38 Bible Verses about Law, Letter And Spirit Of

The Pharisees, and certain Scribes from Jerusalem, came in a body to Jesus; when observing that some of his disciples were eating with profane hands, that is, without having wash'd them, they found fault. for the Pharisees, and the Jews in general, in pursuance of their antient traditions, never eat till they have wash'd their hands up to their elbows.read more.
nay, when they have been at any publick place, they never eat till they have washed. they observe besides several traditions, such as the washing of cups, pots, brass vessels, and beds. the Pharisees, and Scribes therefore ask'd Jesus, why don't your disciples observe the tradition of the antients? why do they take their meals without washing their hands? Jesus answered, to such hypocrites as you may well be applied those words of the prophet Esaias, "this people honour me with their lips, but their heart is far from me. in vain do they worship me, teaching for doctrines the institutions of men." for laying aside what is of divine appointment, you stick to their human traditions, about the washing of pots, and cups, and many other the like practices.

Then the Scribes and Pharisees, who were of Jerusalem, came to him and said, why do your disciples violate the tradition of our ancestors, in not washing their hands when they eat bread?

and while Jesus was at table in Matthew's house, several publicans and loose people happen'd to come in, who sat down with him and his disciples. which the Pharisees observing, why, said they to his disciples, is your master so familiar with publicans and such loose people? Jesus hearing that, said to them, they that are in health don't want a physician, but they that are sick.read more.
go then and learn the meaning of that expression, "I will have mercy and not sacrifice:" for I am not come to call saints, but sinners.

at length as Jesus sat at table in Levi's house, several publicans and loose people sat down likewise in company with Jesus, and his disciples: for a good number of them had followed him. when the Scribes and Pharisees saw him eating with such a crew, they ask'd his disciples, what's the meaning that he is so familiar with people of such a wretched character? Jesus hearing this, said to them, they that are in health, have no need of a physician, but they that are sick: I did not come to call the righteous, but sinners.

Levi having prepared a handsom entertainment in his own house for him, a great number of publicans, and others, were likewise at table. but the Scribes and Pharisees of that place reproach'd his disciples, and said, why do ye eat and drink with publicans and scandalous people? but Jesus replied, they that are in health don't want a physician: but they that are sick.read more.
I came not to call saints, but sinners to repentance. Then they ask'd him, how comes it that John's disciples,

You are in the right, said he, to abolish the laws of God, to make way for such traditions. Moses said, "honour thy father and thy mother;" and, if any one speak contemptibly of his father, or his mother, let him be put to death. but your doctrine is this, if any one shall tell his father or his mother, that what he could bestow for their relief, is corban, that is, to be given to the temple;read more.
you discharge him from the obligation of doing any thing for his father or his mother. by such traditions, and such a number of practices, as you have settled, the word of God is stript of all its authority.

but he answered them, why do you violate the law of God to follow your tradition? for this is a commandment of God, "honour thy father and mother; and, he that curses father or mother, let him be punish'd with death." but your doctrine is this, if any man declares to his father or mother, that whatever he has to give for their relief is dedicated to the temple; he is not oblig'd to regard his father or his mother.read more.
thus have ye disannull'd the commandment of God by your tradition.

Then Jesus addressing himself to the people, and to his disciples, said, the Scribes and the Pharisees sit in Moses's chair. therefore whatever moral precepts they bid you observe, those observe and practise; but don't follow their example: for they preach one thing, and practise another.read more.
for they load men with intolerable impositions, and will not take the least pains to ease them of the burthen: they do nothing but out of ostentation, their phylacterys are broader, and the fringes of their garments are larger than those of others: they affect the uppermost place at feasts, the principal chair in the synagogues, to be saluted in publick places, and to have men address to them with the title of Doctor Doctor. But don't you assume that title, for you have but one doctor, who is the Christ; as for you, you are all brethren alike. don't stile any one among you, Father upon earth; for he alone is your father, who is in heaven. neither take the title of masters, for you have but one master, who is the Messias. he that is greatest among you shall be your servant. for whosoever exalts himself, shall be abased; and he that humbles himself, shall be exalted. Wo unto you, Scribes and Pharisees, hypocrites, who prey upon the estates of widows, under the pretext of making long prayers; therefore ye shall be punish'd with the greater severity. wo unto you, Scribes and Pharisees, hypocrites, who shut up the kingdom of heaven against men: for ye not only refuse to go in your selves, but hinder those that would. wo unto you, Scribes and Pharisees, hypocrites, who ransack sea and land to make one proselyte, and when he is gain'd, ye make him deserve Gehenna much more than your selves. wo unto you, ye blind guides, who say, if any man swear by the temple he is under no obligation: but if he swear by the gold of the temple, he is bound by his oath. ye blind fools, which is most sacred, the treasure of the temple, or the temple that makes the treasure sacred? again, if any one swear by the altar he is under no engagement but if he swear by the gift that is upon it, he is bound thereby. ye blind fools, which is most sacred, the gift, or the altar that makes the gift sacred? whoever swears by the altar, swears not only by the altar, but by every thing upon it. and whoever swears by the temple, swears by it, and by him that dwelleth therein. and he that swears by heaven, swears by the throne of God, and by him that sitteth thereon. wo unto you, Scribes and Pharisees, hypocrites, who pay tithe of mint, anise, and cummin, but neglect those more important matters of the law, justice, mercy, and fidelity: these were the things ye ought to have practis'd, without neglecting however the other matters. ye blind guides, who strain your liquor for a gnat, and swallow a beetle. wo unto you, Scribes and Pharisees, hypocrites; for ye clean the outside of the cup, and of the plate, but within they are full of rapine and impurity. thou blind Pharisee, cleanse first the inside of the cup and plate, that the outside may be likewise clean. wo unto you, Scribes and Pharisees, hypocrites; for ye are like whited sepulchres, which to outward appearance are fine. but within are full of dead mens bones, and all sort of filth. just so ye put on an air of probity in the sight of men, but within are full of hypocrisy and iniquity. wo unto you, Scribes and Pharisees, hypocrites; because ye build the tombs of the prophets, and garnish the sepulchres of the just, and say, if we had liv'd in the time of our forefathers, we would not have been accessory with them in shedding the blood of the prophets. whereby you yourselves own that ye are indeed the children of those who killed the prophets, children that can't fail to fill up the measure of your fathers iniquities. ye serpents, ye brood of vipers, how can ye escape the punishment of Gehenna?

While he was speaking, a Pharisee invited him to dine his house, where he went, and sat down at table. but the Pharisee was surprized to see that he did not wash before dinner. upon which the Lord said to him, you Pharisees won't leave any filth upon the outside of a cup or a platter: while your consciences are abandon'd to rapine, and sensuality.read more.
do you stupidly imagine that he, who made the outward man, did not make the inward too? be but charitable to the utmost of your ability, and every thing will be pure to you. but wo unto you Pharisees: for you will pay the tythes of mint, and rue, and all sorts of herbs, but as for justice and true piety, those you neglect. these you ought to have practised, without omitting however the other. wo unto you Pharisees, for you affect to have the first rank in the synagogue, and to be complimented in publick places. wo unto you: for you resemble subterraneous monuments, which men walk over, without perceiving them. Then a doctor of the law objected to him, saying, master, your discourse is an insult upon us also. but Jesus said, wo unto you likewise, doctors of the law; for you load men with insupportable burthens, the least part of which you will not yourselves bear: wo unto you, for you rebuild the sepulchres of those prophets, whom your fathers put to death: they were guilty of slaughter, and you raise monuments to their memory. agreeably to this, in the Wisdom of God 'tis said, "I will send them prophets and apostles: some they will kill, and others they will persecute: " so that the blood of all the prophets, which has been shed since the creation of the world, may be required of this generation, from the blood of Abel to that of Zacharias, who perished between the altar and the temple: yes, I assure you, this generation shall be responsible for it all. wo unto you, doctors of the law; for after having taken the key of knowledge, you remain still in the dark, and hinder others, who desire to have light.

Then he propos'd this parable, concerning those who had a great opinion of their own justice, and look'd with contempt upon others. two men went to the temple to pray; the one a Pharisee, the other a Publican. the Pharisee in a standing posture pray'd thus by himself, O God, I thank thee, that I am not as other men, a robber, a cheat, an adulterer, or like that Publican.read more.
I fast twice a week, and I pay the tythe of all I possess. but the Publican, who stood a good way lower, not daring to lift up even his eyes to heaven, only smote his breast, and said, O God, be merciful to me, who am a sinner. I tell you this man went home approv'd as just, and not the other. for whoever exalteth himself shall be humbled, and he that humbleth himself shall be exalted.

As Jesus passed by, he saw a man that was born blind. and his disciples propos'd to him this question, master, was it for his own sins, or for the sins of his parents, that he was born blind? it was not for any sin of his, said Jesus, or of his parents: but that the works of God might be displayed thro' him.read more.
I must perform the works of him that sent me, while it is day: the night is coming, when no man can work. while I am in the world, I am the light of the world. having said this, he spit on the ground, which by means of his saliva he made into clay, wherewith he anointed the eyes of the blind man, and said to him, go wash in the pool of Siloam (a word which signifies sent.) so he went and washed, and came seeing. the neighbours therefore, and they who before had seen him begging, said, is not this he that used to sit begging? this is he, said some; he is like him, said others: but he said, I am the man. thereupon they said to him, how did you come to your sight? he answered, a man call'd Jesus made clay, and anointed my eyes, and said to me, go to the pool of Siloam, and wash: I went, and washed, and so I saw. then said they to him, where is he? I don't know, said he. This very man that had been blind, was at length brought to the Pharisees. now it was the sabbath-day when Jesus made the clay, and gave him his sight. the Pharisees therefore ask'd him likewise, how he had received his sight. he told them, he put clay upon mine eyes, and I washed, and now see. thereupon some of the Pharisees said, this man has no divine mission, because he does not observe the sabbath. but said others, if he be an impostor, how can he do such miracles? and there was a schism among them.

'Tis true, you bear the name of a Jew, you depend upon the law, and boast of your worship: you know the divine will, and what is contrary thereto, having been educated in the law: you think you are a guide to the blind, a light to those who are in darkness,read more.
an instructer of the ignorant, a teacher to the weak, because you have a clear view of the true meaning of the law. you therefore who instruct others don't you instruct yourself? you who preach against stealing, do you steal? you who declaim against adultery, do you commit adultery? you who abhor idols, do you commit sacrilege? and you, who glory in the law, do you dishonour God by the violation of the law? for (as it is written) the name of God is blasphemed among the Gentiles by your miscarriages.

Immediately one came near him, saying, good master, what good shall I do, to obtain eternal life? and he said to him, why do you stile me good? there is but one that is good, that is God. but if you would enter into life, keep the commandments. he reply'd, which? Jesus said, "thou shalt do no murder, thou shalt not commit adultery, thou shalt not steal, thou shalt not bear false witness,read more.
honour thy father and thy mother: and, thou shalt love thy neighbour as thyself." the young man answer'd, all these things have I practis'd from my youth: what is it that is further required? Jesus said, if thou wilt be perfect, go sell your estate, give the value to the poor, and you shall have treasure in heaven: then come and follow me. but when the young man heard that, he went away dejected: for he had great possessions. then said Jesus to his disciples, I declare unto you, it will be difficult for a rich man to enter into the gospel kingdom. I tell you again, it is easier for a cable to go through the eye of a needle, than for a rich man to enter into the divine kingdom. when his disciples heard this, they were exceedingly amazed, saying, who then can be saved? but Jesus looking at them, said, however impracticable this is to men, all things are possible to God. Then said Peter, but we, who have left every thing to follow thee; what advantage shall we get by it? Jesus reply'd, I declare unto you, that in the new age, when the son of man shall sit in the throne of his glory, ye that have followed me shall likewise sit upon twelve thrones, judging the twelve tribes of Israel. and every one that abandons his family, his brothers, or sisters, or father, or mother, or wife, or children, or lands for my sake, shall receive in that age an hundred times the value, and shall inherit hereafter everlasting life. but many that are first shall be last; and the last shall be first.

When he was set out upon his journey, there met him one, who kneeling down before him, said, good master, what must I do to inherit eternal life? Jesus said to him, why do you call me good? there is but one, who is good, that is God. you know the commandments, "do not commit adultery, do not kill, do not steal, do not bear false witness, defraud not, honour your father, and mother."read more.
to which he answered, master, said he, all these precepts have I observed from my youth. then Jesus looking upon him with a favourable eye, said, there is one thing still to be done; go, sell all your estate, and give it to the poor, and you shall have treasure in heaven; then come, take up the cross, and follow me. but he was troubled at this answer, and went away very sorrowful, for he had a great estate. then Jesus looking round about, said to his disciples, how difficult a thing is it for those who have riches to enter into the gospel kingdom! at this expression the disciples were much surpriz'd. but Jesus reassum'd the discourse, and said, how difficult a thing is it for those, who place their trust in riches, to enter into the divine kingdom? it is easier for a cable to pass thro' the eye of a needle, than for such a rich man to enter into the divine kingdom. at this they were more amazed than before, and said to one another, how then can such a man be saved? but Jesus casting his eye upon them, said, what is impossible to men, is not so to God; for to God all things are possible. Then Peter thus address'd himself to Jesus, you see we have left every thing to follow you. Jesus answered him, I declare unto you, there is not a man who has forsaken his house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, out of love to me and to the gospel, but shall receive at present in this age, what will be a hundred times better to him, than houses, and brethren, and sisters, and mothers, and children, and lands, tho' with persecution: and in the age to come eternal life.

Then a person of distinction ask'd him this question, good master, what must I do to inherit eternal life? Jesus replied, why do you call me good? there is but one who is good, that is God. you know the commandments, "do not commit adultery, do not kill, do not steal, do not bear false witness, honour thy father and mother."read more.
all these, said he, have I observ'd from my youth. upon hearing that, Jesus said to him, one thing you have yet to do: sell all you have, and give it to the poor, and you shall have treasure in heaven: then come, and follow me. upon hearing this he was very sad: for he had a large estate. Jesus perceiving him so very dejected, said, how difficult is it for those, who have riches, to enter into the kingdom of God! it is easier for a cable to pass through the eye of a needle, than for a rich man to enter into the kingdom of God. upon which the audience said, who then can be saved? Jesus answer'd, by divine assistance men may do that which would be otherwise impossible. Then said Peter, you see that we have left every thing to follow you. Jesus answer'd, I declare unto you, no one has ever quitted house or parents, or brethren, or wife, or children, upon account of the gospel-dispensation, who shall not receive abundantly more even in this age, and everlasting life in the age to come.

At that time as Jesus pass'd through the corn on the sabbath day, his disciples being hungry, pluck'd the ears of corn, and fell to eating. the Pharisees seeing that, said to him, see, your disciples are doing what is unlawful to do on the sabbath-day. he answer'd them, have ye not read what David and the rest of the company did when they were hungry,read more.
how he entred into the house of God, and did eat the shewbread, which it was not lawful either for him or his company to eat, but only for the priests? or have ye not observed in the law, what a work the priests made in the temple on the sabbath-day, without being blamed? now I tell you, that the work now in hand, is of greater consequence than that of the temple. if ye had known the meaning of that expression, "I will have mercy and not sacrifice," ye would not have condemned the guiltless. for the sabbath is subservient to men. At his departure thence, he went into their synagogue. where they brought a man with a withered hand: and asked him this insnaring question, is it lawful to heal on the sabbath-day? and he answer'd, which of you all that should have one of his sheep fall into a pit on the sabbath-day, would not bestir himself, and lift it out? is not a man of much greater consequence than a sheep? how lawful then is it to do good offices on the sabbath-day? then saith he to the man, stretch out thy hand: and be stretched it out; and it was made as sound as the other. Upon this the Pharisees went out of the synagogue, and form'd a conspiracy against his life.

On the second-prime sabbath, as Jesus was passing through the corn-fields, his disciples happen'd to pluck the ears, and rubbing out the corn with their hands began to eat. upon which some of the Pharisees said to them, why do you do what is not allowed to be done on the sabbath-day? but Jesus replied, have you never read what David did, when he and his company were press'd with hunger?read more.
how he went into the court of the tabernacle, took and eat the shew-bread, and distributed it likewise to the company, which the law allowed the priests only to eat? the son of man, said he, may dispense even with the sabbath. On another sabbath-day it happen'd, that he went into the synagogue to preach, where a man was present, who had the palsy in his right hand. now the Scribes and Pharisees were upon the watch to see if he would work a cure upon the sabbath-day, and so have matter of accusation against him. but as he knew their thoughts, he said to the man, whose hand was paralytic, rise up, and stand there in the middle. and he arose, and stood before him. then said Jesus to them, I will ask you one question, which is the most allowable on the sabbath-day, to do good, or to neglect it? to save a man's life, or to let him perish? then casting his eyes round the company, he said to the man, stretch out your hand. and he did so: and that hand was as sound as the other. whereupon they fell into a rage, and consulted together, what measures to take against Jesus.

As soon as they were come to Capernaum, he entred into the synagogue, and it being the sabbath, instructed them. and they were astonished at his manner of preaching: for he spoke with an air of authority, and not as the Scribes. now there was in their synagogue a demoniack, who cried out, ah,read more.
what have we to do with thee, Jesus of Nazareth? art thou come to torment us? I know thee who thou art, the holy one of God. and Jesus threatned him, be mute, said he, and come out. and when the unclean spirit had thrown him into convulsions, with a loud cry, he came out of him. at which they were all so amazed, that they ask'd one another, what's the meaning of all this? what new doctrine is here? for he commands with authority even the unclean spirits, and they obey him. upon this his fame immediately spread abroad over all the region of Galilee.

At length he went to Capernaum, a city of Galilee, and taught them on the sabbath-days. and they were astonished at his doctrine, for he spoke with authority. now there was in the synagogue a man possess'd with the spirit of an impure demon, who roar'd out, in these words, let us alone;read more.
what business have you with us, Jesus of Nazareth? are you come to destroy us? I know who you are; the saint of God. but Jesus rebuk'd him, saying, be dumb, and come out of him. upon which the demon threw him down in the midst of the assembly, and came out, without doing him any harm. and they were all amazed, and said to one another, what's the meaning of this? with authority and power he commands the impure spirits, and they come out! and his fame spread through all the neighbouring country.

As he was teaching in a synagogue on the sabbath-day, a woman was present, who had been kept infirm by a spirit eighteen years: and stooped in such a manner, she was not able to hold up her head strait. Jesus seeing her, called her to him, and said, woman you are freed from your disorder.read more.
then he laid his hands upon her: and instantly she stood upright, and glorified God. but the ruler of the synagogue being highly incensed at Jesus's healing on the sabbath-day, said to the people, there are six days for work, you should come therefore for cure on those days, and not on the sabbath. to which Jesus replied, thou hypocrite, who is there among you that scruples to untie his ox or his ass, and lead him from the stall to water on the sabbath-day? and must not this daughter of Abraham, whom satan has held bound these eighteen years, be disengag'd from this bond, on a sabbath-day? at which all his adversaries were confounded. but the people were highly pleased, at the glorious actions which he perform'd.

One sabbath-day, Jesus went to dine with a Pharisee of the first distinction, where he was strictly observ'd. now there happen'd to be a man just by him, who had a dropsy. Jesus therefore addressing himself to the doctors of the law, and to the Pharisees, said, is it allowable to perform a cure on the sabbath-day? to which they made no answer.read more.
but he laid his hand upon the man, cured him, and dismissed him. Then continuing his discourse, which of you, said he, if his child or his ox fell into a pit, would not immediately draw him out, though it were on the sabbath-day? and they could not tell what to reply to it.

Some time after this the feast of the Jews being come, Jesus went up to Jerusalem. now there was at Jerusalem by the sheep-gate a bath, called in Hebrew, Bethesda, which had five portico's. where a great number of infirm, blind, lame, and paralytic people lay waiting for the moving of the water:read more.
(for a messenger went down at certain times into the pool, and agitated the water: the first then that stepped in after this commotion of the water, was cured of whatever disease he had.) now a certain man was there, who had been sick eight and thirty years. Jesus seeing him lie there, and knowing that he had been sick a long time, said to him, will you be cured? the sick man answered him, sir, I have nobody to put me into the pool when the water has been agitated: but while I am coming, another steppeth down before me. rise, said Jesus to him, take up thy bed, and go your way. and immediately the man was healed, and took up his bed, and went his way: but that day being the sabbath, the Jews said to him that was cured, it is the sabbath-day; it is not lawful for you to carry your bed. he answered them, he that cured me said to me, take up your bed and walk. then they asked him, who is he that said to you take up your bed and walk? and he that was healed, did not know who it was: for Jesus had slip'd away, by favour of the crowd that was there. sometime after Jesus met him in the temple, and said to him, you see you were cured: sin no more, lest you suffer something worse. then the man departed to acquaint the Jews, that it was Jesus who had cured him. upon which occasion the Jews persecuted Jesus, and sought to slay him, because he did such things on the sabbath-day.

Jesus answered them, I perform'd one single miracle on the sabbath, and does that alarm you? Moses enjoin'd you circumcision (or rather not Moses, but the patriarchs) accordingly you circumcise a man on the sabbath-day. if to avoid the violation of the Mosaic law, a man be exposed to circumcision on the sabbath-day, are ye angry at me, because I cured a man, whose whole body was indisposed on the sabbath-day?read more.
judge not according to appearances, but judge according to equity.

but early in the morning he return'd to the temple, where all the people came to him; and being sat down, he instructed them. then the Scribes and Pharisees brought a woman surprized in adultery; and when they had set her in the middle of the assembly, they said to him, master, this woman was actually taken in adultery.read more.
now Moses has ordain'd in the law, that such criminals should be stoned: but what is your opinion? they said this only to ensnare him, that they might have some accusation against him. but Jesus stooped down, and with his finger wrote on the ground. and as they pressed him to answer, he rais'd himself, and said to them, he that is without sin among you, let him be the first that throws a stone at her. then stooping down again, he wrote on the ground. but they who heard that, being convicted by their own conscience, they all went old and young one after another, so that Jesus was left alone with the woman, who still kept her place. then Jesus raising himself, and seeing none but the woman there, he said to her, woman, where are your accusers? hath no man condemned thee? Lord, said she, no man. and Jesus said to her, neither do I condemn thee: go, and sin no more.

but the Pharisees hearing that he had dumb-founded the Sadducees, they met together in council. In the mean time one of them, a Doctor of the law, to try him, started this question, master, which is the most important commandment of the law?read more.
Jesus said to him, "thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind." this is the first and most important precept, and the second has an affinity with it, "thou shalt love thy neighbour as thy self." these two precepts comprehend the substance of all the law and the prophets.

One of the Scribes, that had heard their dispute, observing the propriety of his answers, propos'd this question to him, which is the principal commandment of all? Jesus answer'd him, the first of all the commandments is thus deliver'd, "hear, o Israel, the lord our God is the only lord. you shall therefore love the lord your God with all your heart, with all your soul, to the utmost of your understanding, and all your faculties." this is the first commandment.read more.
and the second, which has an affinity to it, is this: "you shall love your neighbour as yourself." there is no other commandment greater than these. the Scribe replied, what you have said, master, is very true, there is one God, and no other but he. and to love him with all the heart, with all the understanding, with all the soul, with all its faculties, and to love one's neighbour as one's self is more acceptable than all the offerings and sacrifices in the world. Jesus observing he answer'd so discreetly, said to him, you are not far from the kingdom of God. and no man after that was so hardy as to ask him any question.

When the son of man shall come in his majesty, accompanied with all his holy angels, he shall sit upon the throne of his glory. then all nations shall be assembled before him, and he shall separate them one from another, as a shepherd separates his sheep from the goats. and he shall set the sheep on his right hand, but the goats on the left.read more.
the king shall say to those on his right hand, come, ye blessed of my father, inherit the kingdom prepared for you from the foundation of the world. for I was prest with hunger, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye took care of me: I was in prison, and ye visited me. then will the righteous answer him, saying, Lord, when did we see thee in hunger, and fed thee? or thirsty, and gave thee drink? when did we see thee a stranger, and took thee in? or naked, and clothed thee? or when did we see thee sick, or in prison, and visited thee? and the king will reply, I declare unto you, your having done this for one of the least of these my brethren, is the same thing as doing it for me. then will he say to those on the left, depart from me ye cursed, into everlasting fire, prepared for the devil and his angels. for I was prest with hunger, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. then will they answer, Lord, when did we see thee in hunger, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? to this he will reply, I declare unto you, your not doing this for one of the least of these, is the same thing as not doing it for me. and these shall go away into everlasting punishment: but the righteous into life eternal.

Circumcision indeed is an advantage, if you keep the law: but if you violate the law, your being a Jew makes you no better than a heathen. if therefore an uncircumcised Gentile keep the moral precepts contained in the law, shall not he be reckon'd, as if he were circumcised? and shall not a Gentile, tho' he is not actually circumcised, if he fulfil the law, condemn thee, who, tho' literally circumcised, dost yet transgress the law?read more.
for it is not the Jew in outward appearance, neither is it the external mark of circumcision: but it is the Jew, who is so inwardly, and it is the circumcision of the heart, according to the spiritual, not the literal sense, which have the approbation, I do not say of men, but of God.

O foolish Galatians, who hath deluded you, you that have had the crucifixion of Jesus Christ represented to your view? this one thing I desire to know of you, did you receive the spirit by the works of the law, or by the gospel preach'd to you? have you so little understanding, as having begun in the spiritual doctrine of the gospel, to turn again to the law?read more.
have you suffered so many things in vain? if it be in vain. he therefore that ministreth the spirit to you, and worketh miracles among you, doth he it by the works of the law, or by the preaching of faith?

which shows you to be the epistle of Christ, written by my ministration, not with ink, but with the spirit of the living God; not on tables of stone, but on living tables of the heart. It is by Christ that I have this confidence in God. not that I am sufficient of myself to effect any thing by the strength of my own reason: but my sufficiency is from God.read more.
who also hath enabled me to be a minister of the new covenant, not of the literal sense, but of the spiritual meaning: it is the letter that denounces death, but the spirit gives life.

the woman said to him, sir, I perceive that you are a prophet. our fathers worshipped upon this mountain; and you say, that Jerusalem is the place where we ought to perform our worship. Jesus said to her, woman, believe me, the time is coming when it shall be neither on this mountain, nor yet at Jerusalem that ye shall worship the father.read more.
ye worship ye know not what: we know what we worship: for salvation is from the Jews. but the time is coming, nay, is very nigh, when the true worshippers shall worship the father in spirit and in truth: for they are the worshippers which he requires. God is a spirit, and they that worship him, must worship him in spirit and in truth.

thus, my brethren, the law is become dead with respect to you by the body of Christ; that you might be subject to another, even to him who is raised from the dead, that we should bring forth fruit unto God. for when we were in the carnal state of the law, the sinful passions of that state set our animal faculties to work in the service of death. but now we are delivered by the death of the law, which held us in bondage: that we might serve according to the living spirit, and not in the dead letter of the law.

Sentence of death therefore shall not pass upon those christians who do not lead a vicious life. for the christian dispensation of a spiritual life has set me free from the legal state of sin and death. God having sent his own son invested with a body like that of sinful men, as a sacrifice for sin, thereby destroyed its power; which the law could not effect, human nature being in such a corrupted state.read more.
so that the moral obligations of the law might be fulfilled by us, in living according to the spiritual, and not the carnal tenor thereof: for they that are sensually affected, abandon themselves to sensuality, but the spiritual pursue their spiritual entertainments. now sensual inclinations lead to death; but spiritual affections to a life of tranquillity. because a sensual disposition of mind is averse to God: for it is not subject to the divine law, nor indeed can it be. so that they who are in a carnal state, cannot be acceptable to the divine being. as for you, you are not in such a state, but in a spiritual one, provided the divine spirit dwell in you. now if any man have not the spirit of Christ, he is none of his. and if Christ be in you, tho' the body is mortal in consequence of sin; the spirit gives life by justification. for if the spirit of him that raised up Jesus from the dead, dwell in you; he that raised up Christ from the dead, shall likewise restore your mortal bodies to life, by his spirit that dwelleth in you.

and so it is written, the first man Adam was made an animating soul, the last Adam was made a vivifying spirit. but the spiritual body was not first, but the animal; and afterwards the spiritual.

and do not act as Moses did, who threw a veil over his face so as to hinder the children of Israel from perceiving the end of that which was to cease: besides, their minds were greatly prejudiced: for that very veil would still have obstructed the understanding of the old testament, unless it had been taken away by Christ. nevertheless, when Moses is read, the veil upon their mind continues unto this day:read more.
but when their mind shall turn to the Lord, that veil too shall be taken away. for the spiritual meaning of the law centers in him, and the spirit of the law is gospel-liberty: but as we lay aside the veil, the divine light gradually informs the mind, according as we attend to that spiritual sense, which points out the Lord.

but if you are governed by the spirit, you are not subject to the law.

wherefore the preceeding law is abolished for its being weak and useless. for the law made no man perfect, but this was effected by introducing a better hope, which brings us nearer to the divine presence. Besides those priests were establish'd without any oath: but this with an oath,read more.
by him that said to him, "the Lord has swore, and will not repent, thou art a priest for ever after the order of Melchisedec." so that Jesus was made guarantee of an alliance so much the more excellent, as it was not without the solemnity of an oath.

What we have said amounts to this; we have an high priest, who sits in heaven on the right hand of the throne of the divine majesty. a priest of the sanctuary, and of the true tabernacle which the Lord made, and not man. every high priest being establish'd to offer gifts and sacrifices: it was necessary that he likewise should make a peculiar offering,read more.
which office he could not discharge here upon earth, where priests are already establish'd, who offer gifts according to the law: and officiate in the sanctuary, which was a gross representation of that in heaven, agreeable to the order given by God to Moses, when he projected the tabernacle, "be very exact, said he, in following the model which was laid before thee in the mount." Our high priest then has obtained a priesthood so much the more excellent, as he is the mediator of a better alliance, established upon better promises. for if the first alliance had been without defect, there could have been no occasion for the second. nor for that reproach, which was made to our fathers, where 'tis said, "behold, the days come, saith the Lord, when I will make a new alliance with the house of Israel, and with the house of Juda: not according to the alliance that I made with their fathers, when I took them by the hand, to lead them out of the land of Egypt; for they have not kept my alliance, wherefore I have rejected them, saith the Lord. but this is the alliance that I will make with the house of Israel after those days, saith the Lord: I will put my laws into their mind, and write them in their hearts: I will be their God, and they shall be my people. they shall no longer instruct every man his neighbour, and every man his brother, saying, know the Lord: for all shall know me, from the least to the greatest. for I will pardon their iniquity, and their sins and their trangressions will I remember no more." now by stiling the second a new alliance, he has antiquated the first. but to be antiquated and obsolete is next to being abolished.