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	law_n	sin_n	5,562	5	5.3183	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09976	The lavv out lavved or, The charter of the Gospell shewing the priviledge and prerogative of the saints by vertue of the covenant Wherein these foure points of doctrine are properly observed, plainely proved, both by Scripture, and reason: and pithily applyed. Viz: doctrine 1 That he that is in the state of grace lyeth in no knowne sinne, no sinne hath dominion over him. 2 That sinne though it doth not raigne in the saints, yet it doth remaine and dwell in them. 3 That the way to overcome sinne, is to get assurance of the love, and grace, and favour of God, whereby it is forgiven them. 4 That whosoever is under the law, sinne hath dominion over him. By that late faithfull and worthy minister of Iesus Christ. Iohn Preston. Doctor in divinity, chaplaine in ordinary to his Majestie, master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne.	Preston, John, 1587-1628.	1633 (1633)	STC 20230; ESTC S110464	16,083	20

Sanctitication sinne is not wholly abolished in the Saints in this life but doth dwell in them To humble us and to make us see what is our hearts and to Reas make us know that the Lord bringeth us to the holy Land therefore God sometimes left the Israelites to trye them and so hee troubled Hezechiah to know what was in his heart and so hee sent a Messinger of Satan to buffet S. Paul least hee should bee exalted above measure through aboundance of Revelations and so the Lord doth deale with everie Saint That Christ may bee acknowledged for if wee had no sinne in us Reas we should acknowledge the benefits of his mediation so much as now wee doe all are shut up under sinne that hee might have mercie upon Rom 3 9 all Rom. 3. 9. that is that it might bee manifested and declared that they are saved meerely by the mercie of God in Christ as is said afterward verse the 26. otherwise we should not rightly value our justification and sanctification but seeing him subduing pardoning our sinnes wee see what neede wee have of him how that wee are lost without him That wee might exercise our faith 1. Iohn 3. wee are the sonnes Reas of God but it doth not yet appeare what it shall bee but c. so GOD hath hidde his children under basenesse that their faith might bee exercised for things wee see we may easily believe but faith is of things not seene therefore God doth as men doe hyde jewells under base places where men would looke least for them wherefore wicked men stumble and are offended at this because they doe not believe it and therefore it is made an article of our faith that wee neede and believe the remission and forgiuenesse of sinnes but let us apply it 1. This should teach us not to be discouraged for those infirmities that Vse 1 are in us for there are such in everie Saint if he find he striveth against them and findeth such successe in it sinne is a guest to evill men but a theefe to the godly which they would not have come in their hearts so it is one thing to weare a chaine as an ornament and another as a fetter to restraine them therefore they ought not to bee discouraged but to assure themselves they are under grace 2. Wee must not censure men for these slippes and falls wee see in Vse 2 them for wee must remember that sinne dwelleth in them wee must not presently judge them to bee hypocrites Bee not many masters sayeth S. Iames that is censure him not for hee standeth or falleth to his owne conscience 3. This should teach us to bee watchfull and not to thinke our labour Rom 4 4. is at an end when we are in the state of grace for sinne still dwelleth in us and though wee have the victorie over sinne one day it will fight against us the next daye as in a garden the weedes will grow because the rootes are not quite plucked up and taken away so sinne is in us and therefore we must thinke it will fight against us and vexe us and therefore I say let us renue our strength Now for this we must doe these two things First weaken sinne Secondly pray to God to make us watchfull And so I have also done with the second doctrine againe from the latter part of these words or reason of the promise made unto them in in the former part of this verse that sin shall not have dominion over them because they are not under the Law but under grace I gather this conclusion viz. That the way to overcome sinne is to get assurance of the love and Doct grace of God and that it is forgiven them the reason why the Apostle promises them sin shall not have dominion over them is because they are not under the law but under grace that is they had assurance of Gods love and that it is forgiven them this is proved from that faith purifieth the heart and you repent and believe the gospell Now the reasons heereof are th●se foure especially 〈…〉 2 Q. Because it is the meanes to get the spirit without which no sin is forgiven which commeth by saith for it is not receaved by the law for so saith the apostle receaved you the spirit by the works of the law Ans or by the deeds of faith Secondly the way to make us believe the promises to make us believe that we are transformed into a heavenly nature for when we believe Reas the promises are true that workes love in as a●d love transformeth us into the divine nature without which no sinne is overcome Thirdly because heereby we are able to resist the tentations which Reas are either for the injoying of good or ●●eing of evill so that these promises propound more good then sin can harme sinne threatned the love of outward things but the promises propound eternall life which is better then all things else in the world Fourthly because we doe delight in God for when we doe believe in Vse 1 God that our sinnes are forgiven us in Christ then wee looke at God as on a mercy●ull Father and then wee cease to delight in the world we begin to delight our selves in the Lord. 1. First for direction to teach us the way how to heale a sinne Vse 2 and that it is to get assurance that is pardoned forgiven for legal terrours doe not heale a sin but is faith that purifies the heart and purifying pacifies it as a Traytor will not come in when he heares a proclamation o●t for his death but when he heares he shalllive and be pardoned this makes him to come in so we when we only fixe our eyes upon the legal terrours we shall not heale our sins but when we belieue they are pardoned this heales them But sorrow and a broken heart are required for sinners to be assured Obiect of their forgivennes Ans This sorrow is not so much commanded but it is that whereby God prepareth his servants hearts to make them see what need they have of pardon and so they may aske pardon but the sorrow commanded is that which followes beliefe for the more I believe the promises the more I shall grieve for displeasing him Quest But what is the way to get assurance of the forgivennes of our sins may some say I answere that that bee done which is to be done on our part Ans believed which God hath promised Q. The things to be done on our part are these Confession plainely and truely wee must confesse them to God and to man when we our selves cannot overcome them Secondly contrition which is when a man is not stubborne and resisteth Gods will and will please himselfe to get his heart broken Hab ● ● he saith as saint Paul saith Lord what wilt thou have me to doe and then we are subject to his will to him will I looke that is of a contrite heart Thirdly

THE LAW OVT LAVVED OR The Charter of the Gospell shewing the priviledge and prerogative of the Saints by vertue of the Covenant Wherein these foure points of doctrine are properly observed Plainely proved both by Scripture and reason and pithily applyed VIZ Doctrine 1 That he that is in the state of grace lyeth in no knowne sinne no sinne hath dominion over him 2 That sinne though it doth not raigne in the Saints yet it doth remaine and dwell in them 3 That the way to overcome sinne is to get assurance of the Love and grace and favour of God whereby it is forgiven them 4 That whosoever is under the Law sinne hath dominion over him By that late faithfull and worthy Minister of Iesus Christ IOHN PRESTON Doctor in divinity Chaplaine in ordinary to his Majestie Master of Emmanuel Colledge in Cambridge and sometimes preacher of Lincolnes Inne Let not sinne therefore raigne in your mortall bodies that you should obey the lusts thereof Rom. 6. 12. EDINBVRGH Printed by Iohn Wreittoun 1633. Romans 6. 14. For sinne shall not have dominion over you for you are not under the law but under grace THese words are brought in thus the Apostle exhortes them not to sinne but to give their members as instruments unto righteousnes and to move them to this he tels them that sin was not their Lord now as it was heeretofore and that it shall have no more dominion over them and therefore he bids them strive against it and then he adds a reason of this because they were not under the law but under grace now Christ hath changed their hearts for while a man is under the Law sinne hath dominion over him it tels him what to doe but gives him no power to doe it but you have the grace of sanctification to change your hearts and enable you to every good word and worke so that you delight in the Law after the inner man albeit you see another law in your members roaring against the Law in your minde and bringing you into captivity to the law of sin which is your members as it is said in the 7. chapter and the 23. verse Whence wee may learne Doct That hee that is in the state of grace lyeth in no knowne sinne no sinne hath dominion over him Now sinne is said to have no Dominion over a man three manner of wayes viz. in regard Q It hath no right to rule over him it is no more our Lord but is as a servant that hath no dominion but is said to offer violence to us as if the King of Spaine should rule over us he hath no dominion over us Secondly In regard it s not obeyed for there it hath dominion as a Prince may have right to a kingdome yet he be not obeyed he hath no dominion Thirdly in regard though it strive against us yet it never gets the victory for though it a●… us yet if it g●t not the victory it hath no dominion over us this is proved by their similitudes which must bee explained viz. First it was our Master and we its servants but n●w we have changed our Masters and are become the servants of righteousnes Secondly it is said that we were married to sinne and it had dominion vers 8 and command over us as the husband over the wife but now it is dead and there is a divorce betweene us and now wee are married to Christ and hee commands us and wee obey Thirdly it is said we were dead to sinne and alive to God and therefore verse 6 we cannot live in sinne for command a dead body to goe about a bussinesse and hee cannot because hee is dead Quest. Now the reasons of the point bee these the is taken from Christ all wee are ingrafted into Christ and Reas into his death and into the similituds of his resurrection verse 5. that we are grafted as a graft into Christ and all the old sappes taken away and we have new sap and bring foorth new fruite and have no other because we grow in another tree and wee live to God yet wee may commit sinne though we allow not our selves in it for they that are in Christ have crucified the flesh with the affections and lusts thereof if therefore there be any lust in him he is not Christ Againe if any man bee in Christ he is new creature and therefore he doth not wallow in hisould sinnes so saith God I will give you a new heart and all things are become new and old things are done away therefore wee cannot lye in any knowne sinne Againe whosoever is in Christ hath receaved of his fullnes grace for grace in him we are able to doe all things and therefore if we cannot strive against old sinnes wee are not in Christ and therefore wee must strive to bee compleat Secondly because we have the Spirit of God ruling in us and therefore Reas we walke after the Spirit and not after the flesh now if wee lye in any knowne sinne we have not the Spirit and therefore are not in the state of grace if any man have not the Spirit of grace he is not the Sonne of God now if he walke after the flesh he hath not the Spirit for the spirit gives him ability to strive against all sinnes Thirdly he is borne of God now ●ee that is borne of God sinneth not that is it ruleth not over him for a man is said to sinne that favours wickednes and setteth his heart to sinne he sinneth not because he is like God as a sonne is like his father and therefore a wicked man is like the devill because hee is his Father and his wickednes is in him and therefore the devill is called the ●ather of the wicked and so every regenerat man hath all the righteousnes of Christ though not in the same degree he hath perfective holynes of parts though not of degrees now then he hath no member of Satan in him that is no known sinne which hee loveth Fourthly because he hath the whole law written in his heart and Reas his heart is set to obey the whole law and therefore he cannot lye in any knowne sinne Fifthly because hee is wholly changed and translated to another man Reas which is exprest two wayes Quest The whole drift of his minde is changed as suppose the earth were made fire the whole vent of it were to goe upward so a man is wholly bent towards heaven or els his heart is not changed and if so hee can lye in no knowne sinne Sixtly he is changed in his tast S. Paul saith they that are in Christ Reas savour not the things of the flesh but of the spirit every sinne is bitter to the regenerate man if it bee not then hee savoureth the things of the flesh to this is that agreable keepe this feast with vnleavened bread and not with old leaven of maliciousnes we must be unleavened bread to Christ wee must give no allowance to sinne

sorts first knowne when me●●ell themselves to commit wickednes before the Lord as Ahab did when he poureth out himselfe to vanity as when a man shall give up himselfe to drinke or to company or to commit any sin of uncleannes or giveth himselfe to spend any of his time in recreations this is evident to the world and to his owne conscience Againe when he plainely forsaketh God and good courses which hee tooke before as Demas did this is plaine he lyeth in a knowne sinne Secondly the secret lying in sin the signes whereof are these Quest When a man committeth it ordinarily this is that Paul saith that the saints fall upon occasions as if a man be sailing into France a tempest driveth him into Spaine so the Saints face is towards heaven but a suddaine passion may drive them another way to commit sinne ordinarily is to commit it when temptation assaileth and occasion is offered and impediments removed then hee commits the sinne ordinarily for if there were such temptations alwayes he would commit the sinne alwayes as Pharoah was good by fits he was often restored desired them to pray for him yet when temptation came he would not let the people goe though before he had intended to doe it So Saul when opportunitie was offered would have killed David thogh he swore not to doe it and so Hazael this is committing of sinnes ordinarily Kings ● 12 Secondly When a man rejecteth admonitions and the reprover a poore Child is better then a foolish that is a rich King that will no longer bee admonished for then his heart is evill for if a man bee willing to have his lust mortified he is well pleased with him that brings him a knife to cut it off because he doth as he would have him to doe but when they are purposed to ly in sinne they doe as a man doth with Physick that hee loatheth he hateth even the very pot it selfe wherein it was so they hate them that admonish them even as dogs but if they can indure the company of good men it is a signe his heart is good Thirdly Abstinence from occasions for many say their infirmities make them runne into such and such sinnes but if they were minded to leave their sinnes they may leave their euill company and all occasions to this adde the use of the meanes for hee that purposeth to fors●ke his sinnes will use the meanes as if a man that is a drunkard will keep drunkards company he hath purposed to forsake his sinnes for then he would forsake and leave his evill company but if hee use the mea●es for mortyfying his sinne● he loveth then it is a sig●e he is willing to leave sinne Now the meanes for mortifying sinfull lusts in us are these Viz. First to make a vow not to commit that sinne nor touch the occasions for then it is a signe his heart is sincere this is a comfort to these that have made vowes which should be more used not to make perpetuall vowes but for some short tyme. Secondly to fast and pray for some Vowes lusts are not cast out by these three to use godly meanes company for their practise and example helpes them to forsake their sinnes to fast and pray Thirdly another signe of lying in known sinne is when a man prayes for admonitions that God would stirre up some to admonish him and can bee content to search out reasons out of the Scripture against it is glad when he heares it reproved in the publique ministery Fourthly when hee can be content to be deprived of many things which might further our lusts and to loath what sweetnes which might encrease them that is a sure signe that sinne rules not in us Fiftly when a man con●esseth his sinnes particularly and plainely for this is a signe hee would forsake them this reason the Scripture doth show because then the conscience maketh such a noyse that hee cannot deny it for when a man is purposed to continue in sinne he will not confesse his sinnes no not to GOD it is said when they came to Math 3 ● Psal 23 ● Iohn Baptist they con●essed their sinnes So David saith when I said I will confesse my sinne the Lord forgiveth the wickednesse of my sinne Sixtly When he is easily convicted but when men will not be convicted but seeke out distinctions to maintaine their sinne it is a signe it is prevalent in them Againe when they will not examine both sides but runne to commit it and stop their eares like the dea●e adder which refuseth to heare the voice of the Charmer charme he never so wisely and will not heare the reasons against that sin least he should be restrained therefore the righteous are said to ponder their wayes and consider their paths and to try every thing to take that which is good now he that wil but heare reasons against the sinne he doth he is none of these but when he will not be convinced which is the first worke of the spirit it is a signe he is under the dominion of sinne Seventhly when a man abstaineth from sinne not onely out of a natu●●ll conscie●ce but of a spirituall for a naturall conscience may deceave him for there be three degrees of conscience Yet are naturall First a prophaine man hath some conscience Secondly a civile man hath more conscience Thirdly a godly man hath most conscience Paul speaketh of the heathen that they had a conscience that did accuse excuse them but when a man doth not commit sin being enlightned by a spirituall conscience which is when a man hath a love to the contrary grace and is caried with a certaine desire to doe it as men ●ate though there were no reward and hate the sin and will not commit it but a man may have a restraint from a naturall conscience yet it may have dominion over him because it is as a barking dog that keeps the thee●e robbing When a man First doth not purpose to commit the sin Secondly hath reluctancy in the committing of it Thirdly grieveth afterwards and riseth with a bette● resolution not to doe it But if this proceeded from a naturall conscience it is nothing but if it proceed from a spirituall conscience and ha●red of sinne this is a good signe Nintly when after striving we have the victory for we shal have the victory if we strive aright this taks way their excuse that say it s their infirmities but if they lye not in sin they wil have the victory over it els thou art not a King for a King is victorious yet a King may have rebels yea he may be wounded yet he keeps his power So the saints may have many infirmities yea they may have sound failes yet in the end they have the victory God shall tread Satan under their feere wherefore the Godly mans heart though he faileth sometimes is like a troubled fountaine which though it be muddy yet because their is a spring

of grace in his heart it worketh it selfe pure againe and works out all the mud therefore content not your selves with dislike of sinne but leave not till you have got the victory Tenthly Observe whether thou delightest in those commit the same sins if you doe you ly in sin whatsoever you pretend they doe not only 〈…〉 ● last these things but have pleasure in those doe them which is a signe of a desperate heart for a man may be drawne to sinne by passion yet his heart may be upright but when he alloweth and loveth it another then there is no passion to lead him but it s a signe his heart is bent to it for its a signe of grace when you love those excell in grace it s a signe your hearts are good so on the contrary its a signe of a corrupt and rotten heart when wee rejoice in iniquity as for example suppose a man have a lust of uncleannes yet disliketh it on another and liketh these that excell in the contrary vertue and grace it s a signe he is in a good estate and this is true because in another a man hath no passion to leade him away Eleventhly when a man shall commit a sinne cleane to the contrary after perswasion and long deliberation that i● taken from Ieroboam example Saul Ahab these cōmitted their sinnes but once or twise as Saul had a cōmandement from Samuel not to doe it he had many dayes d●liberation upon it yet he did which lost him his soule David committed greater sins yet God counted them nothing because he did not cast God away but Saul had cast off so Ieroboam s●t up the calfe on deliberation and contrary to the perswasion of the prophet therefore God cast him off This was Balams sin who deliberated what he shuld doe yet having a secret desire of reward did curse Israel which made God cast him off this was the sin of Francis Spira who was smitten for committing of a sin of deliberation Thirteenely and lastly when a man shall make no conscience of smal particular sins wherein his Iudgement is convicted that they are sins it s a signe sin hath dominion over him this is plaine by scripture he that is not faithfull in the greatest he may doe it yet not be faithfull Againe by reason if a small sin be a sin against God then why make you conscience of the least for God is offended with these as well as with the greatest so if ye make conscience of the greatest of the dutyes of Gods worship why doe you not also of the least duties for God is Luke ●● pleased with these as well as with the other some say they will be religious but they need not be so prease as some scrupulous men are but let them examine themselves if the least sins be sinnes they must also make conscience of them so if we must keep an houre of the Sabboth there is the same reason of the rest of the howres so for idle speeches and fashioning of themselves to the world so if wee seeke for preferment or riches it is contrary to the commandement of God seeke not to be rich for they drowne themselves in perdition and destruction so wee must not keep company with evill and unsanctified men examine how we practise this in all duties commanded let us try our selves by abstaining from occasions whether we re●raine our selves from the temptations of objects for our speech must be gracious not by fits but alwayes so we must be diligent in our callings if cut of conscience 1 Pet ● we doe this we are faithfull otherwise we are not for the same God which commanded not us to kil commanded us not to commit adultery if then thou committest adultery thou offendest God so Mo●●s would not leave an hoo●e behind him in Egypt because God commanded him so to doe know you not that no unrighteous man shall inherit the Kingdome of God so if we abstaine from soule sinnes yet i● 1 Cor 9 4 we commit the least we shall never goe to heaven It serves for in couragement for feareful christians for if it shall not Vse have dominion over you then this may encourage you against the sin that prevaileth against you sometimes but they shall have the victory it is true that many sins make warre against many christians and will not be overcome for a long tyme it may be for one two or three years yet let us not be overcome but renew our strength againe and in the end we shall have the victory Thirdly we have heere priviledge of christians for though they be servants while other be Princes yet they are free in regard of their lusts to see a man lead to his execution we would not thinke it were for his honour so when ungodly men thrive in their worldly lusts then they lead his soule to his destruction when sinne shall have no dominion over the godly but the ambitious and voluptuous men doe what soever their lusts commands them with a miserable bondage but the godly are free from sinne It is not enough for men to see their sinnes or to blame them in thēselves Vse or to purpose to amend or forsake them but they must strive to overcome them or else they shall have no promise of the gospel applyd unto them Pharoah was a wicked man yet with heart he purposed to let the children of Israel goe but when some temptation assaulted him then he would not let them goe so Saul purposed in his heart not to kill David insomuch that he sware to Ionathan he would not doe it yet afterward he attempted it upon another temptation but we must come to feele that sin hath no dominion over us otherwise we shal heare that sentence Depart from m●e ye wicked into everlasting fire and out of thy owne mouth I will adjudge thee ● thou wicked servant And so much may be sufficient for the unfolding the first point of doctrine proceed wee to a second which flowes from hence also and that is this viz. That sinne although it doe not raigne in the saints yet doth 〈…〉 r●mayne and dwell in them for proofe whereof see these places of scripture if any man thinketh saith Saint Iohn that he hath no sin hee is a lyer and there is no trueth in him the trueth whereof will be seene in these things clearely 1. Beeause its knowledge is impersect and therefore everie grace as faith is imper●ect and so our love and therefore so much sinne must be in a man in as much as his grace is not perfect 2 The flesh lusteth after the spirit therefore it is plaine there is sinne in us yea so much that often times it even captivateth us 3. Wee have in this life but the first fruites of the spirit now when wee shall have it in fulnesse we shall have no more than enough therefore having now but the first fruits of the spirit Mortification