Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	know_v	see_v	world_n	7,132	5	4.8452	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13556	Regula vitæ the rule of the law vnder the Gospel. Containing a discovery of the pestiferous sect of libertines, antinomians, and sonnes of Belial, lately sprung up both to destroy the law, and disturbe the faith of the Gospell: wherein is manifestly proved, that God seeth sinne in iustified persons. By Thomas Taylor Dr. of Divinity, and pastour of S. Mary Aldermanbury, London.	Taylor, Thomas, 1576-1632.	1631 (1631)	STC 23851; ESTC S118279	80,247	284

see and confesse and bewaile his sinne even past and pardoned therefore himselfe seeth them much more For we have no eye nor facultie of minde to discerne any thing but from him that enlighteneth every man that commeth into the world Iohn 1 Doth he work in us the knowledge o● our sinnes and hee not know them Nay doth he enjoyne the Saints to set before his eye daily their sinnes in the humble confession of them and prayer for pardon and doth he not yet see them Doe we not heare David confessing the sins of his youth long after they were not onely committed but remitted Psal. 25. and doth he not confesse with humility those foule sinnes after he had a speciall message from God that they were pardoned Psal. 51. And in the new Testament did not Paul long after his conversion and justification confesse sinnes pardoned I was a blasphemer and a persecuter c. And did not God now see and know these sinnes past and pardoned or not heare their confessions 6. If the spirit of God maintaineth a continuall combat against the sinnes of the justified then he sees those sinnes against which he fighteth for wee must not thinke that the spirit of light and wisdome either fighteth in the darke or blindfold or that the elect can ever find the power of the spirit subduing those sins which he cannot see 7. Hee that recordeth the sinnes of the elect many yeares and ages after they are pardoned seeth sinne in the justified for how could hee inspire his servants in that which he did no way see But so doth the Lord. For of David was said long after his death that hee was right save in the matter of Vriah Rahab was called an harlot many ages after her and yet the holy Ghost forgat not that she was a beleever Heb. 11. 31. By faith Rahab the harlot perished not Elias was said to be a 〈◊〉 subject to the same infirmities Iames 5. God that sees the infirmities of the Saints so many ages after seeth and knoweth greater errors much more though not to impute them Object But these were in the olde Testament but since the death of Christ God cannot see sinne pardoned Sol. O grosse ignorance Was the death of Christ lesse efficacious in matter of remission of sinne and righteousnesse to beleevers in the olde Testament than to us in the new was hee not the same lambe slaine from the beginning of the world even the same yesterday to day and for ever 2. Doe they never reade the Scriptures or doe they reade them and winke at such pregnant and plentifull examples of beleevers recorded and yet many ages before pardoned 1 Corinth 6. 11. speaking of theeves covetous c. And such were you but now yee are justified now yee are sanctified Did not God and his spirit see sinne past and pardoned in the justified Rom. 6. 19. Yee did give up your members weapons of unrighteousnesse These were sinnes past and pardoned in justified persons in the new Testament and after Christs death Ephes 2. 11. Remember that yee were Gentiles in the flesh without God aliants without hope it seemes God saw and remembred sinnes past and pardoned and putteth them in remembrance of them Col. 3. 7. The Apostle chargeth the Colossians with what they had beene and in what fearefull sinnes they had walked though now they were justified Did the Lord charge them with that hee did not see I might be abundant in such testimonies but if these places cannot cleare this truth to them let them still shut their eyes against the Sunne and hide themselves in their owne thickets to enjoy more securely all their licentious courses as those wicked men that say Tush God seeth us not there is no knowledge in the most High CHAP. 6. Containing foure other as libertine and dangerous Errours as the former 9 ERROR That God is not displeased with the sinnes of the justified and much lesse correcteth them for hee is fully satisfied in Christ for all the sinnes of the elect and how can he be displeased with them for that for which hee hath received full satisfaction Answ. 1. The perfect good must for ever hate that which is perfectly evill so as God can never be at agreement with sin in any nay he so hateth sinne even in the justified that he maintaineth in them a perpetuall combate and irreconciliable warre against it 2. They conceive not that anger and love may be at the same time tempered in a father to his children whom because he loveth he chasteneth But this hatred is not a simple hatred or an hostile wrath or a revenging anger such as hee putteth forth upon contumacious sinners but a loving fatherly and fruitfull chastisement upon sonnes neither doth this wrath redound and seaze upon their persons but upon their sinnes But these confused men not distinguishing betweene persons and sinnes cannot conceive how God can hate their sinnes and at the same time love their persons Neither can they apprehend aright the nature of reconciliation which is a freedome from revenge upon the persons because they are sonnes but not a freedome from the chastisement of their sinnes for then saith the Apostle they were bastards and no sonnes Object But ha●h not Christ borne all the punishment of the sinnes of beleevers Answ. Yes all the punishment of malediction which is indeed properly called punishment but not of correction for we must daily beare his crosse and fulfill the remainders of the sufferings of Christ. 2. Christ hath most fully satisfied the justice of God for the sinnes of the elect so as no punishment satisfactory remaineth to purge or satisfie for sinne past but there remaineth a monitory castigation to bring the Saints to mourne for sinne past and to watch against sins to come Object But can God punish one sin twice once in Christ and againe in the person himselfe Answ. No if we understand it of the punishment of divine revenge and not of fatherly correction intended not for perdition but for ●rudition and caution and to make them partakers of his holinesse Object It is true the godly are afflicted but these afflictions have no respect to sinne but onely for tryall Answ. What none are they not merited by sinne are they not from the just God whose justice cannot punish the guiltlesse Farre be it from thee to doe this thing to punish the righteous with the wicked Gen. 18. 25. Surely correction must needs imply offence and affliction commeth not without respect of sinne either past to correct it or present to mourne for it or to come to prevent it Micah 1. 5. For the wickednes of Iacob and for the sinne of Israel is all this Lam. 3. 34. Man suffereth for his sinne Micah 7. 9. The Church will beare the wrath of God because shee had sinned Object Yea this was in the old Testament but since that time Christ hath dyed and actually borne the

●●uth 2. To allow him to carry and order the heart will and affections with cheerfulnesse and constancy in all good duties whence hee is called a free spirit not onely because he worketh in himselfe freely and as the wind bloweth where he will but from his powerfull effect in the Saints who by his strong and mighty gales are caried strongly in their motions of grace and obedience This finde and challendge thy freedome from under the Law But if the spirit that rules in the world guide the course or Satan carrie a man into the foule lusts of uncleannesse worldlinesse voluptuousnesse malice or the like as the swine into the lake this man is under the whole curse and raigne of the Law because he is under the power and reigne of his sinne 6. There is joy and thankfulnesse for others freedome as for a mans owne he that is truly converted is unfeignedly glad for the worke of Gods grace in others Rom. 6. 17. God be thanked that yee have beene the servants of sinne but now ye have obeyed the forme of doctrine c. Eph. 1. 5. Phil. 1. 5. A godly Pastour with Paul wisheth all as himselfe except his bonds A godly parent will rejoyce to see his children to walk in the truth A father or husband cannot content himselfe with his owne safety from a deadly danger and see his wife and children left in it still A godly Master as Ioshua will have all his house serve the Lord with himselfe and will not endure in his family a wicked servant a vassall and slave to the Divell and sinne but will pull him out of the fire or water or turne him out of doores yea every sinner converted himselfe wil strengthen the brethren as Peter and David Psal 51. 13. By these notes may a man try and discerne whether he be yet under the Law or not CHAP. 2. Explaining the Apostle and shewing how farre the beleever is from under the Law HAving shewed that it is the priviledge of justified persons not to be under the Law we are now in the next place to limit this proposition of the Apostle within his own bounds which ancient bounds while our Libertines remove or break downe they open a sluce or floodgate unto all loosnes and licentiousnes both of opinion and practise For the right understanding of our Apostles meaning we must consider the Law two wayes First in the substance of it or secondly in the circumstances or appendices belonging unto it The substance of the Law standeth in five things 1. The Law in the substance of it is an eternall doctrine shewing what is good what is evill never changed never abolished never abrogated no not by Christ but is as a beame from an eternall Sunne and the Sunne being eternall how can the beame but be so also and thus beleevers are still under the teaching of it without which no man can know what God is nor what is his worship nor what is the manner of his worshipp nor what duties wee are to performe nor how to performe them either to himselfe or to our brethren 2. The law in the substance of it is a revealer of sinne Rom. 3. 19. By the Law commeth the knowledge of sinne and every sinner yea even beleevers are still under the rebuke of it so long as in many things they offend all and stand in need of the Law both to worke them to humility and repentance after new sinnes committed to worke them to a feare and reverent awe of God and to drive them out of themselves unto Christ for recovery out of their daily infirmities for were there no law there were no transgression nor discovery of it Rom. 4. 15. 3. The Law in the substance of it is a rule of good life and as the Gospell teacheth how to beleeve so the Law teacheth how to live the Law is as the touchstone to try what is gold in us and what is drosse it is as the line and plummet to shew what is straight and what is crooked and thus is under the direction of it both for matter and manner of all actions which please or displease God For as the Law civill is the rule of civill life so Gods Law is the rule of godly life and as a good workman that is Master of his trade will have his rule ever at his back or in his hand to measure every peece of his worke that it may stand levell and square so even the beleever hath as continuall need of the rule of the Law which the Apostle saith is profitable for doctrine correction reproofe and institution even of the man of God 2 Tim. 3. 17. 4. The Law in the substance is the expresse idea or representation of the Law of nature written in our hearts in the time and state of innocency and the naturall principles of it cannot be quite extinct or shaken out of the heart of the worst man for the very Heathens had it written in their hearts Rom. 2. 15. and much lesse can it be shaken out of the beleever in whom it is renewed and rewritten in their spirits by the finger of Gods spirit Ier. 31. 33. Nay the beleever cannot chuse but be framed to a cheerefull and spirituall obedience of it so long as the spirit performeth that office in them 5. The Law in the substance of it promiseth a righteousnesse and eternall life to all the performers of it and no beleever expecteth another righteousnes nor another life nor on any other condition than the same in the Law onely in another manner and meanes the same life must be attained by our ful performāce of the law though not in our selves but in our surety and by the same righteousnes not inherent in us but imputed unto us So as by this former consideration we see that the beleever is still under the whole substance of the Law And now in the second place seeing the justified person is so many wayes under the Law how saith the Apostle that the beleevers are not under it To resolve which point we must now consider the circumstances and appendices of the Law which make it an heavie yoak an intollerable and insupportable burden in regard whereof the beleever is not under it These appendices of the Law are seaven First one consequent of the Law is that it yoaketh every man to a personall performance of it for himselfe must doe all things that are written in the Law to live in them And this is now an impossible obedience because of our flesh But Christ having perfectly fulfilled the Law for the beleever and becomming the end of the Law for righteousnesse to every one that beleeveth in this regard they are not under this rigour of the Law which knoweth no surety no Mediatour no imputed obedience but in every mans owne person and yet the Gospell remitteth no part of the substance of the Law which requireth perfect obedience only it tendreth it in