Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	abase_v	beast_n	shape_n	38	3	10.3056	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A76748	The grand triall of true conversion. Or, Sanctifying grace appearing and acting first and chiefly in the thoughts. A treatise wherein these two mysteries are opened. 1. The mystery of iniquity working in mans thoughts by corrupt nature. II. The mystery of holiness working in the thoughts of sanctified persons. Together with precious preservatives against evill thoughts. / By John Bisco, minister of the gospel in Thomas Southwarke.	Bisco, John, d. 1679.; S. S. Man in the moone discovering a word of knavery under the sunne.	1655 (1655)	Wing B2987; Wing S147B; Thomason E1620_1; Thomason E1620_2; ESTC R209672	192,198	465

and his will Eccles 7. 30. Ipsos autem quaerere Cogitationes multas Thus Piscator But they both Adam and Eve and also their posterity have sought out of their Et ipsi inquisierunt cogitationes multas Thus the Interlin own accord many thoughts that is crooked and corrupt thoughts and devices whereby they are fearfully faln from the first righteousness wherein they were formed These crooked thoughts were cast into our first Parents by that crooked Serpent Satan and being by them entertained they were the bitter root of that dreadfull disobedience What were those thoughts out of Quest which that abominable apostacy did spring The first was a Thought of Pride a Answ conceit and apprehension of some God-like perfection and excellency that was to be attain'd by eating that forbidden fruit which they could not enjoy by their yielding obedience to Gods Commandement The Divel had injected this thought into the Woman that by eating of that prohibited Tree they should presently have their eyes opened which the Woman Gen. 3. 4. 5. did apprehend to be meant of a further degree of wisdom as the like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phrase imports Act. 26. 18. Ephes 1. 18. and they should be as Gods this the Woman understood of the Father Son and Holy Spirit as appears by the words of God in vers 22. Thus through the Divels suggestion and seducements the Woman began to have such thoughts in her mind as these surely there is some great perfection in that fruit which is restrained from us and by eating thereof we shall attain to a God-like wisdom a kind of omniscience this great ambitious thought was the main root out of which that great transgression took its rise 2. A thought of Infidelity our first Parents did not really conceive and apprehend that there was an All-sufficiency in God injoyed to fill them with all desirable perfections and this was the ground of their aversion from God unto the Creature This vile thought of A thought of distrust made entrance unto the fall of our first Parents Perkins Distrust entred into the heart of Eve it may be that it is not true that God hath spoken to us concerning this fruit and it may be God regards us not as we think he doth in that he denieth us this pleasant fruit hereupon her will and affections were drawn out to actual disobedience and departure from God 3. The opinion of a conceived excellency The Woman was possest with a strong conceit and opinion of the great wisdom and sagacity of the Tempter when she saw the spirit that talked with her to have taken upon him the shape of the most sagacious beast of the field she began to think thus with her self that though he were one of the abased spirits yet by the shape he had taken resembling his nature he must needs be most crafty and sagacious and so might pry further into Gods meaning then he was aware of and for this end the Divel of all other beasts of the field took the shape of a Serpent thereby to gain this conceit and opinion of sagacity and subtilty with the Woman and this conceit occasioned Eves fall 4. Our first Parents were possest with a thought of iniquity against their gracious God They did wickedly think and imagine that there was not the reality of love in God that he pretended to them but that he rather envied their perfection according to that calumniating thought which the Divel had cast into their minds that of ill will he had forbidden them this Tree for God knoweth that in the day ye eat thereof ye shall Gen. 3. 5. be as Gods 5. A thought of impunity that they should not surely dye though they did transgress that command of God who Gen. 2. 17. had threatned assured death the Divel had fild their hearts with this presumptuous thought ye shall not dying dye that is not dye the death as the Greek Gen. 3. 4. Translates Oh what infinite cause have we to hate evil thoughts even for this in that they were the root of that first Apostacy whereby we were all undone in Adam 2. Evill thoughts are the root of all the evill which is in our judgements and affections words and works 1. Our thoughts do corrupt our judgements James 2. 4. men are said to becom Judges of evill thoughts For the clear understanding of this mysterious Text it must be considered in its aspect and connexion with the two former verses wherin the Apostle declares how guilty the Hebrews to whom he writeth were of that great great evill from whence he disswades them namely an extra judiciall acception of persons by an usuall practice of theirs in their Church-assemblies he convinceth them by a notorious example that they gave speciall reverence and honour to rich men though wicked and unworthy meerly for their worldly wealth and splendor but they disrespected and despised the poor brethren though rich in faith because of their poverty this is a vile prosopolepsia condemned by the Royall Law and inconsistent with Christian faith and charity in that they scorned a godly man because poor in comparison of a wicked man that was rich In the fourth verse the Apostle declares the true root and rise of this perverse judgement in respect of persons they became Judges of evill thoughts that Jam. 2. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is they did judge perversly according to the crooked Rule of their own corrupt thoughts ye are become discerners or distinguishers of evill thoughts thus the Syriack reads it that is they made an unjust difference and distinction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the rich and the poor by their crooked thoughts they judged between them by evill opinions or imaginations as the Arabick version doth clearly and rightly express it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genitivus hic non objecti sed attributi Grot. They judged between the Rich and the poor by evill thoughts they were possest with such evill thoughts as these that gold is to be preferred before grace outward pomp and glory before spirituall excellencies and these wicked thoughts were the root of their From the thoughts of men proceed all bad desires corrupt affections evil words and actions the mind must first conceive before the will can desire or the affections be delighted or the members of the body practise any thing Mr. Perkins unjust judging they valued and esteemed men according to their earthly excellencies and externall apearances The pollution which is in our affections coms originally from our thoughts inordinate affections are begotten by exorbitant thoughts 1. Affections are properly the motions and actings of mans will 2. All the affections are stird up and raised by the thoughts they are bred and fed by them no one thought passeth frō the mind but it stirs some affection of desire delight fear sorrow joy c. 3. Therefore it follows that such as our thoughts are such must

all by nature equally under sin and wrath therfore Ephes 2. there is no cause of swelling one against another 5. Let us cry mightily unto God to arise and scatter these proud enemies that rise up against him and to preserve us from the prevailings of these haughty thoughts Thus did David Psal 19. 14. Keep back thy servant from prides that is from al proud insolent thoughts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that they have not dominion in me then shal I be upright and I shall be clean from the great prevarication From hence t is evident 1. That the best men are much inclined to thoughts of pride hold back thy servant from prides our natures are exceeding apt to rush into this sin if we be not bridled and held back by a divine power 2. The raign and dominancy of pride in mens thoughts is most contrary and inconsistent with uprightness Then shall I be upright when I am kept from pride that it do not domineer in me 3. Pride of thoughts is great Rebellion against God the Hebrew word that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kimchi in Psal 25. explicat per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated offence or transgression Psal 19. 14. signifies Rebellion Defection and prevarication 6. Let us suspect our own hearts upon all occasions and with the watchfullest eye of our spirituall wisdom be alwaies jealous and fea●full of the subtleties and windings of this insinuating sin of privy pride 7. Let us be much ashamed abased and afflicted in our spirits for the daily elevations and risings of our thoughts Hezekiah humbled himself for the pride I am tandem ●ruhescat homo esse superbus propter quem factus est humilis Deus Augustin of his heart both he and the Inhabitants of Jerusalem so that the wrath of the Lord came not upon them in the daies of Hezekiah 2 Chron 36. 26. 8. Out of the heart of men proceeds a self justifying thought There be three speciall thoughts of self-righteousne●s which do strongly prevail in the hearts of naturall men 1. They fancy and conceive a righteousness made up of their own works keeping of the Law Prayers and good meanings that there is a proness to this thought in every man appears by that strict command that God gives to the people of Israel to take heed of this evill thought when they were placed in the promised Land Deut. 9. 4. speak not thou in thine heart Saying for my righteousness the Lord hath brought me in to possess this Land Thoughts are properly the speakings of mans heart hereby God shews us what are the thoughts of men by corrupt nature yea what thoughts will be ready to rise in his own people Luk. 18 9 10 11 12. This self-justifying thought was predominant in the Pharises who trusted in themselves that they were righteous the Pharisee prayed thus O God I thank thee that I am not as other men are unrighteous nor as this Publican I do this and that good c. I fast twice in the Thus Drusius week upon the first day of the week because Moses on that day went up to Mount Sinah on the second day because he then came down he pleads his own righteousness before God 1. Negative he is no extortioner nor unjust c. 2. His positive righteousnes of both Tables he was much in prayer and fasting duties of the first Table he paid Tithes gave Almes duties of the 2d Table 3. His Comparative Justice he was far more righteous then all other men in the Church it self that were not of his form This Pharisee thinks himself sufficiently righteous even to stand before God These Pharisees as they justified themselves in their own thoughts so they sought to be justified in the thoughts of all others 2. Men are apt to conceive a kind of Luk. 16. 15. Innocency in themselves and that they need no repentance Of these Christ speaks Matth. 9. 13. when he saith That he came not to cal the righteous but sinners to repentance Quest Who are these righteous ones An. Such as were so pure and spotless in their own presumptuous conceits that they thought that they did not need repentance They are opposed to sinners such as are exceeding guilty and filthy in their own sense that this is the meaning is clear Luk. 15. 7. I say unto you that joy shall be in Heaven over one sinner that repenteth more then over ninety nine just persons that need no repentance Quest Are there indeed any so just that they need no repentance no amendment Answ O no that cannot be the meaning for the best men are taught by Christ to confess their daily Trespasses to God and to ask forgiveness but this is spoken according to that opinion Matth. 6. and conceit which some have of themselves who think themselves righteous and therfore not to have use or need of repentance such were the Pharisees who could charge sin enough upon others but no sin upon themselves Luk. 18 10. 11 12. Paul in his Pharisaical Estate thought himself to be without blame in respect of the righteousness that is in the Law Phil. 3. 6 When Jeremiah rebuked the people for their sins they sayd they were innocent and guiltless they had not Jer 2 35. sinned 3. Men are apt to think that there is some worthiness in their own righteousness wherby they may gain eternall Rom. 10. 2. life Phil. 3. 6 7. they thi●●●o ascend into Heaven by their own good works to attain life in the old way do and live Thus do the present Romanists and all legall Professors and Pharisaical Moralists amongst us This Popish pestilent self-justifying thought prevails exceedingly in these times 1. For ignorant persons they conceive that they are able to keep the Law they think to be saved by their good meanings prayers and serving God 2. Some others that profess more light do think to make their peace and ro procure acceptance with God by their humiliations prayers tears c. wheras Christ Jesus is our All in respect of righteousness peace and acceptance He is our Peace and Peace maker We grant that prayer humiliation and works of holy obedience are necessary duties and precious fruits if flowing from justifying faith in Christ but they cannot be our righteousness peace or acceptance with God 9. Out of the hearts of men proceed thoughts of carnall security in daies of worldly prosperity so long as they enjoy outward peace and freedom from troubles they are full of secure thoughts speaking thus in their hearts I am in a good Estate free from all the Judgments of God and so shall ever be I am in no danger of death or hell but have hope of Heaven c-Psal 10. 6. Esa 28. 15. Sinners are brought in speaking this in their thoughts We have made a covenant with death and with hell are we at agreement when the overflowing scourge shall passe through it shall not