See here righteous Father saith he this is the ransome for lost Man-kinde I have brought the full summe my will is that it shall be effectual both to deliver those that are still captives and to bring those home thou hast given me infallibly to salvation Thus ou● redemption by Christ becoming a Curse for us was not onely fully satisfactory to justice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A savour of rest Gen. 8.21 Numb 28.2 but also an offering and sacrifice of a sweet smelling savour Eph. 5.2 Oh what an happiness is this Dear heart thou hast a fast friend in the Court who is both able and willing to look to thy cause and to follow thy business that it shall not miscarry thou needest not fear but he will save thee to the uttermost Heb. 7.25 4 Our Redeemer hath purchased of his Father the gift of his holy Spirit that he may bestow it on all the Elect Having purchased it by h●s passion he conveyes it by his intercession Ioh. 14.16 and thereby both fetch them in and carry them on in the state of grace The Apostle acquaints us with this priviledge also in the 14. verse following God sent his Son to redeem us that we might receive the promise of the Spirit through faith Christ in his Sermon at Nazareth applies to himself that notable Prophesie which is set down Isa 61.1 2. concerning his anointing and sending to heal the broken-hearted and to set at liberty them that are bruised ascribing this to the Spirit Luke 4.18.21 The Redeemer coming out of Zion shall not onely turn away ungodliness from Jacob but convey unto them his Spirit which shal never be taken away from them Isa 29.20 21. The Lord promiseth to put his Spirit on the Messiah his Servant that he may bring forth judgement unto victory Isa 42.1 2. c. which was fulfilled in part Matth. 12.17 18 c. Christ promiseth the Apostles to send the Spirit of Truth from the Father to testifie of him Joh. 15.26 and that even for the conversion of those that hated him as vers 24. Yea he shall convince the world of sin righteousness and judgement Joh. 16.8 c. shewing them the things which he receives from Christ and so glorifying him vers 14. They that are freed from condemnation by Christ coming in the flesh have the Spirit of God dwelling in them Rom. 8.1 2 9. for all necessary supplies in the way of salvation to teach them all things Joh. 14.26 to soften their hearts and to inable them to obey Ezek. 11.19 20. to change them into the image of the Lords glory 2 Cor. 3.18 to frame them to the affections of children and to stir up in them groans of prayer Rom. 8.26 27. Gal. 4.6 to witness with their spirits their adoption As Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plead for us with God in heaven so the Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to plead for Christ with us on earth Ioh. 14.16 Rom. 8.16 to be a seal and earnest of their inheritance untill the day of final Redemption Eph. 1.13 14. and to raise up their mortal bodies at the last day Rom. 8.11 Oh admirable priviledge Judge in your selves If a King having ransomed a company of his subjects from Turkish slavery should send to every one of them a Noble-man to be alwayes near them were not this an incredible favour And if Jesus Christ the King of Saints should send a glorified Saint or a good Angel to abide with his redeemed people what an honour were it But if he should give his Spirit to be our Keeper Comforter Leader yea our All under himself

in Religion and in common conversation which they kept on foot from father to son as things of necessity and helps to holiness as standing by themselves in the Synagogue to pray by themselves Luke 18.11 that they might not be defiled by being near to sinners washing their hands to their very elbows lest some uncleanness had crept beyond the wrests before they eat washing of cups and tables and many other things in a superstitious imitation of their predecessors From this vain conversation they were redeemed by the blood of Christ and the grace of the Gospel taught them not onely to abandon the lusts of their former ignorance and the apparent breaches of the Law but also those foolish and unsavoury traditions Wilt thou now bring thy state and wayes to this Touchstone Thou hopest that thou art redeemed but canst thou shew us these tokens this resolution and endeavour Hast thou learned to cast away thy old iniquities Dost thou feel really a separation betwixt thy soul and thy formerly beloved sin If not thou deceivest thy self But observe further there be sundry by courses too usual not onely with the men of the world but those also that profess Religion some clearly sinful others at least groundless and unprofitable as communicating onely or necessarily at Easter coming to the Sacrament fasting as more holy dropping down to prayer in the Assembly in time of publick worship idle and unnecessary meeting in the Ale-house to drink shots for good-fellowship mixt dancing garish attire curious dressings flaring long haire Doing one ill turn for another Mat. 5 38 ●9 So did they and so do we these and the like practices are at the best but so many parcels of a vain conversation and if thy soul have truly tasted the sweetness of this precious benefit thou canst freely let them fall both out of thine heart and hands and say unto them Get you hence If thou hast no minde to part with them but holdest them fast and stretchest thy wit to plead for them I feare thou hast yet no portion in this benefit Sect. 3. Other three marks of interest in Redemption 4. SEparation from the world from the earth from men They are not of the world even as their Redeemer is not of the world Joh. 17.14 St. Paul doth solemnly profess that the world was crucified to him 1 Ioh. 5.4 and he to the world by the Cross of Jesus Christ Gal. 6.14 Those hundred forty four thousand which stood on Mount Sion with the Lamb are redeemed from the earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from among men Rev. 14.3 4. They are partakers of the Divine nature and so escape the corruption that is in the world through lust 2 Pet. 1.4 They are more excellent than their neighbours Prov. 12.26 Their designes desires delights aimes are higher than the earth they aspire above it On the contrary those that abide in their sin have their portion in this life Psal 17.14 And its one bad property of the enemies of the Cross of Christ that they minde earthly things Phil. 3.19 What saith thy heart to this Art thou carried up above the world Doth the earth and the things of it seem mean and base and vile in thine eyes Art thou in the frame and carriage of thy soul above the common pitch and scantling of the sons of men So that thou thinkest not willest not affectest not as they do but goest in an higher orbe thy conversation is more in heaven than in earth Phil. 3.20 This is a sweet evidence of a redeemed soul But art thou a friend to the world Is it thy Darling Do the profits pleasures Iam. 4.4 contentments of it allure and prevaile with thee to fall down and worship them and to devote thy self to their service Is the earth thine element Do the things of this life take up thy thoughts thy cares thy imployments so that thou art even drowned in them and thou hast not an heart that can savour things of a better life Dost thou walk as a man Are thy words actions aimes like thy neighbours Are they no better nor higher than other mens Why then it seems thou art still in thine old bondage 5. Walking in and after the Spirit The walk of the natural man who is the Devills bond-slave is in and after the flesh The corrupt wisdome of the old man which is enmity to God Rom. 8.7 is his light and the will thereof is the very life of his soul He hath neither light nor life within him available to salvation the instinct and dictatings of his fallen nature carry him on in his whole course But when the grace of Redemption is brought home to the soul and the Son hath set him free then the Spirit of the Son who of a slave hath made him a Son doth animate act lead and guide him all along in the residue of his conversation according to that remarkable promise Ezek. 36.27 and the Apostles grave Aphorisme Rom. 8.14 The flesh abiding in him will be still lusting against the Spirit and drawing him out of his way but his frame bent desire and constant endeavour is to be at the direction and appointment of the Spirit in all his wayes He looks upon the flesh as a very bad guide and not to be trusted therefore if at any time he be misled by it when he perceives it he turns away from it with sorrow for his folly It is the Spirit of God which he chuseth for his guide unto it speaking in the word he repairs continually for counsel and resignes himself up to follow it in all things This is the signal evidence which the Apostle gives of those that are freed from condemation by Jesus Christ and he makes it out upon this ground Because the Law of the Spirit of life in Christ Jesus hath freed them from the law of sin and death Rom. 8.1 2 3. When the Angel of the Lord had rowsed up Peter in the prison and caused the chaines to fall off from his hands he gave him a command to follow him Peter being now set at liberty goes after him from one place to another Act. 12.7 8. c. Even so when the Spirit of God hath loosed a sinner from his bonds by setling upon him the benefit of Redemption he is then fit and ready to walk after the same Spirit from one stage of duty to another As in Ezekiels Vision the Spirit that was in living creatures acted the wheels to go when they went and to stand when they stood Ezek. 1.19 20 21. So the members of Christ are carried on by the breathings of his Spirit dwelling in them in all their wayes But take notice that it is not a private spirit but the Spirit of God speaking in the word not a spirit opposed to the Scriptures but the Spirit speaking in the Scriptures which is the Guide whom the Redeemed follow The word of God revealed in them is the breathing and voice of

and so insufficient being but a kind of entrance made by faith and other preparative dispositions the latter is that on which the maine waight of the business lies and it s done say they by the improovement and exercise of those good dispositions according to the command of the Law So that a Papist keeping to the principles of his religion must either have his blessedness from the Law or stand accursed still and if we make the best of it he is chargeable with that follie for which the Apostle taxeth the Galathians vers 3. Of beginning in the spirit and seeking to be made perfect by the flesh And herein the hand of God is remarkeable either in mercie or justice or both to some of them in taking them off from their old plea so that when they are to die they dare not trust their soules in so crazie a bottome yea their great Champion Bellarmine when he hath bett his braines and stretched his wits in sundrie pages to uphold the doctrine of justification by inhaerent righteousnes yet at length he comes to this resolve * Because of the uncertaintie of our owne righteousnes and the danger of vaine glorie therefore it is * the safest way to trust onely in the mercie and goodnes of God In which words he doth upon the matter unweave his owne webbe and destroy what he had built For if this be the safest way it is so because it is Gods onely approoved way for the justification of a sinner and conseq this way alone must be taken and all other wayes must be rejected and avoided as being not onely not the safest but positively unsafe and certainly full of danger yea unquestionably destructive 2. Blind ignorant Protestants which have nothing of religion but onely the bare name a meer outside their Christendome the faces of Christians They were baptised they keep their church they come to the communion and receive their Maker as they carnally and grosly speak they have a share in the outward priviledges of the church saying Lord Lord and therefore they think that no blame lies upon them the curse is farre enough of from them they are accepted of God and in a blessed condition thus the Jewes gloryed in the Temple of the Lord which the Lord condemneth as a trusting in lying words Jer. 7.4 They boasted of their priviledges that they were Abrahams seed never under bondage yea that they had one father even God c. The Lord Jesus tels them plainly that they were the servants of sinne and of their father the Divel Jo. 8.33 34 41 44. A clear glasse wherein the generalitie of our people may see their faces all their religion stands in this that they are called Christians and goe among the people of God this is their blessedness But oh wofull people how came you by this blessedness whence had you it you are under the Law it holds you under guilt and pronounceth you accursed and alas these priviledges and services are far too weak and poor things to take off that guilt and to remove that curse which sticks to your wretched souls Oh my soul pitties your sottishness Awake from your slumber and deliver your selves from these delusions before ye perish in them 3. Civil livers which go far in the observation of the outward duties of the second Table they are honest in their dealings equal in their actions sweet in their behaviour and as far as the letter os the Law will carry them unreprovable these are the righteous men which justifie and bless themselves as the young man Matth. 19.20 and the Pharisee Luke 18.11 but these went away unjusti●●ed and therefore accursed Thus it was with the Apostle Paul before his conversion who had more to boast of in the flesh than any man for besides circumcision and many other Jewish priviledges which he enjoyed he came up so high in conformity to the righteousness required in the Law that as touching it he saith he was blameless and these things were his gain but when he found Jesus Christ he looked upon them all as loss and cast them away as dung yea as dogs-meat ⸪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alluding to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 2. before Phil. 3 5-8 as if he had said If those dogs those evil workers the Jewish Teachers which press circumcision and legal righteousness do taste such savour and sweetness in this kinde of meat let them take it to themselves as fittest for them it will not down with me I have other meat which these men either do not know or cannot digest This is just the case of many among us But oh man if thou wilt bring thy self and thy work to the standard thou wilt finde that although thou blessest thy self and others bless thee too yet thou art without the sun-shine of Gods blessing For if it were granted that thou hast gone thorow-stitch in thy duty to men yet still the business is lame and halts on a side all this while thou hast neglected thy duty to God and dost thou look to be accepted for thy partial obedience would this be a sufficient acquittance to a child in his fathers house that he hath discharged himself well in all his carriage to his brethren and servants in the family while he hath never regarded his duty to his father or can he expect his fathers blessing may he not rather fear his curse This is thy case who restest in the moral righteousness of the second Table 4. Religious professors who besides all these have also a form of godliness they have the form of knowledge and of the truth in the Law Rom. 2.20 and in the Gospel too 2 Tim. 3.5 they have seen and sorrowed for their sins and bad courses they have broken off their iniquities and reformed their ways they perform religious duties pray reade the Scriptures hear the Word preached observe the Lords day shew some degrees of love and respects to good men In a word they have sundry commendable abilities within and bring forth many materially good fruits without and hereby they work out unto themselves a carnal peace perswading themselves that they are in good case and accounting themselves righteous and blessed of God but all this will go for no more in the Court of Heaven than the righteousness of the Law which holy Paul durst not stand to for his justification He did not onely disclaim those priviledges and that righteousness which before he had accounted his gain but all things whatsoever yea doubtless saith he I do count all things but loss I do even at this present since I came truly to know the Lord Jesus Christ renounce and cast away all things whatsoever I am or have in the business of my justification before God save the righteousness which is through the faith of Christ Phil. 3.8 9. Let a man reach out as far as is possible in conformity and obedience to the first Table

score and disanulled the Law as to the Curse of it so that it hath nothing to say against thee This lyon may roar upon thee but be not dismayed the Lord hath sent the Angel of the Covenant and hath shut the Lyon's mouth his Dan. 6.22 rage is abated his undoing power is taken away he may shew his teeth and snatch at thee but he cannot wound thee mortally Thou hast now a just and clear ground to go upon in answering all the demands pleeas and accusations that can lie against thee in God's high Court of Justice Therefore doe not nourish Legal feares any longer but turn the Curse over to thy Redeemer and boldly tell it that it hath nothing to do with thee The Apostle in telling the believers of Rome that they had not received the spirit of bondage again to fear Rom. 8.15 intimates that such a condition to be held down under the slavish fear of condemnation doth not well consist with the estate of the Redeemed sonnes of God 2. Bondage of conversation when a sinner having hearkened to the Call and counsel of the Gospel in accepting the offer of Christ and redemption by him gives leave to the bodie of sinne dwelling in him to act its part too much and to bring him into some degrees of willing bondage under those lusts or sinfull practises which formerly he had escaped and relinquished Dost thou challenge a share in this ransome Oh then do not enslave thy self again unto any sinne Art thou fetch'd out of the house of spiritual bondage with a mightie hand Take heed that thou hanker not after the flesh pots of Egypt or attempt a return thither as the people of Israel did Numb 14.4 Hath the Lord spoken peace to thee wilt thou then turne again to folly God forbid Psal 85.8 Oh! alas that any of us should after continuance in the profession of Christ for some considerable time suffer our selves to be ensnared in our olde lusts or fall into new wayes of sinne which yet is the sad case of some who at their entrance gave hopes of better things Jesus Christ that mightie Champion hath cast the Curse of the Law on a dead sleep If thou wilt give libertie to thy self to commit iniquitie or to trade in any forbidden way thou mayest fear that the noise of thy sinne will awake this fierce Lion ere thou be aware to tear thy soul in pieces Hearken to the Apostle's counsel Fashion not your selves according to your former lusts 1 Pet. 1.14 If the Manslayer having fled to the city of Refuge would afterwards make bold to wander without the border of it the Avenger of blood findeing him might lawfully kill him his blood must be on his own head Numb 35.26 c. Even so if thou hast once betaken thy self to Jesus Christ as thy refuge and after that stragglest out of his liberties into any sinfull practise thou art then within the reach of the Avenger of blood the Curse may meet with thee and slay thy soul Thy Redeemer hath hedged thee out from all such base courses as are contrary to the end of thy Redemption If thou wilt take Libertie where he gives none at thy peril be it The best thou canst expect is that when he comes he will complain and say Alas what profit is there in my blood that I have gone down to the pit to deliver thee out of it seing thou art returning thither again Be advised then thou ransomed Christian to lay a strict injunction upon thy self and say O my soul thou art now set free sinne no more least a worse thing come unto thee Ne veniat Christus c si te in peccato invenerit dicat tibi Quae utilitas in sanguine meo c. Ambros alluding to Psa 30.9 Ier. 37.20 John 5.14 and when through the prevailing of corruption thou art drawn aside into some vagarie make haste to returne by repentance and pray earnestly that the Lord would keep thee from going back into that old prison of sinne and the Curse out of which through the grace of Christ thou art escaped Sect. 2. Third Duty 3. GIve your selves up wholly to the pleasure service and obedience of your Lord Redeemer Resigne your selves to him to be at his appointment and to his glorie So doth the Apostle exhort from this very ground 1 Cor. 6.19 20. The Lord Jesus having paid thy ransome and made thee a freeman from the Curse challengeth thee now for his own and saith Thou art mine It is thy part to Eccho and say Lord I am thine and to dedicate thy self to him with full purpose of heart in the whole stream of thy conversation and that 1. In doing Israels deliverance from Egyptian bondage was an ingagement to obedience See the Preface to the Commandements Deut. 5.6 and one end of our Redemption from the hands of our spiritual enemies is that wee might serve him in holiness Exod. 20.2 and righteousness all our dayes Luke 1.74 75. Christ died and rose again that he might be Lord of quick and dead therefore whether we live or die it must be not to our selves but to him Rom. 14.7 8 9. Those that are redeemed to be Christ's peculiar people must be zealous of good works 1 Pet. 1.15 18 19. Tit. 2.14 Christ hath suffered that we being made partakers of the benefit of his sufferings might live all our time after the will of God 1 Pet. 4.1 2. It was no part of our Redeemer's business to free us from obedience but rather by adding this engagement of Redemption to that of Creation to make the bond more strong that a two-fold cord might not be easily broken We are too carnally selfish If we think that Christ had no aim in this great work but onely to deliver us from hell and bring us to heaven Doubtless he had a further end in his eye even to reduce us unto our first subjection and obedience from which we had wickedly departed with the advantage of better abilitie to serve him that we might be to his glory In all which not our own wisdome or will but the word of God must be attended as our line to work by especially the Morall Law which is the platforme of righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal fixed Canon for the ordering of our conversation Therefore it 's called the Royal Law because the King of Kings hath appointed it to be the High-way for all his Subjects to walk in yea even believers must fulfil it Jam. 2.8 So that the Law ceaseth to condemne but not to command It is no longer a curse to destroy us yet it is still a Rule to direct us It 's strange that some men either cannot or will not see a clear difference betwixt the mark or finger which shews the way to the Traveller and the strength of body whereby he is enabled to go on in the way betwixt the command of the Law which prescribes us our